OBSERVATIONS
ON
POPULAR ANTIQUITIES:
CHIEFLY
ILLUSTRATING THE ORIGIN OF OUR
VULGAR CUSTOMS, CEREMONIES,
SUPERSTITIONS.
BY JOHN BRAND, M.A.
FELLOW AND SECRETARY OF THE SOCIETY OF ANTIQUARIES OF LONDON!
ARRANGED AND REVISED, WITH ADDITIONS,
BY HENRY ELLIS, F.R.S. SEC. S.A.
KEEPER OF THE MANUSCRIPTS IN THE BRITISH MUSEUM.
VOL. I.
" Nam ul veri loquaiuur, Superstitio fusa per Orbem oppressit omnium fer£ Animus, atque hominuu
occupavit imbecillitatem." Cic. DE DIVINAT. lib. ii.
"Sacra recognosces Annalibus eruta priscis;
Et quo sit merito quaeque nutata dies.
Invenies illic et festa domcstica vobis.
Saepe tibi Pater est, saepe legendus Avus."
OVID. FAST. 1. i. v. 7.
LcmUoit:
PRINTED FOR F. C. AND J R1VINGTON ; WILKIE AND ROBINSON; JOHN WALKER; R. LEA;
WHITE, COCHRANE AND CO. ; CADELL AND DAVIES ; LONGMAN, HURST,
REES, ORME, AND BROWN; J. AND A. ARCH; JOHN RICHARDSON;
W. STEWART; R. BALDWIN; CRADOCK AND JOY; J. FAULDER;
AND J. JOHNSON AND CO.
1813.
110
• it'-) >>i\<; A,
PREFACE.
1 RADITION has in no^nstance so clearly evinced her faithfulness
as in the transmittal of vulgar rites and popular opinions.
Of these, when we are desirous of tracing them backwards to their
origin, many may be said to lose themselves in the Mists of Antiquity*.
They have indeed travelled to us through a long succession of years,
and the greater part of them, it is not improbable, will be of perpetual
observation : for the generality of men look back with superstitious ve-
neration on the ages of their forefathers, and authorities that are grey
with time seldom fail of commanding those filial honours claimed even
by the appearance of hoary age.
It must be confessed that many of these are mutilated, and, as in
the Remains of antient Statuary, the parts of some have been auk-
• The following very sensible observation occurs in the St. James's Chronicle from Oct. 3d
to Oct. 5th 1797. " Ideas have been entertained by fanciful men of discovering the Languages
of antient Nations by a resolution of the Elements and Powers of Speech, as the only true ground
of Etymology ; but the fact is, that there is no constant analogy in the organs of different people,
any more than in their customs from resemblance of their climates. The Portuguese change
I into r, II into ch, ch into yt, but not always. The Chinese change 6, d, r, s, x, z, into p, t, I, s, s.
For Crux they say Culusu ; for Baptizo, Papetizo ; for Cardinalis, Kzaulsinalis ; for Spiritus, Su-
pelitisu; for Adam, Vatam. Here the words are so changed, that it is impossible to say that they
are the same. A more sure way of going to work is, by a Comparison of Customs, as when we
find the same Customs in any two remote Countries, Egypt and China for instance, which
Customs exist no where else, they probably originated in one of them."
PREFACE.
wardly transposed : they preserve, however, the principal traits that
distinguished them in their origin.
Things that are composed of such flimsy materials as the fancies of a
multitude do not seem calculated for a long duration ; yet have these
survived shocks by which even Empires have been overthrown, and
preserved at least some form and colour of identity, during a repetition
of changes both in the religious opinions and civil polity of States.
But the strongest proof of their remote antiquity is, that they have
outlived the general knowledge of the very causes that gave rise to
them b.
The Reader will find, in the subsequent pages, my most earnest en-
deavours to rescue many of those causes from oblivion c. If, on the
b " The Study of Popular Antiquities," says a Writer with the signature of V. F. in the Monthly
Magazine for April 1798, p. 273, " though the materials for it lie so widely diffused, and indeed
seem to obtrude themselves upon every one's attention, in proportion to the extent of his inter-
course with the common people, does not appear to have engaged so much of the notice of En-
quirers into Human Life and Manners as might have been expected."
e In the year 1777 I re-published Bourne's Antiquitates Vulgares, a little Work on this subject,
which then had become exceedingly scarce, and sold very high, making Observations on each of
his Chapters, and throwing the new Discoveries into an Appendix at the end. That volume, too,
by those who have mistaken accident for merit, is now marked in Catalogues at more than double
its original price. In the following Work 1 have been advised to dissolve amicably the literary
jartnership under the firm of Bourne and Brand, and to adopt a very different plan, presenting to
the Public a Collection, which not only from the immense variety of fresh matter, but also from
the totally different arrangement of the subjects, I flatter myself I may, with equal truth and pro-
priety, venture to denominate an entirely new one.
In this I shall only cite my predecessor Bourne in common with the other Writers on the same
topics. I am indebted for much additional matter to the partiality and kindness of Francis
Douce Esq. who, having enriched an interleaved Copy of my Edition of 1777 with many very per-
tinent Notes and Illustrations, furnished from his own extensive reading on the subject, and
from most rare Books in his truly valuable Library, generously permitted me to make whatever
Extracts from them I should think interesting to my present purpose. It were invidious also not
to make my acknowledgements on this occasion to George Steevens, Esq. the learned and truly
patient, or rather indefatigable Editor of Shakspeare, who had the goodness to lend me many
scarce Tracts, which no Collection but his own, either public or private, that I know of, could
have supplied me with.
THE EDITOR'S ADVERTISEMENT.
THE respected Author of the following Work, as will be seen by the
date of his Preface, had prepared it to meet the public eye so long ago
as 1795. The subjects, however, which form the different Sections,
were then miscellaneously arranged, and he had not kept even to the
chronological order of the Feasts and Fasts observed by his predecessor
Bourne.
The idea of a more perspicuous method was probably the first occasion
of delay ; till the kindness of friends, the perseverance of his own re-
searches, and the vast accession of intelligence produced by the Sta-
tistical Enquiries in Scotland, so completely overloaded his Manuscript,
that it became necessary that the whole Work should be re-modelled.
This task, even to a person of Mr. Brand's unwearied labour, was dis-
couraging ; and, though he projected a new disposition of his ma-
terials, he had made no progress in the alteration of the Work at the
time of his death.
In this state, at the sale of the second part of Mr. Brand's Library,
in 1808, the Manuscript of his Observations on Popular Antiquities
was purchased. Fortunately, in one of the volumes, a Sketch for a
new Arrangement was inserted*, which has been followed with very
little variation.
In the first volume, it will be seen, the days of more particular note
in the Calendar are taken in chronological order; the Customs at
a This is, no doubt, " the totally different Arrangement of the subjects" alluded to in a Note in
the Preface, p. viii.
VI THE EDITORS ADVERTISEMENT.
Country Wakes, Sheep-shearings, and other rural practices, form a
sort of Supplement ; and these are again followed by such usages and
ceremonies as are not assignable to any particular period of the year.
In the second volume, the Customs and Ceremonies of Common Life
are introduced, followed by the numerous train of Popular Notions,
Sports, and Errors.
Mr. Brand's Extracts from Books and Manuscripts have, in most
instances, been collated with their originals : a service which has added
very much to the correctness of the Work.
The Editor's Additions consist chiefly, though not quite exclusively,
in the passages enclosed by brackets, and in the Index.
i
British Museum,
July 22, 1813.
PREFACE. XI
investigation, they shall appear to any to he so frivolous as not to have
deserved the pains of the search, the humble Labourer will at least
have the satisfaction of avoiding Censure by incurring Contempt. How
trivial soever such an enquiry may seem to some, yet all must be in-
formed that it is attended with no inconsiderable share of literary toil
and difficulty. A passage is to be forced through a wilderness, intricate
and entangled : few vestiges of former labours can be found to direct us
in our way, and we must oftentimes trace a very tedious retrospective
course, perhaps to return at last, weary and unsatisfied, from researches
as fruitless as those of some antient enthusiastic Traveller, who, ranging
the barren African sands, had in vain attempted to investigate the
hidden sources of the Nile.
Rugged, however, and narrow as this walk of study may seem to
many, yet must it be acknowledged that Fancy, who shares with Hope
the pleasing office of brightening a passage through every route of
human endeavours, opens from hence, too, prospects that are enriched
with the choicest beauties of her magic Creation.
The prime origin of the superstitious notions and ceremonies of the
people is absolutely unattainable. We must despair of ever being able
to reach the fountain-head of streams which have been running and
increasing from the beginning of time d. All that we can aspire to do,
d Misson, in his Travels in England, translated by Ozell, p. 66, has some sensible Observations
upon Customs. " All reasonable people will imagine," he says, " that as there is Man and Man,
so there is Custom and Custom. It has been in all Ages a practice to talk and write upon the
Manners and Customs of different Nations ; but it has also in all Ages been known, that there was
nothing so general as not to admit of some exception. By degrees, Customs alter in the very
same Country, conformably to the quality and education of the Inhabitants. By a Nation we
always understand the greater number ; and this greater number is not made up of the persons
of the highest birth or merit, no more than it is of the Beggars and Scoundrels that compose the
lees and chaff of the Country. It consists of the people that live in a certain state of mediocrity,
and whose humour, taste, and manners, as to certain respects, differ from each other only as to
more or less."
White, in his Natural History of Selborne, p. 202. observes : " It is the hardest thing in the
VOL. I. b
x PREFACE.
is only to trace their courses backward, as far as possible, on those
Charts that now remain of the distant Countries whence they were first
perceived to flow.
Few who are desirous of investigating the popular Notions and vulgar
Ceremonies of our own Nation, can fail of deducing them, in their first
direction, from the times when Popery was our established Religion e.
world to shake off superstitious prejudices : they are sucked in as it were with our mother's milk ;
and, growing up with us at a time when they take the fastest hold and make the most lasting
impressions, become so interwoven with our very constitutions, that the strongest sense is re-
quired to disengage ourselves from them. No wonder, therefore, that the lower people retain
them their whole lives through, since their minds are not invigorated by a liberal education, and
therefore not enabled to make any efforts adequate to the occasion. Such a preamble seems to
be necessary before we enter on the Superstitions of this District, lest we should be suspected of
exaggeration in a recital of practises too gross for this enlightened age."
. " Superstition," says Mr. Harris, in the Life of Charles I. p. 52, note, " is a debasement of
Reason and Religion; 'tis entertaining misapprehensions of almighty God; 'tis the practice of
things weak and ridiculous, in order to please him, whereby it excites in the mind chimerical
hopes, ill-grounded fears, and vain expectations : in short, it is weakness, attended with unea-
siness and dread, and productive of confusion and horror. Every one knows the mischiefs Su-
perstition has produced in the World : Gods of all sorts and kinds ; sacrifices of Beasts and Men ;
rites, ceremonies, and postures ; antic tricks and cruel torments ; with every other thing which,
from time to time, has been falsely called by the name of Religion, have arose from hence. It
took its rise early in the World, and soon spread itself over the face of the Earth; and few, very
few, were there who were wholly free from it. The doctrine of Christ, indeed, was calculated to
destroy its dominion and to restore Religion to its original lustre: — Yet, notwithstanding this,
Superstition very soon found an entrance among Christians, and at length encreased to an
enormous size. The reformation of Religion, and the revival of Letters, were somewhat un-
friendly to it : but whether it be the craft of those who subsist by the credulity and ignorance of
others, or whether it be a proneness in men to Superstition, or their laziness and inattention to
other than sensible objects ; I say, whether it be owing to one or all of these causes, Superstition
remained still alive, and shewed itself even among those who gloried that they had got rid of the
papal yoke."
« A sensible Writer in the Gent. Mag. for July 1733, vqj. liii. p. 577. says: " I have often
wished to know the first foundation of several popular Customs, appropriated to particular
Seasons, and been led to think, however widely they may have deviated from their original design
and meaning, of which we have now wholly lost sight, they are derived from some religious
Tenets, Observances, or Ceremonies. I am convinced that this is the case in Catholic Countries,
where suchlike popular Usages, as well as religious Ceremonies are more frequent than amongst
PREFACE. XI
We shall not wonder that these were able to survive the Reformation,
when we consider that though our own sensible and spirited Fore-
fathers were, upon conviction, easily induced to forego religious Tenets
which had been weighed in the balance and found wanting ; yet were
the bulk of the people by no means inclined to annihilate the seemingly
innocent Ceremonies of their former superstitious Faith. These, con-
secrated to the fancies of the multitude, by an usage from time imme-
morial, though crazed by public authority from the written ff^ord,
were committed as a venerable deposit to the keeping of Oral Tradition;
and, like the Penates of another Troy, recently destroyed, were re-
ligiously brought off, after having been snatched out of the smoking
ruins of Popery.
It is not improbable, indeed, but that, in the Infancy of Pro-
testantism, the continuance of many of them was connived at by the
State f. For men, who " are but children of a larger growth," are
not to be weaned all at once ; and the Reformation both of Manners
and Religion is always most surely established when effected by slow
degrees, and, as it were, imperceptible gradations.
Thus also, at the first promulgation of Christianity to the Gentile
Nations, though the new Converts yielded through the force of Truth
to conviction, yet they could not be persuaded to relinquish many of
their Superstitions, which, rather than forego altogether, they chose
to blend and incorporate with their new Faith.
And hence it is that Christian, or rather Papal Rome, has borrowed
us ; though there can be little doubt but that the Customs I refer to, and which we retain, took
their rise whilst these Kingdoms were wholly Catholic, immersed in Ignorance and Superstition."
See a farther quotation from this Writer's Remarks under the head of SHERE THURSDAY,
vol. i. p. 128.
( It is wittily observed by Fuller, Ch. Hist. p. 375, that, as careful Mothers and Nurees, on
condition they can get their Children to part with knives, are contented to let them play with
rattles ; so they permitted ignorant people still to retain some of their fond and foolish Customs.,
that they might remove from them the most dangerous and destructive Superstitions.
PREFACE.
her Rites, Notions, and Ceremonies, in the most luxuriant abundance,
from Ancient and Heathen Rome 5, and that much the greater number
of those flaunting Externals which Infallibility has adopted by way of
Feathers to adorn the triple Cap, have been stolen out of the wings of
the dying Eagle.
With regard to the Rites, Sports, &c. of the common people, I am
aware that the morose and bigoted part of mankind11, without distin-
* In proof of this assertion, see Dr. Middleton's curious Letter from Rome.
h I shall quote here the subsequent curious Thoughts on this subject: it scarcely need be ob-
served that the Puritans are ridiculed in them :
" These teach that Dancing is a Jezabell,
And Barley-Break the ready way to Hell ;
The Morice Idols, Whitsun-Ales can be
But prophane reliques of a Jubilee :
These in a zeal t'expresse how much they do
The Organs hate, have silenc'd Bagpi|)es too ;
A$d harmless May-Poles all are rail'd upon,
As if they were the Tow'rs of Babylon."
Randolph's Poems, 1646.
Lewis, in his " English Presbyterian Eloquence," 8vo. Lond. 1720, p. 17, speaking of the
Enthusiasts of the same period, says : " Under the censure of lewd Customs, they included all
sorts of public Sports, Exercises, and Recreations, how innocent soever— nay, the poor Rose-
mary and Bays, and Christmas-Pye, is made an abomination."
In " A Disputation betwixt the Devill and the Pope," &c. 4to. Lond. 1642, Signat. A 3, to the
Pope's enquiry, " What factious Spirits doe in England dwell?" The Devil answers :
" Few of your party j they are gone as wide,
As most report, and mad on t'other side ;
There, all your Bookes and Beads are counted toyes,
Altars and Tapers are pull'd downe by Boyes,
Discord they say doth so possesse the Land,
Tis thought they will not let the Organs stand,
The cleane-washt Surples which our Priests put on,
There is the Smock o1 th' Whore of Babylon,
And I have had report by those have seen them,
They breake the windows 'cause the Saints are in them -.
*****
A Taylor must not sit with legs on crosse,
PREFACE. X1U
guishing between the right use and the abuse of such Entertainments,
cavil at and malign them : yet must such be told that Shows and Sports
have been countenanced in all ages, and that too by the best and wisest
of States ; and though it cannot be denied that they have sometimes
been prostituted to the purposes of Riot and Debauchery, yet, were we
to reprobate every thing that has been thus abused, Religion itself
could not be retained : perhaps, indeed, we should be able to keep
nothing.
The common people, confined by daily labour, seem to require their
proper intervals of relaxation ; perhaps it is of the highest political
utility to encourage innocent Sports and Games among them. The
revival of many of these, would, I think, be highly pertinent at this
particular juncture, when the general spread of Luxury and Dissi-
pation threatens more than at any preceding period to extinguish the
character of our boasted national bravery. For the observation of an
honest old Writer, Stow, (who tells us, speaking of the May Games,
But straite he 's set by th' heeles (it is a signe
Of ceremony only, not divine)." *
So in the Welsh Levite tossed in a Blanket, &c. 4to. Lond. 1691 : " I remember the blessed
times, when every thing in the World that was displeasing and offensive to the Brethren went
under the name of horrid abominable Popish Superstition. Organs and May Poles, Bishops
Courts and the Bear Garden, Surplices and long Hair, Cathedrals and Play Houses, Set-Forms
and Painted Glass, Fonts and Apostle Spoons, Church Musick and Bull-baiting, Altar Rails and
Rosemary on Brawn, nay Fiddles, Whitson Ale, Pig at Bartholomew Fair, Plum Porrige, Puppet
Shows, Carriers Bells, Figures in Gingerbread, and at last Moses and Aaron, the Decalogue, the
Creeds, and the Lord's Prayer," p. 16. Again : " A Crown, a Cross, an Angel, and Bishop'*
Head, could not be endured, so much as in a Sign. Our Garters, Bellows, and Warming Pans
wore godly Mottos, our Bandboxes were lined with wholsome Instructions, and even our
Trunks with the Assembly-men's Sayings. Ribbons were converted into Bible-Strings." " Nay,
in our zeal we visited the Gardens and Apothecary's Shops. Unguentum Apostolicum, Carduut
benedictus, Angelica, St. John's Wort, and Our Ladies Thistle, were summoned before a Class,
and commanded to take new Names." " We uasainted the Apostles." Ibid.
* See more of the puritan detestation of the Cross-form in vol. i. p. 132.
XIV PREFACE.
Midsummer Eve Rejoicings, &c.' antiently used in the Streets of
London, " which open pastimes k in my youth being now supprest,
worse practices within doors are to be feared,)" may with too singular
propriety be adopted on the most transient survey of our present po-
pular Manners !.
Bourne, my predecessor in this Walk, has not, from whatever cause,
done justice to the subject he undertook to treat of. Let it not be im-
puted to me that I am so vain as to think that I have exhausted it, for
the utmost of my pretensions is to the merit of having endeavoured, by
making additions and alterations, to methodize and improve it. I think
it justice to add too, that he was deserving of no small share of praise
for his imperfect attempt, for " much is due to those who first broke
the way to knowledge, and left only to their successors the task of
smoothing it."
New and very bright Lights have appeared since his time. The
English Antique has become a general and fashionable study : and the
discoveries of a chartered Society of Antiquaries, patronized by the best
of Monarchs, and boasting among its Members some of the greatest
1 I call to mind here the pleasing Account Sterne has left us, in his Sentimental Journey, of the
Grace Dance after Supper. 1 agree with that amiable Writer in thinking that Religion may mix
herself in the Dance, and that innocent Cheerfulness forms no inconsiderable part of Devotion ;
sxicb, indeed, cannot fail of being grateful to the Good Being, as it is a silent, but eloquent mode
of praising him.
k " The Youths of this City," he says, " have used, on holidays, after Evening Prayer, at their
Masters' doors, to exercise their Wasters and Bucklers : and the Maidens, one of them playing on
a Timbrel, in sight of their Masters and Dames, to dance for Garlands hanged athwart the
Streets." Strype's edit, of Stow's Survey, Book i. p. 251.
1 The Rev. Mr. Ledwich, in his Statistical Account of the Parish of Aghaboe in the Queen's
County, Ireland, Svo. Dubl. 1796, tells us, p. 95 : " A delineation of the Customs and Manners
of the People of this Parish would seem to be a proper and interesting Addition to this Work.
This I should have attempted did their peculiarity demand notice. The national character of the
original Natives M, with us, entirely lost. Their diversions of Foot Ball and Hurling are seldom
practised, or their antient Customs at Marriages and Intermenta." It must not, however, be
dissembled, that the learned Writer is of opinion that the change is for the better.
PUEFACE. XV
ornaments of the British Empire, have rendered the recesses both of
papal and heathen Antiquities much easier of access.
I shall presume to flatter myself that I have, in some measure, turned
all these circumstances to advantage. I have gleaned passages that
seemed to throw light upon the subject, as my numberless citations will
evince, from an immense variety of Volumes both printed and ma-
nuscript ; and those written too in several languages : in the doing of
which, if I shall not be found to have deserved the praise of Judgement,
I must at least make pretensions to the merit of Industry.
Elegance of Composition will hardly be expected in a Work of this
nature m, which seems to stand much less in need of Attic Wit than of
Roman Perseverance, or, if we glance at modern times, of Dutch
Assiduity.
I shall offer many Discoveries which are peculiarly my own, for there
are not a few Customs yet retained in the North, where I spent the
earliest part of my life, of which I am persuaded the learned in the
Southern parts of our Island have hardly once heard mention, which is
perhaps the sole cause why they have never before been investigated.
I have, once for all, to premise that, in perusing the subsequent Ob-
servations, the candid Reader, who has never before considered this
neglected subject, is particularly requested not to be rash in passing
sentence ; but to suspend his judgement, at least till he has carefully
examined all the evidence ; by which caution let it not be understood
that my determinations are in any degree thought to be infallible, or
that every decision to be found in the following pages is not amenable
* In general it may be observed, that Readers, provided with keen Appetites for this kind of
Entertainment, must content themselves with the homely manner of serving it up to them. In-
deed squeamishne.ss in this particular, would, in a variety of instances, suit but ill with the study
of ,the English Antique. For it must be confessed, that a great deal of wholesome meat of this
sort has ever been brought on upon wooden platters, and very nice guests, it is to be feared, will
think that our famous old Cook, Thomas Hearne, himself, was but a very slovenly and greasy
v kind of Host.
XVI PREFACE.
to higher authorities : in the mean time Prejudice may be forewarned,
and it will apologize for many seemingly trivial Reasons, assigned for
the beginning and transmitting of this or that popular Notion or Ce-
remony, to reflect, that what may appear foolish to the enlightened
Understandings of Men in the Eighteenth Century, wore a very dif-
ferent aspect when viewed through the gloom that prevailed in the
seventh or eighth.
I should trespass on the patience of my Reader, were I to enumerate
all the Books I have consulted on this occasion ; to which, however, I
shall take care, in their proper places, to refer: but I own myself under
particular obligations to Durand's Ritual of Divine Offices n, a Work
inimical to every idea of rational Worship, but to the Enquirer into the
Origin of our popular Ceremonies, an invaluable Magazine of the most
interesting Intelligence. I would style this performance the great Ce-
remonial Law of the Romanists, in comparison with which the Mosaic
Code is barren of Rites and Ceremonies. We stand amazed on perusing
it, at the enormous weight of a new Yoke, which Holy Church, fa-
bricating with her own hands, had imposed on her antient Devotees0.
" This curious Book is the Fountain-head of all Ecclesiastical Rites and Ceremonies. It was
printed at Mentz so early as 1459. See Fabricii Bibliotheca mediae & infimse /Etatis, edit. 8vo.
1734, vol. ii. p. 206, and Maittaire's Annales Typogr. vol. i. p. 271. Pars prior.
0 It is but justice to own that the modern Roman Catholics disclaim the greater number of
those superstitious Notions and Ceremonies equally the misfortune and disgrace of our Forefathers
;n the dark Ages.
In a most curious Sermon preached at Blandford Forum, Dorsetshire, Jan. 17, 1570, by
William Kethe, Minister, and dedicated to Ambrose Earl of Warwick, 8vo. p. 18, speaking of
the Jews, he says,. " for the Synnes they daylie committed, they would be very busie in offryng
Sacrifices and exercising themselves in Ceremonies;" adding, " a lyke kynde of policie was prac-
tised by the Papistes in the tyme of Poperie (in England) to bynde God to forgeve them theyr
Sinnes. For whereas, in the tyme of Christmasse, the disorders were marvelous in those dayes,
(and how it is now God seeth,) at Candlemasse, which some counte the ende of Christmasse, the
Papistes would be even with God, by the tyme [they had offered hym a Bribe, and such a Bribe
(beyng a Candle or Taper) as a very meane officer would take foule scorae of, though he could
do a man but small pleasure in his sute. Shroft Tuesday was a day of great Glottonie, Surfeiting,
PREFACE. XV11
Yet the forgers of these Shackles had artfully enough contrived to
make them sit easy, by twisting Flowers around them : dark as this
picture, drawn by the pencil of gloomy Superstition, appeared upon the
whole, yet was its deep shade in many places contrasted with pleasing
Lights.
The Calendar was crowded with Red-Letter Days, nominally indeed
consecrated to Saints ; but which, by the encouragement of Idleness and
Dissipation of Manners, gave every kind of countenance to Sinners.
A profusion of childish Rites, Pageants, and Ceremonies, diverted the
attention of the people from the consideration of their real state, and
kept them in humour, if it did not sometimes make them in love, with
their slavish modes of worship.
To the credit of our sensible and manly Forefathers, they were
among the first who felt the weight of this new and unnecessary Yoke,
and had spirit enough to throw it off.
I have fortunately in my possession one of those antient Roman Ca-
lendars, of singular curiosity, which contains under the immoveable
Feasts and Fasts, (I regret much its silence on the moveable ones,) a
variety of brief Observations, contributing not a little to the elucidation
of many of our popular Customs, and proving them to have been sent
and Dronkennes, but by Ashe Wensday at night, they thought God to be in their debt. On Good
Friday, they offered unto Christe Egges and Bacon to be in hys favour till Easter Day was past.
The Sinnes committed betwene Easter and Whytsontyde they were fullye discharged by the plea-
saunt Walkes and Processyons in the rogyng, I should say Rogation Weeke. What offences soever
happened from that tyme to Midsomroer,. the fumes of the Fiers dedicated to John, Peter, and
Thomas Becket the Traytor, consumed them. And as for all disorders from that tyme to the be-
gynnyng of Christmasse agayne, they were in this Countrey all roonge away, upon All Halloun
Day and All Soule's Day at night last past." He adds, at p. 20, " So sayth God to the brybyng
Papistes, who requireth these thynges at your handes whiche I never commaundcd, as your
Candles at Candlemasse, your Popish Penaunce on Ash Wensday, your Egges and Bacon on Good
Friday, your Gospelles at superstitious Crosses, decked lyke Idols, your Fires at Midsommer, and
your ringyng at Allhallountide for all Christen Soules ? I require, sayth God, a sorrowfull and re-
pentaunt hart, to be mercyfull to the poore, &c."
VOL. J. C
XV111 PREFACE.
over from Rome, with Bulls, Indulgences, arid other Baubles, bartered,
as it should seem, for our Peter Pence, by those who trafficked in spi-
ritual Merchandize from the Continent.
These I shall carefully translate, (though in some places it is ex-
tremely difficult to render the very barbarous Latin, in which they are
written, the barbarity, brevity, and obscurity of which I fear the Critic
will think I have transfused into my own English,) and lay before my
Reader, who will, at once, see and acknowledge their utility.
A learned performance by a Physician in the time of King James the
first, and dedicated to that Monarch, is also luckily in my Library : it
is written in Latin and entitled " The Popedom, or the Origin and In-
crease of Depravity in Religion p ;" containing a very masterly parallel
between the Rites, Notions, &c. of Heathen, and those of Papal Rome.
The copious Extracts from this Work, with which I shall adorn and
enlighten the following pages, will form their truest commendation, and
supersede my poor encomiums.
When I call Gray to remembrance, the Poet of Humanity, who, had
he left no other works behind him, would have transmitted his Name to
Immortality by Reflections written among the little Tomb-stones of the
Vulgar, in a Country Church-Yard ; I am urged by no false shame to
apologize for the seeming unimportance of my subject.
The Antiquities of the Common People cannot be studied without
acquiring some useful knowledge of Mankind: and it may be truly said
in this instance that by the chemical process of Philosophy, even Wis-
•> "Papatus, seu depravatae Religionis Ongo et Increment™ j summa fide diligentiaque e
(JenUlitatis su* fontibus eruta : ut fere nihil sit in hoc genus cultu, quod non sit promptmn ex
Insce, meis reddere suis authoribus: ut restitutae Evangelic* Religionis, quam profitemur, simpli-
cUas, fucis aniotis, suatn aliquando integritatem apud omnes testatam faciat per Thomam More-
sinum Aberdonanum, Doctorem Medicum. Edinburgi excudebat Robertus Waldegrave Ty-
pographus Regius, Anno M.D.XCIIII. Cum privilegio Regali." 'A small octavo: most ex-
tremely rare.
PREFACE. XIX
dom may be extracted from the Follies and Superstitions of our Fore-
fathers'1.
9 Monsieur Bergerac, in his Satyrical Characters, and handsome Descriptions in Letters, translated
out of the French by a person of Honour, 8vo. Lond. 1658. p. 45. puts into the mouth of a Magician
the following1 very curious Catalogue of Superstitions on the Continent : "I teach the Shepherd the
Woolf s Pater-Noster, and to the Cunning Men how to turne the Sieve ; I send St. Hermes Fire
to the Marches and Rivers, to drown Travellers, I make the Fairies to dance by Moon-light, I en-
courage the Gamesters to look under the Gallows for the Foure of Clubs. I send at Midnight the
Ghosts out of the Churchyard, wrapt in a Sheet, to demand of their Heires the performance of those
Vows and Promises they made to them at their Deaths ; I command the Spirits to haunt the unin-
habited Castles, and to strangle those that come to lodge there, till some resolute fellow compels them
to discover to him the Treasure. I make those that I will enrich find hidden Wealth. I cause the
Thieves to burne Candles of dead Men's grease, to lay the Hoasts asleep while they rob their
Houses ; I give the flying Money, that returnes again to the Pocket after 'tis spent ; I give those
Annulets to Foot-men that enable them to go two hundred miles a day; 'Tis I, that invisible,
tumble the Dishes and Bottles up and downe the House without breaking, or spoiling them. I
teach old Women to cure a Feaver by Words. I waken the country Fellow on St. John's Eve to
gather his Hcarb, fasting and in silence. I teach the Witches to take the forme of Woolves and
eate Children, and when any one hath cut off one of their Legs (which proves to be a Man's
arme) 1 forsake them when they are discovered, and leave them in the power of Justice. I send
to discontented persons a tall black Man, who makes them promises of great Riches and other
felicities if they'll give themselves to him. I blind them that take Contracts of him, and when they
demand thirty years time, I make them see the (3) before the (O) which I have placed after : 'Tis
1 that strangle those that when they have called me up, give me a haire, an old shoe, or a straw.
I take away from those dedicated Churches the Stones that have not been paid for. I make the
Witches seem to those that are invited to Sabat nothing but a Troope of Cats, of which Marcou
(a Gib Cat) is prince. I send all the Confederates to the Offering, and give them the Goates taile
(seated on a Joint-stoole) to kisse. I treate them splendidly but give them no Salt to their Meat ;
and if any Stranger, ignorant in the Customes, gives God thanks, I cause all things to vanish and
leave him five hundred miles from his ovvne home, in a Desart full of Nettles and Thornes. I send
to old Letchers beds Succubusses, and to the whorish, Incubusscs. I convay Hob-goblins in shape
of a long piece of Marble, to lye by those that went to Bed without making the signe of the Crosse.
I teach Negromancers to destroy their Enemies, by making a little Image in vvaxe, which they
throwing into the Fire, or pricking, the original is sensible of those Torments that they expose
the Image to. I make Witches insensible in those parts where the Ram hath set his Seale. I give
a secret virtue to Nolite fieri, when 'tis said backwards, that it hinders the Butter from coming. I
teach Husbandmen to lay under the Grounds of that Sheep-fold which he hath a mind to destroy,
a Lock of Haire, or a Toade, with three Curses, that destroyes all the Sheep that passe, over it.
I teach the Shepherds to tye a Bridegroomes point the Marriage Day, when the Priest saves Con-
XX PREFACE.
The People, of whom Society is chiefly composed, and for whose
good all superiority of Rank, indispensably necessary as it is in every
juncgo Vo$. 1 give that Mony that is found by the leaves of an old Oak. I lend Magitians a
Familiar that keepes them for undertaking any thing without leave from Robin Good-fellow.
I teach how to breake the Charmes of a person bewitcht, to kneade the triangular Cake of Saint
Woolfe, and to give it in almes to the first poore Body. I cure sick persons of the Hob-thrush, by
giving them a blow with a Forke just between the two Eyes. I make the Witches sensible of the
blowes that are given them with an Elder-stick. I let loose the Hob-goblin at the advents of
Christmas ; and command him to rowle a Barrel!, or draw a Chaine along the Streets, that he
may wring off their Necks that look out at the Window. I teach the composition of the Charms,
Scales, Talismans, Spells, of the Magique Looking Glasses, and of the inchanted Figures. I teach
them to find the Misseltoe of the New Yeare, the wandring Hearbs, the Gamahely and the mag-
netique plaster. 1 send the Goblins, the shod-Mule, the Spirits, the Hob-goblins, the Haggs,
the Night bats, the Scrags, the Breake-Neekes, the black Men and the white Women, the Fan-
tasms, the Apparitions, the Scar-Crowes, the Bug-beares, and the Shaddowes : in fine, I am the
Dlvel of Vauvert, the Jew-errant, and the grant Huntsman of Fountain-bleau Forrest."
In the Statistical Account of Scotland, vol.Lx. 8vo. Edinb. 1793. p. 253. Parish of Clunie, co. of
Perth, the Inhabitants, we are told, " are not, as formerly, the dupes of superstitious credulity. Many
old useless rites and ceremonies are laid aside. Little attention is paid to Bug-bear Tales. Supersti-
tions, Charms, and Incantations have lost their power. Cats, Hares, Magpies, and old Women
cease to assume any other appearance than what Nature has given them : and Ghosts, Goblins,
Witches, and Fairies have relinquished the Land."
In the same Volume, p. 328. Parish of Tongland, co. of Kircudbright ; from a Statistical Ac-
count of sixty or seventy years before, we learn that " the lower class in general were tainted
strongly with superstitious Sentiments and Opinions, which had been transmitted down, from one
generation to another by Tradition. They firmly believed in Ghosts, Hobgoblins, Fairies, Elves,
Witches and Wizards. These Ghosts and Spirits often appeared to them at Night. They used
many Charms and Incantations to preserve themselves, their Cattle and Houses, from the malevo-
lence of Witches, Wizards, and evil Spirits, and believed in the beneficial effects of these Charms.
They believed in lucky and unlucky Days and Seasons, in marrying or undertaking any impor-
tant Business. They frequently saw the Devil, who made wicked attacks upon them, when they
were engaged in their religious Exercises, and acts of Devotion. They believed in benevolent
spirits which they termed Brownies, who went about in the night time and performed for them
some part of their domestic labour, such as threshing and winnowing their Corn, spinning and
churning. They fixed Branches of Mountain Ash, or narrow-leaved Service-Tree above the Stakes
of their Cattle, to preserve them from the evil effects of Elves and Witches. AH these supersti-
tious Opinions and Observations, which they firmly believed, and powerfully influenced their
actions, are of late years almost obliterated among the present Generation."
Ibid, vol.xiv. p. 482. Parish of Wigton, co. of Wigton, " the Spirit of Credulity, which arises
PREFACE. XXI
Government1", is only a Grant, made originally by mutual Concession,
is a respectable subject to every one who is the Friend of Man.
Pride, which, independent of the Idea arising from the necessity of
civil Polity, has portioned out the human Genus into such a variety of
out of Ignorance, and which over-ran the country, is now greatly worn away ; and the belief
in Witches, in Fairies, and other ideal beings, though not entirely discarded, is gradually
dying out."
' " Degree being vizarded,
The unworthiest shows as fairly in the mask.
The heavens themselves, the planets, and this center,
Observe degree, priority, and place,
Insisture, course, proportion, season, form,
Office, and custom in all line of order :
And therefore is the glorious planet, Sol,
In noble eminence enthron'd and spher'd
Amidst the other ; whose med'cinable eye
, Corrects the ill aspects of planets evil,
And posts, like the commandment of a king,
Sans check, to good and bad : But, when the planets,
In evil mixture, to disorder wander,
What plagues, and what portents ? what mutiny ?
What raging of the sea ? shaking of earth ?
Commotion in the winds ? frights, changes, horrors,
Divert and crack, rend and deracinate
The unity and married calm of states
Quite from their fixure ? O, when degree is shak'd,
Which is the ladder of all high designs,
The enterprize is sick ! How could Communities,
Degrees in Schools, and brotherhoods in Cities,
Peaceful commerce from dividable shores,
The primogenitive and due of birth,
Prerogative of age, crowns, sceptres, laurels,
But by degree, stand in authentick place ?
Take but degree away, untune that string,
And, hark, what discord follows ! each thing meets
In mere oppugnancy : The bounded waters
Should lift their bosoms higher than the shores,
And make a sop of all this solid Globe."
Troil. & Cressida, Act i. sc. 3.
XXU PREFACE.
different and subordinate Species, must be compelled to own, that the
lowest of these derives itself from an Origin common to it with the
highest of the kind.
The well-known beautiful Sentiment of Terence :
" Homo sum, human! nihil a me alienum puto,"
may be adopted therefore in this place, to persuade us that nothing can
be foreign to our enquiry, much less beneath our notice, that concerns
the smallest of the Vulgar8 ; of those little Ones who occupy the lowest
place, though by no means of the least importance in the political ar-
rangement of human Beings.
Somerset Place,
London,
August 4th, 1795.
' " These several particulars, if considered separately, may appear trifling ; but taken altoge-
ther, they form no inconsiderable part of what (with only some slight variations,) the Religion of
the vulgar will always be, in every age, and in every stage of society, and indeed, whatever be the
Religion which they profess, unless they are so grossly stupid, or so flagitiously immoral, as to be
incapable of feeling the restraints of any System of Religion, whether rational or superstitious."
Sir John Sinclair's Statist. Account of Scotland, vol. v. p. 85.
CONTENTS
OF
VOL. I.
Pagp.
NEW YEAR'S EVE ----.-...-------..- i
NEW YEAR'S DAY - -- 8
TWELFTH DAY ..................is
ST. AGNES'S DAY or EVE, Jan. 21 st. ---...-.. -.-32
ST. VINCENT'S DAY, /an. 22d. ---------------34
ST. PAUL'S DAY, Jan. 25th. - 34
CANDLEMAS DAY, Feb. 2d. ......... ...-_. .33
ST. BLAZE'S DAY, /V6. 3d. -..-45
VALENTINE'S DAY, Fed. 14M. ---------- ...47
COLLOP or SHROVE MONDAY ---------------54
SHROVE-TIDE, or SHROVE TUESDAY -------------56
ASH-WEDNKSDAY -------- 79
ST. DAVID'S DAY, March 1st. _..-86
ST. PATRICK'S DAY, March nth - --90
MID-LENT SUNDAY 92
PALM SUNDAY ---_._-__..___----- 102
ALL FOOL'S DAY, April 1st. .."........ 113
SHERE THURSDAY, also MAUNDY THURSDAY - 124
GOOD FRIDAY ------_._---.-----. 128
EASTER EVE ______ -- 135
EASTER DAY - 137
EASTER EGGS i. -.Mvv*'h ------- 142
EASTER HOLIDAYS ------------------ 1 50
LIFTING on EASTER HOLIDAYS 1>V* ^ 155
HOKE DAY --.---.--.--.....--- 157
XXIV CONTENTS.
Page.
ST. GEORGE'S DAY, April 23d. ----------- -- 165
ST. MARK'S DAY or EVE, --- ____.------- 166
PAROCHIAL PERAMBULATIONS in Rogation Week. ASCENSION DAY or HOLY
THURSDAY ---167
MAY DAY CUSTOMS ----------------- 179
MAY POLES ---193
MORRIS DANCERS :
Maid Marian, Queen of the May ---------- 204
Robin Hood ----------- ----212
Friar Tuck - ---214
The Fool 215
Scarlet, Stokesley, and Little John ---------218
Tom the Piper - 219
The Hobby Horse 219
ST. URBAN'S DAY. May 25th ._.- 223
ROYAL OAK DAY. May 29th .............. 223
WHITSUNTIDE ................... 226
TRINITY, or TRINITY SUNDAY, EVEN ----- 233
EVE of THURSDAY after TRINITY SUNDAY 233
ST. BARNABAS DAY, June 11 th -------- 233
ST. VITUS'S DAY. June \5th - - 235
CORPUS CHRISTI DAY, and PLAYS. June 14th 235
SUMMER SOLSTICE. Midsummer Eve. The Vigil of St. John Baptist1 s Day 238
ST. PETER'S DAY. June 29th .............. 269
ST. ULRIC. July 4th---------........ 270
ST. SWITHIN'S DAY. July \5th - 271
ST. MARGARET'S DAY. July 20th ............. 273
ST. BRIDGET. July 23d - - - - ___ 273
ST. JAMES'S DAY. July 25th ----- __._ 274
GULE of AUGUST, commonly called LAMMASS DAY 275
ASSUMPTION OF THE VIRGIN MARY. August \sth 277
ST. ROCH'S DAY. August \&th. 278
ST. BARTHOLOMEW'S DAY. August 24th - -- ._- 279
HOLY-ROOD-DAY. Septemb. Uth 279
MICHAELMAS. Septemb. 29th _ -281
CONTENTS. XXV
Page,
Michaelmas Goose -------------- 295
St. Michael's Cake or Bannock - - - 297
ST. ETHELBURGH'S DAY. October llth - - - - - 299
ST. SIMON and ST. JUDE'S DAY. October 28th. - - - - '299
ALLHALLOW EVEN ---------- ------ 300
The FIFTH OF NOVEMBER -____--.------. 313
MARTINMAS. Novemb. llth. ___-----------313
QUEEN ELIZABETH'S ACCESSION. Novemb. nth. ---------318
ST. CLEMENT'S DAY. Novemb. 23d. 321
ST. CATHARINE'S DAY* Novemb. 25lh. ----------- 321
ST. ANDREW'S DAY. Novemb. 30th. - - 322
ST. NICHOLAS'S DAY. Decemb. 6th. - - - -------- 324
ON THE MONTEM AT ETON --------------- 337
CUSTOMS A LITTLE BEFORE, AT, OR ABOUT CHRISTMAS. ------ 350
Going a Goading at St. Thomas's Day -------- 350
Hagmena ---------------- 350
Mumming ---------------- 354
OftheYvLZ CLOG, or BLOCK, burnt on CHRISTMAS EVE ------ 359
Of the Word YULE, formerly used to signify CHRISTMAS ------- 364
Christmas Carol -------------- 370
Hobby Horse at Christmas -------- --382
Christmas Box -------------- 334
SPORTS, GAMES, Kc. at CHRISTMAS :
Lord of Misrule ___--------_._ 337
fool-Plough and Sword Dance ---------- 395
Decking Churches, Houses, Kc. with Evergreens at Christmas 404
Yule Doughs, Mince Pies, Christmas Pies, and Plum Porridge 410
ST. STEPHEN'S DAY. Decemb. 26th. ------------ 416
ST. JOHN THE EVANGELIST. Decemb. 27th. ----------419
CHILDERMAS or HOLY INNOCENTS' DAY ----------- 421
COUNTRY WAKES, called also FEASTS OF DEDICATION, REVELLINGS, RUSH-
BEARINGS, and in the North of England HOPPINGS ------- 422
HARVEST HOME, alias MELL SUPPER, KERN or CHURN SUPPER, or FEAST
of INGATHERING -----------.___._ 439
The FEAST OF SHEEP SHEARING - 452
SATURDAY AFTERNOON ------------,___ 457
VOL. i. d
XXVI CONTENTS.
Page.
THE BORROWED DAYS ____----_. 460
DAYS LUCKY or UNLUCKY --------------- 453
COCK CROWING, Time of the Morning so called - -------- 469
STREWING CHURCHES with FLOWERS on Days of Humiliation and Thanksgiving 476
COCK-FIGHTING ------------------ 476
BULL-RUNNING in the Town of STAMFORD ----------- 483
ADDITIONS to VOL. I. ----------------- 486
OBSERVATIONS
otf
popular antiquities.
NEW YEAR'S EVE.
A HERE was an antient custom, which is yet retained in many places, on
New Year's Eve : young women went about with a Wassail Bowl of spiced
ale *, with some sort of verses that were sung by them as they went from door
to door. Wassail is derived from the Anglo-Saxon Fa3]- feael, be in health b.
* " The Wassel Bowl," says Warton, " is Shakspeare's Gossips' Bowl in the Midsummer Night's
Dream, act i. sc. 1. The composition was ale, nutmeg, sugar, toast, and roasted crabs or
apples. It was also called Lambs' Wool." See Warton's edit, of Milton's Poems, Lond. 1785,
8vo. p. 51, note. See also " Beggar's Bush," act. iv. sc. 4.
" A massy bowl, to deck the jovial day,
Flash'd from its ample round a sunlike ray.
Full many a century it shone forth to grace
The festive spirit of th' Andarton race,
As, to the sons of sacred union dear,
It welcomed with Lambs' Wool the rising year."
Polwhele's Old English Gentleman, p. 117.
b It appears from Thomas de la Moore (Vita Edw. II.) and old Havillan (in Architren. lib. 2),
that Was-hailc and Drinc-heil were the usual antient phrases of quaffing among the English, and
synonirnous with the " Come, here's to you," and " I'll pledge you," of the present day.
VOL. I. B
2 NEW YEAH S EVE.
It were unnecessary to add, that they accepted little presents on the occasion
from the houses at which they stopped to pay this annual congratulation.
The learned Selden, in his Table-Talk (article Pope), gives a good descrip-
tion of it : " The Pope," says he, " in sending relicks to Princes, does as
wenches do to their Wassels at New Year's tide — they present you with a cup,
and you must drink of a slabby stuff, but the meaning is, You must give them
money, ten times more than it is worth0."
Verstcgan gives the subsequent etymology of Wassail : " As was is our verb of the preter-
imperfect tense, or preter-perfect tense, signifying have been, so was, being the same verb in the
imperative mood, and now pronounced Wax, is as much as to say grow, or become; and Woes-
heal by corruption of pronunciation aftenvards came to be Wassail." Restitution of Decayed
Intelligence, edit. Lond. 1653, 8vo. p. 101.
Wasscl, however, is sometimes used for general riot, intemperance, or festivity. See Reed's
edition of Shakspeare, edit. 1803, vol. x. p. 89; vol. xvii. p. 49.
Ben Jonson personifies it thus : " Enter Wassel like a neat sempster and songster, her page
bearing a brown bowl, drest with ribbands and rosemary, before her."
A Wassel candle was a large candle lighted up at a feast. See Reed's Shakspeare, vol. xii.
p. 36, note.
e The following is a note of the same learned writer on the Polyolbion, song 9 : " I see," says
he, " a custome in some parts among us : I mean the yearly Was-haile in the country on the
vigil of the New Yeare, which I conjecture was a usuall ceremony among the Saxons before Hen-
gist, as a note of health-wishing (and so perhaps you might make it Wish-heil), which was
exprest among other nations in that form of drinking to the health of their mistresses and friends.
" Bene vos, bene vos, bene te, bene me, bene nostram etiam Stephanium," in Plautus, and
infinite other testimonies of that nature (in him, Martial, Ovid, Horace, and such more), agreeing
nearly with the fashion now used : we calling it a health, as they did also in direct terms ; which,
with an idol called Heil, antiently worshipped at Cerne in Dorsetshire, by the English Saxons, in
name expresses both the ceremony of drinking and the New Yeare's acclamation, whereto in
some parts of this kingdom is joyned also solemnity of drinking out of a cup, ritually composed,
deckt, and filled with country liquor," &c.
In Herrick's Hesperides, p. 146, we read,
" Of Christmas sports, the WasseU Boule,
That tost up, after Fox-i'-th'-Hole ;
Of Blind-man-bttffe, and of the care
That young men have to shooe the Mare:
Of Ash-heapes, in the which ye use
Husbands and wives by streakes to chuse:
Of crackling laurel], which fore-sounds
A plentious harvest to your grounds."
NEW YEAR'S EV£. 3
In the Antiquarian Repertory (vol. i. p. 218, edit. 1775) is a wood-cut of
a large oak beam, the antient support of a chimney-piece, on which is carved a
large bowl, with this inscription on one side, " Wass-heil."
The ingenious remarker on this representation observes, that it is the figure
of the old Wassel-Bowl, so much the delight of our hardy ancestors, who on
the vigil of the New Year never failed to assemble round the glowing hearth
with their chearful neighbours, and then in the spicy Wassel-Bowl (which testi-
fied the goodness of their hearts) drowned every former animosity, an example
worthy modern imitation. fFassel was the word, IVassel every guest returned
as he took the circling goblet from his friend, whilst song and civil mirth
brought in the infant year.
A writer in the Gentleman's Magazine (vol. LIV. for May 1784, p. 347)
tells us, that " The drinking the Wassail Bowl or Cup was, in all probability,
owing to keeping Christmas in the same manner they had before the Feast of
Yule. There was nothing the Northern nations so much delighted in as ca-
rousing ale, especially at this season, when fighting was over. It was likewise
the custom, at all their feasts, for the master of the house to fill a large bowl or
pitcher, and drink out of it first himself, and then give it to him that sat next,
and so it went round. One custom more should be remembered; and this is,
that it was usual some years ago, in Christmas time, for the poorer people to
go from door to door with a Wassail Cup, adorned with ribbons, and a golden
apple at the top, singing and begging money for it; the original of which was,
that they also might procure lamb's wool to fill it, and regale themselves as
well as the" rich d."
In Ritson's Antient Songs, Lond. 1790, 8vo, p. 304, is given " A Carrol
for a Wassel Bowl, to be sung upon Twelfth Day at night — to the tune of
" Gallants, come away " from a collection of " New Christmas Carrols: be-
d Milner, on an antient cup (Archseologia, vol. xi. p. 420), informs us, that " The introduction
of Christianity amongst our ancestors did not at all contribute to the abolition of the practice of
\vasselling. On the contrary, it began to assume a kind of religious aspect; and the Wassel Bowl
itself, which in the great monasteries was placed on the Abbot's table, at the upper end of the Re-
fectory or Eating Hall, to be circulated atiiong the community at his discretion, receiyed the
honourable appellation of " Poculum Charitatis." This in our Universities is called the Grace-
cup.
B 2
4 NEW YEAR'S EVE.
ing fit also to be sung at Easter, Whitsontide, and other Festival Days in the
year;" no date, 12mo, b. I. in the curious study of that ever to be respected
antiquary Mr. Anthony a Wood, in the Ashmolean Museum.
" A jolly Wassel-Bowl,
A Wassel of good ale,
Well fare the butler's soul,
That setteth this to sale;
Our jolly Wassel.
Good Dame, here at your door
Our Wassel we begin,
We are all maidens poor,
We pray now let us in,
With our Wassel.
Our Wassel we do fill
With apples and with spice,
Then grant us your good will
To taste here once or twice
Of our good Wassel.
If any maidens be
Here dwelling in this house,
They kindly will agree
To take a full carouse
Of our Wassel.
But here they let us stand
All freezing in the cold ;
Good master, give command,
To enter and be bold,
With our Wassel.
Much joy into this hall
With us is entred in,
Our master first of all,
We hope will now begin,
Of our Wassel ;
NEW YEAR'S EVE.
And after his good wife
Our spiced bowl will try,
The Lord prolong your life,
Good fortune we espy,
For our Wassel.
Some bounty from your hands,
Our Wassel to maintain :
We'll buy no house nor lands
With that which we do gain,
With our Wassel.
This is our merry night
Of choosing King and Queen,
Then be it your delight
That something may be seen
In our Wassel.
It is a noble part
To bear a liberal mind,
God bless our master's heart,
For here we comfort find,
With our Wassel.
And now we must be gone,
To seek out more good cheer;
Where bounty will be shown,
As we have found it here,
With our Wassel.
Much joy betide them all,
Our prayers shall be still,
We hope and ever shall,
For this your great good will,
To our Wassel8."
* Macaulay, in his History and Antiquities of Claybrook in Leicestershire, 8vo. Land. 1791,
p. 131, observes : " Old John Payne and his wife, natives of this parish, are well known from
having perambulated the Hundred of Guthlaxton many years, during the season of Christmas,
with a fine gew-gaw which they call a Wassail, and which they exhibit from house to house, with
6 NEW YEARS EVE.
In the Collection of Ordinances for the Royal Household, published by
the Society of Antiquaries, we have some account of the ceremony of Wassel-
ling, as it was practised at Court, on Twelfth Night, in the reign of Henry the
Seventh f. From these we learn that the antient custom of pledging each other
out of the same cup, had now given place to the more elegant practice of each
person having his cup, and that " When the steward came in at the doore with
theWassel, he was to crie three tymes, Wassel, Wassel, Wassel; and then
the chappell (the chaplain) was to answere with a songe."
The subsequent Wassailers' song on New Year's eve, as still sung in Glou-
cestershire, was communicated by Samuel Lysons, esq. N. B. The Wassailers
bring with them a great bowl, dressed up with garlands and ribbons.
"Wassail! Wassail! all over the town,
Our toast it is white, our ale it is brown :
Our bowl it is made of a maplin tree,
We be good fellows all; I drink to thee.
Here's to * * * * s, and to his right ear,
God send our maister a happy New Year;
A happy New Year as e'er he did see —
With my Wassailing Bowl I drink to thee.
Here's to * * * *i>, and to his right eye,
God send our mistress a good Christmas pye :
A good Christmas pye as e'er I did see —
With my Wassailing Bowl I drink to thee.
the accompaniment of a duet. I apprehend that the practice of Wassailing will die with this aged
pair. We are by no means so tenacious of old usages and diversions in this country, as they are
in many other parts of the world."
f See Milner on an antient cup, Arclweologia, vol. xi. p. 423.
Under "Twelfth Day," an account will be found of the Wassailing ceremonies peculiar to that
season.
At these times the fare in other respects was better than usual, and, in particular, a finer kind
of bread was provided, which was, on that account, called Wassel-bread. Lowth, in his Life of
William of Wykeham, derives this name from the Wastellum or Vessel in which he supposes the
bread to have been made. See Milner, ut supra, p. 421.
« The name of some horse. k The name of another horse.
NEW YEARS EVE. 7
Here's to Filpail1, and to her long tail,
God send our measter us never may fail
Of a cup of good beer, I pray you draw near,
And then you shall hear our jolly Wassail.
Be here any maids, I suppose here be some ;
Sure they will not let young men stand on the cold stone ;
Sing hey O maids, come trole back the pin,
And the fairest maid in the house, let us all in.
Come, butler, come bring us a bowl of the best :
I hope your soul in Heaven will rest :
But if you do bring us a bowl of the small,
Then down fall butler, bowl, and all."
Hutchinson, in his History of Cumberland, vol. i. p. 570, speaking of the
parish of Muncaster, under the head of "Ancient Custom," informs us: " On
the eve of the New Year, the children go from house to house, singing a ditty
which craves the bounty ' they were wont to have in old King Edward's days.1
There is no tradition whence this custom rose ; the donation is two-pence, or a
pye at every house. We have to lament that so negligent are the people of
the morals of youth, that great part of this annual salutation is obscene, and
offensive to chaste ears. It certainly has been derived from the vile orgies of
heathens."
In Sir John Sinclair's Statistical Account of Scotland, Edinb. 1794, 8vo.
vol. xii. p. 458, the minister of Kirkmichael, in the county of Banff, under
the head of Superstitions, &c. tells us : " On the first night of January, they
observe, with anxious attention, the disposition of the atmosphere. As it is
calm or boisterous; as the wind blows from the S. or the N. ; from the E. or
the W. ; they prognosticate the nature of the weather till the conclusion of the
year. The first night of the New Year, when the wind blows from the West,
they call dar-na-coille, the night of the fecundation of the trees; and from
this circumstance has been derived the name of that night in the Gaelic lan-
1 The name of a cow.
g NEW YEAR'S EVE.
guage. Their faith in the above signs is couched in verses (thus translated) :
The wind of the S. will be productive of heat and fertility; the wind of the W.
of milk and fish; the wind from the N. of cold and storm; the wind from the
E. of fruit on the trees."
In the Dialogue of Dives and Pauper, printed by Richard Pynson, in 1493,
(fol. signal. E2) among the Superstitions then in use at the beginning of the
year, the following is mentioned : " Alle that take hede to dysmale dayes, or
use nyce observaunces in the newe moone, or in the New Fere, as setting of
mete or drynke, by nighte on the benche, tofede Alholde or Gobelyn"
NEW YEAR'S DAY.
" Froze January, leader of the year,
Minced pies in van, and calf's head in the rear a."
CHURCHILL.
AS the vulgar, says Bourne, are always very careful to end the old year
well, so they are no less solicitous of making a good beginning of the new one.
The old one is ended with a hearty compotation. The new one is opened with
the custom of sending presents b, which are termed New Year's Gifts, to
friends and acquaintance. He resolves both customs into superstitions, as
being observed that the succeeding year ought to be prosperous and suc-
cessful.
" Alluding to an annual insult offered on the 30th of January to the memory of the unfortunate
Charles I.
b I find the New Year's Gift thus described in a poem cited in Poole's English Parnassus, voce
January :
" 1 he king of light, father' of aged Time,
Hath brought about that day which is the prime
To the slow gliding months, when every eye
Wears symptoms of a sober jollity;
And every hand is ready to present
Some service in a real compliment.
NEW YEARS DAY. 9
Bishop Stillingfleet observes6, that among the Saxons of the Northern
nations, the Feast of the New Year was observed with more than ordinary
jollity : thence, as Olaus Wormius and Scheffer observe, they reckoned their
Whilst some in golden letters write their love,
Some speak affection by a ring or glove,
Or pins and points (for ev'n the Peasant may.
After his mder fashion, be as gay
As the brisk courtly Sir), and thinks that he
Cannot, without gross absurdity,
Be this day frugal, and not spare his friend
Some gift, to shew his love iinrls not an end
With the deceased year."
From the subsequent passage in Bishop Hall's Virgidemiarum, 16'mo. Lond. 1598, it should
«eem that the usual New Year's Gift of tenantry in the country to their landlords, was a Capon.
" Yet must he haunt his greedy landlord's hall
With often presents at ech festiuall;
With crammed Capons every New Yeare's morne,
Or with greene cheeses when his sheepe are shorne,
Or many maunds-full of his mellow fruite," &c.
Book v. Sat. I.
So, in " A Lecture to the People, by Abraham Cowley, 4to. Lond. 1 673.
" Ye used in the former days to fall
Prostrate unto your landlord in his hall,
When with low legs, and in an humble guise,
Ye offer'd up a Capon-sacrifice
Unto his worship at a New Year's Tide."
An Orange stuck with cloves appears to have been a New Year's Gift. So Ben Jonson, in his
Christmas Masque : " He has an Orange and rosemary, but not a clove to stick in it." A gilr
nutmeg is mentioned in the same piece, and on the same occasion. The use, however, of the
orange stuck with cloves may be ascertained from " The Seconde Booke of Notable Things," by
Thomas Lupton, 4to. 4. 1. " Wyrie wyll be pleasant in taste and savour, if an orenge or a lynion
(stickt round about with cloaves) be hanged within the vessel that it touch not the wyne : and so
the wyne wyll be preserved from foystiness and evyll savor." Reed's edition of Shakspeare,
(Love's Labour's Lost) vol. vii. p. 191. The quarto edit, of Love's Labour's Lost, 1598, reads
" A gift nutmeg."
In Stephens's Characters, 8vo. Lond. 1631, p. "2.93, "Like an inscription with a fat goose
against New Year's Tide."
c Orig. Brit. p. 343.
VOL. I. C,
10 NEW YEARS DAT.
age by so many Iolasd; and Snorro Sturleson describes this New Year's
Feast, just as Buchannan sets out the British Saturnalia, by feasting and send-
ing presents or New Year's Gifts, to one another.
The poet Naogeorgus is cited by Hospinian, as telling us, that it was
usual in his time for friends to present each other with a New Year's Gift;
for the husband to give one to his wife ; parents to their children ; and mas-
ters to their servants; &c. a custom derived to the Christian world from
the times of Gentilistn c. The superstition condemned in this by the antient
a Tola in the Gothick language signifies to make merry. Stillingfleet, ibid.
There is a curious account of the manner in which the Romans passed their New Year's Day,
in Libanius's Ekphrasin. Kalendr. p. 178 ; edit. 1606.
In Westmorland and Cumberland, " early on the morning of the first of January, the Faex
Populi assemble together, carrying stangs and baskets. Any inhabitant, stranger, or whoever
joins not this ruffian tribe in sacrificing to their favourite saint-day, if unfortunate enough to
be met by any of the band, is immediately mounted across the stang (if a woman, she is basketed),
and carried, shoulder height, to the nearest public-house, where the payment of sixpence imme-
diately liberates the prisoner." " None, though ever so industriously inclined, are permitted to
follow their respective avocations on that day." Gent. Mag. 1791, p. 1169.
" It seems it was a custom at Rome, upon New Year's Day, for all tradesmen to work a little
in their business by way of omen; for luck's sake, as we say, that they might have constant
business all the year after." Massey's Notes on Ovid's Fasti, p. 14. He translates the passage in
his author thus :
" With business is the year auspiciously begun ;
But every artist, soon as he has try'd
To work a little, lays his work aside."
c Concerning the practice of giving presents on New Year's Day among the Romans, see
Laurentii Polymathia, Suetonius, and Pabiuiicr Recherches, p. 375.
" De his Ritibus ct Consuetudinibus Thomas Nageorgus, libro 4, Regni Papistic), ita cecinit.
" Post caesis Jani tribuuntur dona calendis
Atque etiam Strena; chaiis mittuntur amicis:
Conjugibusque viri donant, gratisque parentes,
Et domini famulis, anni felixque precantur
Principium Gentis Pagano more togatae.
Debita nemo petit totis his octo diebus,
Selectisque onerant dapibus, mensasque, focumque
Paneque vescuntur miro, magnisque placentis.
l-udunt, compotant, ineunt comma Iseti:
NEW YEAR'S DAY. II
fathers f, lay in the idea of these gifts being considered as omens of success
for the ensuing year. In this sense also, and in this sense alone, could they have
Ut si fortassis csepto moriantur in anno,
Se tamen explerint prius, antequamque novarint
Hoc modo amicitiam."
Hospinian observes upon this : " Et sic quidem annum veterem terminamus, novumque
auspicamur, in auspicatis prorsus dirisque auspiciis. Adeoque belle Gregorii M. consilio paremus
qui Paganorum festa sensim in Christiana festa commutanda, et quaedam ad similitudinem
facienda esse voluit. Lib. 9, ca. 71-" Hospinian de Origine Fest. Christ, fol. 32.
I find the following in Delrio's Disquisitiones Magicae (lib. iii. p. 2, quest. 4, sect. 5, edit. 4to.
Yen. 1616, p. 4CO) : " Potest nonnunquam vana observantia contingere in Strenis primo anni
die dandis. Solebant Etlmici Kalendas Januarii (ut decent Sueton. et Ovid.) magna solennitate
celebrare, in honorem Jani et inter caetera tune invicem dare strenas, in omen sive precationem
bonam anni prospere decursuri, vel aliorum multorum adjiciendorum, nam dicta quasi trena, et
ternarius perfecturis, atque plenitudinis judex, ed quod tria sint omnia Aristoteli."
Hospinian has another curious passage on this subject ; adding, that at Rome on New Year's
Day, no one would suffer a neighbour to take fire out of his house, or any thing of iron, or lend any
thing. " Bonifacius Germanorum Apostolus ad Zachariam Papam scripsit, venisse ad se qui
dixerint, se vidisse annis singulis in ipsa urbe Roma, et juxta Ecclesiam S. Petri in die nocteque
Calendarum Januar. paganorum consuetudine chorps ducere per plateas et acclamationes ritu
Gentilium, et cantationes sacrilegas celebrare, mensasque ilia die vel nocte dapibus oncrare, et
nullum de domo sua ignem, vel ferramentum, vel illiquid commodi vicino suo praestare velle : nee
id Zacharias negavit." Hospinian, ut supra, fol. 32.
The following is Barnabe Googe's translation of what relates to New Year's Day in Naogeorgus :
better known by the name of " The Popish Kingdom," 4to. Lond. l.r>70, b. I.
" The next to this is New Yeare's Day, whereon to every frende
They costly presents in do bring, and Newe Yeare's Giftes do sende,
These giftes the husband gives his wife, and father eke the childc,
And maister on his men bestowes the like, with favour milde ;
And good beginning of the yeare they wishe and wishe againe,
According to the auncient guise of heathen people vaine.
These eight days no man doth require his dettes of any man,
Their tables do they furnish out with all the meate they can :
With marchpaynes, tartes, and custards great, they drink with staring eyes,
They rowte and revell, fecde and feaste, as merry all as pyes :
As if they should at th' entrance of this New Yeare hap to die,
Yet would they have their bellies full, and auncient friends allie." Fol. 45. b.
f " C itatur locus ex Augustino, in quo praecipjtur, ne observentur Calendar Januarii, in quibus
Cantilenas quaedam, et Commessationes, et ad invicem dona donentur, quasi in principio anni.
boni fali augurio." Hosp. de Fest. Qrig. fol. 32 b.
12 NEW YEAR'S DAY.
censured the benevolent compliment of wishing each other a happy New Year.
The latter has been adopted by the modern Jews, who on the first day of
" In Calendas Januarias Antiqui Patrcs vehementius invehebantur, non propter istas Missita-
tiones ad invicem et mutui Amoris pignora, sed propter diem Idolis dicatum: propter ritus
quosdam profanes et sacrileges in ilia solemnitate adhibitos." Mountacut. Orig. Eccles. Pars
prior, p. 128.
Johannes Boemus Aubanus tells us, " Calendis Januarii, quo temporc et annus et omnis
computatio nostra inchoatur, Cognatus Cognatum, Amicus Amicum accedunt, et consertis
manibus invicem in novum Annum prosperitatem imprecantur, diemque ilium festiva congratu-
latione et compotatione dedecant. Tune etiam ex avita consuetudine ultro citroque munera
mittuntur, qua a Saturnalibus, quae eo tempore celebrantur a Pvomanis, Saturnalitia, a Gnecis
Apophoreta dicta sunt. Hiinc niorem anno superior! ego ita versificavi.
"Christe Patris Verbum, &c.
Natalemque tuum celebrantes octo diebus,
Concinimus laudem, perpetuumque decus.
Atque tuo exemplo moniti munuscula notis,
Aut caprum pinguem mittimus, aut leporem,
Aut his liba damus signis et imagine pressa,
Mittimus aut calathis aurea mala decem.
Aurea mala decem, buxo cristata virenti,
Et variis cans rebus aromaticis." P. 265.
Pope Zecharias's Introduction on this head occurs in the Convivial Antiquities : " Si quis
Calendas Januarii ritu Ethnicorum colere, et aliquid plus novi facere propter novum annum, aut
Mensas cum lampadibus, vel Epulas in domibus praparare, et per vicos et plateas Cantatores et
Choreas ducere ausus fuerit, Anathema sit." P. 126.
Mr. Pennant tells us, that the Highlanders, on New Year's Day, burn juniper before their
cattle ; and on the first Monday in every quarter, sprinkle them with urine.
The Festival of Fools at Paris, held on this day, continued for two hundred and forty years,
when every kind of absurdity and indecency was committed.
At this instant, a little before twelve o'clock, on New Year's Eve, 1794, the bells in London
are ringing in the New Year, as they call it.
In Scotland, upon the last day of the Old Year, the children go about from door to door asking
for bread and cheese, which they call Nog-Money, in these words :
" Get up, gude wife, and binno sweir, (i. e. be not lazy)
And deal your cakes and cheese, while you are here;
For the time will come when ye'll be dead,
And neither need your cheese nor bread."
It appears from several passages in Mr. Nichols's Queen Elizabeth's Progresses, that it was an-
tiently a custom at Court, at this season, both for the sovereigns to receive and giveNew Year's Gifts.
In the preface, p. 28, we read, " The only remains of this custom at Court now is, that the two
chaplains in waiting, on New Year's Day, have each a crown-piece laid under their plates at dinner."
YEAR'S DAY. 13
the month Tisri, have a splendid entertainment, and wish each other a happy
New Years.
Dr. Moresin tells us that in Scotland it was in his time the custom to send
New Year's Gifts on New Year's Eve, but that on New Year's Day they
wished each other a happy day, and asked a New Year's Gifth.
I believe it is still usual in Northumberland for persons to ask for a New
Year's Gift on that day.
It appears from a curious MS. in the British Museum, of the date of 15GO,
that the boys of Eton school used on the day of the Circumcision, at that time,
to play for little New Year's Gifts before and after supper : and that the boys
had a custom that day, for good luck's sake, of making verses, and sending
them to the Provost, Masters, &c. as also of presenting them to each other '.
In a curious manuscript, lettered on the back " Publick Revenue, Anno Quinto regni Edwardi
Sexti," I find, " Rewards given on New Year's Day, that is to say to the King's officers and
servants of ordinary, s£l&5. 5s., and to their servants that present the King's Matie with New
Year's Gifts." The custom, however, is in part of a date considerably older than the time of
Edward the Sixth. Hemy the Third, according to Matt. Paris, appears to have extorted New
Year's Gifts from his subjects — " Rex autem regalis magnificentiae tenninos impudenter trans-
grediens, a Civibus Londinensibus quos novit ditiores, die circumcisionis dominicae, a quolibet
exegit singulatim primitiva, quae vulgares Nova Dona Novi Anni superstitiose solent appellare."
Matt. Paris, an. 1249, p. 757, ed. Watts, fol. 1641.
f The month Tisri, according to their civil computation, was their first month} so that feast
may be termed their New Year's Day. Goodwin's Antiq. lib. iii. cap. 7.
" Reperiunt mensam dulcissimis cibis instructam: Ei cum assedcrint quivis partem de cibis illis
sumit, et annus, inquit, bonus et dulcis sit nobis omnibus." Hospinian de Fest. Orig.
h " Ex avita consuetudine ultro citroque munera mittuntur. — Scoli hoc ccremonite facere sunt
soliti pridie Novi Anni ad Vesperam, tain Juvenes quam Senes, canentes se esse famulitium
Divae Marise. Postridie vero illius diei faustum quisque diem alteri precatus, petit Strenam." —
Papatus, p. 107-8.
1 In die Circumcisionis luditur et ante et post ccenam pro Strenulis. Pueri autem pro consue-
tudine ipso Calendarum Januariarum die, velut ominis boni gratia, carmina componunt, eaque
vel Praeposito vel Praeceptori et Magistris vel inter se ultro citroque communiter mittunt." —
Status Scholae Etonensis, A. D. 1560. MS. Brit. Mus. Donat. 4843, fol. 423.
The very ingenious Scottish writer, Buchanan, presented to the unfortunate Mary, Queen of
Scots, one of the above poetical kind of New Year's Gifts. History is silent concerning the man-
ner in which her Majesty received it :
14: NEW YEAR'S DAY.
Sir Thomas Overbury, in his Characters, speaking of '" a Timist," says, that
" his New Yeare's Gifts are ready at Alhalomas, and the Sute he meant to
meditate before them."
" Gevyng of New Yeare's Giftes had its original there likewyse (in old Rome),
for Suetonius Tranquillns reporteth that the Knights of Rome gave yerely, on
the calendes of January, a present to Augustus Cresar, although he were ab-
sent. Whiche custom remayneth in England, for the subjects sende to their
superiours, and the noble personages geve to the Kynge some great gyftes, and
he to gratifye their kyndnesse doeth liberally rewarde them with some thyng
again." Langley's Polydore Vergil, fol. 102.
The title-page of a most rare tract in my library, intitled " Motives grounded
upon the word of God, and upon honour, profit, and pleasure, for the present
founding an University in the Metropolis, London; with Answers to such
Objections as might be made by any (in their incogitancy) against the same;"
printed at London, 1647, quarto, runs thus: " Humbly presented [instead oj
heathenish and superstitious New Yearns Gifts] to the Right Honourable the
Lord Mayor, the right worshipfull the Aldermen his brethren, and to those
faithful and prudent Citizens which were lately chosen by the said City to be
of the Common Counsell thereof for this yeare insueng, viz. 1647; by a true
Lover of his Nation, and especially of the said City."
In another rare tract, of an earlier date, intitled "Vox Graculi," (4to, 1623)
p. 49, is the following, under " January."
" This month drink you no wine commixt with dregs ;
Eate capons, and fat hens, with dumpling legs.
" The first day of January being raw, colde, and comfortlesse to such as
have lost their money at dice at one of the Temples over-night, strange appa-
ritions are like to be scene : Marchpanes inarching betwixt Leaden-hall and
the little Conduit in Cheape, in such aboundance that an hundred good
fellowes may sooner starve then catch a corner, or a comfit to sweeten their
mouthes.
" AD MARIAM SCOTIA REGINAM.
Do quod adest : opto quod abest tibi, dona darentur
Aurea, sors anirao si foret sequa meo.
Hoc leve si credis, paribus me ulciscere donis:
Et quod abest opta tu mihi: da quod adest."
NEW YEAR'S DAY. 15
" It is also to be feared, that through frailty, if a slip be made on the mes-
senger's default that carries them, for non-delivery at the place appointed ; that
unlesse the said messenger be not the more inward with his mistris, his
master will give him rib-rost for his New Yeare's Gift the next morning.
" This day shall be given many more gifts then shall be asked for, and
apples, egges, and orenges, shall be lifted to a lofty rate; when a pome-water
bestucke with a few rotten cloves, shall be more worth than the honesty of an
hypocrite; and halfe a dozen of egges of more estimation than the vowes of a
strumpet. Poets this day shall get mightily by their pamphlets: for an hundred
of elaborate lines shall be lesse esteemed in London, then an hundred of Wai-
fleet oysters at Cambridge."
In the Monthly Miscellany for December 1692, there is an Essay on New
Year'sGifts, which states, that the Romans were "great observers of the custom
of New Year's Gifts, even when their year consisted only of ten months, of
thirty-six days each, and began in March ; also when January and February
were added by Numa to the ten others, the calends or first of January were the
time on which they made presents: and even Romulus and Tatius made an
order that every year Vervine should be offered to them with other gifts, as
tokens of good fortune for the New Year. Tacitus makes mention of an
order of Tiberius, forbidding the giving or demanding of New Year's Gifts,
unless it were on the calends of January; at which time, as well the senators as
the knights and other great men, brought gifts to the emperor, and in his
absence, to the capitol. The antient Druids, with great ceremonies, used to
scrape off from the outside of oaks the misledcn, which they consecrated to
their great Tutates, and then distributed it to the people thro' the Gauls,
on account of the great virtues which they attributed to it ; from whence New
Year's Gifts are still called in some parts of France, Guy-Van-neuf. Our
English nobility, every New Year's tide, still send to the King a purse with
gold in it. Reason may be joined to custom to justify the practice; for as(
presages are drawn from the first things which are met on the beginning of a
day, week, or year, none can be more pleasing than of those things that are
given us. We rejoice with our friends after having escaped the dangers that
attend every year; and congratulate each other for the future by presents and
wishes for the happy continuance of that course, which the ancients called
•Strenarum Commercium, And as formerly men used to renew their hospitalities
16 NEW YEAUS DAY.
by presents, called Xema, a name proper enough for our New Year's Gifts,
they may be said to serve to renew friendship, which is one of the greatest gifts
imparted by Heaven to men: and they, who have always assigned some day to
those things which they thought good, have also judged it proper to solemnize
the Festival of Gifts, and to shew how much they esteemed it, in token of
happiness, made it begin the year. The value of the thing given, or, if it is
a thing of small worth, its novelty, or the excellency of the work, and the place
where it is given, makes it the more acceptable, but above all, the time of
giving it, which makes some presents pass for a mark of civility on the begin-
ning of the year, that would appear unsuitable in another season."
Prynne, in his Histrio-Mastix, p. 755, has the following most severe invective
against the Rites of New Years Day.
" If we now parallel our grand disorderly Christmasses with these Roman
Saturnals and heathen festivals ; or our New Yearns Day (a chiefe part of
Christmas) with their festivity of Janus, which was spent in mummeries, stage-
playes, dancing, and such like enterludes, wherein fidlers and others acted
lascivious effeminate parts, and went about their towns and cities in women's
apparrell : whence the whole catholicke church (as Alchuvinus, with others write)
appointed a solemn publike fastc upon this our New Yeare's Day (which fast it
seems is now forgotten,) to bewaile those heathenish enterludes, sports, and lewd
idolatrous practices which had been used on it: prohibiting all Christians, under
pain of excommunication, from observing the calends, orjirst of January (which
wee now call New Yeare's Day) as holy, and from sending abroad Neiv Yeare's
Gifts upon it, (a custome now too frequent ;) it being a meere relique of
paganisme and idolatry, derived from the heathen Romans' feast of two-
faced, Janus, and a practise so execrable unto Christians, that not onely the
whole catholicke church, but even the four famous Councels of", &c. &c. (Here
he makes a great parade of authorities) " have positively prohibited the solem-
nization of New Yeare's Day, and the sending abroad of New Yeare's Gifts,
under an anathema and excommunication"
In the Statistical Account of Scotland, Edinb. 1793, 8vo. vol. vii. p. 488,
Parishes of Cross, Burness, Sec. County of Orkney, — New Year's Gifts occur,
under the title of " Christinas Present," and as given to servant maids by their
masters. Ibid, p. 48$, we read, " There is a large stone, about nine or ten feet
Ijigh, and four broad, placed upright in a plain, in the isle of North Roimldshay;
NEW YEAR'S DAY: .17
but no tradition is preserved concerning it, whether erected in memory of any
signal event, or for the purpose of administering justice, or for religious wor-
ship. The writer of this (the parish priest) has seen fifty of the inhabitants
assembled there, on the first day of the year, and dancing with moon-light,
with no other music than their own singing."
In the same Statistical Account of Scotland, Svo, Edinb. 1795, vol. xv.
p. 201, note, the minister of Tillicoultry, in the county of Clackmannan,
under the head of Diseases, says, " It is worth mentioning that one William
Hunter, a collier, was cured in the year 1758, of an inveterate rheumatism
or gout, by drinking freely of new ale, full of barm or yest. The poor man
had been confined to his bed for a year and a half, having almost entirely lost
the use of his limbs. On the evening of HANDSEL MONDAY, as it is called,
(i. e. the first Monday of the New Year, O. S.) some of his neighbours came
to make merry with him. Though he could not rise, yet he always took his
share of the ale, as it passed round the company, and, in the end, became
much intoxicated. The consequence was, that he had the use of his limbs
the next morning, and was able to walk about. He lived more than twenty
years after this, and never had the smallest return of his old complaint."
Ibid, vol. v. p. 66. The minister of Moulin, in Perthshire, informs us, that
" beside the stated fees, the master (of the parochial school there) receives
some small gratuity, generally two-pence or three-pence from each scholar, on
Handsel- Monday, or Shrove-Tuesday ."
" De V Usage dc donner des CEufs dans les Fetes de Nouvel An et de Paques,
et son Origine.
" C'e'toit un usage commun a tous les peuples agricoles d' Europe et d'Asie
de ce'le'brer la Fete du Nouvel An en mangeant des CEufs ; et les CEufs fai-
soient partie des presens qu'on s'envoyoit ce jour-la. On avoit meme soin de
les teindre en plusieurs couleurs, sur-tout en rouge, couleur favorite des
anciens peuples, et des Celtes en particulier.
" Mais la Fdte du Nouvel An se ce'lebroit, comme nous 1'avons vu, a 1'equinoxe
du Printems, c'est-a-dire, au terns ou les Chretiens ne ce'le'brent plus que la
F4te de Pdques, tandis qu'ils ont transporte le Nouvel An au Solstice d'Hyver.
II est arrive de-la que la Fdte des CEufs a etc" attachee chez eux a la Pdques,
et qu'on rien a plus donne"e au Nouvel An,
VOL. i. D
18 NEW YEARS DAY.
"Cependant ce ne fut pas le simple effet de 1'habitude; mais parce qu'on
attachoit a la Fete de Paques les memes prerogatives qu'au Nouvel An, celles
d'etre un renouvellement de toutes choses, comme chez les Persans ; et celles
d'etre d'abord le triomphe du Soldi physique, et ensuite celui du Soleil de
Justice, du Sauveur du Monde, sur la mart, par sa resurrection.
" Ainsi tout ce que nous aurons a dire sur cet usage, aura dgalement pour
objet, et la Pdques et le Nouvel An, ces fetes s'etant presque toujours con-
fondues, et pour le temps, et pour les motifs. Nous voyons, par exemple,
dans les Voyages de Corneille le Bruyn (torn. i. in fol. p. 191), que le 20 Mars,
1704, les Perses cel^brerent la Fdte du Nouvel An Solaire, qui dura, selon
lui, plusieurs jours, en se donnant entr'autres choses des (Eufs colores"
Monde Primitif, par M. Court de Gebelin, tome iv. 4to. Paris, 1787* p. 251.
Maurice, Bishop of Paris in the twelfth century, has left us a curious Sermon,
in which, speaking of New Year's Day, he says : " Hui suelent entendre a
malvais gens faire et mettent lor creance en Estrennes, et disoient que non
resteroit riches en 1'An s'il restoit hui Estrennes." See Le Boeuf Divers Ecrits,
&c. torn. i. p. 307.
Upon the Circumcision, or New Year's Day, the early Christians ran about
masked, in imitation of the superstitions of the Gentiles. Against this practice
Saint Maximus and Peter Chrysologus declaimed ; whence in some of the very
antient missals we find written in the Mass for this day, " Missa ad prohi-
bendum ab Idolis." See Maeri Hiero-Lexicon, p. 156'.
TWELFTH DAY.
THIS day, which is well known to be called the Twelfth, from its being the
twelfth in number from the Nativity, is called also the Feast of the Epiphany,
from a Greek word signifying manifestation, from our Lord's having been on
that day made manifest to the Gentiles. This, as Bourne observes*, is one of
Chap. xvii. " With some," he tells us, " Christmas ends with the twelve days, but with the
generality of the vulgar, not till Candlemas." Dugdale, in his Origines Juridiciales, p. 286,
speaking of "Orders for Government— Gray's Inne," cites an order of 4 Car. I. (Nov. 17) that
TWELFTH DAY. 19
the greatest of the twelve, and of more jovial observation for the visiting of
friends, and Christmas gambols b.
The customs of this day, various in different countries, yet agree in the
same end, that is, to do honour to the Eastern Magi e, who are supposed to
have been of royal dignity. In France, while that country had a Court and
King, one of the courtiers was chosen king, and the other nobles attended on
this day at an entertainment d.
" all playing at dice, cards, or otherwise, in the hall, buttry, or butler's chamber, should be
thenceforth barred and forbidden at all times of the year, the TWENTY days in Christmas onely
accepted."
h The following extract from Collier's Ecclesiastical History, vol. i. p. 163, seems to account in
at satisfactory manner for the name of Twelfth Day. " In the days of King Alfred, a law was
made with relation to holidays, by virtue of which the twelve days after the Nativity of our
Saviour were made Festivals."
From the subsequent passage in Bishop Hall's Virgidemiarum, 12mo, Lond. 1598, p. 67, the
whole twelve days appear to have been dedicated to feasting and jollity.
" Except the Twelve Days, or the wake-day feast,
What time he needs must be his cosen's guest."
" Atque ab ipso natali Jestu Christ! die ad octavam usque ab Epiphania lucem, jejunia nemo
observato, nisi quidem judicio ac voluntate fecerit sua, aut id ei fuerit a sacerdote imperatum."
Seld. Analecton Aiiglo-Britannicon, lib. ii. p. 108.
e " Of these Magi, or Sages (vulgarly called the three Kings of Colen), the first named Mel-
chior, an aged man with a long beard, offered gold: the second, Jasper, a beardless youth,
offered frankincense: the third, Balthasar, a black or Moor, with a large spreading beard,
offered myrrh : according to this distich :
" Tres Reges Regi Regum tria dona ferebant ;
Myrrham Homini, Uncto Aurum, Thura dedere Deo."
Festa Anglo-Romana, p. 7-
The dedication of " The Bee-hive of the Romish Church," concludes thus : " Datum in our
Musaeo the 5 of January, being the even of the three Kings of Collen, at which time all good
Catholiks make merry and crie, 'The King drinkes.' In anno 1569. Isaac Rabbolence, of Loven."
Selden, in his Table-Talk, p. 20, says, " Our chusing Kings and Queens on Twelfth-Night has
reference to the three Kings."
* At the end of the year 1792, the Council-general of the Commons at Paris passed an arret, in
consequence of which " La Fete de Rois" (Twelfth Day) was thenceforth to be called " La Fete
de Sans-Culottes." It was called an anti-civic feast, which made every priest that kept it a
Royalist.
There is a very curious account in Le Roux Dictionnaire Comique, torn. ii. p. 431, of the
French ceremony of the" Roi de la Feve," which explains Jordaen's fine picture of " Le Roi boit."
20 TWELFTH DAY.
In Germany they observed nearly the same rites in cities and academies,
where the students and citizens chose one of their own number for King, pro-
viding a most magnificent banquet on the occasion e.
The chusing of a person King or Queen f by a bean found in a piece of a
divided cake, was formerly a common Christmas gambol in both the English
universities.
See an account of this custom in Busalde de Verville Palais des Curieux, edit. 1612, p. 9O. See
also Pasquier Recherches de la France, p. 375.
Among the Cries of Paris, a poem composed by Guillaume de Villeneuve -in the thirteenth
century, and printed at the end of Barbasan Ordene de Chevalerie, Beans for Twelfth Day are
mentioned: " Gastel a feve orrois crier." ;_„,!,•
To the account given by Le Roux of the French way of chusing King and Queen, may be
added, that in Normandy they place a child under the table, which is covered in such a manner
with the cloth that he cannot see what is doing ; and when the cake is divided, one of the com-
pany taking up the first piece, cries out, " Fabe Domini pour qui ?" The child answers, " Pour
le bon Dieu :" and in this manner the pieces are allotted to the company. If the bean be found
in the piece for the " bon Dieu," the King is chosen by drawing long or short straws. Whoever
gets the Bean chuses the King or Queen, according as it happens to be a man or woman.
Sir Thomas Urquhart of Cromarty, in his curious work, entitled " The Discovery of a most
exquisite Jewel, found in the Kennel of Worcester Streets, the day after the Fight, 1651," says,
p. 237, " Verily, I think they make use of Kings — as the French on the Epiphany-day use their
Roy de la fehve, or King of the Bean ; whom after they have honoured with drinking of his health,
and shouting aloud " LeRoy boit, Le Roy boit," they make pay for all the reckoning; not leaving
him sometimes one peny, rather than that the exorbitancie of their Debosh should not be satisfied
to the full." — In a curious book, entitled " A World of Wonders," fol. Lond. 1607, we read,
p. 189, of a Curate, " who having taken his preparations over evening, when all men cry (as the
manner is) the King drmfceth, chanting his Masse the next morning, fell asleep in his Memento :
and when he awoke, added with a loud voice, The King drinketh."
« " Quia vero creditum fuit Magos hos Reges fuisse, propterea in honorcm et memoriam eorum
varii ritus hac die hinc inde observantur. In Gallia unus ex ministiis aulicis Regis eligitur Rex,
cui Rex ipse, ca;terique proceres inter epulandum ministrant. Idem etiam in Germania observatur
hoc die per Academias et Urbes a studiosis et civibus : ut nimirum aliquem ex sese Regem sorte
creent, cui apparatur convivium magnificum, in quo caeteri ipsi tanquam Regi, et simul hospiti
ministrant. Fit hoc ad imitationem Gentilium. Apud Romanos enim Saturnaliorum diebus
inoris fuit, ut domini famulos suos convivio exciperent, ipsique Servorum officio fungerentur.
Idem etiam apud alias Gentes usurpatum fuit."— Hospinian de Orig. Festorum Christian, fol. 35 b.
f Thomas Randolph, in a curious letter to Dudley, Lord Leicester, dated Edin. 15 Jan,
1563, mentions Lady Flemyng being " Queene of the Beene" on Twelfth Day. Pinkerton's
Ancient Scot. Poems, vol. ii. p. 431.
TWELVTH DAT. 21
In the ancient calendar of the Romish church, I find an observation on the
fifth day of January, the eve or vigil of the Epiphany, " Kings created or
elected by beans." The sixth is called " The Festival of Kings," with this
additional remark, " that this ceremony of electing Kings was continued with
feasting for many days s."
Mr. Douce's MS notes say, " Mos inolevit et viget apud plurimas nationes, ut in profesto
Epiphaniae, seu trium Regum, in quaque familia seu alia Societate, sorte vel alio fortuito modo
eligant sibi Regem, et convivantes una ac genialiter viventes, bibente rege, acclamant : Rex
bibit, bibit Rex, indicta multa qui non clamaverit." See the Sylva Sermonum jucundissi-
morum, 8vo. Bas. 1568, pp. 73, 246.
When the King of Spain told the Count Olivarez that John, Duke of Braganza, had obtained
the kingdom of Portugal, he slighted it, saying that he was but Rey de Havas, a bean-cake King
(a King made by children on Twelfth Night)." Anecd. of some distinguished Persons, vol. iii.
p. 317-
The Bean appears to have made part of the ceremony on chusing King and Queen in England ;
thus, in Ben Jonson's Masque of Christmas, the character of Baby-Cake is attended by " an Usher
bearing a great Cake with a bean and a pease." Whalley's B. Jonson, vol. vi. p. 3.
Misson, in his Travels in England, translated by Ozell, p. 34, in a note tells us, " On Twelfth Day
they divide the Cake, alias choose King and Cjueen, and the King treats the rest of the company."
& "Reges Fabis creantur." And on the sixth day of January, "Festum Regum}" as also
" Regna atque Epulx in multos dies exercentur."
" De Ritibus et Consuetudinibus quse in Epiphaniarum solennitate observantur, ita canit
Thomas Naogeorgus, lib. iv. Papistic! Regni :
" Venit hinc lux alma Magorum,
(Qui procul ex Persis nato donaria Christo
Stella portarunt duce. Reges hosce fuisse,
Et tres duntaxat censent, creduntque papistae.
Conveniunt igitur multi certique sodales,
Atque creant, aut sorte aut per suffragia, Regem;
Is creat inde sibi regali more Ministros.
Turn convivantur mult is luduntque diebus,
Largo continuasque trahunt ex ordine mensas,
Dum locuii vacui fiant, et creditor instet.
Horum etiam pueri confestim exempla sequuntur,
Et Rege electo poinpaa mensasque freqiientant,
Vel nummis furto raplis, sumptfive parentum,
Ut simul et luxum cliscant . scelerataque furta.
Hac etiam 'luce aedium herus, comisque patronus
Quisque facit magnana pro opibus coetuque placentam
22 TWELFTH DAY.
There was a custom similar to this on the festive days of Saturn among the
Romans, Grecians, &c. Persons of the same rank drew lots for kingdoms,
and, like Kings, exercised their temporary authority. Alex, ab Alexandra,
b. ii. ch. 22.
Unum cui nummum, simul ut conspergitur indit.
Hanc secat in multas, ut turba domestica suadet,
Particulas, datque uni unam cuique : attamen istSl
Lege, suas habent puer ut Virgoque Magique
Quae dein pauperibus sub eorum nomine dantur.
Ast omnes inter cui pars forte obtigit ilia
Quae nummum retinet, Rex ille agnoscitur, et mox
Tollitur a eunctis clamore ad sydera magnu,
Qui creta acceptft, crucibus laquearia pingit
Omnia: Vis ingens illis et magna potestas
Daemonas adversum, lemuresque artesque Magorum.
Tanta potest Rex, tanta cruces quas dextera pingit
Aut pueri insani, aut famuli, dominive prophani.
Caute bis senas observant denique noctes
A Natali, ut thus succendat in aedibus unus
Quisque pater, mensaeque imponat nocte propinquk
Integrum panem, ad prunas et thuris odorem.
Cernuus ipse astat primus, naresque oculosque
Fumigat, ac aures, et aperto ore haurit odorem.
Hunc spquitur conjunx, et tota domestica turba.
Hoc prodesse ferunt, ne denies, lumina, nares
Atque aures anno morbis vexentur in illo :
Postquam omnes fumum thuris cepere Sabaei,
Prunes insperso thure ilicet arripit unus,
Ast alter panem, reliqui quos rite sequuntur,
Circumeuntque sedes praelato lumine noctu,
Ut ne dira fames defectu panis et esese
Intret, neu Sagae noceant molimina dirae.
Sunt qui duntaxat faciant tris talia noctes,
De causis iisdem, totum tutosque per annum
Se credunt fore: se Christo audet credere nemo
Noctibus his etiam divinant, atque diebus,
Totius ingressi de tempestatibus Anni,
Unum mensem uni tribuentes sorte diei.
His etiam coeunt juvenes per rura diebus,
Ascaule assumpto, vicosque urbesque propinquas
TWELFTH DAY. S3
The learned Moresin observes, that our ceremony of chusing a King on the
Epiphany, or Feast of the Three Kings, is practised about the same time of
the year ; and that he is called the Bean King, from the lot h.
This custom is practised no where that I know of at present in the North of
England, though still very prevalent in the South. I find the following de-
scription of it': After tea a cake is produced, and two bowls, containing the
Vestibus accedunt cultis, cantantque domatim
In propriam ciyusque incondita carmina laudem.
Unde ferunt numraos, magnamque per otia pradam
Vel sibi, vel templo vici: quasi non alioquin
Passim a mendicis populus, monachisque gravetur.
Sunt urbes, ubi conjunct! pueri atque puelke
Ihri- eadem faciunt: simul ac noctescere coepit,
Poma nucesque ferunt cum nummis atque placentis."
Hospinian de Orig. Fest. Christ, fol. 35 b. 36.
11 " Regna sortiri inter jEquales festis Saturni diebus, et tanquam Reges imperitare mos fuit :
qui etiam Romanis, cum Graecis et exteris, communis fuit. Circa idem tempus, inter sequales,
Regis fit electio ad Epiphaniae nostrae, seu trium Regum Festum, et Rex Fabaceus dicitur, ex sorte
Nomen habens." Moresini Papatus, seu Depravatae Relig. Origo et Incrementum, p. 143.
1 Joannes Bnemus Aubanus " Mores, Leges, et Ritus omnium Gentium." l'2mo. Cenev. 1620,
p. 266, gives the following circumstantial description of this ceremony :
" In Epiphania Domini singular Familiae ex melle, farina, addito zinzibere et pipere, libuin
conficiunt, et Regem sibi legunt hoc modo : Libuin materfamilias facit, cui absque consideratione
inter subigendum denarium unum immittit, postea amoto igne supra calidum focum illud torret,
tostum in tot partes frangit, quot homines familia habet : demum distribuit, cuique partem
unam tribuens. Adsignantur etiam Christo, beataeque Virgini, et tribus Magis suae partes, quse
loco Eleemosynae elargiuntur. In cujus autem portione Denarius repertus fuerit, hie Rex ab
omnibus salutatus, in sedem locatur, et ter in all urn cum jubilo elevatur. Ipse in dextera cretam
habet, qua toties Signum Crucis supra in Triclinii laqueariis delineat : quae Cruces quod obstare
plurimis inalis credantur, in multa observatione habentur."
Here we have the materials of the cake, which are flour, honey, ginger, and pepper. One is
made for every family. The maker thrusts in, at random, a small coin as she is kneading it.
When it is baked, it is divided into as many parts as there are persons in the family. It is distri-
buted, and each has his share. Portions of it also are assigned to Christ, the Virgin, and the
three Magi, which are given away in alms. Whoever finds the piece of coin in his share is saluted
by all as King, and being placed on a seat or throne, is thrice lifted aloft with joyful acclama-
tions. He holds a piece of chalk in his right hand, and each time he is lifted up, makes a cross
on the cieling. These crosses we thought to prevent many evils, and are much revered.
24 TWELFTH DAY.
fortunate chances for the different sexes. The host fills up the tickets, and the
whole company, except the King and Queen, are to be ministers of state,
maids of honour, or ladies of the bed-chamber. Often, the host and hostess,
more by design perhaps than accident, become King and Queen. According
to Twelfth- Day law, each party is to support his character till midnightk.
It appears that the Twelfth Cake was made formerly full of plums, and with
a bean and pea1: the former whoever got, was to be King; whoever found the
latter, was to be Queen. Thus in Herrick's Hesperides, p. 376 :
" TWELFE NIGHT, OR KING AND QUEENE.
" Now, now the mirth comes
With the cake full of plums,
Where Beane's the King of the sport here ;
Beside we must know,
The Pea also
Must revell, as Queene, in the Court here.
k Universal Magazine, 1774. In Ireland " On Twelve-Eve in Christmas, they use to set up
as high as they can a sieve of oats, and in it a dozen of candles set round, and in the centre one
larger, all lighted. This in memory of our Saviour and his Apostles, lights of the world." Sir
Henry Piers's Description of the County of West Meath, 1682, in Vallancey's Collectanea de Rebus
Hibernicis, vol. i. No. I, p. 1S4.
A writer in the Gentleman's Magazine, vol. xxxiv. for December 17G4, p. 599, thinks the prac-
tice of chusing King and Queen on Twelfth Night, owes its origin to the custom among the
Romans, which they took from the Grecians, of casting dice who should be the Hex Convivii ; or
as Hoi-ace calls him, the Arbiter Bibmdi. Whoever threw the lucky cast, which they termed
Venus, or Basiliciu, gave laws for the night. In the same manner the lucky clown, who out of
the several divisions of a plumb-cake draws the King, thereby becomes sovereign of the company;
and the poor clod-pole, to whose lot the Knave falls, is as unfortunate as the Roman, whose hard
fate it was to throw the dainnoiitm Caniculum.
1 So also in Mr. NichoU's Queen Elizabeth's Progresses, vol. ii. " Speeches to the Queen at
SutUey," p. 8 :
" MKLinjEUS. N1SA,
" Mel, Cut the cake : wlu> ImUi il>r l>e<uie. nlmll be King; and where the/3<aze is, shee shalbe
Queene,
" /Vl«. I I..." H. I /'"< '. "'.'I Ml I '•• '>'."!.'• A V>* 'Cttit ;.,J
" Mel. |H"' ' Klngi I inn. i coiimmundr."
TWELFTH DAY. 25
Begin then to chuse,
(This night as ye use)
Who shall for the present delight here,
Be a King by the lot,
And who shall not
Be Twelfe-day Queene for the night here:
Which knowne, let us make
Joy-sops with the cake ;
And let not a man then be «een here,
Who unurg'd will not drinke
To the base from the brink
A health to the King and the Queene here.
Next crowne the bowle full
With gentle lambs'-wooll ;
Adde sugar, nutmeg, and ginger,
With store of ale too ;
And thus ye must doe
To make the Wassaile a swinger.
Give then to the King
And Queene wassailing;
And though with ale ye be whet here ;
Yet part ye from hence,
As free from offence,
As when ye innocent met here."
And at p. 271, Ibid, we find the subsequent:
" For sports, for Pagentrie, and Playes,
Thou hast thy Eves and Holydayes :
Thy Wakes, thy Quintals, here thou hast,
Thy May-poles too, with garlands grac't ;
Thus p. 146, Ibid, we read
" Of Twelf-tide Cakes, of Pease and Beanes,
Wherewith ye make those merry sceanes,
When as ye chuse your King and Queen,
And cry out, Hey for our Town Green."
VOL. I. E
fi THKLiTH DAY.
Thy Morris-Dance ; thy Whitsun Ale ;
Thy Shearing Feast, which never faile.
Thy Harvest Home; thy Wassaile Bowie,
That's tost up after Fox-i'-th'-Hole ;
Thy Mummeries: thy Twelfe-tide Kings
And Queens: thy Christmas revellings.
In " The Popish Kingdome," Barnabe Googe's Translation, or rather Adap-
tation of Naogeorgus, already quoted, p. 45 b. we have the following lines on
Twelfe Day."
" The Wise Men's day here foloweth, who out from Persia farre,
Brought gifts and presents unto Christ, conducted by a starre.
The Papistes do beleeve that these were Kings, and so them call,
And do affirme that of the same there were but three in all.
Here sundrie friends together come, and meete in companie,
And make a King amongst themselves by voyce or destinie :
Who after princely guise appoyntes his officers alway,
Then unto feasting doe they go, and long time after play :
Upon their bordes in order tbicke the daintie dishes stande,
Till that their purses emptie be, and creditors at hande.
Their children herein follow them, and choosing Princes here,
With pompe and great solemnitie, they meete and make good chere :
With money eytber got by stealth, or of their parents eft,
That so they may be traynde to know both ryot here and theft.
Then also every householder, to his abilitie,
Doth make a mightie cake, that may suffice his companie :
Herein a pennie doth he put, before it come to fire,
This he divides according as his householde doth require,
And every peece distributeth, as round about they stand,
Which in their names unto the poore is given out of hand :
But who so chaunceth on the peece wherein the money lies,
Is counted King amongst them all, and is with showtes and cries
Exalted to the heavens up, who taking chalke in handc,
Doth make a crosse on every beame, and rafters as they stande :
Great force and povvre have these agaynst all injuryes and harmes
Of cursed devils, sprites, and bugges, of conjurings and charmes.
So much this King can do, so much the crosses brings to passe,
Made by some servant, maide, or childe, or by some foolish asse.
TWELFTH DAT. 27
Twise sixe nightes then from Christmasse, they do count with diligence,
Wherein eche maister in his house doth burne up Franckensence ;
And on the table settes a loafe, when night approcheth nere,
Before the Coles, and Frankensence to be perfumed there :
First bowing downe his heade he standes, and nose, and eares, and eyes,
He smokes, and with his mouth receyves the fume that doth arise :
Whom followeth streight his wife, and doth the same full solemnly,
And of their children every one, and all their family :
Wnich doth preserve they say their teeth, and nose, and eyes, and eare,
From every kind of maladte and sicknesse all the yeare,
When every one receyved hath this odour, great and small,
Then one takes up the pan with Coales atid Franckensence and all,
And other takes the loafe, whom all the reast do follow here,
And round about the house they go, with torch or taper clere,
That neither bread nor meat do want, nor witch with dreadful charme,
Have powre to hurt their children, or to do their cattell harme.
There are that three nightes onely do perfourme this foolish geare,
To this intent, and thinke themselves in safetie all the yeare.
To Christ dare none commit himselfe. And in these dayes beside,
They judge what weather all the yeare shall happen and betide r^
Ascribing to ech day a month, and at this present time,
The youth in every place doe flocke, and all apparel'd fine,
With pypars through the streetes they runne, and sing at every dore,
In commendation of the man, rewarded well therefore :
Which on themselves they do bestowe, or on the church, as though
The people were not plagude with roges and begging friers enough.
There cities are, where boyes and gyrles together still do runne,
About the street with like, as soon as night beginnes to come,
And bring abrode their Wassell Bowles, who well rewarded bee,
With cakes and cheese, and great good cheare, and money plenteouslee."
In Gloucestershire there is a custom on Twelfth Day, of having twelve small
fires made, and one large one, in many parishes in that county, in honour of
the daym.
m " In the South-hams of Devonshire, on the Eve of the Epiphany, the fanner attended by
his workmen, with a large pitcher of cyder, goes to the orchard, and there, encircling one of the
best bearing trees, they drink the following toast three several times :
28 TWELFTH DAY.
The same is done in Herefordshire, under the name of Wassailing, as
follows :
At the approach of the evening on the vigil of the Twelfth Day, the farmers,
with their friends and servants, meet together, and about six o'clock walk out
to a field where wheat is growing. In the highest part of the ground, twelve
" Here's to thee, old apple-tree,
Whence thou may'st bud, and whence thou may'st blow !
And whence thou may'st bear apples enow !
Hats full ! caps full !
Bushel — bushel — sacks full,
And my pockets full too! Huzza!
This done, they return to the house, the doors of which they are sure to find bolted by the
females, who, be the weather what it may, are inexorable to all intreaties to open them till some
one has guessed at what is on the spit, which is generally some nice little thing, difficult to be hit
on, and is the reward of him who first names it. The doors are then thrown open, and the lucky
clodpole receives the tit-bit as his recompencc. Some are so superstitious as to believe, that if
they neglect this custom, the trees will bear no apples that year." Gent. Mag. 1791, p. 403.
On the Eve of Twelfth Day, as a Cornish man informed me, on the edge of St. Stephen's
Down, October 28, 1790, it is the custom for the Devonshire people to go after supper into the
orchard, with a large milk-pan full of cider, having roasted apples pressed into it. . Out of this
each person in company takes (what is called a clayen cup, i. e.) an earthen-ware cup . full of
liquor, and standing under each of the more fruitful apple trees, passing by those that are not
good bearers, he addresses it in the following words :
*> ' o j a.'>i.y_i «nY<
" Health to thee, good apple tree,
Well to bear, pocket-fulls, hat-fulls,
Peck-fulls, bushel-bag-fulls !"
And then drinking up part of the contents, he throws the rest, with the fragments of the roasted
apples, at the tree. At each cup the company set up a shout.
So we read in the Glossary to the Exmore dialect :
" Watsail, a drinking song, sung on Twelfth-day Eve, throwing toast to the apple trees, in
order to have a fruitful year, which seems to be a relic of the heathen sacrifice to Pomona."
This seems to have been done in some places upon Christmas Eve ; for in Herrick's Hesperides,
p. 311, I find the following among the Christmas Eve ceremonies :
" Wassaile the trees, that they may beare
You many a plum, and many a peare ;
For more or lesse fruits they will bring,
As you do give them wassailing."
Sir Thomas Ackland; bart. informed me at Werington, October 24th, 1790, that this was done
in his neighbourhood on Christmas Eve. See also Gent. Mag. 1791, p. 116. ArchseoL vol. si.
f . 490.
TWELFTH DAY. Sff
small fires", and one large one, are lighted up. The attendants, headed by
the master of the family, pledge the company in old cyder, which circulates
freely on these occasions. A circle is formed round the large fire, when a
general shout and hallooing takes place, which you hear answered from all the
adjacent villages and fields. Sometimes fifty or sixty of these fires- may be all
seen at once. This being finished, the company return home, where the good
housewife and her maids are preparing a good supper. A large cake is always
provided, with a hole in the middle. • After supper, the company all attend the
bailiff (or head of the oxen) to the Wain-house, where the following particulars
are observed : The master, at the head of his friends, fills the cup (generally
of strong ale), and stands opposite the first or finest of the oxen. He then
pledges him in a curious toast : the company follow his example with all the
other oxen, addressing each by his name. This being finished, the large cake
is produced, and, with much ceremony, put on the horn of the first ox, through
the hole above-mentioned. The ox is then tickled, to make him toss his head:
if he throw the cake behind, then it is the mistress's perquisite; if before (in
what is termed the boosy), the bailiff himself claims the prize. The company
then return to the house, the doors of which they find locked, nor will they
be opened till some joyous songs are sung. On their gaining admittance, a
scene of nakth and jollity ensues, and which lasts the greatest part of the
night °.
* The learned Gebelin tells us: " Dans quelques Provinces d'Ahgleteife, on allume des feux
sur les collines la nuit de la Ffite des Rois. Les Chandelles des Rots en usage dans ce Royaume
doivent etre une euite des meme Usages, de ces flambeaux allume's pour chercher quelque per-
sonage cele'bre. Aussi est-ce 2. cette £poque qu'on a place le Voyage tie Mages pour chercher le
nouveau Roi de 1'Univers; et c'est leur F6te qu'on ce'le'bre sous ce nom de Fete des Rois.''
Monde Primitif, torn. iv. p. 2SO; Hist. Relig, du Calendrier.
He adds, " Adjutons que pendant un grand nombre de si^cles, les Conciles ont et& occupe's a
extirper une part ie des Usages qu'on avoit conserves en Europe de ces terns anciens : tels que
d'orner de lauriers les portes de Maisons au jour de Fan ; telles encores les Mascarades, les Illu-
minations, les Courses nocturnes, qui avoient lieu ce meme jour, sur-tout, la Fete des Foux,
qu'on celebroit le jour de Noel en certains endroits, le jour do 1'An oa lo-jow-de» Rois en beau-
coup d'autres. On y dlisoit un Roi, un Pape, un Eveque, des Abbes, &c. pour representer la
Legislation de la nouvelle Annee."
• Gent. Mag. February, 1791. Mr. Pennant, in his account of this custom, says, " that after
they have drunk a chearful glass to their master's health, success to the future harvest, &c. then
returning home, they'feast on cakes made of carraways, &c. soak'd 'in cyder, which they claim as
30 TWELFTH DAT.
In the Gentleman's Magazine for February 1784, Mr. Beckwith tells us,
p. 98, that " near Leedes, in Yorkshire, when he was a boy, it was customary
for many families, on the Twelfth Eve of Christmas, to invite their relations,
friends, and neighbours, to their houses, to play at cards, and to partake of a
supper, of which minced pies were an indispensable ingredient ; and after sup-
per was brought in, the Wassail Cup or Wassail Bowl, of which every one
partook, by taking with a spoon, out of the ale, a roasted apple, and eating it,
and then drinking the healths of the company out of the bowl, wishing them a
merry Christmas and a happy New Year. (The festival of Christmas used
in this part of the country to hold for twenty days, and some persons extended
it to Candlemas.) The ingredients put into the bowl, viz. ale, sugar, nutmeg,
and roasted apples, were usually called Lambs' Wool, and the night on which
it is used to be drunk (generally on the Twelfth Eve) was commonly called
Wassail Eve." This custom is now disused.
A Nottinghamshire correspondent (Ibid.) says, " that when he was a school-
boy, the practise on Christmas Eve was to roast apples on a string till they dropt
into a large bowl of spiced ale, which is the whole composition of Lambs' fFbol."
It is probable that from the softness of this popular beverage it has gotten the
above name. See Shakspeare's Midsummer Night's Dream.
" Sometimes lurk I in a Gossips' bowl,
In very likeness of a roasted crab ;
And when she drinks, against her lips I bob,
And on her wither'd dew-lap pour the ale."
In "Vox Graculi," 4to, 1623, p. 52, speaking of the sixth of January, the
writer tells us, " This day, about the houres of 5, 6, 7, 8, 9, and 10; yea
in some places till midnight well nigh, will be such a massacre of spice-bread,
that, ere the next day at noone, a two-penny brown loafe will set twenty poore
folkes teeth on edge. Which hungry humour will hold so violent, that a num-
ber of good fellowes will not refuse to give a statute marchant of all the lands
a reward for their past labours in sowing the grain. This," he observes, " seems to resemble a
custom of the antient Danes, who in their addresses to their rural deities, emptied on every invo-
cation a cup in honour of them." " Niordi et Frejse memoria poculis recolebatur, annua ut ipsis
contingeret felicitas, frugumque et reliquae Annonae uberrimus proventus." Worm. Monument.
Dan. lib. i. p. 28. See note in Pennant's Tour in Scotland, edit. 8vo. Chester, 1771, p. 91.
TWELFTH DAY. 31
and goods they enjoy, for halfe-a-crowne's worth of two-penny pasties. On
tins night much masking in the Strand, Cheapside, Holburne, or Fleet-Street."
Waldron, in his Description of the Isle of Man (Works, folio, p. 15.5) says :
" There is not a barn unoccupied the whole twelve days, every parish hiring
fidlers at the publick charge. On Twelfth Day, the fidler lays his head in some
one of the wenches laps, and a third person asks, who such a maid, or such a
maid shall marry, naming the girls then present one after another ; to which
he answers according to his own whim, or agreeable to the intimacies he has
taken notice of during this time of merriment. But whatever he says is as abso-
lutely depended on as an oracle ; and if he happens to couple two people who
have an aversion to each other, tears and vexation succeed the mirth. This
they call cutting off the fidler's head ; for, after this, he is dead for the whole
year."
In a curious Collection entitled " Wit a sporting in a pleasant Grove of New
Fancies, by H. B." 8vo. Lond. 1657, p. 80, I find the following description of
the pleasantries of what is there called
" ST. DISTAFF'S DAY, OR THE MORROW AFTER TWELFH-DAY.
" Partly worke and partly play,
You must on St. Distaff's day :
From the plough soon free your teame ;
Then come home and fother them :
If the Maides a spinning goe,
Burne the flax and fire the tow;
Scorch their plackets, but beware
That ye singe no maiden -hair e.
Bring in pales of water then,
Let the maids bewash the men.
Give St. Distaff all the right :
Then bid Christmas-sport good night.
And next morrow; every one
To his owne vocation."
This is also in Herrick's Hesperides, p. 374.
••,<•>. A
X
\
32 TWELFTH DAY.
It may rather seem to belong to religious than popular customs to mention,
on the authority of the Gentleman's Magazine for January 1731, p. 25, that
at the Chapel-Royal at St. James's, on Twelfth Day that year, " the King and
the Prince made the offerings at the altar of gold, frankincense, and myrrh,
according to custom. At night their Majesties, &c. played at Hazard, for the
benefit of the groom-porter."
ST. AGNES' DAY, OR EVE,
(January 21.)
ST. AGNES was a Roman virgin and martyr, who suffered in the tenth
persecution under the Emperor Dioclesian, A. D. 306*. She was condemned
to be debauched in the public stews before her execution, but her virginity was
miraculously preserved by lightning and thunder from Heaven. About eight
days after her execution, her parents going to lament and pray at her tomb,
they saw a vision of angels, among whom was their daughter, and a lamb
standing by her as white as snow, on which account it is that in every graphic
representation of her, there is a lamb pictured by her sideb.
On the eve of her day many kinds of divination are practised by virgins to
discover their future husbands0.
1 Wheatley on the Common Prayer, 8vo. Lond. 1741, p. 59.
* In the Office for St. Agnes' Day in the Missale ad usum Sarum, 1554, this passage occurs :
" Hec est Virgo sapiens, quam Dominus vigilantem invenit." The Gospel is the parable of the
Virgins.
c This is called fasting St. Agnes' Fast. The following lines of Ben Jonson allude to this :
" And on sweet St. Agnes' night
Please you with the promis'd sight,
Some of husbands, some of lovers,
Which an empty dream discovers."
Aubrey, in his Miscellanies, p. 136, directs that " Upon St. Agnes' Night you take a row of pins,
and pull out every one, one after another, saying a Pater Noster, sticking a pin in your sleeve,
and you will dream of him or her you shall marry."
ST. AGXES' DAY, OR EVE. S3
The following is the account of this festival, as preserved in the Transla-
tion of Naogeorgus (fol. 46 b.) :
" SAINT AGNES:
" Then commes in place St. Agnes' Day, which here in Germanic
Is not so much esteemde nor kept with such solemnitie :
But in the Popish Court it standes in passing hie degree,
As spring and head of wondrous gaine, and great commoditee.
For in St. Agnes' church upon this day while masse they sing,
Two lambes as white as snowe, the Nonnes dp yfcarely use to hring :
And when the Agnus chaunted is, upon the aultar hie,
(For in this thing there hidden is a solemne mysterie)
They offer them. The servaunts of the Pope, when this is done,
Do put them into pasture good till shearing time be come.
Then other wooll they mingle with these holy fleeses twaine,
Wherof, being sponne and drest, are made the Pals of passing gaine."
A passage not unsimilar occurs in " The present state of the Manners, £c. of
Trance and Italy — in Poetical Epistles to Robert Jephson, esq." 8vo. Lond.
1794. From Rome, February 14, 1793, p. 58.
" St. Agnes' s sJtrine ;
Where each pretty 2>a-lamb most gayly appears,
With ribbands stuck round on its tail and its cars ;
On gold fringed cushions they're stretcli'd out to cat,
And piously ba, and to church-musick bleat ;
Yet to me they seem'd crying — alack, and alas !
What's all this white damask to daisies and grass !
-ijiO/JVo'lU ,>''.' •'•',:'*'-' 'f'ol i ' -•
I find the subsequent curious passage concerning St. Agnes in the Portiforium seu Breviarium
Ecclesiae Sarisburiensis, fol. Par. 15.56. Pars Hyemalis :
•" Cunque interrogasset Preses quis esset sponsus de cujus se Agnes potestate gloriabatur: exfetitit
quidam ex parasitis qui diceret hanc Christianam esse ab iufantia, et magicis artibus ita occupntam,
ut dicatur Sponsum suum Christum esse. R. Jam corpus ejus corpori mco sociatum est, et
sanguis ejus ornavit genas meas. Cujus mater Virgo est, cujus pater feminom nescit. V. Ipsi sum
desponsata cui AngeU serviunt, cujus pulchritudincm Sol et Luna mirantur. Cujus mater Virgo."
•Burton, in his Anatomy of Melancholy (edit. 1GCO, p. 538), speaks of Maids fasting on St.
Agnes' Eve, to know who shall be their first Husband.
VOL. I. . F
54 ST. AGNES' DAT, OR EVE.
Then they're brought to the Pope, and with transport they're kiss'd,
And receive consecration from Sanctity's fist :
To chaste Nuns he consigns them, instead of their dams,
And orders the Friars to keep them from rams."
ST. VINCENT'S DAY,
(January
MR. DOUCE's manuscript Notes say, " Vincent! festo si Sol radiet memor
esto :" thus Englished by Abraham Fleming,
" Remember on St. Vincent's Day,
If that the sun his beams display."
Scot's Discov. of Witchcraft, b. xi. c. 15.
ST. PAUL'S DAY,
(January Z5-}
I DO not find that any one lias even hazarded a conjecture why prognosti-
cations of the weather, &c. for the whole year, are to be drawn from the ap-
pearance of this day.
In an antient Calendar of the Church of Rome, which will frequently be
quoted in the course of this work, there is the following remark on the vigil
of St. Paul :
" Dies Egyptiacus."
Why it is called " an Egyptian Day," I confess myself to be entirely ignorant.
Lloyd, in his Diall of Daies, observes on St. Paul's, that " of this day the
husbandmen prognosticate the whole year : if it be a fair day, it will be a plea-
ST. TAUL'S DAY. 35
Santyear; if it be windy, there will be wars; if it be cloudy, it doth foreshow
the plague that year *."
Hospinian, also, tells us that it is a critical day with the vulgar, indicating, if
it be clear, abundance of fruits; if windy, foretelling wars; if cloudy, the
pestilence; if rainy or snowy, it prognosticates dearness and scarcity1*: accord-
ing to the old Latin verses, thus translated in Bourne's Antiquities of the
Common People :
" If St. Paul's Day be fair and clear,
It doth betide a happy year;
If blustering winds do blow aloft,
Then wars will trouble our realm full oft;
1 In the antient Calendar above quoted I find an observation on the thirteenth of December,
" That on this day prognostications of the months were drawn for the whole year."
" Prognostica mensium per totum annum."
In "The Shepherd's Almanack" for 1676, among the Observations on the month of January, we
find the following : " Some say that if on the 12th of January the sun shines, it foreshews much
wind. Others predict by St. Paul's Day ; saying, if the sun shine, it betokens a good year ; if
it rain or snow, indifferent ; if misty, it predicts great dearth ; if it thunder, great winds, and
death of people that year."
Thomas Lodge, in his most rare work entitled " Wit's Miserie, and the World's Madnesse ;
discovering the Devils Incamat of this Age," 4to. Lond. 1596, glances in the following quaint
manner at the superstitions of this and St. Peter's Day, p. 12, " And by S. Peter and S. Paule
the fool rideth him."
b " Est hie dies apud Plebem criticus, utpote cujus serenitas fructuum abundantiatn, venti
bella, nebulae pestem, nix et pluvia caritatem indicare creduntur. Unde hi sunt versiculi qui
omnium ore circumferuntur.
" Clara dies Pauli bona tempora denotat Anni.
Si fuerint Venti designant praelia Genti.
Si fuerint Nebulae pereunt animalia quaeque.
Si Nix, si Pluvia, designant tempora cara. Sed concludendum
Ne credas certe, nam fallit Kegiila soepe.
** Est enim hoc genus divinationis, quod ^x^xin xoiv«» » S^taS-n, Latine, populare vel plebeium
nominant, quia imperitae Plebi in usu est, et propterea etiam saepe fullit; nam non inquibitU
causts eventuum in natura, nee considerato signorum cum rebus signilicatis consensu, ex iis
solum, quae ut plurimum eodem modo evenire iisdem antegressis signis animadverterunt ac
notarunt, de miiltiplicibus eventibus, de tempestatum coelique mutationibus, de frugum et
fruhuum proventu, de ubertate vel caritate annonae, de aeris salubritate vel infectione, deque
bellis et similibus modo feliciter, modo infeUciter divinant." — Hespin. de Orig. Fest. Christian,
fol. 38.
36' ST. I'AUlJS DAY.
And if it chance to snow or rain,
Then will be dear all sorts of grain '."•
Bishop Hall, in his Characters of Virtues and Vices, speaking of the super-
stitious man, observes that " Saint Panics Day and Saint Swithines, with the
Twelve, are his oracles, which he dares believe against the ahnanacke."
« The Latin is given different in Hearne's edition of Robert of Avesbury's History of Edward
III. p. 26G :
" Clara dies Panli bona tempora denotat anni.
Si Nix vel PJuvia, designant Tempora cara.
Si fiant Nebulae, moricntur Bestia qua:que.
Si fiant Vcnti, prceliabunt prcelia genti."
Thus translated (Ibid.) under the title of " The Saying of Erra Pater to the Husbandman :"
" If the Day of St. Paule be cleere,
Then shall betide an happie yeere :
If it doe chaunce to snow or raine,
Then shall bee deare all kinde of graine.
But if the winde then bee alofte,
VVarres shall vex this rcalme full oft :
And if the cloudcs make darke the skie,
Both ueate and fowle this yeare shall dye."
Willsford, in his Nature's Secrets, p. 145, tells us: "Some observe the 25 day of January,
celebrated for the Conversion of St. Paul; if fair and clear, plenty; if cloudy or misty, much
cattle will die ; if rain or snow fall that day, it presages a dearth ; and, if windy, wars ; as old
wives do dream." He gives the verses as follow :
" If Saint Paul's Day be fair and clear,
It does betide a happy year;
Hut if it chance to snow or rain,
Then will be dear all kind of grain :
If clouds or mists do dark the skie,
Great store of birds and beasts shall die;
And if the winds do fly aloft,
Then wars shall vex the kingdome oft."
He farther informs us that " Others observe the twelve Days of Christmas, to foreshow the
weather in all the twelve succeeding moneths respectively."
A pleasant writer in the World, No. 1O, (I believe the late Lord Oiford) speaking on the
alteration of the Stile, observes : " Who that hears the following verses, but must grieve for the
Shepherd and Husbandman, who may have all their prognostics confounded, and be at a loss to
know beforehand the fate of their markets ? Antient Sages sung,
•" If St. Paul be fair and clear/ &c."
ST. PAUL'S DAY. 37
The prognostications on St. Paul's Day are thus elegantly modernized by
Gay, in his Trivia:
" All superstition from thy breast repel,
Let cred'lous boys and prattling nurses tell
How, if the Festival of Paul be clear,
Plenty from lib'ral horn shall strow the year;
When the dark skies dissolve in snow or rain,
The lab' ring hind shall yoke the steer in vain;
But if the threat'ning winds in tempests roar,
Then War shall bathe her wasteful sword in gore."
* •'
He concludes,
" Let no such vulgar tales debase thy mind,
Nor Paul, nor Swithin, rule the clouds and wind.*'
Schenkius, in his Treatise on Images, chap. 13, says, it is a custom in many
parts of Germany to drag the images of St. Paul and St. Urban to the river,
if on the clay of their feast it happens to be foul weather.
Bourne observes upon St. Paul's Day, " How it came to have this particular
knack of foretelling the good or ill fortune of the following year, is no easy
matter to find out. The Monks, who were undoubtedly the first who made
this wonderful observation, have taken care it should be handed down to poste-
rity, but why or for what reason this observation was to stand good, they have
taken care to conceal. St. Paul did indeed labour more abundantly than all the
Apostles ; but never, that I heard, in the science of Astrology. And why his
day should therefore be a standing almanack to the world, rather than the day
of any other Saint, w-ill be pretty hard to find outd.
d Chap, xviii.
ut ,
, 6 I'Jutfi. rut •x.o:)£iX>Tru>'J 'lo uaijj'I ;, •«! )>•>;.:.')'.!; .wS i-,. '. UL.:.
38
CANDLEMASS DAY,
(February 2.)
THE PURIFICATION OF THE VIRGIN MAKT.
THIS is called in the North of England the Wives Feast Day. The name
of Candlemass is evidently derived from the lights which were then distributed
and carried about in procession a.
In the antient Calendar of the Romish Church, before cited, I find the sub-
sequent observations on the 2d of February, usually called Candlemass Day :
" Torches are consecrated.
Torches are given away for many days b."
« Mr. Deuce's MS Notes say, " This feast is called by the Greeks vvctmalat, which signifies a
Meeting, because Simeon and Anna the prophetess met in the Temple at the presentation of our
Saviour." L'Estrange's Alliance of Divine Offices, p. 147. See Luke ii. — At the celebration of
the Feavt of Corpus Christ!, at Aix in Provence, there is a procession of Saints, among whom St.
Simeon is represented with a mitre and cap, carrying in his left hand a basket of eggs. Hist, de
la Fete Dieu, p. 100.
b " Feb. 2. Purificatio Virginis
Faces consecrantur.
Faces dantur multis diebus."
" To beare their Candels soberly, and to offer them to the Saintes, not of God's makynge, but
the Carvers and Paynters," is mentioned among the Roman Catholic customs censured by John
Bale in his " Declaration of Bonner's Articles," 1554, signal, n. 4 b.; as is Ibid, fol. 18 b. " to
conjure Candels."
In the first volume of Proclamations, &c. folio, remaining in the Archives of the Society of
Antiquaries of London, is preserved, p. 138, an original one, printed in black letter, and dated
26th February, 3O Hen. VIII. " concernyng Rites and Ceremonies to be used in due fourme in
the Churche of Englande," in which we read as follows :
" On Candelmas Daye it shall be declared, that the bearynge of Candels is clone in the memorie
of Christe, the spiiituall lyghte, whom Simeon dyd prophecye, as it is redde in the Churche that
daye."
The same had been declared by a Decree of Convocation. See Fuller's Church History, p. 222.
CANDLEMASS DAT. 3<J
Pope Sergius, says Becon, in his " Reliques of Rome," fol. 1 64, commanded
that all the people " shuld go on procession upon Candlemass Day, and carry
Candels about with them brenning in their hands in the year of our Lord 684 c."
How this Candle-bearing on Candlemass Day came first up, the author of
our English Festival declareth in this manner : " Somtyrne," saith he, " when
the Romanies by great myght and royal power, conquered all the world, they
were so proude, that they forgat God, and made them divers gods after their own
lust. And so among all they had a god that they called Mars, that had been
tofore a notable knight in battayle ; and so they prayed to hym for help, and
for that they would speed the better of this knight, the people prayed and did
great worship to his mother, that was called Februa, after which woman much
people have opinion that the moneth February is called. VVherefore the second
daie of thys moneth is Candlernass Day. The Romanies this night went about
the city of Rome with torches and candles brenning in worship of this woman
Februa, for hope to have the more helpe and succoure of her sonne Mars.
" Then there was a Pope that was called Sergius, and when he saw Christian
people draw to this false maumctry and untrue belief, he thought to undo this
foule use and custom, and turn it unto God's worship and our Lady's, and gave
commandment that all Christian people should come to church and offer up a
Candle brennyng, in the worship that they did to this woman Februa, and do
worship to our Lady and to her sonne our Lord Jesus Christ. So that now
this Feast is solemnly hallowed thorowe all Christendome. And every Chris-
tian man and woman of covenable age is bound to come to church and offer up
their Candles, as though they were bodily with our Lady, hopyng for this
reverence and worship, that they do to our Ladye to have a great rcwarde in
Heaven," &c.d
In Herbert's "Country Parson," I2tno. Lond. 1675, third impression, p. 157, he tells us,
" Another old custom (he had been speaking of PROCESSIONS) there is, of saying, when light is
brought in, Go'd-sendus-the light of Heaven; and the parson likes this very well. — Light is a great
blessing, and as great as food, for which we give thanks : and those that think this superstitious,
neither know superstition nor themselves." This appears to be at this time totally forgotten.
c Durand. &c. -v
• '!:. ' ''"•" "i'JV> i'.-;'>'i >,llj»tl illfilLi • •..• •;..• ••
d The Festyvall adds, " A Candell is made of weke and wexe; so was Ciystes soule hyd within
the manhode : also the fyre betokeneth the Godhede : also it betokeneth our Ladyes moderhed*
and maydenhede, lyght with the fyre of love." ! ! !
JD CJTN0LEMASS
It was antiehtly a custom for women in England to bear lights when they
were churched, as appears from the following royal bon mot. William the
'Conqueror, by reason of sickness, kept his chamber a long time, whereat the
French King, scoffing, said, " The King of England lyeth long in child-bed :"
which when it was reported unto King William., he answered, " When I am
churched, there shall be a thousand lights in France;" (alluding to the lights
-that women used to bear when they were churched :) and that he performed
within a few daies after, wasting the French territories with fire and sword e.
In some of the antient illuminated Calendars a woman holding a taper in.
each hand is represented in the month of February f.
N _______ .
~" > ^
In Dunstan's Concord of Monastic Rules it is directed, that, " on the Purification of the Virgin
Mary the Monks shall go in surplices to the Church for Candles, which shall be consecrated,
sprinkled u-ith holy water, and censed by the Abbot. — Let every Monk take a Caudle from the
Sacrist, and light it. Let a Procession be made, Thirds and Mass be celebrated, and the Candles,
after the offering, be offered to the Priest." See Fosbrooke'.s British Monachism, vol. i. p. 28.
A note adds : Candlemas Day. The Candles at the Purification were an exchange for the lustra-
tion of the Pagans, and Candles were used " from the parable of the wise virgins." Alcuinus
de .divinis Officiis, p. 23 1 .
« Camden's Remains, edit. Svo. Loud. 1674, p. 318. In a most rare book intitled "The
Burnynge of Paules Church in London, 1561, and the 4 day of June by Lyghtnynge," &c.
Svo. Lond. 1563. signat. I. 4 b. we read, " In Flaundcrs everye Saturdaye betwixt Christmas
and Candehnas they cate flesh for joy, and have pardon for it, because our Ladye laye so
long in child-bedde say they. We here may not eat so : the Pope is not so good to us ; yet
surely it were as good reason that we should eat fleshe with them all that while that our Lady lay
in child-bed, as that we shuld bear our Candel at her Churchinge at Candlemas with theym as they
doe. It is seldome sene that men offer Candels at women's Churchinges, savinge at our Ladies :
but reason it is that she have some preferment, if the Pope would be so good maister to us as
to let us eat fleshe with theym."
In Mr. Lysons's Environs of London, vol. i. p. 31O, among his curious Extracts from the
Churchwardens' Accounts at Lambeth, I find the following :
" 1519. Paid for Smoke Money at Seynt Mary Eves, 0. 2. 6."
This occurs again in 1521. " Paid by my Lord of Winchester's Scribe for Smoke Money, 0. 2. 6."
f Hospinian's account of the ceremonies of this day is as follows :
" Ceremoniae autem hujus Festi, quae in locum llituum ab Ethnicis observatorum successerunt,
.bae sunt. Primum quae allatae ab unoquoqwe in Templum Candel* vel Cei«i et Faces in missa
ienedicuntur et consecrantur : deinde distribuuntur, tertioj lit processio, in qua plebs universe
portans cereos ardentes in manibus per Ecclesias procedjt." De Orig. Fest. Christ, fpl. 41.
CANDLEMASS DAT. 41
In the " Doctrine of the Masse Booke," &c. from Wyttonburge by Nicholas
Dorcaster, 1554, 8vo. signat. A. 8, we find
vafiou- , .w tjrfiuartr /nHti^'je-id (W«(»,tiJ jV/;> :8^«->;
" THE HALOW1NG OF CANDLES UPON CANDELMAS DAY."
The Prayer. " O Lord Jesu Christ, ^ blesse thou this creature of a waxen
taper at our humble supplication, and, by the vertue of the holy crosse, poure
thou into it an heavenly benediction; that as thou hast graunted it unto man's
use for the expelling of darknes, it may receave such a strength and blessing,
thorow the token of thy holy crosse, that in what places soever it be lighted
or set, the Divel may avoid out of those habitations, and tremble for feare,
" Porro his sic consecratis Candelis non minorem vim tribuunt, quam olim Ethnici suis Cereis
et Facibus : nam iis <&E?ixaxw et amuleto utuntur. De quo sic Naogeorgus canit libro 4. Regni
Papistic! :
" Mira est Candelis illis et magna potestas :
Nam Tempestates creduntur tollere diras
Aecensae, simul et sedare Tonitrua Cceli,
Dsemonas atque malos arcere, horrendaque fcoctis
Spectra, atque infaustw mala Grandinis atque Pruinae,
Quam facile hi possunt omnes sedare tumultus
Et Coeli et Terras, Pelagique, ut credere Christo
Nil sit opus ; veroque Deo committere cuncta."
Hospin. de Orig. Fest. Christian, fol. 42 b.
The following is Barnabe Googe's Translation of Naogeorgus, in the Popish King-dome :
" Then comes the Day wherein the Virgin offred Christ unto
The Father chiefe, as Moyses law commaunded hir to do.
Then numbers great of Tapers large, both men and women beare
To Church, being halowed there with pomp, and dreadful words to heare.
This done, eche man his Candell lightes where chiefest seemeth hee,
Whose Taper greatest may be seene, and fortunate to bee ;
Whose Candell burneth cleare and bright, a wondrous force and might
Doth in these Candels lie, which if at any time they light,
They sure beleve that iieyther storme or tempest dare abide,
Nor thunder in the skies be heard, nor any Devil's spidc,
Nor fearefull sprites that walke by night, nor hurts of frost or haile." fol. 4* b.
We read in Wodde's " Dialogue," cited more particularly under Palm Sunday, signat. d. 1,
" Wherefore serveth holye Candels ? (Nicholas.) To light tip in, thunder, and to Hesse men when
they lye a dying."
See on this subject Dupre's " Conformity between antient and modern Ceremonies," p. 96, and
Stopford's " Pagano-Papismus," p. 238.
VOL. I. O
42 CANDLEMASS DAY.
andjly away discouraged, and presume no more to unquiets them that serve
thee, who ivith God" &c. There follow other prayers, in which occur these
passages : " We humbly beseech thee, that thou wilt vouchsafe to ^ blesse and
sanctifie these Candels, prepared unto the uses of men, and health of bodies
and smiles, as wel on the land as in the waters." " Vouchsafe *fc to blesse
and ^ sanctifye, and with the Candle of heavenly benediction, to lighten these
tapers; which we thy servants taking in the honour of thy name (whan they
ar lighted) desire to beare," £c. " Here let the Candles be sprinkled with
holy water." Concluding with this rubrick : " When the halowyng of the
Candels is done, let the Candels be lighted and distributed."
In Bishop Bonner's Injunctions, A. D. 1555, printed that year by John
Cawood, 4to. signal. A. i. we read, " that bearyng of Candels on Candel-
masse Daie is doone in the memorie of our Saviour Jesu Christe, the spirituall
lyght, of whom Sainct Symeon dyd prophecie, as it is redde in the Church
that day." This ceremony, however, had been previously forbidden in the
metropolis: for in Stowe's Chronicle, edited by Howes, edit. fol. 1631, p. 595,
we read, " On the second of February 1547-8, being the Feast of the Puri-
fication of our Lady, commonly called Candlemasse Day, the bearing of Can-
dles in the Church was left off throughout the whole citie of London."
At the end of a curious Sermon, intitled " The Vanitie and Downefall of
superstitious Popish Ceremonies, preached in the Cathedral Church of Dur-
ham by one Peter Smart, a Prebend there, July £7, 1628," printed at Edin-
borough, 4to. 1628, I find, in " a briefe but true historicall Narration of some
notorious Acts and Speeches of Mr. John Cosens'' (Bishop of Durham), the
following: " Fourthly, on Candlemass Day last past, Mr. Cozens in renuing
that Popish ceremonie of burning Candles s to the honour of our Ladye, busied
himself from two of the clocke in the afternoone till foure, in climbing long
ladders to stick up wax candles in the said Cathedral Church: the number of
all the Candles burnt that evening was two hundred and twenty, besides sixteen
torches : sixty of those burning tapers and torches standing upon and near the
high Altar (as he calls it,) where no man came nigh."
* In Mr. Nichols's Churchwardens' Accompts, 4to. Lond. 1797, p. 27O, in those of St. Martin
Outwich, London, under the year 1510, is the following article :
" Paid to Randolf Merchaunt, wex-chandUer, for the Pascall, the Tapers affore the Rode, the
Cross Candelles, and Judas Candellet, ix«. iiijd." Quaere, Judo* Candelks ?
CANDLtMASS DAY. 43
" There is a canon," says Bourne h, in the Council of Trullus, against those
who baked a cake in honour of the Virgin's lying-in, in which it is decreed,
that no such ceremony should be observed, because she suffered no pollution,
and therefore needed no purification '."
At Rippon in Yorkshire, the Sunday before Candlemass Day, the collegiate
Church, a fine antient building, is one continued blaze of light all the after-
noon by an immense number of candles k.
The following is from Herrick's Hesperides, p. 337 :
« CEREMONIES FOR CANDLEMAS EVE,
" Down with the Rosemary and Bayes,
Down with the Misleto ;
Instead of Holly, now up-raise
The greener Box (for show.)
The Holly hitherto did sway ;
Let Box now domineere
Until the dancing Easter Day,
Or Easter's Eve appeare.
Then youthful Box, which now hath grace
Your houses to renew,
Grown old, surrender must his place
Unto the crisped Yew.
h Antiq. Vulgares, chap. xvii. Can. 80, Trul. Bal.
' The purple flowered Lady's Thistle, the leaves of which are beautifully diversified with nume-
rous white spots, like drops of milk, is vulgarly thought to have been originally marked by the
felling of some drops of the Virgin Mary's milk on it, whence, no doubt, its name Lady's, i. e. Our
Lady's Thistle. An ingenious little invention of the dark Ages, and which, no doubt, has been
of service to the cause of Superstition.
Marry, a term of asseveration in common use, was originally in Popish times a mode of swear-
ing by the Virgin Mary; q. d. by Mary. — So also Marrow-bones, for the knees. I'll bring him
down upon his Marrow-bones; i. e. I'll make him bend his knees as he does to the Virgin Mary.
" Gent. Mag. Aug. 1790, p. 7\9.
44 CAfcDLEMASS CAY.
When Yew is out, then Birch comes in,
And many flowers beside;
Both of a fresh and fragrant kinne
To honour Whitsontide.
Green Rushes then, and sweetest Bents,
With cooler Oaken boughs,
Come in for comely ornaments,
To re-adorn the house.
Thus times do shift; each thing his turne do's hold;
New things succeed, as former things grow old."
So again, p. 361 :
" Down with the Rosemary, and so
Down with the Bales and A/isletoe:
Down with the Holly, Ivie, all
Wherewith ye drest 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."
The subsequent " Ceremonies for Candlemasse Day" are also mentioned
in p. 337.
" Kindle the Christmas brand, and then
Till sunne-set let it burne ;
Which quencht, then lay it up agen,
Til Christmas next veturne.
Part must be kept wherewith to teend
The Christmas Log next yeare ;
And where 'tis safely kept, the Fiend
Can do-no mischiefe (there)."
Also in p. 338 :
" End now the White Loafe and the Pye,
And let all sports with Christmas dye."
CANDLfiMASS DAY. 45
t;>*f- There is a general tradition," says Sir Thomas Browne, " in most parts of
Europe, that inferreth the coldnesse of succeeding winter from the shining of
the sun on Candlemas Day, according to the proverbiall distich : '
<k Si Sol splendescat Maria purificante,
Major «rit glacies post festum quam fuit ante1."
:! no * '•'.# UP ' '.'I lo iJ'idj •!;;;.•: - > r^j'?!):.
In the Country Almanack for J676, under February, we read,
f rin ; J ..'.-i-i:
" Foul weather is no news ; hail, rain, and snow
Are now expected, and esteem' d no woe ;
Nay, 'tis an omen bad the yeomen say,
,. „, , , . . - , i •",;
It Phoebus shews his face the second day.
'HI c:j .:; ? • • •
Martin, in his Description of the Western Islands, 8vo. Lond. 1716', p. 119, men-
tions an antient custom observed on the second of February : ".The mistress and
servants of each family take a sheaf of oats and dress it up in women's apparel,
put it in a large basket, and lay a wooden club by it, and this they call Briid's
Bed ; and then the mistress and servants cry three times, Briid is come, Briid
is welcome. This they do just before going to bed, and when they rise in the
morning they look among the ashes, expecting to see the impression of Briid's
club there ; which if they do, they reckon it a true presage of a good crop and
prosperous year, and the contrary they take as an ill omen m."
ST. BLAZE'S DAY',
(February %.)
.Ttvt .Kwlisiiri" > .i-.-l ,'hO -'b n».ia. j
M1NSHEW, in his Dictionary, under the word Hocke-tide, speaks of " St.
Blaze his Day, about Candlemass, when country women goe about and make
. .,-> ). we ':•
1 Vulgar Eirors, edit. fol. Lond. 1646, p. 289.
m Ray, in his Collection of Proverbs, has preserved two relating to this Day. " On Candlemass
Day, throw Candle and Candlestick away :" and " Sow or set Beans in Candlemass Waddle."
Somerset. In Somersetshire, Waddle means Wane of the Moon.
* " Blasius Episcopus fuit Sebastise Cappadocum. In persecutione autem sub Diocletiano et
Maximiano stationem suam deserens in speluncam Argei montis auffugit, ibique eremiticam vitam
46 ST. BLAZE'S DAY.
good cheere, and if they find any of their neighbour women a spinning that
day, they burne and make a blaze of fire of the distaffe, and thereof called
S. Blaze his Day b.
Dr. Percy, in his notes to the Northumberland Household Book, p. 333,
tells us, " The anniversary of St. Blasius is the 3d pf February, when it is still
the custom in many parts of England to light up fires on the hills on St. Blayse
night: a custom antiently taken up, perhaps for no better reason than the
jingling resemblance of his name to the word Blaze c."
Reginald Scot, in his Discovery of Witchcraft, edit. fol. Lond. 1665, p. 137,
gives us a Charm used in the Romish church upon St. Blaze's Day, that will fetch
a thorn out of any place of one's body, a bone out of the throat, &c. to wit,
" Call upon God, and remember St. Blaze."
The following is the account of " Blaze" in the Popish Kingdome, fol. 47 b.
" Then followeth good Sir Blaze, who doth a waxen Candell give,
And holy water to his men, whereby they safely live.
1 divers barrels oft have scene, drawne out of water cleare,
Through one small blessed bone of this same Martyr heare :
And caryed thence to other townes and cities farre away,
Ech superstition doth require such earnest kinde of play."
egit, et hominum pecorumque morbos varies sanavit. In<le vero ab Agricolai prsesidis militibus
extractus in carcerem conjicitur. Sequent! die quum Jovi sacrificare nollet jussu praesidis fustibus
caeditur, et mrsus in carcerem detruditur. Post aliquot dies iterum educitur hide, et ob eandem
causam in ligno suspenditur, unguibusque ac pectinibus ferreis laniatur : tandem decollatur
3 Non. Febr. Unde Mantuanus in Februario :
" Tertia Cappadocum pastor sanctissime Blasi
Lux tua."
Hospinian de Orig. Fest. Christian, fol. 43.
b P. 236. Tbis has been adopted by Dr. Plott, in his History of Oxfordshire, edit.Oxf. 1677, p. 202.
c I find the following in Du Cange's Glossary, in voce " Festum S. Blasii." " Cur hac die
Populus lumina pro domibus vel animalibus accendere soleret, atque adeo ejeemosynas largiri
docet Honorius Augustod. Lib. iii. cap. 25."
Hospinian, in his book De Orig. Festor. Christian, fol. 43, speaking of St. Blasius' Day, says :
" In sacris ejus Candela offertur : Nugantur enim, viduam quandam porci maetati caput, pedes,
candelam et panem Blasio in carcerem attulisse." These candles were said to be good for the
tooth-ache, and for diseased cattle.
47
VALENTINE'S DAY*
rfjuj£ Ofil lo r >r»erfi:6tfJ ni i:'MK>m<{. )'»</q£ t <-.j;w eJiuui
(February 14.)
IT is a ceremony, says Bourne, never omitted among the vulgar, tq draw
lots, which they term Valentines, on the eve before Valentine Day. The names
of a select number of one sex are, by an equal number of the other, put into
some vessel ; and after that, every one draws a name, which for the present is
called their Valentine, and is look'd upon as a good omen of their being man
and wife afterwards.
He adds, there is a rural tradition, that on this day every bird chuses its
mateb, and concludes that perhaps the youthful part of the world hath first
practised this custom, so common at this season c.
I once thought this custom might have been the remains of an antient super-
stition in the Church of Rome on this day, of chusing patrons for the ensuing
a Valentine, a presbyter of the Church, was beheaded under Claudius the Emperor.
* This idea is thus expressed by old Chaucer, the father of English verse :
" Nature, the Vicare of the Almightie Lord,
That hote, colde, hevie, light, moist, and drie,
Hath knit by even number of accord
In easie voice, began to speak and say,
Foules, take hede of my sentence I pray,
And for your own ease in fordring of your need,
As fast as I may speak I will me speed.
Ye know well, how on St. Valentine's Day,
By my statute and through my governaunce,
Ye doe chese your Makes, and after flie away
With hem as 1 pricke you with pleasaunce."
Shakspeare, in his Midsummer Night's Dream, alludes to the old saying, that birds begin to
couple on St. Valentine's Day :
- " Saint Valentine is past;
Begin these wood-birds but to couple now?"
Reed's edit, of Shakspeare, vol. iv. p. 453.
c Antiquitates Vulgares, chap. xx.
48 VALENTINE'S DAY.
year : and that, because ghosts d were thought to walk on the night of this Day,
or about this time, and that Gallantry had taken it up when Superstition at the
Reformation had been compelled to let it fall.
Since that time I have found unquestionable authority to evince that the
custom of chusing Valentines was a sport practised in the houses of the gentry
in England as early as the year 1476 e.
<• I find in the eld Romish Calendar already cited, the following observation on the 14th of
February :
" Manes nocte vagari creduntur.
e See a Letter dated February 1476, in Fenn's Paston Letters, voL ii. p. 21 1. Of this custom
John Lydgate, the Monk of Bury, makes mention, as follows, in a Poem written by him in praise
of Queen Catherine, consort to Henry V.
" Seynte Valentine, of custome yeere by yeere
Men have an usaunce in this regioun
To loke and serche Cupides Kalendere,
And chose theyr choyse, by grete affecciounj
Such as ben prike with Cupides mocioun,
Takyng theyre choyse as theyr sort doth falle :
But I love oon whiche excellith alle."
MS. Harl. 2251. See Strutt's Manners and Customs, vol. iii. p. 179.
In the Catalogue of the Poetical Devises, &c. done by the same Poet, in print and MS. preserved
at the end of Speght's edition of Chaucer's Works, fol. Lond. 1602, fol. 376 b. occurs one with
the title of" Chusing Loves on S. Valentine's. Day." " Lydgate," says Warton (Hist. Engl. Poet,
vol. ii. p. 53), " was not only the Poet of his Monastery, but of the World in general. If a
Disguising was intended by the Company of Goldsmiths, a Mask before his' Majesty at Eltham, a
May-game for the Sheriffs and Aldermen of London, a Mumming before the Lord Mayor, a Pro-
cession of Pageants from the Creation for the Festival of Corpus Christi, or a Carol for the Coro-
nation, Lydgate was consulted, and gave the Poetry." The above Catalogue mentions also, by
Lydgate, " a Disguising before the Mayor of London by the Mercers ; a Disguising before the
King in the Castle of Hartford ; a Mumming before the King at Eltham ; a Miimming before the
King at Windsore; and a Ballade given to Henry VI. and his mother on New Yeare's Day, at
Hartford."
Warton, in his emendations and additions to vol. ii. p. 31, of his History of English Poetry,
has given a curious French Valentine composed by Gower. See a curious, but by no means
satisfactory Note upon this subject by Monsieur Duchat, in the quarto edition of Rabelais,
torn. i. p. 393.
There is an account of the manner in which St. Valentine's Day. was antiently observed in
France, in Goujet Bibliothcque Francoise, torn, ix, p. 266, together with some Poems composed
by Charles, Duke of Orleans, the father of Louis XII. when prisoner in England, in honour of
that Festival."
VALEKTINE'S DAT. $
Herrick lias the following in his Hesperides, p. 172 :
« TO HIS VALENTINE, ON S. VALENTINE'S DAY.
" Oft have I heard both Youth and Virgins say,
Birds chuse their mates, and couple too, this day :
But by their flight I never can divine,
When I shall couple with my Valentine."
In Dudley Lord North's Forest of Varieties, fol. 1645, p. 61, in a Letter to
his Brother, he says, "A Lady of wit and qualitie, whom you well knew, would
never put herself to the chance oj a Valentine, saying that shee would never
couple herselfe, but by choyce. The custome and charge of Valentines is
not ill left, with many other such costly and idle customer, which by a tacit
generall consent wee lay downe as obsolete."
The following is one of the most elegant Jew d'esprits on this occasion that I have met with :
" TO DORINDA, ON VALENTINE'S DAY.
" Look how, my dear, the feather'd kind,
By mutual caresses joyn'd,
Bill, and seem to teach us two,
What we to love and custom owe.
Shall only you and I forbear
To meet and make a happy pair?
Shall we alone delay to live ?
This day an age of bliss may give.
But ah! when I the proffer make,
Still coyly you refuse to takej
My heart I dedicate in vain,
The too mean present you disdain.
Yet since the solemn time allows
To choose the object of our vows ;
Boldly I dare profess my flame,
Proud to be yours by any name."
Satyrs of Boileau imitated, wit'a other Poems. Svo. Lond. 1696, p. 101.
I
VOL. I. H
50 VALENTINE'S DAY.
In " Carolina, or Loyal Poems, by Thomas Shipman, esq." p. 135, is 'a copy
of verses entitled " The Rescue, 1673. To Mrs. D. C. whose name being left
after drawing Valentines and cast into the fire, was snatcht out.
"I, like the Angel, did aspire
Your Name to rescue from the fire.
My zeal succeeded for your name,
But I, alas! caught all the flame!
A meaner offering thus sufEc'd,
And Isaac was not sacrific'df."
I have searched the Legend of St. Valentine, but think there is no occurrence
in his life that could have given rise to this ceremony %.
The learned Moresin tells us, that at this Festival the men used to make the
women presents, as, upon another occasion, the women used to do to the men:
but that presents were made reciprocally on this day in Scotland h.
f In the British Apollo, fol. Lond. 1708, vol. i. No. 3, we read,
" Why Valentine's a day to choose
A mistress, and our freedom loose ?
May I my reason interpose,
The question with an answer close,
To imitate we have a mind,
And couple like the winged kind."
In the same work, vol. ii. No. 2, fol. Lond. 1709 :
Question. " In chusing Valentines (according to custom) is not the party chusing (be it man
or woman) to make a present to the party chosen ?
Answer. We think it more proper to say, drawing of Valentines, since the most customary
way is for each to take his or her lot. And Chance cannot be termed Choice. According to this
method, the obligations are equal, and therefore it was formerly the custom mutually to present,
but now it is customary only for the Gentlemen."
f Wheatley, in his Illustration of the Common Prayer, Svo. Lond. 1741. p. 61, tells us that St.
Valentine " was a man of most admirable parts, and so famous for his love and charity, that the
custom of choosing Valentines upon his Festival (which is still practised) took its rise from
thence." I know not how my Reader will be satisfied with this learned writer's explication. He
has given us no pramses, in my opinion, from which we can draw any such conclusion. Were
not all the Saints supposed to be famous for their love and charity ? Surely he does not mean
that we should understand the word Love here as implying Gallantry.
h " Et vere ad Valentin! Festum a viris habent fceminae munera, et alio tempore viris dantur.
ID Scotia autem ad Valentini reciprocae fufere dationes." Moresini Papatus, p. 160.
VALENTINE'S DAT. M
Gay has left us a poetical description of some rural ceremonies used on the
morning of this day :
" Last Valentine, the day when birds of kind
Their paramours with mutual chirpings find,
I early rose, just at the break of day,
Before the sun had chas'd the stars away:
A-field I went, amid the morning dew,
To milk my kine (for so should house-wives do),
Thee first I spied, and the first swain we see,
In spite of Fortune, shall our true love be1."
Mr. Pennant, in his Tour in Scotland, tells us, that in February young persons draw Valentines,
and from thence collect their future fortune in the nuptial stute.
Dr. Goldsmith, in his Vicar of Wakefield, describing the manners of some rustics, tells us,
they sent True-love Knots on Valentine morning.
The following is from Buchanan :
" Festa Valentino rediit Lux •
Quisque sibi Sociam jam legit ales Avem.
Inde sibi Dominam per sortes queerere in Annum
Mansit ab antiquis mors repetitus avis:
Quisque legit Dominam, quam casto observet amore,
Quam nitidis sertis, obsequioque colat:
Mittere cui possit blandi Munuscula Veris."
Pocmata. edit. 12mo. Lugd. Bat. 1623. p. 362.
Lewis Owen, in his work entitled " The Unmasking of all Popish Monks, Friers, and Jesuits," 4to.
Lond. 1628, p. 97, speaking of its being " now among the Papists as it was heretofore among
the heathen people," says that the former " have as many saints, which they honour as gods, and
every one have their several charge assigned unto them by God, for the succour of men, women,
and children, yea over Countries, Common-wealths, Cities, Provinces, and Churches; nay, to
help Oveset Doves et ccetera pecora Campi:" and instances, among many others, " S. Valentine, for
Lovers."
* Grose explains Valentine to mean the first woman seen by a man, or man seen by a woman,
on St. Valentine's Day, the 14th of February.
From the following lines in Bishop Hall's Satires, I should guess that Valentine has been parti-
cularly famous for Chastity.
" Now play the Satyre whoso list for me,
Valentine self, or some as chaste as hee."
Virgidern. book iv. sat. 1.
From Mr. Douce's manuscript notes I learn, that Butler, in his Lives of the Saints, says, " To
abolish the heathens, lewd, superstitious custom of Boys drawing the names of Girls, ia honour of
52 VALENTINE'S DAY.
We find the following curious species of divination in the Connoisseur, as
practised on Valentine's Day or Eve. " Last Friday was Valentine Day, and
the night before I got five bay-leaves, and pinned four of them to the four
corners of my pillow, and the fifth to the middle ; and then, if I dreamt of my
sweet-heart, Betty said we should be married before the year was out k. But
to make it more sure, I boiled an egg hard, and took out the yolk, and filled
it with salt ; and when I went to bed, eat it, shell and all, without speaking or
drinking after it. We also wrote our lovers' names upon bits of paper, and
rolled them up in clay, and put them into water : and the first that rose up was
to be our Valentine. Would you think it, Mr. Blossom was my man. I lay
a-bed and shut my eyes all the morning, till he came to our house; for I would
not have seen another man before him for all the world."
Misson, in his Travels in England, p. 410, has the following Observations
on Valentines1.
" Valentin, la veille du 14 Fevrier, Jour de S. Valentin, et temps auquel
toute la Nature vivante tend a 1'accouplement, les jeunes Gens en Angleterre et
en Ecosse aussi, par une coutume fort ancienne, celebrent une petite Fete qui
vise au meme but. Nombre egal de Garcons et de Filles se trouvent ensemble:
their goddess Februata Juno, on the 15th of February, several zealous Pastors substituted the names
of Saints in billets given on that day." See his Account of St. Valentine. And in vol. i. Jan. 29,
he says, that " St. Frances de Sales severely forbad the custom of Valentines, or giving Boys in
writing the names of Girls to be admired and attended on by them ; and to abolish it, he changed
it into giving billets with the names of certain Saints, for them to honour and imitate in a parti-
cular manner." But quare this custom among the Romans above referred to.
A writer in the Gentleman's Magazine, 1779, p. 137, mentions a sort of sport used in Kent
during the month of February, where the Girls were burning in triumph a figure which they had
stolen from the Boys, called a Holly-Boy, whilst the Boys were doing the same with another
figure called an Ivy-Girl.
k Herrick, in his Hesperides, p. 61, speaking of a Bride, says,
" She must no more a-maying :
Or by Rose-buds divine
Who'l be her Valentine"
1 Thus translated by Ozell, p. 330 : " On the Eve of the 14th of February, St. Valentine's
Day, a time when all living Nature inclines to couple, the young folks in England and Scotland
• too, by a very antient custom, celebrate a little Festival that tends to the same end. An equal
number of Maids and Batchelors get together, each writes their true or some feign'd name upon
VALENTINE'S DAY. 53
chacun et chacune ecrivent leurs vrais noms ou des noms empruntez sur des
billets separez, roulent ces billets et tirent au sort, les Filles prenant les billets
des Galons, et les Garcons les billets des Filles, de sorte que chaque Gar9<m
rencontre une Fille qu'il appelle sa Valentine ; et chaque Fille rencontre un Gar-
con qu'elle appelle son Valentin. De cette maniere, chacun a double Valentin et
double Valentine : mais le Valentin s'attache plus a la Valentine qui lui est
echeiie, qu'a la Valentine a la quelle il est echu. Le sort ayant ainsi associe le
compagnie en divers couples, les Valentins donnent Bals et Cadeaux, portent
pendant plusieurs jours sur le coeur ou sur la manche les billets de leurs Valen-
tines, et assez souvent 1'amour s'y boute. Cette petite cerenionie se pratique
avec diversite dans les diverses provinces, et selon les plus ou le moins de
severite des Mesdames les Valentines. On tient encore pour autre sorte de
Valentin ou de Valentine, le premier Garcon ou la premiere Fille que le hazard
fait rencontrer dans la rue, ou ailleurs, le Jour de la Fete."
The following love divinations appear to have been practised upon the Conti-
nent in Advent:
" Observatur porro hoc tempore alia quoque profana et impia consuetude
a Christianis, de qua Naogeorgus eodem loco sic etiain canit :
separate billets, which they roll up, and draw by way of lots, the Maids taking the Men's billets,
and the Men the Maids' ; so that each of the young Men lights upon a Girl that he calls his
Valentine, and each of the Girls upon a young Man which she calls her's. By this means each
has two Valentines : but the Man sticks faster to the Valentine that is fallen to him, than to the
Valentine to whom he is fallen. Fortune having thus divided the company into so many couples,
the Valentines give balls and treats to their mistresses, wear their billets several days upon their
bosoms or sleeves, and this little sport often ends in Love. This ceremony is practised differently
in different Counties, and according to the freedom or severity of Madam Valentine. There is
another kind of Valentine, which is the first young Man or Woman that chance throws in your
way in the street, or elsewhere, on that day."
In Poor Robin's Almanack for 1 6~6, that facetious observer of our old customs tells us, oppo-
site to St. Valentine's Day in February,
" Now Andrew, Antho-
ny, and William,
For Valentines dram
Prue, Kate, Jilian."
54 VALENTINES DAY.
" Illis divinant etiam inquiruntque diebus
Aptee connubio jam lascivceque puellae
Nomine desponsi, quicunque est ille futurus.
Quatuor accipiunt Caepas, vel quinque, vel octo,
Atque induunt certum nomen, prae aliisque cupitum
Cuique dein propter fornacem ex ordine ponunt.
Et quae prima suum protrudit caepula germen,
Illius hand dubie nomen quoque Sponsus habebit.
Inquirunt etiam sponsi moresque animumque,
Sol postquam occiduus coelum terrasque reliquit.
Namque struem lignorum adeunt turn, perque tenebras
Fortuito inde sudem casu quaique extrahit unam :
Q.USC fuerit si recta, et nullis horrida nodis,
Commodis ac comis speratur rite maritus :
Sin vero prava et nodis incommoda duris,
Improbulutn ac pravum sperat obtingere sponsum.
Ista ferunt et alunt scelerati impune papistae."
See also Hospinian de Orig. Festor. Christian, fol. 152. Some other love
divinations seem to have been practised there on St. Andrew's Day.
" De Ritu qui in Papatu observatur in D. Andreas Festo sic Naogeorgus,
libro iv. Regni Papistic! canit.
" Andraeae amatores vulgo turbasque procorum
Dona ferunt, cred unique illius numine dextro
Prxstigiisque aliis tacita sub nocte peractis,
Spcai reclam fore, seque frui re posse cupita."
Ibid. fol. 1.52. b.
COLLOP OR SHROVE MONDAY.
IN the North of England the Monday preceding Shrove Tuesday, or Pan-
cake Tuesday, is called Collop Monday : Eggs and Collops compose an usual
dish at dinner on this day, as Pancakes do on the following, from which
customs they have plainly derived their names.
COLLOP OR SHROVE MONDAY; 55
It should seem that on Collop a Monday they took their leave of flesh b in
the papal times, which was antiently prepared to last during the winter by
salting, drying, and being hung up. Slices of this kind of meat are to this day
termed Collops in the North, whereas they are called Steaks when cut off from
fresh or unsalted flesh; a kind of food which I am inclined to think our ances-
tors seldom tasted in the depth of winter.
A writer in the Gentleman's Magazine asserts that most places in England
have Eggs and Collops (slices of bacon) on Shrove Monday0.
My late learned friend, the Rev. Mr. Bowles, informed me that in the neigh-
bourhood of Salisbury, in Wiltshire, the boys go about before Shrove-tide,
singing these rhymes :
" Shrove Tide is nigh at hand,
And I am come a shroving ;
Pray, Dame, something,
An Apple or a Dumpling,
Or a piece of Truckle Cheese
Of your own making,
Or a piece of Pancake d."
a Collpp, (S. of doubtful etymology) a small slice of meat, a piece of any animal. Ash.—
Colab. Colob. Segmentum. unde Anglis Colabs $ Egges dicuntur Segmenta lardi ovis instrata.
KoX«£o; Suidse est offula, buccea parvula, a x.t>\a£oia decurto, minuo. Adi quoque Etym. Voss. in
Collabi. M. Casaubon de Vet. Ling. Angl. p. 279. Lye. Junii Etymolog. v. Colab.
Collop, Minshew, deflectit a xoAaTrL, incido, vel a Belg. kole, carbo, et op super, ut idem sit
quod Fr. G. Carbonade, vel a Ko'Ww^, corium durius in cervicibus et dorsis bouin, aut ovium, vel
a KoXov, eibus, vel a Ko*a£o?, quod Vossio in Et. L.L. exp. Buccea, offula. Skinner in verbo.
Dr. Kennett, in the Glossary to his Parochial Antiquities, (v. Collerus.) tells us of an old Latin
word colponer, slices, or cut pieces j in Welch, a Gollvvith.
b In the Ordinary of the Butchers' Company at Newcastle- upon-Tyne, dated 1621, I find the
following very curious clause: " Item, that noe one Brother of the said Fellowship shall hereafter
buy or seeke any Licence of any person whatsoever to kill Flesh within the Tovvne of Newcastle
in the Lent season, without the general consent of the Fellowship, upon payne for every such
deiaute to the use aforesaide, ^5." They. are enjoined, it is observable, in this charter, to
hold their head meeting-day on Ash- Wednesday. They have since altered it to the preceding
*ir i i
Wednesday.
e August 1790, p. 719.
d Sir Thomas Overbury, in his Characters, speaking of a "Franklin," says, that among the
Ceremonies which he anmially observes, and that without considering them as reliques of Popery,
are " Shrovings."
56 COLLOP OR SHROVE JIONDAT.
At Eton school it was the custom, on Shrove Monday, for the Scholars to
write verses either in praise or dispraise of Father Bacchus*: poets being con-
sidered as immediately under his protection. He was therefore sung on this
occasion in all kinds of metres, and the verses of the boys of the seventh and
sixth, and of some of the fifth forms, were affixed to the inner doors, pf the
College.
Verses are still written and put up on this day, but I believe the young poets
are no longer confined to the subject of writing eulogiums on the god of wine.
It still however retains the name of the Bacchus.
SHROVE-TIDE, OR SHROVE-TUESDAY; CALLED ALSO PASTERN'S
EVEN and PANCAKE TUESDAY*.
SHROVE-TIDE plainly signifies the time of confessing sins, as the Saxon
word Shrive, or Shrift, means Confession. This season has been antiently set
apart by the Church of Rome for a time of shriving or confessing sins b. This
seemingly no bad preparative for the austerities that were to follow in Lent,
was, for whatever reason, laid aside at the Reformation.
The luxury and intemperance that usually prevailed at this season were
vestiges of the Romish carnival c, which the learned Moresin derives from the
times of Gentilism, introducing Joannes Boemus Aubanus as describing it
e Status Scholse Etoniensis, A. D. 1560. MS. Brit. Mus. Donat. 4843, already quoted. " In
die Limit! Carnis-privii ad horam nonam luditur et conduntur Cannina, sive in laudem sive in
vituperium Bacchi patris : et quia Clientes Bacchi poetse dicuntur, in cujus tutela omnes sunt
constituti, omnium Metrorum omni genere Dionysium canunt. Carmina condita a pueris 7mi et
6" et aliquot 5** ordinis affiguntur Valvis interioribus Collegii." fol. 423.
a In the Oxford Almanacks, the Saturday preceding this day is called the Egg-Feast. Perhaps
the same as our Collop Monday. See, under Paste Eggs, Hyde's Account of the Festum Ovorum.
b Bourne, chap. xxi. In the Churchwardens' Accounts of St. Mary at Hill, in the City of
London, A. D. 1493, is the following article : " For a Mat for the Skreoing Pewe, iij d."
€ See Dufresne's Glossary, v. " Carnelevamen." Wheatly on the Coin. Pr. edit. 8vo. 1741,
p. 222.
SHROVE TUESDAT. 57
thus d : "Men eat and drink and abandon themselves to every kind of sportive
foolery, as if resolved to have their fill of pleasure before they were to die, and
d J. Boemus Aubanus gives us the following description of the manner of spending the three
days before the Lent-Fast commenced, commonly called the Carnival, that is, " the bidding fare-
well to flesh."
" Quo item modo tres praecedentes quadrageaimale jejuniuru dies peragat, dicere opus non
erit, si cognoscatur, qua popular! qua spontanea insania caetera Germania, a qua et Fran-
conia minime desciscit, tune vivat. Comedit enim et bibit, seque ludo, jocoque omnimodo
adeo dedit, quasi usus nunquam veniant, quasi eras moritura, hodie prius omnium rerum
satietatem capere velit. Novi aliquid spectaculi quisque excogitat, quo mentes et oculos om-
nium delectet, admirationeque detineat. Atque, ne pudor obstet, qui se ludicro illi committunt,
facies larvis obducunt, sexum et aetatem meutientes, viri mulierum vestimenta, mulieres virorum
induunt. jQuidam Satyros, aut malos dsemones potius reprsesentare volentes, minio se, aut
atramento tingunt, habituque nefando deturpant, alii nudi discurrentes Lupercos agunt, a
quibus ego annuum istum delirandi morem ad nos defluxisse existimo." p. 267- And Bishop
Hall, in his Triumphs of Rome, thus describes the Jovial Carneval. " Every man cries Sclolta,
letting himself loose to the maddest of merriments, marching wildly up and down in all forms of
disguises ; each man striving to outgo other in strange pranks of humourous debauchedness, iu
which even those of the holy order are wont to be allowed their share ; for howsoever it was by
some sullen authority forbidden to Clerks, and Votaries of any kind, to go masked and misguised
in those seemingly abusive solemnities, yet more favourable construction hath offered to make
them believe that it was chiefly for their sakes, for the refreshment of their sadder and more
restrained spirits, that this free and lawless Festivity was taken up." p. 19.
" Shrove -Tide," says Mr. Warton, " was formerly a season of extraordinary sport and feasting.
In the Romish Church there was antiently a Feast immediately preceding Lent, which lasted many
days, called CARNISCAFIUM. See Carpenlier in t». Supp. L;it. Glo-^s. Du Cange, torn. i. p. 381.
In some cities of France an officer was annually chosen, called Le Prince d'Amoreux, who pre-
sided over the sports of the youth for six days before Ash-Wednesday. Ibid. v. AMORATUS, p. 195;
and v. CARDINALIS, p. 81S. Also v. SPINETUM, torn. iii. p. 848. Some traces of these Festivities
still remain in our Universities. In the Percy Household Book, 1512, it appears " that the Clergy
and Officers of Lord Percy's Chapel performed a play before his Lordship, upon Slirowftewesday
at night." p. 345. See also Dodsley's Collection of Old Plays, vol. xii. p. 403, last edition.
Reed's edit, of Shakspeare, vol. xii. p. 235. On part of the old song "And
welcome merry Shrove-tide."
In a curious tract, entitled " Vox Graculi," quarto, 1623, p. 55, is the following quaint descrip-
tion of Shrove-Tuesday : " Here must enter that wadling, stradling, bursten-gutted Carnifex of
all Christendome, vulgarly enstiled Shrove Tuesday, but, more pertinently, sole Monarch of the
Mouth, high Steward to the Stomach, chiefe Ganimede to the Guts, prime peere of the Pullets,
first Favourite to the Frying-pans, greatest Bashaw to the Batter-bowles, Protector of the Pan-
cakes, first Founder of the Fritters, Baron of Bacon-flitch, Earle of Egge-baskets, &c. This
corpulent Commander of those chollericke things called Cookes, will shew himselfe to be but of
ignoble education ; for by his manners you may finde him better fed than taught wherever he
comes."
VOL. I. J
58 SHKOVE TUESDAY.
as it were forego every sort of delight." Thus also Selden : " What the Church
debars us one day, she gives us leave to take out another — first there is a
Carnival, and then a Lent."
The following extract from Barnaby Googe's Translation of Naogeorgus will
shew the extent of these festivities :
« Now when at length the pleasant time of Shrove-tide comes in place,
And cruell fastjng dayes at hand approch with solemne grace :
Then olde and yong are both as mad, as ghestes of Bacchus feast,
And foure dayes long they tipple square, and feede and never reast*.
Downe goes the hogges in every place, and puddings every wheare
Do swarme : the dice are shakte and tost, and cardes apace they teare :
In every house are showtes and cryes, and mirth, and revell route,
And daintie tables spred, and all be set with ghestes aboute :
With sundrie playes and Christmasse games, and feare and shame away,
The tongue is set at libertie. and hath no kiude of stay.
All thinges are lawfull then and done, no pleasure passed by,
That in their mindes they can deuise, as if they then should die :
The chiefest man is he, and one that most deserueth prayse,
Among the rest that can finde out the fondest kinde of playes f.
On him they looke and gaze vpon, and laugh with lustie cheare,
Whom boyes do follow, crying foole, and such like other geare.
He in the meane time thinkes himselfe a wondrous worthie man,
Not mooued with their wordes nor cryes, do whasoeuer they can.
Some sort there are that runne with staues, or fight in armour fine,
Or shew the people foolishe toyes, for some small peece of wine.
• " This furnishyng of our bellies with delicates, that we use on Fastingham Tuiesday, what
tyme some eate tyl they be enforsed to forbeare all again, sprong of Bacchus Feastes, that were
celebrated in Rome with great joy and deliciouse fare." Langley's Polidore Vergile, fol. 103.
f Among the Records of the City of Norwich, mention is made of one John Gladman, " who
was ever, and at thys our is a man of sad disposition, and trewe and feythfull to God and to the
Kyng, of disporte as hath hen acustomed in ony Cite or Burgh thorowe alle this reame, on Tuesday
in the last ende of Cristemesse [1440,] viz'. Fastyngonge Tuesday, made a disport with hys neygh-
bours, havyng his hors trappyd with tynnsoyle and other nyse disgisy things, coronned as Kyng of
Crestemesse, in tokyn that seson should end with the twelve monethes of the yere, aforn hym went
yche moneth dysguysed after the seson requiryd, and Lenton cladin whyte and red heryngs skinns
and his hors trappyd with oystershells after him, in token that sadnesse shuld folowe and an
holy tyme, and so rode in divers stretis of the Cite with other people with hym disguysed, makyng
.myrth, disportes, and plays, &c." Blomefield's Norfolk, edit. fol. 1745, vol. ii. p. 111.
SHROVE TUESDAY. 59
Eche partie hath his fauourers, and faythfull friendes enowe,
That readie are to turne themselues, as fortune liste to bowe.
But some agairie the dreadfull shape of deuils on them take,
And chase such as they meete, and make poore boyes for feare to quake.
Some naked runne about the streetes, their faces hid alone,
With visars close, that, so disguisde, they might be knowne of none.
Both men and women chaunge their weede, the men in maydes aray,
And wanton wenches drest like men, doe trauell by the way,
And to their neighbours houses go, or where it likes them best,
Perhaps unto some auncient friend or olde acquainted ghest,
Unknowne, and speaking but fewc wordes, the meat deuour they up
That is before them set, and cleane they swinge of euery cup.
Some runne about the streets attyrde like Monks, and some like Kings,
Accompanied with pompe and garde, and other stately things.
Some hatch yong fooles as hennes do egges with good and speedie lucke,
Or as the goose doth vse to do, or as the quacking ducke.
Some like wilde beastes doe runne abrode in skinnes that diuers bee
Arayde, and eke witli lothsome shapes, that dreadfull are to see :
They counterfet both beares and woolves, and lions fierce in sight,
And raging bulles. Some play the cranes, with wings and stilts upright.
Some like the filthie forme of apes, and some like fooles are drest,
Which best beseeme these Papistes all, that thus keepe Bacchus feast.
But others beare a torde, that'on a cushion soft they lay,
And one there is that with a flap doth keepe the flies away.
I would there might an other be, an officer of those,
Whose roome might serve to take away the scent from every nose.
Some others make a man all stuft with straw or ragges within,
Apparayled in dublet faire, and hosen passing trim :
Whom as a man that lately dyed of honest life and fame,
In blanket hid they beare about, and streightwayes with the same
They liurle him vp into the ayre, not suffring him to fall,
And this they doe at diuers tyines the citie over allg.
I shew not here their daunces yet, with filthie iestures mad,
Nor other wanton sportes that on these holydayes are had.
* This alludes to a sport at least similar to that of " Holly-Boy and Ivy-Girl," practised in
East Kent; already mentioned in p. 5<2. The writer in the Gentleman's Magazine, from which it
is noticed, says, " Mr. Urban, Being on a visit on Tuesday last in a little obscure village in this
county, I found an odd kind of sport going forward : the Girls, from eighteen to five or six years
6() SIIROVB TUESDAY.
There places are where such as hap to come within this dore,
Though old acquainted friendes they be, or never scene before,
And say not first here by your leave, both in and out I go,
They binde their handes behinde their backes, nor any difference tho
Of man or woman is there made, but basons ringing great,
Before them do they daunce with joy, and sport in euery streat.
There are that certain praiers have that on the Tuesday fall,
Against the quartaine ague, and the other feuers all.
But others than sowe onyon seede, the greater to be scene,
And persley eke, and lettys both, to have them always greene.
Of truth I loth for to declare the foolish toyes and trickes,
That in these dayes are done by these same Popish Catholickes :
If snow lie deep upon the ground and almost thawing bee,
Then fooles in number great thou shall in every corner see :
For balles of snow they make, and them at one another cast,
Till that the conquerde part doth yeelde and run away at lust.
No matrone olde nor sober man can freely by them come,
At home he must abide that will these wanton fellowes shonne.
Besides the noble men, the riche, and men of hie degree,
Least they with common people should not seeme so mad to bee,
There wagons finely framdc before, and for this matter meete,
And lustie horse and swift of pace, well trapt from head to feete
They put therein, about whose necke and every place before,
A hundred gingling belles do hang, to make his courage more.
Their wives and children therein set, behinde themselves do stande,
Well armde with whips, and holding faste the bridle in their hande,
With all their force throughout the streetes and market-place they ron,
As if some whirlewinde mad, or tempest great from skies should come.
old, were assembled in a crowd, and burning an uncouth effigy, which they called an Holly-Boy,
and which it seems they had stolen from the Boys, who, in another part of the village were assem-
bled together, and burning what they called an Ivy-Girl, which they had stolen from the Girls:
all this ceremony was accompanied with loud huzzas, noise, and acclamations. What it all means
I cannot tell, although I inquired of several of the oldest people in the place, who could only
answer that it had always been a sport at this season of the year." Dated East Kent, Feb. 16th.
The Tuesday before Shrove Tuesday in 1779 fell on February the 9th.
" The peasantry of France" (says the Morning Chronicle, March loth, 1791) " distinguish 4sh
Wednesday in a very singular manner. They carry an Effigy of a similar description to our Guy
Faux round the adjacent villages, and collect money for his funeral, as this day, according to their
creed, is the death of good living. After sundry absurd mummeries, the corpse is deposited in the
earth." This may possibly be a relic of the same usage.
SHROVE TUESDAY. l
As fa»t as may be from the streates th' amazed people flye,
And gives them place while they about doe runne continually.
Yea sometimes Icgges or armes they breake, and horse and carte and all
They overthrow, with such a force, they in their course doe fall.
Much lesse they man or ohilde do spare, that meetes them in the waye,
Nor they content themselves to use this madnesse all the daye :
But even till midnight holde they on, their pastimes for to make,
Whereby they hinder men of sleepe and cause their heads to ake.
But all this same they care not for, nor doe esteem a heare,
So they may have their pleasure still, and foolish wanton geare k." fol. 47. b.
Among the sports of Shrove Tuesday, Cock-fighting' and throwing at Cocks
appear almost every where to have prevailed.
h Armstrong, in his History of Minorca, p. 2O2, says, " During the Carnival, the Ladies amuse
themselves in throwing oranges at their lovers; and he who has received one of these on his eye,
or has a tooth beat out by it, is convinced, from that moment, that he is a high favourite with the
fair-one, who has done him so much honour. Sometimes a good hand-full of flour is thrown
full in one's eyes, which gives the utmost satisfaction, and is a favour that is quickly followed by
others of a less trifling nature." — " We well know that the holydays of the antient Romans were,
like these Carnivals, a mixture of devotion and debauchery." — " This time of festivity is sacred to
pleasure, and it is sinful to exercUe their calling until Lent arrives, with the two curses of these
people, Abstinence and Labour, in its train."
1 The learned Moresin informs us that the Papists derived this custom of exhibiting Cock-fights
on one day every year from the Athenians, and from an institution of Themistooles. " Galli
Gullinacei," says he, " producuntur per diem singulis annis in pugnam a Papisequis, ex veteri
Atheniensium forma ducto more et Themistoclis instituto." Cael. Rhod. lib. ix. variar. lect.
cap. xlvi. idem Pergami fiebat. Alex, ab Alex. lib. v. cap. 8. — Moresini Papatus, p. 66.
An account of ihe origin of this custom amongst the Athenians may be seen in .ffiliani Variae
Historic, lib. II. cap. xxviii.
This custom was retained in many Schools in Scotland within the last century. Perhaps it is
still in use. The School-masters were said to preside at the Battle, and claimed the run-away
Cocks, called Fugees, as their perquisites.
Carpentier calls " Gallorum pngna" Ludi genus inter pueros scholares, non uno in loco usitati.
Lit. remiss. An. 1383, in Reg. 134. Chartoph. Reg. ch. 37- " En ce Karesme entrant
a une feste ou dance que Ten faisoit lors d'Enfans pour la Jouste des Coqs, ainsi qu'il est accous-
tume (en Dauphin6)."
Du Cange, in his Glossary, torn. ii. col. 1679, says, that although this practice was confined to
School-boys in several provinces of France, it was nevertheless forbidden in the Council of Copria
(supposed to be Cognac) in the year 1260. The Decree recites " that although it was then
62 SHROVE TUESDAr.
Fitzstephen, as cited by Stowe, informs us that antiently on Shrove Tuesday
the School-boys used to bring Cocks of the Game, now called Game Cocks,
to their Master, and to delight themselves in Cock-fighting all the forenoon k.
become obsolete, as well in Grammar Schools as in other places, yet mischiefs had arisen, &e."
" DUELLUM GALLORUM gallinaceorum etiamnum in aliquot provinces usurpatum a Scholaribus
puerulis, vetatur in Concilio Copriniacensi An. 1260, cap. 7. quod scilicet superstiHonem
quamdam saperet, vel potius sortilegii aut purgationis vulgaris nescio quid redolc ret ; quia ex
duello gallomm, quod in partibus istis,-tam in Scholis Grammaticae, quam in aliis fieri inoievit,
nonnulla mala aliquoties sunt exorta, &c." Du Cange, in verbo. Vide Carpentier. o. Jasia.
k Fitzstephen continues : " After dinner, all the youths go into the fields, to play at the Ball.
The Scholars of every School have their Ball, or Bastion, in their hands. The antient and
wealthy men of the city come forth on horseback, to see the sport of the young men, and to take
part of the pleasure, in beholding their agility." Strype's edit, of Stowe, b. i. p. 247. See also
Dr. Pegge's edit, of Fitzstephen's London, 4lo. 1792, pp. 45, 74. It should seem that Foot-Ball
is meant here.
In Sir John Sinclair's Statistical Account of Scotland, Svo. Eilinb. 1795, vol. xv. p. 521 , the
minister of Kirkmichael, in Perthshire, speaking of the manners and customs of the inhabitants,
says, " Foot-Ball is a common amusement with the School-boys, who also preserve the custom of
Cock-fighting on Shrove Tuesday."
Hutchinson, in his History of Cumberland, vol. ii. p. 322, speaking of the parish of Bromfield,
and a custom there, that having now fallen into disuse, will soon be totally forgotten, tells us :
" Till within the last twenty or thirty years, it had been a custom, time out of mind, for the
Scholars of the Free-School of Bromfield, about the beginning of Lent, or in the' more expressive
phraseology of the country, at Fasting's Even, to har out the Master ; i. e. to depose and exclude
him from his school, and keep him out for three days. During the period of this expulsion, the
doors of the citadel, the School, were strongly barricadoed within : and the Boys, who defended
it like a besieged city, were armed, in general, with bore-tree, or elder, pop-guns. The Master,
meanwhile, made various efforts, both by force and stratagem, to regain his lost authority. If he
succeeded, heavy tasks were imposed, and the business of the School was resumed and submitted
to ; but ii more commonly happened that he was repulsed and defeated. After three days' siege,
terms of capitulation were proposed by the Master and accepted by the Boys. These terms were
summed up in an old formula of Latin Leonine verses ; stipulating what hours and times should,
for the year ensuing, be allotted to study, and what to relaxation and play. Securities were pro-
vided by each side, for the due performance of these stipulations : and the paper was then so-
lemnly signed both by Master and Scholars.
" One of the articles always stipulated for and granted, was, the privilege of immediately cele-
brating certain Games of long standing ; viz. a Foot-Ball Match, and a Cock-Fight. Captains,
as they were called, were then chosen to manage and preside over these games : one from that
part of the parish which lay to the Westward of the School ; the other from the East. Cocks
and Foot-Ball Players were sought for with great diligence. The party, whose Cocks won the
SHROVE TUESDAY. 63
One rejoices to find no mention of throwing at Cocks on the occasion, a horrid
species of cowardly cruelty, compared with which, Cock-fighting, savage as it
may appear, is to be reckoned among " the tender mercies" of barbarity.
THROWING AT COCKS.
The unknown very humane writer of a pamphlet entitled " Clemency to
Brutes, &c." 4to. Lond. 1761, after some forcible exhortations against the
use of this cruel diversion, in which there is a shocking abuse of time, (" an
abuse so much the more shocking as it is shewn in tormenting that very crea-
ture which seems by Nature intended for our remembrancer to improve it : the
creature, whose voice, like a trumpet, summoneth man forth to his labour in
the morning, and admonisheth him of the flight of his most precious hours
throughout the day,") has the following observation : " Whence it had its rise
among us I could never yet learn to my satisfaction1: but the common account
most battles, was victorious in tbe Cock-pit ; and the prize a small silver bell, suspended to the
button of the victor's hat, and worn for three successive Sundays. After the Cock-fight was
ended, the Foot-Ball was thrown down in the Church-yard ; and the point then to be contested
was, which party could carry it to the house of his respective Captain ; to Dundraw, perhaps, or
West-Newton, a distance of two or three miles : every inch of which ground was keenly disputed.
All the honour accruing to the conqueror at Foot-Ball, was that of possessing the Ball. Details
of these matches were the general topics of conversation among the villagei-s ; and were dwelt on
with hardly less satisfaction than their ancestors enjoyed in relating their feats in the Border Wars.
" It never was the fortune of the writer of this account to bear the Bell (a pleasure, which, it is
not at all improbable, had its origin in the Bell's having been the frequent, if not the usual
reward of victory in such rural contests)."
" Our Bromfield Sports were sometimes celebrated in indigenous songs : one verse only of one
of them we happen to remember :
" At Scales, great Tom Barwise gat the Ba' in his hand,
And t' wives a\v ran out, and shouted, and bann'd :
Tom Cowan then pulch'd and flang him 'rnang t' whins,
And he bledder'd, Od-white-te, tou's broken my shins.
" One cannot but feel a more than ordinary curiosity to be able to trace the origin of this im-
provement on the Roman Saturnalia : and which also appears pretty evidently to be the basis of
the Institution of the Terree Jilius in Oxford, now likewise become obsolete : but we are lost in a
wilderness of conjectures : and as we have nothing that is satisfactory to ourselves to ofier, we
will not uselessly bewilder our Readers."
• \ .•'•"' :' . '; >i .H'.-i '<• ->i'' ,) •• ' ; •' j.ri-, ,/ A
1 In an old jest-book entitled " Ingenii Fructus, or the Cambridge Jests, &c. by W. B." Lond.
printed for D. Pratt, Corner of Church-Lane, Strand, no date, 12mo. is given what is called
64 SHROVE TUESDAY.
of it is, that the crowing of a Cock prevented our Saxon ancestors from mas-
sacring their conquerors, another part of our ancestors, the Danes, on the
morning of a Shrove Tuesday, whilst asleep in their beds1"."
the original of " the throwing at Cocks on Shrove Tuesday," in which the rise of this custom is
traced up to an unlucky discovery of an adulterous amour by the crowing of a cock. This
account, I scarce need observe, is too ridiculous to merit a serious confutation.
m Page 26. At p. 30 is the following passage : " As Christians consider how very ill the pas-
time we are dissuading from agrees with the season, and of how much more suitable an use the
victims of that pastime might be made to us. On the day following its tumultuous and bloody
anniversary, our Church enters upon a long course of humiliation and fasting: and surely an eve
of riot and carnage is a most unfit preparative for such a course. Surely it would be infinitely
more becoming us to make the same use of the Cock at this season which St. Peter once made of
it. Having denied his Master, when it crew, he wept." The author adds, though by mistake,
" No other nation under Heaven, I believe, practises it but our own."
In " The British Apollo," fol. Lond. 1708, vol. i. num. 4, is the following query : " How old
and from whence is the custom of throwing at Cocks on Shrove Tuesday ? A. There are several
different opinions concerning the original of this custom, but we are most inclined to give credit
to one Cranenstein, an old German author, who, speaking of the customs observed by the
Christian nations, gives us the following account of the original institution of the ceremony.
" When the Danes were masters of England, and lorded it over the nations of the island, the
inhabitants of a certain great city, grown weary of their slavery, had formed a secret conspiracy,
to murder their masters in one bloody night, and twelve men had undertaken to enter the town-
hoube by a stratagem, and seizing the arms, surprize the guard which kept it ; at which time
their fellows, upon a signal given, were to come out of their houses and murder all opposers :
but when they were putting it in execution, the unusual crowing and fluttering of the Cocks,
about the place they attempted to enter at, discovered their design ; upon which the Danes
became so enraged, that they doubled their cruelty, and used them with more severity than ever.
Soon after they were forced from the Danish yoak, and to revenge themselves on the Cocks for
the misfortune they involved them in, instituted this custom of knocking them on the head on
Shrove Tuesday, the day on which it happened. This sport, tho' at first only practised in one
City, in process of time became a natural divertisement, and has continued ever since the Danes
first lost this Island."
In "The Gentleman's Journal; or the Monthly Miscellany," for January 1692-3, is given an
Engl'sh epigram " On a Cock at Rochester," by Sir Charles Sedley, wherein occur the following
lines, which imply, as it should seem, as if the Cock suffered this annual barbarity by way of
punishment for St. Peter's crime in denying his Lord and Master :
" May'st thou be punish'd for St. Peter's crime,
And on Shrove Tuesday perish in thy prime."
A writer in the Gentleman's Magazine, vol. LIU. for July 1783, p. 578, says, "The barbarous
practice of throwing at a Cock tied to a stake at Shrovetide, I think I have read, has an allusion
to the indignities offered by the Jews to the Saviour of the World before his Crucifixion."
SHROVE TUESDAY. 65
In the preface to Hearne's edition of Thomas Otterbourne, p. 66 n, he tells
us that this custom of throwing at Cocks must be traced to the time of King
Henry the Fifth, and our victories then gained over the French, whose name in
Latin is synonymous with that of a Cock0, and that our brave countrymen
hinted by it that they could as easily, at any time, overthrow the Gallic armies
as they could knock down the Cocks on Shrove Tuesday. To those who arc
satisfied with Hearne's explication of the custom we must object, that, from the
very best authorities it appears also to have been practised in France, and that
too, long before the reign of our Henry the Fifth.
Carpentier, under the year 1 '355, mentions a petition of the Scholars to the
Master of the School of Ramera, to give them a Cock, which they asserted the
" " Morem ilium apud Nostrates baculoa in Gallinaceos jaciendi ad victorias Nostratium in
Francos sive Gallos, regnante Henrico v*0. precipue esse referendum. Cjuod sane lubenter,
ut opinor, agnosces, si forsitan in mentem revocaveris, inde nostrates innuere voluisse, se tarn
expedite posse Francos (vulgo Gallos appellatos) quomodocunque exercitis sui potentia et Quad-
rigarum apparatu gloriantes, superare, ferro vastare, et jaculis configere, illorumque etiam
decus in turpitudinem convertere, quam et baculorum suorum jactu die Martis, Caput Jejunii sive
Carnisprivii mox antecedent!, Gallinaceos prosternunt ac perdunt, posteaque eodem die otia et
convivia per horas aliquot agitant." Prsefatio ad Hearnii, edit. Thomae Otterbourne, &c. p. Ixvi.
0 A writer in the Gentleman's Magazine, vol. vii. for January 1737, p. 7> says, I think very
erroneously, that the " Inhabitants of London, by way of reproach for imitating the French in
their modes and fashions, were named COCKNEYS, (turning upon the thought of a Cock signify,
ing a Frenchman,) i. e. Apes and Mimics of France.
With regard to the word Cockney, my learned friend Mr. Douce is of opinion, that perhaps
after all that has been said with respect to the origin and meaning of this word, it is nothing
more than a term of fondness or affection used towards male children, (in London more particu-
larly,) in the same manner as Pigsnie is used to a woman. The latter word is very anticnt in our
tongue, and occurs in Chaucer :
" She was a Primerole, a Piggcsnie
For anie Lord to liggen in his beclde,
Or yet for any good Yeman to wedde."
Cant. Tales, 1. 3267.
The Romans used Oculus in the like sense* and perhaps Pigsnie, in the vulgar language only,
means Ocellus, the eyes of that creature being remarkably small. Congrevc, in his Old Bachelor,
makes Fondle-wife call his mate " Cockey." Burd and Bird are also used in the same sense.
Shadwell not only uses the word Plgsney in tlus sense, but also Birdsney. See his Plays, vol. i.
p. 357, v. iii. p. 385.
VOL. I. K
66 SHROVE TUESDAY.
/
said Master owed them upon Shrove Tuesday, to throw sticks at, according to
the usual custom, for their sport and entertainment P.
The learned Hickes, in his Gram. Anglo-Sax. Ling. Vett. Septentr. Thes. torn. i. p. 231, gives
the following derivation of Cockney : " Nunc Coquin, Coquine, qure olim apud Gallos otio, gulae
et ventri deditos, ignavmu, ignavam, desidiosum, desidiosam, segnem signifieabant. Hinc urbanos,
utpote a rusticis laboiibus, ad vitam sedcntariam et quasi desidiosam avocatos pagani nostri olim
C'okaigncs, quod nunc scribitur Cockneys, vocabant. Et poeta hie noster in Monachos et Moniales,
ut segno genus hominum, qui dcsidia; dediti, ventri indulgebant et Coquinae amatores erant,
malevolentissime invehhur; Monasteria et monasticam Vitamin Descriptione Terrse Cokaineae
parabolice perstringens." See also Mr. Tyrwhitt's Obsei-vations on this word in his Chaucer,
edit. 8vo. Lond. 1775, vol. iv. p. 253, C. Tales, v. 420G. Reed's Old Plays, vol. v, 83, and
vol. xi. 306, 30J. [See also Douce's Illustrations of Shakspeare, vol. ii. p. 151.]
The sense of the word "Cockney" seems afterwards to have degenerated into an effeminate
person.
Buttes, in his " Dyets Dry Dinner," Lond. 1599, c. 2, says, " A Cocknl is inverted, being as
much as incoct, unripe :" but little stress can be laid upon our author's etymology.
In the " Workcs of John Heivvood, newly imprinted, &c." 4to. Lond. 1598, signat. E b. is the
following curious passage :
" Men say
He that comlli every day, shall have a Cocknay,
He that comth now and then, shall have a fat hen."
•f In Carpentier's Glossary, under the words " Gallorum pugna," A. D. 1458, some differences
are mentioned as subsisting between the Mayor and Aldermen of Abbeville, and the Dean and
Chapter of the church of St. Ulfra, which are made up on the following condition : " C'est
iygsavoir que lesdiz Doyen et Cappitle accordent que doresenavant ilz souflreront et consentiront,
que cellui qui dcmourra Roy d' 1'escolle leuuit dcs Quaresmiaulx, apporte ou fache apporter devers
le Maieur de laditte Ville ou Camp S. George, le Cocq, qui demourra ledit jour ou autre jour
vjctorieuxj ou autre Cocq; et que ledit Roy presente au dit Maieur pour d'icdluifaire le cholle* en
la maniere accoutume"e. Qua; ultima verba explicant Lit. remiss, an. 1355, in Reg. 84. ch. 273.
" Petierunt a magistro Erardo Maquart magistro scholarum ejusdem villa? de Rameru quatenw
llberaret ft tradcret eis mum Gallum, quern, sicat dicebant, idem magister scholarum debebat eis die
ipsa (Carniprivii) utjacerent baculos ad Gallumipsum, more solito, pro eorum exhillaratione et litdo."
His authority for the, first is Lib. rub. fol. parvo Domus publ. Abbavil. fol. 214. v°. ad an.
1458.
'
Among the games represented in the margin of the " Roman d'Alexandre," preserved in the
Bodleian Library at Oxford, is a Drawing of two Boys carrying a thud on a stick thrust between
bis legs, who holds a Cock in his hands. They are followed by another Boy, with a flag or
standard emblazoned with a Cudgel. Mr. Strutt has engraved the group in pL xxxv. of his
* In Beyer's Dictionary, " faire une icolc" is rendered " to be pegged."
SHROVE TUESDAY. 67
This sport, *iow almost entirely forgotten among us, we wish consigned to
eternal oblivion : an amusement fit only for the bloodiest savages, and not for
humanized men, much less for Christians.
The ingenious artist, Hogarth, has satirized this barbarity in the first of the
prints called the Four Stages of Cruelty. Trusler's description is as follows:
" We have several groupes of Boys at their different barbarous diversions ; one is
throwing at a Cock, the universal Shrove-tide amusement, beating the harmless
feathered animal to jelly."
The custom of throwing at Cocks on Shrove Tuesday is still (1790 retained
at Heston in Middlesex, in a field near the church. Constables have been
often directed to attend on the occasion, in order to put a stop to so barbarous
a custom, but hitherto they have attended in vain. I gathered the following
particulars from a person who regretted that in his younger years he had often
been a partaker of the sport. The owner of the Cock trains his bird for some
time before Shrove Tuesday, and throws a stick at him himself, in order to prepare
him for the fatal day, by accustoming him to watch the threatened danger, and,
by springing aside, avoid the fatal blow. He holds the poor victim on the spot
marked out, by a cord fixed to his leg, at the distance of nine or ten yards, so
as to be out of the way of the stick himself. Another spot is marked, at the
distance of twenty-two yards, for the person who throws to stand upon. lie
has three shys, or throws, for two pence, and wins the Cock if he can knock
him down and run up and catch him before the bird recovers his legs. The
inhuman pastime does not end with the Cock's life, for when killed it is put into
a hat, and won a second time by the person who can strike it out. Broom-
sticks are generally used to shy with. The Cock, if well trained, eludes
the blows of his cruel persecutors for a long time, and thereby clears to his
master, a considerable sum of money. But I fear lest by describing the
mode of throwing at Cocks, I should deserve the censure of Boerhaave on
another occasion: "To teach the arts of cruelty is equivalent to committing
them."
" Sports and Pastimes." He supposes, p. 293, that it represents a boyish triumph : the hero of
the party having either won the Cock, or his bird escaped unhurt from the dangers to which he
had been exposed. The date of the Illumination is not 1433, as Mr. Strutt mentions, but 1343.
See the MS. Bodl. 264.
C8 SHROVE TUESDAY.
In " Men-Miracles, with other Poems, by M. Lluellin, Student of Christ-
Church, Oxon," I2mo. Lond. 1679, p. 48, is the following Song, in which the
author seems ironically to satirize this cruel sport :
« Song. COCK-THROWING.
" Cocke a doodle doe, 'tis the bravest Game,
Takes a Cocke from his Dame,
And binds him to a stake,
How he struts, how lie throwes,
How he swaggers, how he crowes,
As if the day newly brake.
How his Mistress cackles
Thus to find him in shackles,
And tyed to a packe-thread garter.
Oh the Beares and the Bulls
Are but corpulent gulls
To the valiant Shrove-tide Martyr*."
i " Battering with missive weapons a Cock tied to a stake, is an annual diversion," says an
essayist in the Gentleman's Magazine (vol. vii. for Jan. 1737< p. 6), " that for time immemorial
has prevailed in this island." A Cock has the misfortune to be called in Latin by the same word
which signifies a Frenchman. " In our wars with France, in former ages, our ingenious fore-
fathers," says he, " invented this emblematical way of expressing their derision of, and resentment
towards that nation ; and poor Monsieur at the stake was pelted by Men and Boys in a very
rough and hostile manner." He instances the same thought at Blenheim House, where, over the
portals, is finely carved in stone the figure of a monstrous Lion tearing to pieces a harmless Cock,
which may be justly called a pun in architecture. " Considering the many ill consequences," the
Essayist goes on to observe, that attend this sport, " I wonder it has so long subsisted among us.
How many warm disputes and bloody quarrels has it occasioned among the surrounding mob !
Numbers of arms, legs, and skulls have been broken by the missive weapons designed as destruc-
tion to the sufferer in the string. It is dangerous in some places to pass the streets on Shrove
Tuesday; 'tis risking life and limbs to appear abroad that day." It " was first introduced by way
of contempt to the French, and to exasperate the minds of the people against that nation." "Tis
a low mean expression of our rage even in time of war."
One part of this extract is singularly corroborated by a passage in the " Newcastle Courant," for
March 15th, 1783. " Leeds, March llth, 1783 : Tuesday se'nnight, being Shrove-tide, as a person
was amusing himself, along with several others, with the barbarous custom of throwing at a Cock,
at Howden Clough, near Birstal, the stick pitched upon the head of Jonathan Speight, a youth
SHROVE TUESDAY. C9
Cock-throwing did not escape the observation of Misson, in his " Memoircs
et Observations en Angleterre." At p. 255, he thus describes it : " Exposer
un Coq dans une place et tuer a la distance de quarante oa cinquante pas,
avec un baton comme pour jetter aux noix, est encore une chose bien diver,
tissante ; mais ce plaisir n'est que d'une certaine saison r."
By the following extract from Baron's Cyprian Academy, 8vo. Lond. 1648,
p. 53, it should seem to appear that Hens8 also were formerly the objects of
about thirteen years of age, and killed him on the spot. The man was committed to York
Castle on Friday."
Another writer in the Gentleman's Magazine, vol. xxi. for Jan. 1751, p. 8, says, " Some, yet
more brutal, gratify their cruelty on that emblem of innocence the Dove, in the same manner, to
the reproach of our countiy and the scandal of our species." That Hens were thrown at as well as
Cocks appears from many unquestionable evidences'. In the same work, vol. xix. for April 1749,
is " A strange and wonderful Relation of a Hen that spake at a certain antient Borough in Staf-
foidshire, on the 7th of February, being Shrove Tuesday, with her dying Speech."
Dean Tucker wrote " An earnest and affectionate Address to the Common People of England,
concerning their usual Recreations on Shrove Tuesday." London, pruned by J. Oliver, in Bartho-
lomew Close, 12mo. no date ; consisting of ten pages only.
r See also Ozell's Translation, p. 307. In King Henry the Eighth's time it should seem this
diversion was practised even within the precincts of the Court. In a Royal Household Account,
communicated by Craven Ord, esq. 1 find the following article :
" March 2. 7th Hen. VII. Item to Master Bray for rewards to them that brought Cokkes at
Shrovetide at Wes>tmr. xxs."
In the manuscript Life of Thomas Lord Berkeley, the fourth of that name, by Mr. Smith, still
remaining at Berkeley Castle, speaking of his recreations and delights, he tells the reader, " Hee
also would to the threshing of the Cocke, pucke with Hens blindfolde and the like." vol. ii.
fbl. 459. This Lord was born A. D. 1352, and died in 1417.
In the Hamlet of Pinner, at Harrow on the Hill, the cruel custom of throwing at Cocks was
formerly made a matter of public celebrity ; as appears by an antient account of Receipts and
Expenditures. The money collected at this sport was applied in aid of the Poor-rates.
".1622. Received for Cocks at Shrovetide, 12s. od.
1G28. Received for Cocks in Towne. . . . 19s. 10^. Out of Towne, fid."
This custom appears to have continued as late as the year 1C80. Lysons's Environs of London,
vol. ii. p. 083.
• The subsequent passage in Bishop Hall's Virgidcmiarum, 12mo. Lond. 1598, seems to implj:
that a Hen was a usual present at Shrove-tide : as also a pair of Gloves at Easter.
" For Easter Gloves, or for a Shroftide Hen,
Which bought to give, he takes to sell again."
Book iv. Sat. 5, p. 42..
70 SHROVE TUESDAY.
this barbarous persecution. A clown is speaking. " By the Maskins I would
give the best Cow in my yard to find out this Raskall. And I would. THRASH
him as I did the Henne last Shrove Tuesday. ."
In Tusser's Five Hundred Points of Good Husbandry, we find the plough-
man's feasting davs, or holidays, thus enumerated : 1 . Plough Monday. 2.
Shrove Tuesday, when, after confession, he is suffered " to thresh the fat Hen"
3. Sheep-shearing, with wafers and cakes. 4. Wake Day, or the vigil of the
church Saint of the village, with custards. 5. Harvest-home, with a fat goose.
6. Seed-cake, a festival kept at the end of Wheat-sowing, when he is to be
feasted with seed-cakes, pasties, and furmenty pot '.
"At Shrofticle to shroving, go thresh the fat Hen,
If blindfold can kill her^ then give it thy men"."
These lines, in Tusser Redivivus, Hvo. Lond. ] 744, p. 80, are thus explained
in a note. " The Hen is hung at a fellow's back, who has also some horse-
bells about him, the rest of the fellows are bunded, and have boughs in their
hands, with which they chase this fellow and his Hen about some large court
or small enclosure. The fellow with his Hen and bells shifting as well as he
can, they follow the sound, and sometimes hit him and his Hen, other times,
if he can get behind one of them, they thresh one another well favouredlyj
but the jest is, the maids are to blind the fellows, which they do with their
aprons, and the cunning baggages will endear their sweethearts with a peeping-
hole, while the others look out as sharp to hinder it. After this the Hen is
boiled. with Bacon, and store of Pancakes and Fritters are madew. She that
' No. 1. is peculiar to Leicestershire ; <2. to Essex and Suffolk; 3. to Northampton; 4. to
Leicestershire; 6. to Essex and Suffolk. We learn further from Tusser, that Ploughmen were
accustomed to have roast meat twice a Week ; viz. Sundays and Thursdays, at night. See edit.
1597, p. 137.
u Mr. Jones informed me, that, in Wales, such Hens as did not lay eggs before Shrove Tuesday
were, when.he was a boy, destined to be threshed on that day by a man with a flail, as being no
longer good for any thing. If the man hit the Hen, and consequently killed her, he got her for
liis pains.
w " A learned foreigner (qu. if not Erasmus >) says, the English eat a certain Cake on Shrove
Tuesday, upon which they immediately run mad, and kill tlieir poor Cocks. ' Quoddam placenta:
*J .vi
SHROVE TUESDAY. 71
is noted for lying a-bed long, or any other miscarriage, hath the first Pancake
presented to her, which most commonly falls to the dog's share at last, for no
one will own it their due." This latter part of the note is to illustrate the
following lines :
" Maids, Fritters and Pancakes ynow see ye make,
Let Slut have one Pancake for company sake."
i'
ii'UL/1'uf '"•!•• ic ) ,.••//•"'
Heath, in his Account of the Scilly Islands, p. 120 & seq. has the follow-
ing passage : " On a Shrove Tuesday each year, after the throwing at Cocks is
over, the Boys in this Island have a custom of throwing stones in the evening
against the doors of the dwellers' houses ; a privilege they claim time immemo-
rial, and put in practice without controul, for finishing the day's sport. I could
never learn from whence this custom took*ite rise, but am informed that the
same custom is now used in several provinces of Spain, as well as in some parts
of Cornwall. The terms demanded by the Boys are Pancakes, or Money, to
capitulate."
PANCAKE CUSTOMS*.
:'i II'M. !'j ,.i: iu •J'i.'jtn v.l; ttfri • •«. >.. -i . .• i •••
In the North of England Shrove Tuesday is called vulgarly " Fasten's E'en ;"
the succeeding day being Ash-Wednesday, the first day of the Lenten East.
gvnus, quo comesto, protinus insaniunt, et Gallon trucidant.' As if nothing less than some strong
infatuation could account for continuing so barbarous a custom among Christians and Cockneys."
Note to " Veille a la Campagne, or the Siranel, a Tale," fol. Lend. 1745, p. 16.
* " Let glad Shrove Tuesday bring the Pancake thin,
Or Fritter rich, with Apples stored within."
Oxford Sausage, p. 22.
A writer in the Gentleman's Magazine for 1790, p. 256, says that at Westminster School,
upon Shrove Tuesday, the Under Clerk of the College enters the School, and preceded by the
Beadle arid other Officers, throws a large Pancake over the Bar, which divides the upper from
the under School.
A Gentleman who was formerly one of the Masters of that School confirmed the anecdote to
roe, with this alteration, that the Cook of the Seminary brought it into the School, and threw it
over the curtain which separated the forms of the Upper from those of the Under Scholars. I
have heard of a similar custom at Eton School. • •.,
Tlw manuscript in the British Museum before cited, " Status Schofce Etonensis, A. D. 1560,"
mentions a custom of that School on Shrove Tuesday, of the Boys being allowed to play from
eight o'clock for the whole day : and of the Cook's coining and fastening a Pancake to a Crow,
72 SHROVE TUESDAY.
At Newcastle upon Tyne, the great bell of St. Nicholas' Church is tolled at
twelve o'clock at noon on this day ; shops are immediately shut up, offices
closed, and all kind of business ceases : a little Carnival ensuing for the re-
maining part of the day?.
which the young Crows are calling upon, near it, at the School-door. " Die Martis Carnis-privii
luditur ad horam octavam in totuin diem : veuit Coquus, affigit laganuno Cornici, juxta illud
pullis Corvorum invocantibus eum, ad ostium Scholie." The Crows generally have hatched their
young at this season.
" Most places in England have Eggs and Collops (slices of Bacon) on Shrove-Monday, Pancakes
on Tuesday, and Fritters on the Wednesday in the same week for dinner." Gent. Mag. Aug.
1790. p. 719. From " The Westmorland Dialect" by A. Walker, Svo. 1790. it appears that
Cock-fighting and casting Pancakes are still practised on Shrove-Tuesday in that county. Thus
p. 31. " Whaar ther wor tae be Cock-feightin, for it war Pankeak Tuesday." And p. 35. " We
met sum Lads an Lasses gangin to kest their Pankeaks."
It appears from Middleton's Masque of " The World tossed at Tennis," which was printed in
1620, that Batter was used on Shrove-Tuesday at that time, no doubt for the purpose of making
Pancakes.
Shakspeare, in the following passage, alludes to this well-known custom of having Pancakes
on Shrove-Tuesday, in the following string of comparisons put into the mouth of the Clown in
" All's Well that Ends Well." — " As fit — as Tib's rush for Tim's fore-finger, as a Pancake for
Shrove-Tuesday, a Morris for May-day," &c. In Gayton's Festivous Notes upon Don Quixote,
p. 99. speaking of Sancho Pancha's having converted a Cassock into a Wallet, our pleasant Anno-
tator observes : ' " It were serviceable after this greasie use for nothing but to preach at a Carni-
vale or Shrove-Tuesday, and to tosse Pancakes in after the exercise : or else (if it could have been
conveighed thither) nothing more proper for the man that preaches- the Cook's Sermon at Oxford,
when that plump Society rides upon their Govcrnours horses to fetch in the Enemic, the Flie."
That there was such a custom at Oxford, let Peshall in his History of that City be a voucher,
who, speaking of St. Bartholomew's Hospital, p. 280. says : " To this Hospital Cooks from Ox-
ford flocked, bringing in on Whitsun-week the Fly." [Aubrey saw this ceremony performed in
1642. He adds : " On Michaelmas day they rode thither again to convey the Fly away." Re-
mains of Gentilisme and Judaisme, Part III. f. 232 b. MS. Lansd. Brit. Mus. No. 226.]
i " The great bell which used to be rung on Shrove-Tuesday, to call the people together for
the purpose of confessing their sins, was called Pancake-Sell, a name which it still retains in some
places where this custom is still kept up." Gent. Mag. 179O. p. 495.
Macaulay, in his History and Antiquities of Clay brook, in Leicestershire, Svo. Lond, 1791.
p. 123. says : " On Shrove-Tuesday a bell rings at noon, which is meant as a signal for the peo-
ple to begin frying their Pancakes." Nichols's Leicestershire, vol. IV. p. 131.
In a curious Tract, entitled, "A Vindication of the Letter out of the North, concerning Bishop
Latoe's Declaration of his dying in the belief of the Doctrine of Passive Obedience, &c." 4to. Lond.
SHROVE TUESDAY. 73
A kind of Pancake Feast, preceding Lent, was used in the Greek Church,
from whence we may probably have borrowed it with Pasche Eggs and other
1690. p. 4. I find the subsequent passage. " They have for a long time at York had a custom
(which now challenges the priviledge of a prescription) that all the apprentices, journeymen,
and other servants of the town, had the liberty to go into the Cathedral, and ring the Pancake-
bell (as we call it in the country) on Shrove-Tuesday ; and that being a time that a great many
came out of the country to see the city, (if not their friends,) and church ; to oblige the ordi-
nary people, the Minster used to be left open that day, to let them go up to see the Lanthorn
and Bells, which were sure to be pretty well exercised, and was thought a more innocent diver-
tbement than being at the alehouse. But Dr. Lake, when he came first to reside there, was very
much scandalized at this custom, and was resolved he would break it at first dash, although all
his brethren of the Clergy did dissuade him from it. He was resolved to make the experiment,
for which he had like to have paid very dear, for 1'le assure you it was very near costing him his
life. However he did make such a combustion and mutiny, that, I dare say, York never remem-
bered nor saw the like, as many yet living can testify." [Dr. Lake's zeal and courage on this oc-
casion are more minutely detailed in " A Defence of the Profession which the right reverend Lord
Bishop of Chichester made upon his Death-bed, concerning Passive Obedience, and the New
Oaths : together with an account of some passages of his Lordship's life," 4to. Loud. 10'90, p. 4.]
Taylor, the Water Poet, in his " Jacke-a-Lent," (see his Works in fol. 1«30. p. 115.) gives the
following most curious account of Shrove-Tuesday.
" Shrove-Tuesday, at whose entrance in the morning all the whole kingdom is inquict, but by
that time the clocke strikes eleven, which (by the help of a knavish sexton) is commonly before
nine, then there is a bell rung, cal'd the Pancake-bell, the sound whereof makes thousands of
people distracted, and forgetful either of manners or humanitie ; then there is a thing called
wheaten floure, which the Cookes do mingle with water, egges, spice, and other tragical, magicall
inchantments, and then they put it by little and little into a frying-pan of boiling suet, where it
makes a confused dissmall hissing, (like the Lernean Snakes in the reeds of Acheron, Stix, or
Phlegeton,) untill at last, by the skill of the Cooke, it is transformed into the forme of a Flip-
Jack, cal'd a Pancake, which ominous incantation the ignorant people doe devoure very greedily."
I know not well what he means by the following : " Then Tim Tatters, (a most opulent
villaine,) with an ensigne made of a piece of a Baker's mawkin fix't upon a broome-staffe, he
displaies his dreadful colours, and calling the ragged regiment together, makes an illiterate ora-
tion, stuff 't with most plentiful want of discretion."
Selden, in p. 20. of his Table-Talk, under Christmas, has this passage relating to the season :
" So likewise our eating of fritters, whipping of tops, roasting of herrings, jack-of-lents, &c. they
are all in imitation of church works, emblems of martyrdom.'"
Sir Frederick Morton Eden, Bart, in "The State of the Poor, &c." 4to. 1797. vol. i. p. 498-
tells us : " Crowdie, a. dish very common in Scotland, and accounted a very great luxury by
labourers, is a never-failing dinner in Scotland with all ranks of people on Shrove-Tuesday (as
Pancakes are in England), and was probably first introduced on that day (in the papal times) to
VOL. I. L
74 SHROVE TUESDAY.
such like ceremonies. " The Russes, as Hakluyt tells us, begin their Lent
always eight weeks before Easter ; the first week they eat eggs, milk, cheese,
and butter, and make great cheer with Pancakes and such other things."
The custom of frying Pancakes, (in turning of which in the pan there is
usually a good deal of pleasantry in the kitchen,) is still retained in many fami-
lies of the better sort throughout the kingdom, but seems, if the present
fashionable contempt of old customs continues, not likely to last another cen-
tury.
The Apprentices, whose particular Holiday this day is now esteemed, and
who are on several accounts so much interested in the observation thereof,
ought, with that watchful jealousy of their ancient rights and liberties, (typi-
fied so happily on this occasion by pudding and play,) as becomes young
Englishmen, to guard against every infringement of .Jts ceremonies, so as to
transmit them entire and unadulterated to posterity2.
Two or three customs of less general notoriety, on Shrove-Tuesday, remain
to be mentioned.
strengthen them against the Lenten Fast : it being accounted the most substantial dish known
in that country. On this day there is always put into the bason or porringer, out of which the
unmarried folks are to eat, a ring, the finder of which, by fair means, is supposed to be ominous
of the finder's being first married." Crowdie is inade by pouring boiling water over oat-meal and
stirring it a little. It is eaten with milk, or butter.
In Fosbrooke's British Monachism, vol. ii. p. 127. we read : " At Barking Nunnery, the annual
store of provision consisted of malt, wheat, russeaulx, herrings for Advent, red ones for Lent ;
almonds, salt fish, salt salmones, figs, raisins, ryce, all for Lent ; mustard; two-pence for cripsis
(some crisp thing) and crum-cakes [cruman isfriare. Skinn.] at Shrove-tide.
Dr. Goldsmith, in his Vicar of Wakefield, describing the manners of some rustics, tells us, that
among other old customs which they retained, " they eat Pancakes on Shrove-tide." Poor Robin
in his Almanack for 1677- in his Observation on February says, there will be *' a full sea of Pan-
cakes and Fritters about the 26th and 27th days," z. e. Shrove-Tuesday fell on the 27th — with
these lines,
" Pancakes are eat by greedy gut,
And Hob and Madge run for the slut."
» In Dekker's " Seven Deadly Sinnes of London," 4to. 1606. p. 35. is this passage : " They
presently (like Prentises upon Shrove-Tuesday) take the lawe into their owne handes and do what
they list." And it appears from contemporary writers that this day was a holiday, time imme-
morial, for apprentices and working people. See Dodsley's Old Plays, vol. vi. p. 387. vii. p. 22.
and xii. p. 403.
SHROVE TUESDAY. 75
It is remarked with much probability in a Note upon the old Play of " The
Honest Whore" by Dekker, that it was formerly a custom for the Peace-officers
to make search after women of ill-fame on Shrove-Tuesday, and to confine
them during the season of Lent. So, Sensuality says in Microcosmus, Act 5.
" Bat now welcome a Cart or a Shrove-Tiicsday' s tragedy* "
Several curious particulars concerning the old manner of carting people of
this description a, may be gathered from the second Part of " The Honest
Whore," 4to. Lond. 1630. Signat. L. b. & seq.
" Enter the two Masters— after them the Constable, after them a Beadle
beating a bason, &c." — Mistris Ilorsleach says :
"You doe me wrong-^-I am knowne for a motherly honest woman, and
no bawd/' — To an enqujry, " Why before her does the Bason ring :'' it is thus
answered :
" It is an emblem of their revelling;
The whips we use lets forth their wanton blood,
Making them calme, and more to calme their pride,
Instead of Coaches they in Carts doe ride."
Ibid. Signat. I. 2. — " Enter Constable and Billmen.
" How now ?
I'st Shrove-Tuesday, that these Ghosts walke ?"
In Nabbe's Comedy intituled " Totenham Court." 4to. Lond. 1638. p. 6. the
following occurs : — " If I doe, I have lesse mercy then Prentices at Shrove-
tide:'
* In Strype'a Edition of Stow 's Survey of London, fol. Lond. 1720. Book i. p. 258. we read that
in the year 1555, " An ill woman, who kept the Greyhound in Westminster, was carted about the
city, and the Abbot's servant (bearing her good will) took her out of the cart, as it seems, before
she had finish t her punishment, who was presently whipt at the same cart's tail for his pains."
In 1556, " were carted two men and three women. One of these men was a bawd, for bring-
ing women to strangers. One of the women kept the Bell in Gracechurch-street, another was
the good wife of the Bull beside London-stone : both bawds and whores."
1559. " The wife of Henry Glyn, goldsmith, was carted about London, for being bawd to her
own daughter." • • '•• •
76' SHKOVE TUESDAY.
The punishment of people of evil fame at this season seems to have been one
of the chief sports of the Apprentices5. In a Satyre against Separatists, 4to.
Lond. 1675. we read,
The Premises — for they
Who, if upon Shrove- Tue sday, or May -Day,
Beat an old Bawd or fright poor Whores they could c,
Thought themselves greater than their Founder Lud,
Have now vast thoughts, and scorn to set upon
Any Whore less than her of Babylon.
They'r mounted high, contemn the humble play
Of Trap or foot-bull on a Holiday
In Finesbury-fieldes. No, 'tis their brave intent,
Wisely t'advise the King and Parliament."
The allusion of this passage, though published later, is evidently to the period
of the great Rebellion.
The use of the game of Foot-ball on this day has been already noticed from
Fitzstephen's London.
In the Statistical Account of Scotland, vol. xvi. p. 19. (8vo. Edinb. 1795 )
Parish of Inverness, County of Mid-Lothian, we read: " On Shrove-Tuesday
there is a standing match at Foot-ball between the married and unmarried
women, in which the former are always victors'1."
k Sir Thomas Overbury in his Characters, speaking of " a Maquereia, in plaine English a
bawde," says : " Nothing daunts her so much as the approach of Shrove-Tuesday." Ibid. Speak-
ing of " a roaring boy/' he observes, that " he is a supervisor of brothels, and in them is a more
unlawful reformer of vice than prentices on Shrove-Tuesday."
« In Dekker's Play of " Match Me in London," Bilbo says : " I'll beate down the doore, and
put him in mind of Shrove-Tuesday, the fatall day for doores to be broke open." ••'• =. "
d With regard to the custom of playing at Foot-ball on Shrove-Tuesday, I was informed, that
at Alnwick Castle, in Northumberland, the waits belonging to the town come playing to the
Castle every year on Shrove-Tuesday, at two o'clock p. m. when a foot-ball was thrown over the
Castle-walls to the populace. I saw this done Feb. 5th, 1788.
In King's Vale Royal of England, p. 194. there is an account, that, at the City of Chester in the
year 1533, " the Offering of ball and foot-balls were put down, and the silver bell offered to the
Maior on Shrove-Tuesday."
SHROVE TUESDAY. 77
In the same Work, vol. xviii. p. 88. 8vo. Edinb. 1795, Parish of Scone,
County of Perlh, we read : " Every year on Shrove-Tuesday the batchelors and
married men drew themselves up at the Cross of Scone, on opposite sides. -A
ball was then thrown up, and they played from two o'clock till sun-set. The
game was this. He who at any time got the ball into his hands, run -with it
till overtaken by one of the opposite party, and then, if he could shake him-
self loose from those on the opposite side who seized him, he run on : if not,
he threw the ball from him, unless it was wrested from him by the other party;
but no person was allowed to kick it. The object of the married men was to
hang it, i. e. to put it three times into a small hole in the moor, the dool or
limit on the one hand : that of the batchelors was to drown it, i. e. to dip it
three times into a deep place in the river, the limit on the other. The party
who could effect either of these objects won the game. But, if neither party
won, the ball was cut into equal parts at sun-set. In the course of the play
one might always see some scene of violence between the parties : but as the
proverb of this part of the country expresses it, ' All was fair at the Ball of
Scone.'
" This custom is supposed to have had its origin in the days of Chivalry.
An Italian, it is said, came into this part of the country, challenging all the
parishes, under a certain penalty in case of declining his challenge. All the
parishes declined the challenge except Scone, which beat the foreigner, and in
commemoration of this gallant action the game was instituted.
Whilst the custom continued, every man in the parish, the gentry riot excepted,
was obliged to turn out and support the side to which he belonged ; and the per-
son who neglected to do his part on that occasion was fined : but the custom
being attended with certain inconveniencies, was abolished a few years ago."
In Pennant's Account of the city of Chester, he tells us of a place without
the walls called the Rood Eye, where the lusty youth in former days exercised
themselves in manly sports of the age ; in archery, running, leaping, and
wrestling; in mock fights and gallant and romantic triumphs. A standard was
the prize of emulation, in the sports celebrated on the Rood Eye, which was
won in 1578 by Sheriff Montford on Shrove-Tuesday'.
X
« Tour in Wales, edit. 4to. 1778. pp. 190, 191, 192, See also King's Vale Royal of England, p. 201.
78 SHROVE TUESDAY.
In " the Shepherd's Almanack" for. 1676, under February, we find the fol-
lowing remarks : " Some say, Thunder on Shrove-Tuesday foretelleth wind,
store of fruit, and plenty. Others affirm, that so much as the sun shineth that
day, the like will shine every day in Lent."
I shall close this Account of the Customs of Shrove-Tuesday with a curious
Poem from Pasquil's Palinodia, 4to. Lond. l634f. It contains a minute de-
scription of all that appears to have been generally practised in England s. The
beating down the Barber's basons on that day, I have not found elsewhere.
" It was the day of all dayes in the yeare,
That unto Bacchus hath his dedication,
When mad-bra n'd Prentices, that no men feare,
O'erthrow the dens of l»a»vdie recreation ;
When taylors, coblers, plaist'rers, smiths, and masons,
And every rogue will beat down Barbers' basons,
Whereat Don Constable in wrath appeares,
Arid runs away with his stout hatbadiers.
" It was the day whereon both rich and poore
Are chiefly feasted with the self-same dish,
When every paunch, till it can hold no more,
Is fritter-h'U'd, as well as heart can wish ;
And every man and maide doe take their turne,
And tosse their pancakes up for feare they burnt-,
And all the kitchen doth with laughter sound,
To see the pancakes fall upon the ground.
" It was the day when every kitchen reekes,
And hungry bellies keepe a Jubile,
When flesh doth bid adieu for divers weekes,
And leaves old ling to be his deputic.
1 Signal. D. b.
C From Lavaterus on Walking Spirits, p. 51, it should seem that, anciently, in Helvetia, fires
were lighted up at Shrove-tide. " And as the young men in Helvetia, who with their tire-biand,
which they light at the bonehres at Shrof-tide," &c.
Mr. Douce's Manuscript Notes say : " Among the Finns no five or candle may be kindled on
the Eve of Shrove-Tuesday."
SHROVE TUESDAr. 79
;.fj<j " It was the day when Pullen goe to block,
And every spit is fill'd with belly timber,
When cocks are cudgel'U down with many a knock,
And hens are thrasht to make them short and tender;
When country wenches play with stoole and ball, _• ;
And run at barly-breake untill they fall."
ASH WEDNESDAY*
THIS, which is the first day of Lentb, is called Ash- Wednesday, as we
read in the Festa Anglo-Romana, p. 19, from the antient ceremony of blessing
Ashes on that day, and therewith the Priest signeth the people on the forehead"
» See Wheatley's Illustr. of the Book of Com. Prayer, 8vo. Lond. 1741, p. 225.
b Durandus, in his Rationale, tells us, Lent was counted to begin on that which is now the
first Sunday in Lent, and to end on Easter Eve; which time, saith he, containing forty-two days,
if you take out of them the six Sundays (on which it was counted not lawful at any time of the
year to fast), then there will remain only thirty-six days : and, therefore, that the number of days
which Christ fasted might be perfected, Pope Gregory added to Lent four days of the week before
going, viz. that which we now call Ash-Wednesday, and the three days following it. So that we
see the first observation of Lent began from a superstitious, unwarrantable, and indeed prophane
conceit of imitating our Saviour's miraculous abstinence. Weekly Pacquet of Advice from Rome,
vol. i. p. 186.
Lent is so called from the time of the year wherein it is observed : Lent in the Saxon language
signifying Spring, being now used to signify the Spring-Fast, which ahvays begins so that it may
end at Easter to remind us of our Saviour's sufferings, which ended at his Resurrection. Wheatley
on the Common Prayer, edit. 8vo. Lond. 1741, p. 224.
Ash-Wednesday is in some places called " Pulver Wednesday," that is Dies pulveris. The word
Lentron, for Lent, occurs more than once in the edition of the Regiam Majestatem, 4to. Ediub.
1774; after that of 1609, [Len^ten-tibe for Spring, when the days lengthen, occurs in the Saxon
Heptateuch, 8vo. Oxon. 1698. Exod. xxxiv. 18.]
There is a curious clause in one of the Romish Casuists concerning the keeping of Lent ; it is,
" that Beggars which are ready to affamish for want, may in Lent time eat what they can get"
See Bishop Hall's Triumphs of Rome, p. 123.
c Cinere quia se conspergunt in poenitentia ludaei, Gregor. Mag. statuit, ut in Quadragesima
ante initium Missae Cineres consecrentur, quibus populus aspergebatur, & diem huic rei sacrum
80 ASH WEDNESDAY.
in the form of a Cross; affording them withal this wholesome admonition :
" Memento, homo, quod pulvis es, et in pulverem reverteris." Remember,
man, tliou art dust, and shalt return to dust. The ashes used this day in the
Church of Rom<?, are made x>f the palms consecrated the Sunday twelve months
before d. In a Convocation held in the time of Henry the Eighth, mentioned
dat, in quo cuncti generatim mortales characterem cinereum in fronte accipiant." Moresini Pa-
patus, p. 37.
d Or rather, " The Ashes which they use this day, are made of the Palmes blessed the Palm-
Sunday before." See New Helpe to Discourse, 12mo. Lond. 1684. 3d. edit. p. 319.
In the Festyvall, fol. 1511. fol. 15. it is said : " Ye shall begyn your faste upon Ashe Wedaes-
daye. That daye must ye come to holy chirche and take ashes of the Preestes hondes and thynke
on the wordes well that he sayeth over your hedes, ("Memento, homo, quid cinis es ; et in cinerem
reverterisj, have mynde, thou man, of asshes thou art comen, and to ashes thou shalte tourne
agaync." This " Festyvall," speaking of Quatuor Temporum, or Ymbre Days, now called Ember
Days, fol. 41, b. says they were so called, " bycausc that our elder fathers wolde on these dayes
ete no brede but cakes made under ashes."
In an original Proclamation, black letter, dated 26th Feb. 30 Henry VIII. remaining in vol. i.,
of " Proclamations," &c. in the Archives of the Society of Antiquaries of London, p, 138, con-
cerning Rites and Ceremonies to be retained in the Church of England, we read as follows : " On
Ashe Wenisday it shall be declared, that these ashes be gyven, to put every Christen man in
remembraunce of penaunce at the begynnynge of Lent, and that he is but erthe and ashes."
Howe's edition of Stow's Annals, p. 595, states, sub anno 1547-S, " The Wednesday following,
commonly called Ash- Wednesday, the use of giving ashes in the Church was also left" "throughout
the whole Citie of London."
" Mannerlye to take theyr ashes devoutly," is among the Roman Catholic customs censured by
John Bale in his " Declaration of Bonner's Articles," 1554, signat. D. 4. b. as is, ibid. D. 2. b.
" to conjure ashes."
In " the Doctrine of the Masse Booke," &c. from Wyttonburge, by Nicholas Dorcastor, 1554,
8vo. signal. B. 3. b. we find translated the form of " The halowing of the ashes." The Masse
Book saith, that upon Ash-Wedensdaye, when the Prieste hath absolved the people, &c. then
must there be made a blessyngc of the ashes, by the Priest, being turned towards the East. In
the first prayer is this passage : " Vouchsafe to >%>. blesse and ^ sanctifie these ashes, which
because of humilitie and of holy religion for the clensyng out of our trespaces, thou hast appoint-
ed us to cary upon our heades after the manner of the Ninivites." And after directions to sprinkle
the Ashes with holy water, and another prayer, this Kubrick is added : " Then let them distribute
the ashes upon the heades of the Clarckes and of the lay people : the worthier persons makyng
a sygne of the Croase with the ashes, saying thus : Memento, homo, quod cinis, &c. Remember,
man, that thou art ashes, and into ashes shalt thou retourne."
ASH WEDNESDAY. 81
in Fuller's Church History, p. 222, " Giving of ashes on Ash-Wednesday, to
put in remembrance every Christian man in the beginning of Lent and Peaance,
that he is but ashes and earth, and thereto shall return," &c. is reserved with
some other rites and ceremonies, which survived the shock that at that remark-
able aera almost overthrew the whole pile of Catholic superstitions.
From the following passage cited by Hospinian6, it appears, that antiently,
after the solemn service and sprinkling with ashes on Ash- Wednesday, the peo-
ple used to repeat the fooleries of the Carnival. " Qua de re ita canit Naoge-
orgus, lib. 4. Regni papistic! :
" Nullus stultitiae tanieir est, nullusque furoris
•^[•1 n • .."•' u •;. •• T-T'< •>;i-j3:: h?rA
Terminus : intermissa instaurant prandia laeti.
1 •• . . . . -r • ',^-Ti •' ;o -vfj; y.-.-.\ -"
Et ludos repetunt, et larvas nocte repostas.
' . ;'i rr:' in i fj * ... •
Sunt qui laterna mwsti, dum luinnia Titan
Praebet rnundo, exacta here Bacchanalia quasrant,
•1 vz. IT finvoi tjl'ytr*ii //t'A
£t clamant passim : Quo Bacchanalia nobis
' 'I?}' "* . » fi'.:'"".l'!; i'.-i\A
Auffugere ? eheu, veniunt iciuuia dira.
Suspendunt alii, portantque in pertica halecem,
Clamantes : ultra imn farcimina, haleces.
Adjunguntque suos ludos, & carmina risu
Digna, & prseterea quicquid confingere possunt
§tultum ac insipidum, moveant ut ubique cachinnos.
Mutuo se capiunt alii, ac in ilumina portant
Contis impositos, ut festi quicquid inluesit
Stulti, tollatur mersum fluvialibus undis.
Alliciunt alii pueros nucibusque pyrisque
Canticaque iis prseeunt, & tota per oppida cantant." &c.
Then follows " The Fool-Plough," for which the Reader is referred to the
Sports of Christmass. The whole passage from Naogeorgus, is thus translated
by Barnaby Googe :
In Bp. Bonner's Injunctions, 1555, 4to. signal. A. 1. b. we read, " that the hallowed ashes
gyven by the Priest to the people upon Ashe Wednisclaye, is to put the people in remembrance of
penance at the begynnynge of Lent, and that their bodies ar but earth, dust, and ashes."
Dudley Lord North, in his Forest of Varieties, fol. Lond. 1645, p. 165: in allusion to thit
custom, styles one of his Essays, " My Ashewednesday Ashes." ' '«' ''
<DeOrig.Fest.Dter. Christian, fol. 47 b.
,* .•«;*))
VOL. I. M
g<3 ASH WEDNESDAY.
« The Wednesday next a solemne day, to Church they early go,
'.irwj'o sponge out all the foolish deedes by them committed so,
They money give, and on their heddes the Prieste doth ashes laye,
And with his holy water washeth all their sinnea away :
In woondrous sort against the veniall sinnes doth profile this,
Yet here no stay of madnesse now, nor ende of follie is,
With mirth to dinner straight they go, and to their woonted play,
And on their deuills shapes they put, and sprightish fonde araye.
Some sort there are that mourning go, with lantarnes in their hande,
While in the day time Titan bright, amid the skies doth stande :
And seeke their Shroftide Bachanals, still crying every where,
Where are our feastes become ? alas the cruell fastes appere.
Some beare about a herring on a staflfe, and lowde doe rore,
Herrings, herrings, stincking herrings, puddings now no more.
And hereto joyne they foolish playes, and doltish dogrell rimes,
And what beside they can invent, belonging to the times.
Some others beare upon a staflfe their fellowes horsed hie,
And cane them unto some ponde, or running river nie,
That what so of their foolish feast, doth in them yet remayne,
May underneth the floud be plungde, and wash't away againe.
Some children doe intise with nuttes, and peares abrode to play,
And singing through the tovvne they go, before them all the way.
In some places all the youthful flocke, with minstrels doe repaire,
And out of every house they plucke the girles, and maydens fayre,
And them to plough they straightways put, with whip one doth them hit,
Another holds the plough in hande ; the Minstrell here doth sit
Amidde the same, and drounken songes with gaping mouth, he sings,
Whome foloweth one that sowes out sande, or ashes fondly flings.
When thus they through the streetes have plaide, the man that guideth all,
Doth drive both plough and maydens through some ponde or river small :
And dabbled all with clurt, and wringing wette as they may bee,
To supper calles, and after that to daunsing lustilee f.
' There is a strange custom used in many places of Germany upon Ash Wednesday, for then
the young Youth get all the Maides together, which have practised dauncing all the year before,
and carrying them in a carte or tumbrell (which they draw themselves instead of horses), and a
minstrell standing a top of it playing all the way, they draw them into some lake or river, and
there wash them well favouredly." Translation of J. B. Aubanus, 4to. p. 279.
'
ASH WEDNESDAY.
The follie that these dayes is usde, can no man well declare,j)Oo«
Their wanton pastimes, wicked actes, and all their franticke fare.
On Sunday at the length they leave their mad and foolish game,
And yet not so, but that they drinke, and dice away the same.
Thus at the last to Bacchus is this day appoynted cleare,
J " J '-IT > rwnl •>•»>!» u^Jouii
Then (O poor wretches !) fastings long approaching doe appeare :
In fourtie dayes they neyther milke, nor fleshe, nor egges doe eate,
And butter with their lippes to touch, is thought a trespasse great :
Both ling and saltfish they devoure, and fishe of every sorte,
Whose purse is full, and such as live in great and welthie porte :
But onyans, browne bread, leekes and salt, must poore men dayly gnaw
And fry their oten cakes in oyle. The Pope devisde this law
For sinnes, th' offending people here from hell and death to pull,
Beleeuing not that all their sinnes were earst forgiven full.
Yet here these wofull soules he helpes, and taking money fast,
Doth all things set at libertie, both egges and flesh at last.
The images and pictures now are coverde secretlie,
In every Church, and from the beames, the roof and rafters hie,
Hanges painted linnen clothes that to the people doth declare,
The wrathe and furie great of God, and times that fasted are.
Then all men are constrainde their sinnes, by cruel law, to tell,
And threattied if they hide but one, with dredfull death and hell.
From hence no little gaines vnto the Priestes doth still arise,
And of the Pope the shambles doth appeare in beastly wise s.
The antient discipline of sackcloth and ashes, on Ash-Wednesday, is at pre-
sent supplied in our Churchh by reading publicly on this day the curses de-
nounced against impenitent sinners, when the people are directed to repeat an
Amen at the end of each malediction. Enlightened as we think ourselves at
this day, there are many who consider the general avowal of the justice of
God's wrath against impenitent sinners as cursing their neighbours : conse-
» " The Popish Kingdome," fol. 49. 49 b.
h In the Churchwarden's Account of St. Mary at Hill, in the City of London, A. D. 1492. Close
and Howting, is the following article :
• '•••' • °
• '•••' • ° [o;.v. ' . ./IIT, Mjirtm irasKnooriawn
•<Fordys3PlyingRoddyS, y«."
Ibid. 1 501 . "For paintynge the Crosse Staffe for Lent, iuj*."
gij, ASH
quently, like good Christians, they keep away from Church on the occasion. A
folly and superstition worthy of the after-midnight, the spirit-walking time of
, i ,i; vrr.'il i oib .t!'.jnol ad) Je vnLti,:r:
Popery.
It appears from a curious account of Eton School, of the date of 156O, already
quoted more than once, that at that time, it was the custom of the Scholars of
that Seminary to choose themselves Confessors out of the Masters or Chaplains,
to whom they were to confess their sins '.
" To keep a true Lent.
" Is this a Fast, to keep
The Larder leane,
And cleane,
From fat of veales and sheep ?
Is it to quit the dish
Of flesh, yet still
To fill
The platter high with fish?
Is it to faste an houre,
Or rag'd to go,
Or show
A down-cast look and sowre ?
No ; 'tis a Fast to dole
Thy sheaf of wheat,
And meat,
Unto the hungry soule.
It is to fast from strife,
From old debate,
And hate;
To circumcise thy life.
" Cinerico die et Templum (iter) li pueris circiter horam decimam : tempore sacri peragendi
deligant sibi turn Collegiani turn Oppidani ex Magistris vel sacellanis spectatae integritatis sacer-
dot'es, quibus Arcana pectoris credant ; et quod erranti salutaris sit medicina Confessio, ad Domini
misericordiam confugiant. Puerorum Nomina Censores Templi inscripta tabulis confessionariia
tradunt. Intra quatuor dies proxime sequentes peccatomm Confessione peccata expiant." Statu*
Schoke Etoneasis. MS. Brit, Mus. Donat. 4843, fol. 425.
ASH WEDNESDAY. 85
To show a heart grief-rent
To starve thy sin,
Not bin ;
And that's to keep thy Lent."
Herrick's Noble Numbers, p. 65.
For several curious customs or ceremonies observed abroad during the three
first days of the Quinquagesima Week k, see Hospinian de Origine Festorum
Christianorum, fol. 45, b.
At Dijon, in Burgundy, it is the custom upon the first Sunday in Lent to
make large fires in the streets, whence it is called Firebrand Sunday. This
practice originated in the processions formerly made on that day by the peasants
with lighted torches of straw, to drive away, as they called it, the bad air from
the earth1.
k A Jack-o'-Lent was a puppet, formerly thrown at, in our ownc ountry, in Lent, like Shrove-
Cocks. So in "The Weakest goes to the Wall," 1600, " A mere Anatomy, a Jack of Lent."
Again, in " The Four Prentices of London," 1615. " Now you old Jack of Lent, six weeks and
upwards." Again, in Greene's ' Tu quoque,' " For if aBoy, that is throwing at his Jack o' Lent,
chance to hit me on the shins," &c. Reed's edition of Shakespeare, 8vo. 1803, vol. v. p, 126.
Ibid. p. 213. So, in the old Comedy of Lady Alimony, 1659 :
" Throwing cudgels
At Jack-a-Lents or Shrove-cocks."
Again, in Ben Jonson's Tale of a Tub :
" On an Ash- Wednesday,
When thou didst stand six weeks the Jack o' Lent,
For Boys to hurl three throws a penny at thee."
And in Beaumont and Fletcher's Tamer tamed :
" If I forfeit,
Make me a Jack o' Lent, and break my shins
For untagg'd points and counters."
In jQuarles' Shepheard's Oracles, 4to. Lond. 1646, p. 88, we read:
" How like a Jack a Lent
He stands, for Boys to spend their Shrove-tide throws,
Or like a puppit made to frighten crows."
* Noei Bourguiguons, 148.
ST. DAVID'S DAY.
(March I.)
• ., •:• . > 1 1 1 1 1 '.i
" tua munera Cambri
Nunc etiam celebrant, quotiesque revolvitur annus
Te memorant : patrium Gens tota tuetur honorem,
Et cingunt viridi redolentia tempora Porro."
MUSCIPULA.
" March, various, fierce, and wild, with wind-crackt cheeky,
By wilder Welshmen led, and crown' d with Leeks."
CHURCHILL.
ST. DAVID, Archbishop of Menevy, now from him called St. David's, in
Pembrokeshire, flourished in the fifth and sixth centuries of the Christian aera,
and died at the age of a hundred and forty years. See Pits de illustribus An-
glise Scriptoribus.
We read in the Festa Anglo-Romana, small 8vo. Lond. 16/8, p. 29, that "the
Britons on this day constantly wear a Leek, in memory of a famous and notable
victory obtained by them over the Saxons ; they, during the battle, having
Leeks in their hats for their military colours, and distinction of themselves, by
the persuasion of the said prelate, St. David." Another account adds, that they
were fighting, under their king Cadwallo, near a field that was replenished with
that vegetable.
So Mr. Walpole, in his British Traveller, tells us: "in the days of King
Arthur, St. David won a great victory over the Saxons, having ordered every
one of his soldiers to place a Leek in his cap, for the sake of distinction ; in
memory whereof the Welsh to this day wear a Leek on the first of March."
Mr. Jones, Bard to his Royal Highness the Prince of Wales, obligingly com-
municated to me the following lines, which he extracted from a manuscript in
the British Museum : a collection of Pedigrees made by one of the Randall
Holmes. Harl. MS. 1977- fol. 9-
ST. DAVID'S DAY. 87
" I like the Leeke above all herbes and flowers.
When first we wore the same the feild was ours.
The Leeke is white and greene, wherby is ment
That Britaines are both stout and eminent ;
Next to the Lion and the Unicorn,
The Leeke the fairest emblyn that is wornea."
a The following lines are from "Cambria Triumphans, or Panegyricks upon Wales/' by Ezekiel
Foisted, 4to. 1703 :
"Th1 insulting Saxons Albion first invade,
With bloody slaughters bloody victims made ;
Thus flush'd, their conquests they pursue 5
With storms of fury they their armies drew,
And in the Cambrian fields the threatning trumpets blew.
" The vig'rous few th' undaunted Bishop leads,
The Crosier, Heav'n, the Sword, the Camp invades I
By these immortal Victory succeeds :
Ascending air the clouds invest ; his shield,
Bedeck'd with terror, gains the field ;
The conquer'd to th' impetuous victor yield
Verdant trophies*," &c. &c.
In "The Diverting Post," No. 19, from Feb. 24 to March 3, 1705, we have these lines :
" On St. David's Day.
" Why, on St. David's Day, do Welsh-men seek
To beautify their hats with verdant Leek,
Of nauseous smell ? 'For honour 'tis,1 hur say,
' Dulce et decorum est pro patria.'
Right, Sir, to die or fight it is, I think ;
But how is't Dulce, when you for it stink ?"
In a collection of Latin Poems, intitled, " Poematum Miscellaneorum, a Josepho Perkins, liber
primus," 4to. Loud. 1707, p. 12, I find the following:
" In Festum S4i Davidis, sive in Porrum.
" Mensis erat Martis cum bellica tela Britanni
Audaces forti corripuere manu,
Miles quisque suo porrum gestasse Galero
Fertur, et in campum prosiluisse ferox.
* " Leeki, which denote the victory aforesaid over th« Saxons, by the Britons wearing them by St. David't
direction."
88 . «T. DAVID'S DAY.
In the "Royal Apophthegms," of King James, &c. 12mo. Lend. 1658, I read
the following in the first page : " The Welchmen, in commemoration of the Great
Fight by the Black Prince of Wales, do wear LEEKS as their chosen ensignb:"
and the Episcopal Almanack for 1677 states, that St. David, who was of royal
extraction, and uncle to king Arthur, "He died, aged a hundred and forty-six
years, on the first of March, still celebrated by the Welsh, perchance to per-
petuate the memory of his abstinence, whose contented mind made many a
favourite meal op such roots of the earth0."
Victi difiugiunt hostes : it clamor in Astra :
Nempe Dies Sancti Davidis ille fuit.
Hinc Pprri Lux hesc dignatur honore virentis :
flunc Festuni celebrat Wallia tola Diem."
To a Querist in " The British Apollo," fol. Lond. 1708, vol. I. No. 10, asking, why do the
Ancient Britons (viz. Welshmen) wear Leeks in their hats on the first of March ? the following
answer is given : " The ceremony is observed on the first of March, in commemoration of a signal
victoiy obtained by the Britons, under the command of a famous general, known vulgarly by the
name of St. David. The Britons wore a Leek in their hats to distinguish their friends from their
enemies, in the heat of the battle."
" Tradition's tale
Recounting, tells how fam'd Menevia's Priest
Marshall'd his Britons, and the Saxon host
Discomfited ; how the green Leek his bands
Distinguish' d, since by Britons annual worn,
Commemorates tlieir tutelary Saint."
CAMBRIA, a Poem, by RICH. ROLT. 4to. Lond. 1759, p. 63.
Misson, in his Travels in England, translated by Ozell, p. 334, says, speaking of the Welsh :
" On the day of St. David, their Patron, they formerly gained a victory over the English, and
in the battle every man distinguish'd himself by wearing a Leek in his hat ; and, ever since, they
never fail to wear a Leek on that day. The King himself is so complaisant as to bear them
company."
b Coles, in his Adam in Eden, says, concerning Leeks, " The Gentlemen in Wales have them
in great regard, both for their feeding, and to wear in their hats upon St. David's Day."
c In " The Flowers of the Lives of the most renowned Saincts of England, Scotland, and Ire-
land," 4to. Doway, 1632, p. 22O, is this passage: "Their ordinary diet was so farre from all
delights, that only bread, herbes, and pure water, were the chiefest dainties which quenched their
hunger and thirst."
ST. DAVID'S DAY. 89
The commemoration of the British victory, however, appears to afford the
best solution of wearing the Leekc.
For a Life of St. David, Patron Saint of Wales, (who, according to a Welsh
pedigree, was son of Caredig, Lord of Cardiganshire, and his mother Non,
daughter of Ynyr, of Caer Gawch,) see Anglia Sacra, vol. II. The battle
gained over the Saxons, by King Cadwallo, at Hethfield or Hatfield Chace, in
Yorkshire, A. D. 633, is mentioned in Britannia Sancta, vol. II. p. l63 : in
Lewis's Hist, of Britain, p. 215, 12\7 : in Jeffrey of Monmouth, Engl. Translat.
Book XII. chap. 8 and 9 : and in Carte's History of England, vol. I. p. 228.
In Shakspeare's play of " King Henry the Fifth," Act V. Sc. I. Gower asks
Flnellen, " But why wear you your Leek to-day? Saint Davy's Day is past."
From Fluellen's reply we gather, that he wore his Leek in consequence of an
affront he had received but the day before from Pistol, whom he afterwards
compels to eat the Leek, skin and all, in revenge for the insult ; quaintly ob-
serving to him, "When you take occasions to see Leeks hereafter, I pray you,
mock at them, th.it is all." Gower too upbraids Pistol for mocking "at an an-
cient tradition — begun upon an honourable respect, and worn as a memorable
trophy of predeceased valour A."
c In an old satirical Ballad, intitled, "The Bishop's last Good-night," a single sheet, dated
1642, the 14th stanza runs thus :
" LandafT, provide for St. David's Day,
Lest the Leeke and Red-herring run away ;
Are you resolved to go or stay :
You are called for, LandafF:
Come in, LandafF." ;
Ray has the following Proverb on this day :
" Upon St. David's Day, put oats and bailey in the clay."
* In Caxton's Description of Wales, at the end of the Scholemaster of St. Alban's Chronicle,
fol. Lond. 1500. Signat. C. 3. speaking of the " Maners and Rytes of the Walshemen," he says :
" They have gruell to potage,
And Lekes kynde to companage."
as also:
" Atte meete, and after eke.
Her solace is suite and Luke.
In the "Flowers of the Lives of the most renowned Saincts," quoted in the preceding page,
we read of St. David : that " he died 1st March, about A.D. 55O, which day, not only in Wales, but all
VOL. I. N
go iff: DAVID'S DAY,
Owen, in his Cambrian Biography, 8vo. Lond. 1803, p. .86, says'. 4t In con-
sequence of the Romances of the middle ages which created the Seven Cham-
pions of Christendom, St. David has been dignified with the title of the Patron
Saint of Wales : but this rank, however, is hardly known among the people of
the Principality, being a title diffused among them from England in modern
times. The writer of this account never heard of such a Patron Saint, nor
of the Leek as his symbol, until he became acquainted therewith in London."
He adds : " The wearing of the Leek on St. David's day probably originated from
the custom of Cymhortha, or the neighbourly aid practised among farmers,
which is of various kinds. In some districts of South Wales, all the neighbours
of a small farmer without means, appoint a day when they all attend to plough
his land, and the like ; and at such a time it is a custom for each individual to
bring his portion of Leeks, to be used in making pottage for the whole Com-
pany : and they bring nothing else but the Leeks in particular for the occasion."
The Reader is left to reconcile this passage with all that has been already
said upon the Day.
ST. PATRICK'S DAY.
THE Shamrock is said to be worn by the Irish, upon the anniversary of this
Saint, for the following reason. When the Saint preached the Gospel to the
pagan Irish, he illustrated the doctrine of the Trinity by shewing them a trefoil,
or three-leaved grass with one stalk, which operating to their conviction, the
England over, is most famous in memorie of him. But in these, our unhappy daies, the greatest
part of his solemnitie consisteth in wearing of a greene Leeke, and it is a sufficient theame for a
tealous Welchman to ground a quarrell against him that doth not honour his rapp with the like orna-
ment that day."
Ursula is introduced in the old Play of "The Vow-breaker, or, the fayre Maid of Clifton," 4to.
Lond. 1636, Act I. S. 1. as telling Anne — " Thou marry German ! His head's like a Welchman' s
erest on St. Davis' s Day!, fle looks like a hoary frost in December! Now, Venus blesse me !
I 'de rather ly by » (statue.^ ^M^ f ;i nj>[/s tsl ;.,,,, ,
•/•
ST. PATRICK'S DAY. 91
Shamrock, which is a bundle of this grass, was ever afterwards worn upon this
Saint's anniversary, to commemorate the event*.
Mr. Jones, in his Historical Account of the Welch Bards, fol. Lond. 1794,
p. 13, tells us, in a note, that "St. Patrick, the Apostle of Ireland, is said to be
the son of Calphurnius and Concha. He was born in the Vale of Rhos, in Pem-
brokeshire, about the year 373." (Mr. Jones, however, gives another pedigree
of this Saint, and makes him of Caernarvonshire.) He adds : " His original
Welsh name was Maenwyn, and his ecclesiastical name of Patricius was given
him by Pope Celestine, when he consecrated him a Bishop, and sent him mis-
sioner into Ireland, to convert the Irish, in 433. When St. Patrick landed
near Wicklow, the inhabitants were ready to stone him for attempting an inno-
vation in the religion of their ancestors. He requested to be heard, and ex-
plained unto them that God is an omnipotent, sacred spirit, who created heaven
and earth, and that the Trinity is contained in the Unity : but they were re-
luctant to give credit to his words. St. Patrick, therefore, plucked a trefoil
from the ground, and expostulated with the Hibernians: 'Is it not as possible
for the Father, Son, and Holy Ghost, as for these three leaves, to grow upon
« From Mr. Douce's interleaved copy of the Popular Antiquities. I found the following passage
in Wyther's Abuses stript and whipt, Svo. Lond. 1613, p. 71 :
"And, for my cloathing, in a mantle goe,
And feed on Sham-roots, as the Irish doe."
Between May Day and Harvest, "butter, new cheese and curds, and shannocks, are the food
of the meaner sort all this season." Sir Henry Piers's Description of West Meath, in Vallancey'g
Collectanea de Rebus Hibernicis, No. 1, p. 121.
" Seamroy, clover, trefoil, worn by Irishmen in their hats, by way of a cross, on St. Patrick's
Day, in memory of that great saint." Irish-English Dictionary, in verbo.
The British Druids and Bards had an extraordinary veneration for the number three. " The
Misletoe," says Vallancey, in his Grammar of the Irish Language, " was sacred to the Druids,
because not only its berries, but its leaves also, grow in clusters of three united to one stock.
The Christian Irish hold the Seamroy sacred in like manner, because of three leaves united to
one stalk."
Spenser, in his View of the State of Ireland, A.D. 15.96, fol. Dubl. 1633, p. 72, speaking of
" these late warres of Moimster," before, " a most rich and plcntifull countrey, full of corne and
cattle," says the inhabitants were reduced to such distress that, " if they found a plot of water-
cresses or Shamrocks, there they flocked as to a feast for the time."
. • • '
92 ST. PATRICK'S DAT.
a single stalk. Then the Irish were immediately convinced of their error, and
were solemnly baptized by St. Patrick*."
In Sir Thomas Overbury's Characters, when describing a Foot-man, he says,
" Tis impossible to draw his picture to the life, cause a man must take it as
he's running; only this, horses are usually let bloud on St. Steven's Day: on
St. Patrick's he takes rest, and is drencht for all the yeare after."
MID LENT SUNDAY.
MOTHERING.
IN the former days of superstition, while that of the Roman Catholics was
the established religion, it was the custom for people to visit their Mother-
Church on Mid-Lent Sunday, and to make their offerings at the high altar.
C'ovvel, in his Law Dictionary, observes that the now remaining practice of
Motheiing, or going to visit parents upon Midlent Sunday, is really owing to
that good old custom. Nay it seems to be called Mothering from the respect
so paid to the Mother-Church, when the Epistle for the day was, with some
allusion, Galat. iv. 21. "Jerusalem Mater omnium;' which Epistle, for Mid-
lent Sunday, we still retain, though we have forgotten the occasion of itb.
a (iainsford, in "The Glory of England, or a true Description of many excellent Prerogatives
and remarkable blessings., whereby shee triumpheth over all the Nations in the World," &c. 4to.
Lond. 1619, speaking of the Irish, p. 150, says, " They use incantations and spells, wearing girdles
of women's haire, and locks of their lovers." — P. 151 : "They are curious about their horses tending
to witchcraft." Spenser, also, in the work already quoted, at p. 41, says: "The Irish, at this
day, (A. D. 1596), when they goe to battaile, say certaine prayers or charmes to their swords,
making a crosse therewith upon the earth, and thrusting the points of their blades into the
ground, thinking thereby to have the better successe in fight. Also they use commonly to sweare
by their swords." At p. 43, he adds : " The manner of their woemen's riding on the wrong side
side of the horse, I meane with their feces towards the right side, as the Irish use, is (as they
say) old Spanish, and some say African, for amongst them the woemen (they say) use so to ride."
b The fourth Sunday in Ix:nt, says Wheatley on the Common Prayer, (Svo. Lond. 1741, p. 227,)
is generally called Mid-lent, " though Bishop Sparrow, and some others, term it Dominica Re-
MID LENT SUNDAY. 93
The following is found in Herrick's Hesperides, p. 278 :
To DIANEME.
A Ceremanie in Glecester.
" I 'le to thee a Simnell bring,
'Gainst thou go'st a mothering;
So that, when she blesseth thee,
Half that blessing thou 'It give me."
In the Gentleman's Magazine for February 1?84, p. 98, Mr. Nichols, writing
in the character of a Nottinghamshire Correspondent, tells us, that whilst he
was an apprentice, the custom was to visit his Mother (who was a native of
Nottinghamshire) on Midlent Sunday (thence called Mothering Sunday) for a
regale of excellent furmety*."
Another writer in the same volume, p. 343, tells us, " I happened to reside
last year near Chepstow, in Monmouthshire ; and there, for the first time,
heard of Mothering Sunday. My enquiries into the origin and meaning of it
were fruitless ; but the practice thereabouts was, for all servants and appren-
tices, on Midlent Sunday, to visit their parents, and make them a present of
moitey, a trinket, or some nice eatable; and they are all anxious not to fail in
this custom."
fectionis, the Sunday of Refreshment : the reason of which, I suppose, is the Gospel for the day,
which treats of our Saviour's miraculously feeding five thousand ; or else, perhaps, from the first
lesson in the morning, which gives us the story of Joseph's entertaining his brethren." He is of
opinion, that " the appointment of these Scriptures upon this day might probably give the first rise
to a custom still retained in many parts of England, and well known by the name of Mid-lenting
or Mothering."
I find in Kelham's Dictionary of the Norman, or old French Language, Mid-lent Sunday, Do-
minica Refection'u, is called " P tuques Charnieulx."
a Furmety (ibid. p. 97) is derived from Frumentum, wheat. It is made of what is called, in
a certain town in Yorkshire, " kneed wheat," or whole grains first boiled plump and soft, and
then put into and boiled in milk, sweetened and spiced." la Ray's North Country Words, " to
cree wheat or barley, is to boil it soft."
A correspondent in the Gentleman's Magazine for 1783, p. 578, says : " Some things customary
probably refer simply to the idea of feasting or mortification, according to the season and occasion.
Of these, perhaps, are Lamb's Wool on Christmas Eve ; Furmety on Mothering Sunday; Braggot
(which is a mixture of ale, sugar, and spices) at the Festival of Easter ; and Cross-buns, Saffron-
cakes, or Symnels, in Passion week ; though these being, formerly at least, unleavened, may
have a retrospect to the unleavened bread of the Jews, in the same manner as Lamb at Easter t )
the Paschal Lamb."
94 MID LENT SUNDAY.
There was a singular rite in Franconia, on the Sunday called Lcrtare, or
Mid-lent Sunday. This was called the Expulsion of Death. It is thus de-
scribed : In the middle of Lent, the youth make an image of straw in the form,
of death, as it is usually depicted. This they suspend on a pole, and carry
about with acclamations to the neighbouring villages. Some receive this pageant
kindly, and, after refreshing those that bring it with milk, peas, and dried
pears, the usual diet of' the season, send it home again. Others, thinking it a
presage of something bad, or ominous of speedy death, forcibly drive it away
from their respective districts'5."
Macauley, iu his History and Antiquities of Claybrook, Leicestershire, 8vo. Lond. 1/91, p. 128,
says : " Nor must I omit to observe that by many of the parishioners due respect is paid to Mo-
thering Sunday."
In a curious Roll of the Expences of the Household of King Edward I. in his eighteenth year,
remaining in the Tower of London, and communicated to the Society of Antiquaries of London
Feb. 28, 1805, is the following item on Mid-lent Sunday.
" Pro pisis jd."
For pease one penny.
Qu > — Whether these pease were substitutes for Furrnenty, or Curlings, which are eaten at pre-
sent in the North of England on the following Sunday, commonly calkd Passion Sunday, but, by
the vulgar in those parts, Carling Sunday.
b Joannes Boemus Aubanus, p. 268. " In medio quadragesimae, quo quidem tempore ad
laeUliam nos ecclesia adhortatur, juventus in patria inea ex stramine imaginem contexit, quae
mortem ipsam (quemadmodum depingitur) mmetur : inde hasta suspensam in vicinos pagos voci-
ferans portal. Ab aliquibus perhumane suscipitur, et lacte, pisis siccatisque pyris f(juibus turn
vulgo vesci solemus) refecta, domum remittitur: a caeteris, quia malae res (ut jmta mortis) praenun-
cia sit, humanitatis niliil percipit : sed armis, & ignominia ctiam adfecta, a finibus repellitur."
It is still more particularly described by Hospinian de Orig. Fest. Christian, fol. 51 b. " Ritus
in Dominica I^aetare. Aliquibus etiam in locis hoc die mortem expellant. Larvam enim seu ima-
ginem mortis de stramine aut simili materia faciunt, quam postea in aquas projiciunt & srabmer-
gunt, ad signiticandum, veterem hominem esse mortificandum, & peccutis resistendum, per quae
mors introivit in mundum, sicut Meffreth Sermone primo in Dominica Laetare refert. Meminit
etiam hujus consuetudinis Matthaeus Dresserus in libcllo suo de Festis, ubi indicat, in urbe Misna
pueros puellasque hac Dominicil circumferre ex ramusculis abiegnis confectam perticam, addita-
mentisque aliis ornatam : ac ostiatim canendo memonam expulsse mortis renovare, ut nummos
colligant. Existimat autem, hunc morem a Polonis & Silesiis manasse, sed incertum qn& imita-
tione : hos enim eodem die gestare testatur simulachra spectris similia, eaque tandem in coenum
projicere atque comburere. Hac consuetudine ait repetere eos memori& historiam confractorutn
& ejectorum idolorutn per Poloniam & Silesiam anno Christ! 966, reguante Mieslao, sub quo ab
idolomania Ethnica ad verum Dei cultum utraque gens conversa est."
MID LENT SUNDAT. &5
OF CARLINGSa.
AT Newcastle-upon-Tyne, and many other places in the North of England,
grey peas, after having been steeped a night in water, are fried b with butter, given
away, and eaten at a kind of entertainment on the Sunday preceding Palm Sun-
day, which was formerly called Carec, or Carle Sunday, as may be yet seen in
some of our old almanacks. They are called Carlingsd, probably, as we call
the presents at fairs, Fairings.
Marshal, in his Observations on the Saxon Gospels, elucidates the old name
(Care) of this Sunday in Lent. He tells us that "the Friday on which Christ
a In Randal Holme's Academy of Armory and Blazon, fol. Chester, 1688. Book III. cap. 3.
p. 130, I find the following :
" Carle Sunday is the second Sunday before Easter, or the fifth Sunday from Shrove Tuesday."
b In the Glossary to "The Lancashire Dialect," 1775, Carlings are thus explained: "CxR-
LINGS — Peas boiled on Care Sunday are so called; i. e. the Sunday before Palm Sunday."
So in the popular old Scottish song, " Fy ! let us all to the Briddel :"
" Ther '11 be all the lads and the lasses
Set down in the midst of the ha,
With Sybows, and Rifarts, and Curlings,
That are both sodden and ra."
"Si/bows are onions ; and Rifarts radishes.
c It is also called Passion Sunday in some old Almanacks. In the Gentleman's Magazine for
1785, p. 779, an Advertisement, or printed Paper, for the regulation of Newark Fair, is copied,
which mentions that " Careing Fair will be held on Friday before Careing Sunday :" and Mr. Ni-
chols remarks on this passage, that he has heard an old Nottinghamshire couplet, in the follow-
ing words :
"Care Sunday, Care away ;
Palm Sunday, and Easter-day."
Another writer in the Gentleman's Magazine for 17S9, p. 491, tells us that, in several villages,
in the vicinity of Wisbech, in the Isle of Ely, the fifth Sunday in Lent has been, time immemorial,
commemorated by the name of Whirlin Sunday, when Cakes are made by almost every family,
and are called, from the day, Whirlin Cakes." He professes to write this word from sound, and
probably mistakes it for Carling.
In the Annalia Dubrensia, or Cotswold Games, however, the following passage occurs :
" The Countrie Wakes and Whirlings have appear'd
Of late like forraine pastimes."
* Quaere if Carlen may not be formed from the old plural termination in en, as hosen, &c ?
O.6 MID LENT SUNDAY.
was crucified is called, in German, both Gute Freytag and Carr Fryetag."
That the word Knrr signifies a satisfaction tor a fine or penally ; and that Care,
or Carr Sunday, was not unknown to the English in his time, al least to such
as lived among old people6 in the country f.
Rites, peculiar, it should seem, to Good Friday, were used on this day,
which the Church of Rome called, therefore, Passion Sunday. Duraud assigns
many superstitious reasons for this, whicli confirm the fact, but are too ridicu-
lous to be transcribed. Llo\d tells us, in his Dial of Days, that on the 12th
e In Yorkshire, as a clergyman of that county informed me, the rustics go to the public-house
of the village on this day, and spend each their Carling gruat : i. e. that sum in drink, for the
Curlings are provided for them gratis : and, he added, that a popular notion prevails there that
those who do not do this will be unsuccessful in their pursuits for the following year.
f Vol. I. p. 536. " Memini me dudum legisse alictibi in Alsledii operibus (quibus nunc privor)
diem illam Veneris in qua passus est Christus, Gennanicd dici ut Gute Fre\tag, ita Karr Freytag,
a voce Karr qua? satisfactiomm pro mulcta signiticat. Certe Care vel Curr Sunday non prorsus
inauditum est hodiernis Anglis, run saltern inter senes de gentibus."
The following extract is from Hospinian de Orig. Fest. Christian, fol 54. " German! hunc sep-
timanam (i. e. Hebdomadam Passionis) vocant die Karrwochen, a vetusto il'o Germanico vocabu'.o
Karr, quo mulctam seu poenam pro de'icto, vel potius satisfactionem pro poena et mulcta nomi-
narunt." — " Ab hoc civili usu postea sacriticuli mulctas, quas poenitentibus, pro satisfactione de-
lictorum, imposuerunt, etiam in Latina lingua Germanico vocabulo nominarunt Citrrinas. Alii
tamen scribunt Carenam et a carendo derivant. Est hujus vocabuli frequens usus apud Burckhar-
dum Vuonnat. Episcopum circa Annum Domini 1O20, lib. 9, et in vetustis Indulgentiarum Bul-
lis. Fuit igitur Carena apud veteres in Ecdesia Jejunium aliquot dierum in solo pane et aqua.
Vocamnt ergo Hebdomadam hanc Germani die Karrwochen, quod in ea poenitentiam, hom'nibus
a sacerdote inipo-itam, communiter omnes agerent jejuniis, \igiliis, &c. pro peccatis adm'msis, qua
se Deo satisfacere posse falso persuasum hiibebant. Potest tamen etiam pro sensu sic vocari Sep-
timana h;ec : in ea si quidem pro mulcta a justo Judice Deo humano generi imposita, films Dei
in Cruce morte sua satisftcit, eosque ab aeterna damnatione liberavit. Ob easdem causas quoque
Dies Dominicae passjonis der Karrfreytag appellatur."
See also IhreGlos. Suio^Goth. ». Kaeru Sunnudag. p. 1047. " Dominica quinta Jejunii magni."
Lundius festi nomen a Ktera, vel tiara, pix, dei'ivat, diemque explicat, quo fiuida pice informant
Crucis fores iUiai solent. Idtm vero vir celebiis alibi Kierusunnudag esse dicit quiutum diem donii-
nicum Jejunii magni. Et hoc ultimum verum esse docet vetus Intei^pres Evani^eliorum, qui post
verba, " £Juis ex vobis arguet me de Peccato ?" haec subjungit — " Hie Dies Dominicus vocatur
Karusunnudag, nomenque habet ab accusationibus et intentata Christo lite hoc die, donee Judsei
easdem perficerent die Passionis thristi. Mareschallus in iiotis ad versionem, A. S. p. 536, apud
MID LENT SUNDAY. 97
of March, at Rome, they celebrated the Mysteries of Christ and his Passion,
with great ceremony and much devotion s.
In the old Roman Calendar so often cited, I find it observed on this day,
that "a dole is made of soft Beans\" I can hardly entertain a doubt but that
our custom is derived from hence. It was usual amongst the Romanists to give
away Beans in the doles at funerals : it was also a rite in the funeral ceremonies
of heathen Rome'. Why we have substituted Pease I know not, unless it was
Anglos Care vel Carr Sunday dici ait eum diem Soils qtti proxime festum Resurrectionls Christi an-
tecedit*. Quod dum cogito, quodque German! Charicoche hebdomada sacram nominent, diemque
Christi emortualem Charfreytag, nescio utrum credere debeam, diversas voces esse, et ex alio
alioque fonte derivandas, ut solent German! sua hsec derivare, vel a gara preparatio, vel a kara,
luctus, solicitudo, &c."
In Schiller's Glossarium Tcutonicum, voce " Char," we find it rendered in its first sense, '• delic-
tum, maleficium :" in its second, " satisfactio, mulcta pro delicto." We read, also, " Chara, fe-
ralia. Rab. Maur, Gloss, ap. Diecman. qui ex Ritterphusio notat : non saltern ilia feralia fuissr
vocata, qua ad euros, ritus, 8f officia, quce mortuis iinpcdebantur, pcrtlnuerunt, vcrum etiani Crt-
mina et scelera, qua: pxnam Sanguinls irrogantia, efficiebant, ut homines malefici nova pompa
morti ducerentur." fol. Ulmse, 17'2«, making the third volume of Schilter's "Thesaurus Antiqui-
tatum Teutonicarum, Ecclesiastic-arum, Civilium, Literariarum," p. 163.
g Passion, or Carling Sunday, might often happen on this day. Easter always fell between
the 21st of March and the 25th of April. I know not. why these rites were confined in the Calen-
dar to the 12th of March, as the moveable Feasts and Fasts are not noted there. Perhaps Passion
Sunday might fall on the 12th of March the year the Calendar was written or printed in. How-
ever that be, one cannot doubt of their having belonged to what Durand calls Passion Sunday.
h " Quadragesimae Reformatio
Cum stationibus ct toto mysterio passionis.
Fabce mollcs in sportulam dantur."
The soft Beans are much to our pui-pose : why soft, but for the purpose of eating ? Thus our
Peas on this occasion are steeped in water.
These Beans, it should seem from the following passage in Burton's Anatomy of Melancholy,
were hallowed. He is enumerating Popish superstitions : " Their Breviaries, Bulles, hallowed
Beans, Exorcisms, Pictures, curious Crosses, Fables, and Babies." Democritus to the Reader,
p. 29, edit. fbl. Oxf. 1G32.
Bale, in his " Yet a Course at the Romysli Foxe," &c. Signal. L. 11. attributes to Pope Euti-
cianus, " the blessynge of Bencs upon the Aultar."
1 Fabis " Romani sajpius in sacrificiis funeralibus operati sunt, nee est ea consuetude abolita
alicubi inter Christianos, ubi in Eleemosinam pro Mortuis Faba distribuuntur. Moresini Papatus,
p. 55. in voce.
* 1 do not find that Marshall calls Carr Sunday the Sunday preceding Easter Sunday, cither at p. 536', or
elsew here.
VOL. 1. O
JilD LENT SUNDAY.
because they are a pulse somewhat fitter to be eaten at this season of the year.
They are given away in a kind of dole at this day. Our popish ancestors cele-
brated (as it were by anticipation) the funeral of our Lord on this Care Sunday,
with many superstitious usages, of which this only, it should seem, has travelled
down to us. Durand tells us, that on Passion Sunday "the Church began her
public grief, remembering the mystery of the Cross, the Vinegar, the Gall, the
Reed, the Spear," &c.
There is a great deal of learning in Erasmus's Adages concerning the religious
use of Beans, which were thought to belong to the dead. An observation
which he gives us of Pliny, concerning Pythagoras' s interdiction of this pulse,
is highly remarkable. It is, "that Beans contain the souls of the dead." For
which cause also they were used in the Parentalia. Plutarch also, he tells us,
held that pulse to be of the highest efficacy for invoking the manes k. Ridiculous
" The repast designed for the dead, consisting commonly of Beans, Lettuces/' &c. Kennel's
Roman Antiq. edit. 8vo. 1699. p. 362.
In the Lemuria, which was observed the 9th of May, every other night for three times, to
pacify the ghosts of the dead, the Remans threw Beans on the fire of the Altar to drive them out of
their houses.
k " Quin et apud Romanes inter funcsta habebantur Fabae : quippe quas nee tangere, nee no-
minare diali flamini liceret, quod ad mortuos perlinere putarentur. Nam et lemuribus jacieban-
tur larvis, et parentalibus adhibebantur sacrinciis, et in flore earum literae luctus apparere videntur,
ut testatur Festus Pompeius. Plinius existimat ob id a Pythagora damnatam fabam, quod hebetet
aensus & pariat insomnia, vel quod animse mortuorum sint in ea. jQua de causa et in parentali-
bus assumitur. Unde et Plutarchus testatur, legumina potissimum valere ad evocandos manes.
Erasmi Adag. in " A fabis abstineto." Edit. fol. Aurel. Allob. 160G. p. 1906.
On the interdiction of this pulse by Pythagoras, the following occurs in Spencer de Legibus He-
brseorum, lib. 1. p. 1154: "Quid enim Pythagoras, ejusque praeceptores, JEgypti Mystae, adeo
leguminum, fabarum imprimis, esum et aspectum fugerent : nisi quod cibi mortuorum coenis et exe-
quiis proprii, adeoque polluti et abomiuandi, haberentur ? Ideo enim Flamini Diali, TOV A»o«
famulo, fabam nee tangere nee nominare licuit, quod nempe ad mortuos pertinere crederetur : nam
& lemuralibus jaciebatur larvis, et parentalibus adhibebatur sacrinciis, uti Varro et Festus refe-
runt. Cum itaque Fabae aliaque legumina illis remotissimae memoriae seculis ad mortuos eorum-
que sacra pertinere crederentur ; ration! consentaneum existit, Judaeos ab ./Egyptiis aut Pythago-
reis edoctos, lentes et legumina mortuorum exequiis et lugentium epulis peculiariter addixisse/'
Dr. Chandler, in his Travels in Greece, tells us, that he was at a funeral entertainment amongst
the modern Greeks, where, with other singular rites, " two followed carrying on their heads each
a great dish of parboiled wheat. These were deposited over the body." And the learned Gregory
MID LENT SUNDAY. <J9
and absurd as these superstitions may appear, it is yet certain that our Carlings
deduce their origin from thence1.
The vulgar, in the North of England, give the following names to the Sun-
days of Lent, the first of which is anonymous :
Tid, Mid, Misera,
Carting, Palm, Paste Egg day™."
tells us, there is " a practice of the Greek, Church, not yet out of use, to set boyled Come before
the singers of those holy hymnes, which use to be said at their commemorations of the dead, or
those which are asleep in Christ. And that which the rite would have, is, to signifye the resurrec-
tion of the body. Thou foole ! that which thou sowest is not quickened except it dye." Gregorii
Opuscula, 4to. Lond, 1650. p. 128.
1 There were several religious uses of Pulse, particularly Beans, among the Romans. Hence
Pliny says, " in eadem peculiaris Religio." Thus in Ovid's Fasti, B. 5, 1. 435, where he is descri-
bing some superstitious rites for appeasing the dead :
" Terque manus puras fontana proluit unda ;
Vertitur, et nigras accipit ore f abas.
Aversusque jacit : sed dum jacit, haec ego mitto
His, inquit, redimo me meosque fabis."
Thus also in Book II. 1. 575 :
" Turn cantata ligat cum fusco licia rhombo :
Et septem nigras versat in orefabas."
In Fosbrooke's British Monachism, vol. II. p. 127, is the following : " At Barking Nunnery
the annual store of provision consisted, inter alia, of Green Peas for Lent; Green Pease against
Midsummer;" with a note copied from the Order and Government of a Nobleman's House in the
XHIth volume of the Archreologia, p. 373, that, " if one will have Pease soone in the year follow-
ing, such Pease are to be sowenne in the waine of the moone, at St. Andro's tide before Christmas."
In vol. I. folio, of Smith's Manuscript Lives of the Lords of Berkeley, in the possession of the
Earl of Berkeley, p. 49, we read that, on the anniversary of the Founder of St. Augustine's, Bris-
tol, i. e. Sir Robert Fitzharding, on the 5th of February, " at that Monastery there shall be one
hundred poore men refreshed, in a dole made unto them in this forme : every man of them hath a
chanon's loafe of bread, called a myche, and three hearings thearewith. There shalbe doaled also
amongst them two bushells of Pesys." — " And in the anniversary daye of Dame Eve," (Lady Eve,
wife of the above Lord, Sir Robert Fitzharding,) " our Foundresse, i.e. 12 Marcii, a dole shalbe
made in this forme : that daye shalbe doled to fifty poore men fifty loafes called miches, and to
each three hearings, and, amongst them all, one bushell of Pease." Lord Robert Fitzharding
died Feb. 5th, 1170, 17 Hen. II. aged about 75 years. Dame Eve, who herself founded and be-
came prioress of the House called the Magdalens, by Bristol, died prioress thereof March 12th, 1173.
" This couplet is differently given by a writer in the Gentleman's Magazine for 1783, vol. LVJU.
p. 183, as follows :
100 MID 1ENT SUNDAY.
The three first are certainly corruptions of some part of the antient Latin
Service, or Psalms, used on eachn.
The word Care is preserved in the subsequent account of art obsolete custom
at marriages in this kingdom. " According to the use of the Church of Sarum,
when there was a marriage before Mass, the parties kneeled together, and had
a fine linen cloth (called the Care Cloth) laid over their heads during the time
of Mass, till they received the benediction, and then were dismissed0."
I suspect the following passage to be to our purpose. Skelton, poet laureat
to Henry the Eighth, in his Colin Clout, has these words, in his usual strange
and rambling style :
" Men call you therefore prophanes,
Ye pick no shrympes, nor pranes ;
Salt-fish, stock-fish, nor herring.
It is not for your wearing.
Nor, in holy Lenton Season,
Ye will neither Beams ne Peason ?,
" Tid, and Mid, and Misera,
Carling, Palm, and Good-Pas-day."
The above writer also gives a more particular account of the C'arlings, or Grey Peas, and of
the manner of dressing and eating them. See also Gent. Mag. for 1786, vol. LVI. p. 410.
n In the FestaAnglo-Romana, Lond. 1G78, we are told that the first Sunday in Lent is called
Quadragesima or Invocavit; the second Reminiscere ; the third Oculi; the fourth Lcetare ; the
fifth Judica ; and the sixth Dominica Magna. Oculi, from the entrance of the 14th verse of the
25th Psalm. " Oculi mei semper ad Dominum," &c. Reminiscere, from the entrance of the 5th
verse of Psalm 25, " Reminiscere Miserationum," &c. and so of the others.
Thus our Tid may have been formed from the beginning of Psalms, &c. Te deum — Mi cfeus —
Miserere mei.
In the Statistical Account of Scotland, vol. X. p. 413, 8vo. Edinb. 1794, Parish of Tiry, in Ar-
gyleshire, we read: "The common people still retain some Roman Catholic sayings, prayers,
and oaths, as expletives ; such as ' Diets Muire let ;' i. e. God and Mary be with you ; ' Air
~Muire,' swearing by Mary, &c."
* Blount in Verbo : " Prosternant se sponsus et sponsain Oratione ad gradum Altaris : et tento
pallio super eos, quod teneant quatuor Clerici in superpelliciis ad quatuor cornua." Missale ad
Us. Sarum. 12mo. Venet. 1494. Idem. fol. Antw. 1527.
» In a most curious book, intituled, " A World of Wonders," fol. Lond. 1607, a translation by
R. C. from the French copy, " the argument whereof is taken from the Apologie for Herodotus,
MID LENT SUNDAY. 101
But ye look to be let loose,
To a pigge or to a goose."
The Popish Kingdorne has the following summary for Care Sunday, fol. 49- l>.
" Now comes the Sunday forth, of this same great and holy fast :
Here doth the Pope the shriven blesse, absoluing them at last
From ail their sinhes ; and of the Jewes the law he doth alow,
As if the power of God had not sufficient bene till now :
Or that the law of Moyses here were still of force and might,
In these same happie dayes, when Christ doth raigne with heavenly light.
The boyes with ropes of straw doth frame an vgly monster here,
And call him death, whom from the towne, with prowd and solemne chere,
To hilles and valleyes they conuey, and villages thereby,
From whence they stragling doe retnrne, well beaten commonly.
Thus children also beare, with speares, their cracknelles round about,
And two they haue, whereof the one is called Sommer stout,
Apparalde all in greene, and drest in youthfull fine araye;
The other Winter, clad in mosse, with heare all hoare and graye :
These two togither fight, of which the palme cloth Sommer get.
From hence to meate they go, and all with wine their whistles wet.
The other toyes that in this time of holly fastes appeare,
I loth to tell, nor order like, is used every wheare."
written in Latine by Henrie Stephen, and continued here by the Author hunselfe," p. 294, speaking
of a Popish book, intituled, " Quadragesiniale Spirituale," otherwise called Lent's Allegory, printed
at Paris A. D. 1565, the writer extracts certain periods. Thus, chap. 2 : " After the sallad (eaten in
Lent at the firtt service) we eate fried Beanes, by which we understand Confession. When we
would have Bettnes well sodden, we lay them in steepe, for otherwise they will never seeth kindly.
Therefore, if we purpose to amend our faults, it is not sufficient barely to confesse them at all
adventure, but we must let our Confession lie in steepe in the water of Meditation." " And a little
after : We do not use to seeth ten or twelve Beanes together, but as many as we meane to eate :
no more must we steepe, that is, meditate, upon ten or twelve sinnes onely, neither for ten or
twelve dayes, but upon all the sinnes that ever we committed, even from our birth, if it were pos-
sible to remember them." Chap. 3 : " Strained Pease (Madames) are not to be forgotten. You
know how to handle them so well, that they will be delicate and pleasant to the tast. By these
strained Pease our allegorizing flute pipeth nothing else but true 'contrition of heart." " River-
vrater, which continually moveth, runneth, and floweth, is very good for the seething of Pease.
We must (I say) have contrition for our sins and take the running-water, that is, the teares of
the heart, which must runne and come even into the eyes."
102
PALM SUNDAY.
THIS is evidently called Palm Sunday because, as the Ritualists say*, on
that day the boughs of Palm-trees used to be carried in procession, in imitation
of those which the Jews strewed in the way of Christ when he went up to Je-
rusalem.
The Palm-tree was common in Judea, and planted, no doubt, every where
by the way-sides. Sprigs of Box-wood are still used as a substitute for Palms
in Roman Catholic Countries. The Consecration Prayer seems to leave a lati-
tude for the species of Palm used instead of the real Palmb.
* " Dicitur enim Dominica in rarais Palmarum, quod illo die Kami palmarum in processionibus
deportentur in significationem illorum, quos filii Israel straverant in via, Christo jam venientc.
Belith. 531, p. 34, Cap. Durand. Explic. Divin. Offic. cap. 94. in Ram. Palmar. See also Dr.
Sparks's Feasts and Fasts.
b These boughs, or brandies of Palm, underwent a regular blessing. " Dominica in ramis
Palmarum. Finito Evangelic sequatur Benedictio Florum et Frondium a sacerdote induto Cappa
serica rubea super gradum tertium Altaris australem converse : positis prius palmis cum Jloribus
supra Altare pro Clericis, pro aliis vero super gradum Altaris in parte australi." Among the
Prayers, the subsequent occurs : " Omnipotens sempiterne Deus qui in Diluvii eff usione Noe famulo
tuo per os Columbae gestantis ramum Oliv<e pacem Terris redditam nunciasti : te supplices depre-
camur ut hanc Creaturam florum et frondium, spatulasque Palmarum seu frondes Arborum,
quas ante Conspectum Gloriae tuae offerimus veritas tua sanctificet^ : ut devotus Populus in manibus
eassuscipiens, benedictionis tuae gratiam consequi mereatur," per xp'm." Then is the following pas-
sage in the Prayer before they are blessed with holy-water : " Benedic >J< etiam et hos Ramos Palma-
rum ceterarumque Arborum quos tui famuli — suscipiunt," &c. with the Rubric, "His itaque
peractis distribuantur Palmae." Sprigs of flowers, too, appear to have been consecrated on the
occasion : " Et hos Palmarum ceterarumque Arborum ac Florum ramos benedicere & sauctificare
digneris," &c. See the " Missale ad Usum Ecclesie Sarisburiensis, 1555." 4to. Lond.
The Author of " The Festyvall," 1511, fol. 28, speaking of the Jews strewing Palrn-branchcs
before Christ, says : " And thus we take Palme and Floures in the processyon as they dyde, and
go in processyon knelynge to the Crosse in the worshyp and mynde of hym that was done on the
Crosse, worshyppynge and welcomynge hym with songe into the Chyrche, as the people dyde our
Lord into the Cyte of Jherusalem. It is called Palme Sondaye for bycause the Palme beto-
PALM SUNDAY. ]03
Stow, in his Survey of London, tells us, " that in the week before Easter had
ye great shewes made for the fetching in of a twisted tree or with, as they
termed it, out of the woods into the King's house, and the like into every man's
house of honour or worship." This must also have been a substitute for the
Palmc.
keneth vyctory, wherfore all Crysten people sholde here Palme in processyon, in tokennynge that
he hath foughten w*h the fende our enemye, and hath the vyctory of hym."
In the third volume of Horda Angel-Cynnan, p. 174, Mr. Strutt cites an old manuscript, saying-,
" Wherfor holi Chirche this daye makith solempne processyon, in myncle of the processyon that
Cryst made this dey : but for encheson that wee hav noone Olyve that beirith grcene Icves, therefore
vie taken Palmc, and geven instede of Olyve, and beare it about in processione. So is thys daye called
Palme Sunday." A Writer in the Gentleman's Magazine, vol. XL1X. for December 1779, p. 579,
observes on the above : " It is evident that something called a Palm was carried in procession on
Palm Sunday. — What is meant by our having no Olive that beareth green leaves I do not know. —
Now it is my idea that these Palms, so familiarly mentioned, were no other than the branches of
Yew-trees. The passage cited in the same Miscellany, vol. L. for March 178O, p. 128, from Cax-
ton's Directions for keeping Feasts all the Year, printed in 1483, is decisive : " but for encheson
that we have non Olyve that berith grene leef, algate therfore we take Ewe instede of Palme and
Olyve, and beren about in processyon," #c.
Barnaby Googe, in the Popish Kingdome, fol. 42, says :
" Besides they candles up do light, of vertue like in all,
And Willow braunches hallow, that they Palmes do use to call.
This done, they verily beleevc the tempest nor the storaie
Can neyther hurt themselves, nor yet their cattell, nor their come."
Coles, also, in his " Adam in Eden/' speaking of Willow, tells us : " The blossoms come forth
before any leaves appear, and arc in their most flourishing estate usually before Easter, divers ga-
thering them to deck up their houses on Palm Sunday, and therefore the said flowers are called
Palme."
Newton, in his " Herball for the Bible," Svo. Lond. 1587, p. 206, after mentioning that the
Box-tree and the Palm were often confounded together, adds : " This error grew (as I thinke) at
the first for that the common people in some countries use to decke their church with the boughes
and branches thereof on the Sunday next afore Easter, commonly called Palme Sunday ; for at
that time of the yeare all other trees, for the most part, are not blowen or bloomed."
In Mr. Nichols's Extracts from Churchwardens Accompts, 4to. 1797, among those of St. Martin
Outwich, London, we have these articles, A. D. 151O-11. p. 270. "First, paid for Palme, Box-
Jloures, and Cakes, iiijd." p. 272, A. D. 1525. " Paid for Palme on Palme Sunday, ij«l. ib." " Paid
for Kaks, Flowers, and Yow, ijd."
c By an Act of Common Council, 1 and 2 Phil, and Mary, for retrenching expences, among
other things, it was ordered, " that from henceforth there shall be no WYTH fetcht home at the
104 PALM SUNDAY.
The Church of Rome has given the following account of her ceremonies on
this day. "The blessed Sacrament reverently carried, as it were Christ, upon
Major's or Sheriffs Houses. Neither shall they keep any lord of misrule in any of their houses."
Strype's Stow's London, Book 1. p. 246.
In the Statistical Account of Scotland, vol. XV. p. 45, (8vo. Edinb. 1795.) Parish of Lanark,
County of Lanark, we read of " a gala kept by the boys of the Grammar-school, beyond all me-
mory, in regard to date, on the Saturday before Palm Sunday. They then parade the streets with
a Palm, or its substitute, a large tree of the Willow kind, Salix caprea, in blossom, ornamented
with daffodils, mezereon, and box-tree. This day is called Palm Saturday ; and the custom is
certainly a Popish relic of very ancient standing."
I know not how it has come to pass, but to wear the Willow on other occasions has long im-
plied a man's being forsaken by his mistress. Thus the following, from " A Pleasant Grove of
New Fancies," 8vo. land. 1657:
"The Willow Garland.
" A Willow Garland thou didst send
Perfum'd last day to me,
Which did but only this portend :
I was forsook by thee.
" Since it is so, I'le tell thee what.
To-morrow thou shalt see
Me vveare the Willow, after that
To dye upon the tree."
The Columbine, too, by the following passage from Browne's Britannia's Pastorals, has had
the same import. Book 2. p. 81:
" The Columbine, in tawing often taken,
Is then ascrib'd to such as are forsaken."
The following, " To the Willow Tree," is in Herrick's Hesperides, p. 120 :
" Thou art to all lost love the best,
The only true plant found,
Wherewith young men and maids distrest,
And left of love, are crown'd.
" When once the lover's rose is dead,
Or laid aside forlorne,
Then Willow-garlands, 'bout the head,
Bedew'd with tears, are worne.
" When with neglect (the lover's bane)
Poor maids rewarded be,
For their love lost, their onely gaine
Is but a wreathe from thee.
PALM SUNDAY. 105
the Ass, with strawing of bushes and flowers, bearing of Palms, setting out
boughs, spreading and hanging up the richest clothes, &c. all done in a very
" And underneath thy cooling shade
(When weary of the light)
The love-spent youth, and love-sick maid,
Come to weep out the night."
In Lilly's Sappho and Phao, act 2. sc. 4. is the following passage : " Enjoy thy care in covert ;
weare Willow in thy hat and bayes in thy heart." A Willow, also, in Fuller's Worthies, (Cam-
bridgeshire, p. 144,) is described as "a sad tree, whereof such who have lost their love make their
mourning garlands, and we know what exiles hung up their harps upon such dolefull supporters.
The twiggs hereof are physick to drive out the folly of children. This tree delighteth in moist
places, and is triumphant in the Isle of Ely, where the roots strengthen their banks, and lop af-
fords fuell for their fire. It groweth incredibly fast, it being a by-word in this county, that the
profit by Willows will buy the owner a horse before that by other trees will pay for his saddle.
Let me adde, that if green Ashe may burn before a queen, withered Willows may be allowed to
burne before a lady."
To an enquiry in the British Apollo, vol. II. No. 98, (fol. Lond. 1710,) "why are those who
have lost their love said to wear the Willow-garlands ?" it is answered, " because Willow was in
ancient days, especially among herdsmen and rusticks, a badge of mourning, as may be collected
from the several expressions of Virgil in his Eclogues, where the nymphs and herdsmen are fre-
quently introduced sitting under a Willow mourning their loves. You may observe the same in
many Greek Authors, I mean Poets, who take liberty to feign any sort of story. For the ancients
frequently selected, and, as it were, appropriated several trees, as indexes or testimonials of the
various passions of mankind, from whom we continue at this day to use Ewe and Rosemary at
funerals, in imitation of antiquity ; these two being representatives of a dead person, and Willow
of love dead, or forsaken. You may observe that the Jews, upon their being led into captivity,
Psalm 137. are said to hang their harps upon Willows, i. e. trees appropriated to men in affliction
and sorrow, who had lost their beloved 3ion.
In the old play called " What you will," where a lover is introduced serenading his mistress,
we read — " He sings, and is answered ; from above a Willow-garland is fung downe, and the
song ceaseth."—
" Is this my favour ? am I crown'd with scorne ?"
Marston's Works, 12°. Lond. 1633, signat. O.
In "The Comical Pilgrim's Travels thro' England," 8vo. Lond. 1723, p. 23, is the following.
" Huntingdonshire is a very proper county for unsuccessful lovers to live in ; for, upon the loss of
their sweethearts, they will here find an abundance of Willow-trees, so that they may either wear
the willow green, or hang themselves, which they please : but the latter is reckoned the best re-
medy for slighted love."
VOL. 1. p
106 PALM SUNDAY.
goodly ceremony to the honour of Christ, and the memory of his triumph upon
this dayd."
Coles, in his "Art of Simpling, an Introduction to the Knowledge of Plants," p. 65, says, " the
Willow-garland is a thing talked of, but I had rather talke of it then weare it."
"Wylowe-tree — hit is sayd that the sede therof is of this vertue, that, if a man drynke of hit,
he shall gete no sones, but only bareyne doughters." Bertholomeus De Propriet. Rerum. fol.
Lond. T. Berth, fol. 286.
Cole, in Welsh, signifies loss, also hazel-wood. — " There is an old custom of presenting a for-
saken lover with a stick, or twig of hazel ; probably in allusion to the double meaning of the
word. Of the same sense is the following proverb, supposed to be the answer of a widow,
on being asked why she wept : " painful is the smoke of the hazel." Owen's Welsh Dictionary,
in voce "Cole."
d The Rhemists, in their Translation of the New Testament, as cited by Bourne, chapter xxii.
Hospinian, in his Origin of Christian Feasts, introduces the poet Naogeorgus thus describing
Palm Sunday :
" Hinc venit alma dies, qua Christus creditur urbem
Ingressus Solymam, dorso gestatus aselli :
Turn ridenda iteram faciunt spectacla Papistic,
Insigni valde pompa, facieque severa.
Ligneum habent asinum, & simulachrum equitantis in illo
Ingens : at vero tabula consistit asellus,
Quatuor atque rotis trahitur, quern mane paratum
Ante fores teuipli statuunt : populus venit omnis,
Arboreos portans ramos, salicesque virentes,
Quos tempcstates contra, ccelique fragorem
Adjurat pastor, multo grandique precatu.
Mox querno sese coram prosternit asello
Sacrificus, longa quern virga percutit alter.
Postquam surrexit, grandes de corte scholaruin
Se duo prosternunt itidem mirabili amictu,
Cantuque absurdo : qui ut surrexere, in acernum
Protendunt equitem digitos, monstrantque canentes :
Hunc esse ilium, qui quondam venturus in orbem
Credentem Israel a jure redemerit Orci,
Cuique viam ramis turba exornarit Olivae.
His decantatis, ramos dehinc protinus omnes
Conjiciunt paitim in simulachrum, partim in aselluui,
Cujus et ante pedes magnus cumulatur acervus.
Post haec in templum trahitur, pneeuntibus unctis,
PALM SUNDAY. 10?
Naogeorgus's Description of the Ceremonies on Palin Sunday is thus trans-
lated by Barnabe Googe :
" Here comes that worthie day wherein our Savior Christ is thought
To come unto Jerusalem, on asses shoulders brought :
When as againe these Papistes fonde their foolish pageantes have
With pompe and great soletnnitie, and countnaunce wondrous grave.
A woodden Asse they have', and Image great that on him rides,
But underneath the Asse's feete a table broad there slides,
Being borne on wheeles, which ready drest, and al things meete therfort-,
The Asse is brought abroad and set before the churche's doore :
The people all do come, and bowes of trees and Palmes they bert,
Which things against the tempest great the Parson conjures there,
And straytwayes downe before the Asse, upon his face he lies,
Whome there an other Priest doth strike with rodde of largest sise :
He rising up, two lubbours great upon their faces fall,
In straunge attire, and lothsomely, with filthie tune, they ball :
Who, when againe they risen are, with stretching out their hande,
They poynt unto the wooden knight, arid, -singing as they stande,
Declare that that is he that came into the worlde to save,
And to redeeme such as in him their hope assured have :
And even the same that long agone, while in the streate he roade,
The people mette, and Olive-bowes so thicke before him stroade.
Consequitur populus, quamvis certamine magno
jQuisque legat jactas asini ad vestigia frondes :
Falsb etenim summis praesertim viribus illas
Contra hyemes pollere putant, & fulmina dira." —
"Talia cum faciant uncti, populusque tributhn,
Illico sectantur pueri post prandia : certum
Dicitur aedituo pretium, danmumque cavetur,
Assumuntque asiiunn, & per vicos atque plateas
Carmina cunt antes quaedam notissima raptant :
Quts nummi k populo, vel panes dantur, & ova.
PrsedsB hujus partem Indi praestare magistro
Coguntur mediam, ne exors sit solus aselli." fol. 55.
• " Upon Palme Sondaye they play the foles sadely, drawynge after them an Asse in a rope,
when th<y be not moche distante from the Woden Asse that they drawe." Pref. to a rare work,
entitled, " A Dialoge, &c. — the Pylgremage of pure Devotyon, newly translatyd into Englishe,"
No date; but supposed to have been printed in 1551. See Herbert's Ames.
108 PALM SUNDAY.
This being soung, the people cast the braunches as they passe,
Some part upon the Image, and some part upon the Asse :
Before whose feete a wondrous heape of bowes and braunches ly-;
This done, into the Church he strayght is drawne full solemly :
The shaven Priestes before them marche, the people follow fast,
Still striving wlto shall gather first the bowes that duwne are cast:
For falsely they beleeve that these have force and vertue -great
Against the rage of winter stormes and thunders flashing heate."
" In some place wealthie citizens, and men of sober chore,
For no small summe doe hire this Asse with them about to berc,
And manerly they use the same, not suffering any by
To touch this Asse, nor to presume unto his presence ny."
" When as the priestes and people all have ended this their sport,
The boyes doe after dinner come, and to the Church resort :
The Sexten pleasde with price, and looking well no harme be done :
They take the Asse, and through the streetes and crooked lanes they rone,
Whereas they common verses sing, according to the guise,
The people giving money, breade, and egges of largest sise.
Of this their gaines they are compelde the maister halfe to give,
Least he alone without his portion of the Asse should livef."
In the " Doctrine of the Masse Booke, concerning the making of Holye
Water, Salt, Breade, Canclels, Ashes, lyre, Insence, Pascal, Pascal Lambe,
Egges and Herbes, the Marying Rynge, the Pilgrimes Wallet, Staffe, and Crosse,
truly translated into Englishe, Anno Domini 1554, the 2° of May, from Wyt-
tonburge, by Nicholas Dorcaster," 8vo. signal, b. 5. we have — "The HALOW-
ING OF PALMES. \Vhen the Gospel is ended, let ther follow the halowyng of
flouers and braunches by the priest, being araied with a redde cope, upon the
thyrde step of the Altare, turning him toward the South : the Palmes, wyth the
flouers, being fyrst laied aside upon the Altere for the Clarkes, and for the
other upon the steppe of the Altere on the South syde." Prayers :
" I conjure the, thou Creature of Flouers and Braunches, in the name of God
the Father Almighty, and in the name of Jesu Christ hys sonne our Lord, and
in the vertue of the Holy Cost. Therfore be thou rooted out and displaced from
this Creature of Flouers and Braunches, al thou strength of the Adversary, al
-r . __ «-
f Popish Kingdome, fol. 5O.
PALM SUNDAY. 109
thou Host of the Divell, and al thou power of the enemy, even every assault
of Divels, that thou overtake not the foote steps of them that haste unto the
Grace of God. Thorow him that shal come to judge the quicke and the deade
and the world by fyre. Amen."
"Almightye eternal God, who at the pouring out of the floude diddest de-
clare to thy servaunt Noe by the moutlie of a dove, hearing an olive-braunch,
that peace was restored agayne upon earth, we humblye beseche the that thy
truthe may ^ sanctih'e this Creature of Flouers and Branches, and slips of
Palmes, or bowes of trees, which we offer before the presence of thy glory ;
that the devoute people bearing them in their handes, may meryte to optaync
the grace of thy benediccion. Thorowe Christe," £c.
There follow other Prayers, in which occur these passages : After the
Flowers and Branches are sprinkled with Holy Water — " Blesse ^ and sanc-
tifie ^ these Braunches of Palmes, and other Trees and Flouers" — concluding
with this rubrick : " So whan these thinges are fynyshed, let the Palmes im-
mediately be distributed *."
Dr. Fulke, on the part of the Protestants, has considered all this in a dif-
ferent light from the Rhernists. " Your Palm-Sunday Procession," says he, "was
horrible idolatry, and abusing the Lord's Institution, who ordained his Supper
to be eaten and drunken, not to be carried about in procession like a heathenish
idol : but it is pretty sport that you make the Priests that carry this idol to sup-
ply the room of the Ass on which Christ did ride. Thus you turn the holy mys-
tery of Christ's riding to Jerusalem to a May-game and pagent-playh."
g See also Fosbrooke's British Monachism, vol. I. p. 28 : "I once knew a foolish, cock-brained
Priest," says Newton, in his "Herball to the Bible," p. 207, "which ministered to a certaine
yoong man the Ashes of Boxe, being (forsooth) hallowed on Palme Sunday, according to the su-
perstitious order and doctrine of the Romish Church, which ashes he mingled with their unholie
holie water, using to the same a kinde of fantastical!, or rather fanatical), doltish, and ridiculous
exorcisme ; which woorthy, worshipfull medicine (as he persuaded the standers by) had vertue
to drive away any ague, and to kill the worms. Well, it so fell out, that the ague, indeed, was
driven away ; but, God knoweth, with the death of the poore yoong man. And no marvel!. For
the leaves of Boxe be deleterious, poisonous, deadlie, and to the bodie of man very noisome, dan-
gerous, and pestilent."
h Fulke in loc. Mat.
110 PALM SUNDAY.
It is still customary with our boys, both in the South1 and North of Eng-
land, to go out and gather slips with the Willow- flowers or buds at this time.
These seem to have been selected as substitutes for the real Palm, because they
are generally the only things, at this season, which can be easily come at, in
which the power of vegetation can be discovered11.
i It is even yet a common practice in the neighbourhood of London. The young people go
a palming; and the sallow is sold in London streets for the whole week preceding Palm Sunday.
In the North, it is called "going a palmsomng of palmsning."
k In "A short Description of Antichrist," &c. See Herbert. P. 1579. is the following: "They
also, upon Palmes Sonday, lifte up a cloth, and say, hayle our Kynge ! to a rood made of a
wooden blocke." fol. 26. At fol. 8. is noted the popish "hallowinge of Palme Stickes."
In another curious Tract, entitled, " A Dialogue, or familiar Talke, betwene two neighbours,
concernyng the chycfest Ceremonyes that were, by the might i power of God's most holie pure
\vorde suppressed in Englande, ami nowe for our unworthines set up agayne by the Bishoppes,
the Impcs of Antichrist, &c. From Roane, by Michael Wodde, the 20 of February, A.D. 1554,"
(that is, the first of Queen Mary,) 12mo. it appears that Crosses of Palme were, in the papal
times, carried about in the purse. These Crosses were made on Palme Sunday, in Passion time,
of hallowed Palm. See signal. D. iii. D. iiii.
" The old Church kept a memorye the Sunday before Ester, how Christes glory was openly re-
ceived and acknowledged among the Jewes, when they met him with Date-tree bowes, and other
faire bowes, and confessed that he was the sonne of God. — And the Gospel declaring the same
was apointed to be read on that day. But nowe our blind leaders of the blind toke away the
knowledge of this, with their Latine processioning, so that, among x. thousande, scarce one knew
what this meat. They have their laudable dumme Ceremonies, with Lenten Crosse and Uptide
Crosse, and these two must justle, til Lent breake his necke. Then cakes must be cast out of the
steple, that all the boyes in the parish must lie scambling together by the eares, tyl al the parish
falleth a laughyng." Signat. D. iii.
" But lorde what ape's-play made they of it in great cathedral churches and abbies. — One comes
furth in his albe and his long stole, (for so they call their girde that they put about theyr neckes,)
thys must beleashe wise, as hunters weares their homes. — This solempne Syre played Christes part,
a God's name. Then another companye of singers, chyldren and al, song, in pricksong, the
Jewe's part — and the Deacon read the middel text. The Prest at the Alter al this while, because
it was tediouse to be unoccupyed, made Crosses of Palme to set upon your doors, and to beare in
your purses, to chace away the Divel."
" Hath not our spiritualtie well ordered this matter (trow ye) to turne the reading and preach-
ing of Christes Passion into such wel favoured Pastymes ? But tell me, Nicholas, hath not thy
wyfe a Crosse of Palme aboute her ? (Nich.) Yes, in her purse. (Oliver J And agoon felowshippe
tel me, thinckest thou not sometyme, the Devil is in her toungue ? Syghe not man. (Nich.) I
wold she heard you, you might fortune to finde him in her tong and fist both. (Oliver.J Then I
PALM SONDAY. II 1
" Upon Palm Sunday," says Carew, in his Survey of Cornwall, p. 144, " at
our Lady Nant's Well, at Little Colan, idle-headed seekers resorted, with a
Palm Crosse in one hand and an Offering in the other. The Offering fell to
the priest's share, the Cross they threw into the Well, which if it swamme, the
party should outlive that yeare ; if it sunk, a short ensuing death was boded,
se wel he cometh not in her purse, because the holi palme Crosse is ther; but if thou couldest in-
treate her to beare a crosse in her mouth, then he would not come there neither."
The ceremony of bearing Palms on Palm Sunday was retained in England after some others
were dropped, and was one of those which Henry VIII. in 1536, declared were not to be con-
temned and cast away. In the first volume of Proclamations, &c. folio, preserved in the Library
of the Society of Antiquaries of London, p. 138, is an original Proclamation, printed and dated
26th February 30 Henry VIII. " concernyng Rites and Ceremonies to be used in due fourme in
the Churche of Englande," wherein occurs the following clause: " On Palme Sonday it shall be
declared that bearing of Palmes renueth the memorie of the receivinge of Christe in lyke maner
into Jerusalem before his deathe." In Fuller's Church History, also, p. 222, we read that " bear-
ing of Palms on Palm Sunday is in memory of the receiving of Christ into Hierusalem a little
before his death, and that we may have the same desire to receive him into our hearts." Wheat-
ley, from Collier, informs us, that Palms were used to be borne here with us till 2 Edward VI. ;
and the Rhemish Translators of the New Testament mention also the bearing of Palms on this
day in their country when it was Catholic.
A similar interpretation of this ceremony to that given in King Henry the Eighth's Procla-
mation, occurs in Bishop Bonner's Injunctions, 4to, 1555, signal. A 2. "To cary their Palmes
discreatlye," is among the Roman Catholic Customs censured by John Bale in his Declaration of
Bonner's Articles, 1554, signal. D. b. as is, ibid. D. 2 b. " to conjure Palmes." In Howes's edition
of Stowe's Chronicle, it is stated, under the year 1548, that " this yeere the ceremony of bearing
of Palmes on Palme Sonday was left off, and not used as before." That the remembrance of this
custom, however, was not lost is evident. In " Articles to be enquired of within the Archdeaconry
of Yorke, by the Churche Wardens andsworne men, A. D. 163 + " (any year till 1640), 4to, Lond.
b. 1. I find the following, alluding, it should seem, both to this day and Holy Thursday. — " Whether
there be any superstitious use of Crosses with Towels, Palmes, Metwands, or other memories of ido-
laters." Mr. Douce's MS Notes say : "I have somewhere met with a proverbial saying, that he
that hath not a Palm in his hand on Palm Sunday must have his hand cut off."
In " Yet a Course at the Romishe Foxe ; a Dysclosynge or Openynge of the Manne of Synne,
contayned in the late Declaration of the Pope's olde Faythe made by Edmonde Boner, Byshopp of
London, &c. by Johan Harryson : [J. Bale:] printed at Zurik A.D. 1542," 8vo, signat. D4, the
author enumerates some " auncyent rytes and lawdable ceremonyes of holy ehurche," then it
should seem laid aside, in the following censure of the Bishop : " Than ought my Lorde also to
suffre the same selfe ponnyshment for not rostyng egges in the Palme ashes fyre," &c.
112 PALM SUNDAY.
and perhaps not altogether untruly, while a foolish conceyt of this halsenyng
might the sooner help it onwards."
The Russians (of the Greek Church) have a very solemn procession on Palm
Sunday.
In " Dives and Pauper," cap. iv. on the first commandment, we read : " On Palme Sondaye at
procession the priest drawith up the veyle before the rode., and falleth down to the ground with all
the people, and saith thrice, Ave Rex Noster, Hayle be thou our King. — He speketh not to the
image that the carpenter hath made, and the peinter painted, but if the priest be a fole, for that
stock or stone was never King; but he speakethe to hym that died on the crosse for us all, to him
that is Kynge of all thynge." p. 15 b.
In the Churchwardens Accounts of St. Mary at Hill in the city of London, from the 17th to tha
1 9i h year of King Ed w. IV. I find the following entry : Box and Palm on Palm Sunday, 1 2d." And,
ibid, among the annual Church disbursements, the subsequent : " Palm, Box, Cakes, and Flowers,
Palm Sunday Eve, Sd." Ibid. I486': "Item, for fiowrs, obleyes, and for Box and Palme ayenst
Palm Sondaye, 6d." Ibid. 1493 : " For settyug up the frame over the porch on Palme Sonday
E\e, G'</." Ibid. 1531 : " Paid for the hire of the Rayment for the Prophets, 12d. and of Clothes
of Aras Is. 4d. for Palm Sunday." Nichols's " Illustrations of the Manners and Expences of
Antient Times." — In Coates's History of Reading, p. 216', Churchwardens Accounts of St. Lau-
rence parish, 1505 : " It. payed to the Clerk for syngyng of the Passion on Palme Sunday, in ale,
Id." P. 217. 1509. " It. payed for a q'rt of bastard, for the singers of the Passhyon on Palme Son-
daye, iiijd." P. 221. 1541. " Payd to Loreman for playing the P'phett (Prophet) on Palme Son-
day, iiijd."
Among Dr. Griffith's Extracts from the old Books of St. Andrew Hubbard's parish, I found : 1 524-5.
" To James Walker, for making clene the churchyard ag'st Palm Sonday, Id." Ibid. " On Palm
Sonday, for Palm, Cakes, and Fiowrs, fid. ob." 1526-7. " The here of the Angel on Palme Sonday,
8d." " Clothes at the Tow'r on Palme Sonday, 6d." 1535 — 7. " For Brede, Wyn, and Oyle, on
Palm Sonday, Gil." " A Freest and Chylde that playde a Messenger, Sd." 1538 — 40. " Rec'd in
the Church of the Players, Is." " Pd for syngyng bread, 2d." " For the Aungel, 4d."
In Mr. Lysons's Environs of London, vol. I. p. 231, among his curious Extracts from the
Churchwardens and Chamberlains Accounts at Kingston upon Thames occurs the following:
" 1 Hen. VIII. For Ale upon Palm Sonday on syngyng of the Passion sS.O. Os. Id.
113
ALL FOOLS DAY.
(First of April.)
" Hunc Joaa — — mensem
Vindicat ; hunc Risus et tinefelle sales."
Bu CHAN AH.
"APRIL with Fools, and May with bastards blest."
CHURCHILL.
" While April morn her Folly's throne exalts ;
While Dob calls Nell, and laughs because she halts ;
While Nell meets Tom, and says his tail is loose,
Then laughs in turn, and calls poor Thomas goose ;
Let us, my Muse, thro' Folly's harvest range,
And glean some Moral into Wisdom's grange."
Verses on several Occasions, 8vo, Lond. 1782, p. 50.
A CUSTOM, says " The Spectator," prevails every where among us on the
first of April, when every body strives to make as many Fools as he can a. The
a I find in Poor Robin's Almanack for 176O a metrical description of the modern fooleries on
the 1st of April, with the open avowal of being ignorant of their origin.
" The first of April, some do say,
Is set apart for Mi-Fools' Day;
But why the people call it so,
Nor I, nor they themselves do know.
But on this day are people sent
On purpose, for pure merriment ;
And though the day is known before.
Yet frequently there is great store
Of these Forgetfuls to be found,
Who 're sent to dance Moll Dixon't round i
And, having tried each shop and stall.
And disappointed at them all,
At last some tells them of the cheat
Then they return from the pursuit,
VOL. I. Q,
114 ALL FOOLS DAY.
wit chiefly consists in sending persons on what are called sleeveless errands b,
And straightway home with shame they run,
And others laugh at what is done.
But 'tis a thing to be disputed, •
Which is the greatest Fool reputed,
The man that innocently went,
Or he that him design'dly sent.
The following curious passage was communicated by the Rev. W. Walter, Fellow of Christ's Col-
lege, Cambridge : Ala TI ra. KujwaXia MfiPQN EOPTHN oxofta^outriy ; ti on Triv tiftrjay fa,v\nt aTriJs^Wfmxv
(w; Iiuoaf <f>n<7j) 1015 T«{ aurnv $*T{i«j «yvoso-»v • « TOIJ juw (Waoiv, <UOTTE{ 01 Xowoi, XX.TO, Qv\a,s ev TOI,- cpajva-
xaXtc<s, &' ao^oAiav " BWeSfl/**"' "' «yoi«» f^oSi TH tjjutpa T«'JT*I T»IV K>f7»» EXSIVDV cwroXafestv. That is j " Why
do they call the Quirinalia the Feast of Fools ? Either, because they allowed this day (as Juba tella
us) to those who could not ascertain their own tribes, or because they permitted those who had
missed the celebration of the Fornacalia in their proper tribes, along with the rest of the people,
either out of negligence, absence, or ignorance, to hold their festival apart on this day." Plu.
Quaest. Rom. Opera, cum Xylandri notis, fol. Franc. 1599, torn. ii. p. 285.
The Quirinalia were observed in honour of Romulus on the 1 1th of the kal. of March ; that is,
the 19th of February. The Fornacalia, instituted by Numa, in honour of the God Fornax, were
held on the 12th of the kal. of March, i. e. on the 18th of February.
b In " John Heywood's Workes," 4to, Lond. 1566, signal. B 3. b. I find the following couplet :
" And one mornyng timely he tooke in hande
To make to my house a sleeveles errande."
Skinner guesses this to mean a lifeless errand. I am not satisfied with his etymon, which is
merely conjectural, and for which he does not venture to assign any cause. This epithet is found
in Chaucer. The following passage, which 1 extract from Whitlock's Zuotomia, &c. 8vo, Loud.
1654, p. 360, seems to explain it. " But, secondly, the more subtle (and more hard to sleave a
two) silken thred of self-seeking, is that dominion over consciences," &c. The meaning of the ex-
pression " to sleave a two" appears plainly to be " to untwist or unfold;" q. d. The silken thread is
so subtle or fine, that it is very difficult to untwist it. " Sleeveless," then, should seem to mean
(as every one knows that " less" final is negation,) that which cannot be unfolded or explained, an
epithet which perfectly agrees with the errands of which we are speaking.
The word is used by Bishop Hall in his Satires :
" Worse than the logogryphes of later times,
Or hundreth riddles shak'd to sleevelesse rhymes." B. iv. Sat. 1.
In Whimzies : or a new Cast of Characters, 12mo, Lond. 1631, p. 83, speaking of " a Laun-
derer," the author says : " Shee is a notable, witty, tailing titmouse ; and can make twenti*
skevelesse errands in hope of a good turne."
ALT- FOOLS DAY. 1 IS
for the History of Eve's Mother r for Pigeon's Milk, with similar ridiculous
absurdities0. He takes no notice of the rise of this singular kind of Anni-
versary.
c In Ward's " Wars of the Elements, &c." 8vo, Lond. 1708, p. 55, in his Epitaph on the French
Prophet, who was to make his resurrection on the 25th May, he says :
" O' th' first of April had the scene been laid,
I should have laugh' d to've seen the living made
Such April Fools and blockheads by the Dead."
Dr. Goldsmith, also, in his Vicar of Wakefield, describing the manners of some rustics, tells us,
that, among other customs which they followed, they " shewed their wit on the first of April."
So, in " The First of April, or Triumphs of Folly," 4to, Lond. 1777:
" 'Twos on the morn when April doth appear,
And wets the primrose with its maiden tear ;
'Twas on the morn when laughing Folly rules,
And calls her sons around, and dubs them Fools,
Bids them be bold, some untry'd path explore,
And do such deeds as Fools ne'er did before "
A late ingenious writer in the World (No. 10), if 1 mistake not, the late Earl of Orford, has
tome pleasant thoughts on the effect the alteration of the stile would have on the First of April.
" The oldest tradition affirms that such an infatuation attends the first day of April, as no foresight
can escape, no vigilance can defeat. Deceit is successful on that day out of the mouths of babes
and sucklings. Grave citizens have been bit upon it : usurers have lent their money on bad se-
curity: experienced matrons have married very disappointing young fellows : mathematicians have
missed the longitude : alchymists the philosopher's stone : and politicians preferment on that day."
— Our pleasant writer goes on. — " What confusion will not follow if the great body of the nation
are disappointed of their peculiar holiday. This country was formerly disturbed with very fatal
quarrels about the celebration of Easter ; and no wise man will tell me that it is not as reasonable
to fall out for the observance of April- Fool-Day. Can any benefits arising from a regulated Ca-
lendar make amends for an occasion of new sects ? How many warm men may resent an attempt
to play them off on a false first of April, who would have submitted to the custom of being made
fools on the old computation ? If our clergy come to be divided about Folly's anniversary, we may
well expect all the mischiefs attendant on religious wars." He then desires his friends to inform'
him what they observe on that holiday both according to the new and old reckoning. " How often
and in what manner they make or are made fools : how they miscarry in attempts to surprize, or
baffle any snares laid for them. I do not doubt but it will be found that the balance of folly lies
greatly on the side of the old first of April ; nay, I much question whether infatuation will have
any force on what I calFthe false April Fool Day :" and concludes with requesting an union of en-
deavours " in decrying and exploding a reformation, which only tends to discountenance good old
practices and venerable superstitions." I never remember to have met with an happier display of irony.
116 ALL FOOLS DAY.
The French too have their All Fools Day, and call the person imposed upon
" an April Fish," " Poisson d'Avril" whom we term an April fool. Bellingen,
in his Etymology of French Proverbs, endeavours at the following explanation
of this custom d: the word "Poisson" he contends is corrupted through the
d " Dormer du poisson d' Avril" signifies to cheat or play the fool with any one. See JLeroux
Dictionaire Comique, torn. i. p. 70.
" Et si n'y a ne danger ne peril
Mais j'en seray vostre poisson d'Avril."
Poesies de Pierre Michault. Goujet Biblioth. Fran§. torn. ix. p. 351.
The passage in Bellingen is as follows : " Quant au mot de poisson, il a esle corrumpu, comme
line infinite d'autres, par 1'ignorance du vulgaire, et la longueur du temps a presque efface la me-
moire du terme originel ; car au lieu qu'on dit presentment Poisson on a (lit Passion des le com-
mencement ; parceque la passion du Sauveur du Monde est arrivee environ ce Temps la, et d'autant-
que que les Juifs Jirent faire diverse Courses i Jesus Christ, pour se moquer de luy if pour lay faire de
la peine, le renroyans d'Anne d Ca'tphe, de CaJphe ii Pilate, de Pilate h Htrode, et d' Herode a Pilate,
on a pris cette ridicule ou plustost impie Couslume de faire courir et de renvoyer d'un end-roil a. I'autre,
ceux desquels on se veut inoqucr environ cts jours fe." L'Etymologie ou Explication dcs Proverbes
Fran£ois par Fleury de Bellingin. 8vo, a La Haye, 1656, p. 34.
Minshew renders the expression "Poisson d'Avril," a young bawd; a page turned pandar; a
mackerel! ; which is thus explained by Bellingen : " Je s^ay que la plus part du monde ignorant
cette raison, 1'attribne & une autre cause, & que parceque les man-hands de chair humaine, ou cour-
tiers de Venus, sont deputez a faire de messages d' Amour, If courtnt de part et d'autre pour faire lew
infame traffic, on prend aussy plaitir a faire courir ceux qu'on choisit d cejour la pour objtt de raille-
rie, comme si on leur vouloit faire exercer ce mestier lionteux." Ibid. He then confesses his igno-
rance why the month of April is selected for this purpose, unless, says he, " on account of its
being the season for catching mackerel!, or that men, awaking from the torpidity of the winter
season, are particularly influenced by the passions, which suddenly breaking forth from a long
slumber, excite them to the pursuit of their wonted pleasures." This may perhaps account for
the origin of the word " macquereau" in its obscene sense. The substance of the above remarks
is given also in the " Nouveau Dictionnaire d'Anecdotes," torn. ii. p. 97, with an additional reason
not worth transcribing.
A writer in the Gentleman's Magazine also, vol. L1II. for July 1783, p. 578, conjectures that
" the custom of imposing upon and ridiculing people on the first of April may have an allusion to
the mockery of the Saviour of the World by the Jews. Something like this, which we call making
April Fools, is practised also abroad in Catholic countries on Innocents' Day, on> which occasion
people run through all the rooms, making a pretended search in and under the beds, in memory,
I believe, of the search made by Herod for the discovery and destruction of the child Jesus, and
his having been imposed upon and deceived by the Wise Men, who, contrary to his orders and ex-
pectation, ' returned to their own country another way.' "
ALL FOOLS DAY. H'7
ignorance of the people from " Passion ;" and length of time has almost totally
defaced the original intention, which was as follows : that, as the Passion of our
Saviour took place about this time of the year, and as the Jews sent Christ
backwards and forwards to mock and torment him, i. e. from Annas to Caiaphas,
from Caiaphas to Pilate, from Pilate to Herod, and from Herod back again to
Pilate, this ridiculous or rather impious custom took its rise from thence, by
which we send about from one place to another such persons as we think proper
objects of our ridicule. Such is 13ellingen's explanation.
Calling this " All Fools Day" seems to denote it to be a different day from
" the Feast of Fools," which was held on the 1 st of January, of which a very
particular description may be found in Du Cange's learned Glossary, under the
word Kalendac. And I am inclined to think the word " All" here is a corrup-
tion of our Northern word " auld"e for old; because I find in the antient Ro-
mish Calendar which I have so often cited mention made of a " Feast of old
Fools." It must be granted that this Feast stands there on the first day of
another month, November; but then it mentions at the same time that it is by
a removal. — " The Feast of old Fools is removed to this dayf." Such removals
indeed in the very crouded Romish Calendar were often obliged to be made.
There is nothing hardly, says the author of the Essay to retrieve the antient
Celtic, that will bear a clearer demonstration than that the primitive Christians,
by way of conciliating the Pagans to a better worship, humoured their prejudices
by yielding to a conformity of names', and even of customs, where they did not
essentially interfere with the fundamentals of the Gospel doctrine. This was
done in order to quiet their possession, and to secure their tenure : an admirable
expedient, and extremely fit in those barbarous times to prevent the people from
returning to their old religion. Among these, in imitation of the Roman Satur-
nalia, was the Festum Fatuorum, when part of the jollity of the season was a
burlesque election of a mock Pope, mock Cardinals, mock Bishops h, attended
« Auldborough in Yorkshire is always pronounced .^borough, though the meaning of the first
syllable is undoubtedly old.
* " Festum Stultorum veterum hue translatum est."
g This writer contends that the antient Druidical religion of Britain and the Gauls had its Pope,
its Cardinals, its Bishops, its Deacons, &c.
h ANDREW, says this Writer, signifies a head Druid, or Divine. Hence it was that, when the
Christians, by way of exploding the Druids, turned them into ridicule, in their Feast or Holiday
US ALL FOOLS DAT.
with a thousand ridiculous and indecent ceremonies, gambols, and antics, such
as singing and dancing in the churches, in lewd attitudes, to ludicrous anthems,
all allusively to the exploded pretensions of the Druids, whom these sports were
calculated to expose to scorn and derision.
This Feast of Fools, continues he, had its designed effect ; and contributed,
perhaps, more to the extermination of those heathens than all the collateral aids
of fire and sword, neither of which were spared in the persecution of them. The
Continuance of customs (especially droll ones, which suit the gross taste of the
multitude) after the original cause of them has ceased, is a great, but no un-
common absurdity.
Our epithet of Old Fools (in the Northern and old English auld) does not ill
accord with the pictures of Druids transmitted to us. The united appearance
of age, sanctity, and wisdom, which these antient priests assumed, doubtless
contributed in no small degree to the deception of the people. The Christian
Teachers, in their labours to undeceive the fettered multitudes, would probably
spare no pains to pull oft' the masks from these venerable hypocrites, and point
out to their converts that age was not always synonimous with wisdom ; that
of Fools, one of the buffoon personages was " a Merry Andrew." This name is usually, but as
erroneously, as it should seem from this Writer's explication, derived from the Greek, where it
signifies manly or courageous. From the contrarieties in the definitions of Etymologists, Philology
sec-ins but too justly to bear the reproachful title of " Eruditio ad libitum ;" science that we may
twist and turn at our pleasure.
Mr. Pennant, in his Zoology, vol. III. p. 342, edit. Svo. Lond. 1776, tells us : "It is very sin-
gular that most nations give the name of their favourite dish to the facetious attendant on every
mountebank; thus the Dutch call him Pickle Herring; the -Italians Macaroni; the French Jean
Potage; the Germans Hans H'urst, i.e. Jack Sausage; and we dignify him with the title of Jack
Pudding."
Hearne, in his Appendix to the Preface of " Bencdictus Abbas Petroburgensis de Vita & Gestis
Hen. II. et Ric. I." p. 51, speaking of the famous Dr. Andrew Borde, says, " 'Twas from the
Doctor's method of using such speeches at markets and fairs, that, in after times, those that imi-
tated the like humourous, jocose language, were stiled Merry Andrews, a term much in vogue on
our Stages." He tells us before, p. 50, " Dr. Borde was an ingenious man, and knew how to humour
and please his patients, readers, and auditors. In his travels and visits he often appeared and
spoke in public, and would often frequent markets and fairs, where a conflux of people used to
get together, to whom he prescribed, and, to induce them to flock thither the more readily, he
would niake humourous speeches, couch'd in such language as caused mirth, and wonderfully
propagated his fame." He died in 1549.
ALL FOOLS DAY. 119
youth was net the peculiar period of folly ; but that, together with young ones,
there were also old (auld) Fools.
Should the above be considered as a forced interpretation', it can be offered
in apology that, in joining the scattered fragments that survive the mutilation of
antient customs, we must be forgiven if all the parts are not found closely to
agree. Little of the means of information has been transmitted to us ; and that
little can only be eked out by conjecture k.
1 I have sometimes thought, (but what end is there to our vague thoughts and conjectures ?)
that the obsolete sports of the antieut Hoc-tide, an old Saxon word, said to import "the time of
scorning or triumphing," which must have been observed about this time of the year, might
have degenerated into the April Fooleries. But I find no authority for this supposition. If
I were asked to turn this " Fools-day" into Latin, methinks it could not be more aptly ren-
dered than by " Dies irrisorius :" and so I find some of our best Antiquaries translate the Saxon
Jjucx bsj.
k In the British Apollo, fol. Lond. 1708. vol. I. No. 1. Supernumerary Monthly Paper for the
month of April, is the following query : "Whence proceeds the custom of making April Fools ?
Answer. — It may not improperly be derived from a memorable transaction happening between the
Romans and Sabines, mentioned by Dionysius, which was thus : the Romans, about the infancy
of the city, wanting wives, and finding they could not obtain the neighbouring women by their
peaceable addresses, resolved to make use of a stratagem; and, accordingly, Romulus institutes
certain Games, to be performed in the beginning of April (according to the Roman Calendar),
in honour of Neptune. Upon notice thereof, the bordering inhabitants, with their whole fami-
lies, flocked to Rome to see this mighty celebration ; where the Romans seized upon a great
number of the Sabine virgins, and ravished them, which imposition we suppose may be ihe founda-
tion of this foolish custom." This solution is ridiculed in No. 18. of the same work, as follows :
" Ye witty Sparks, who make pretence
To answer questions with good sense,
How comes it that your monthly Phcebus
Is made a Fool by Dionysius :
For had the Sabines, as t hey came,
Departed with their virgin fame,
The Romans had been styl'd dull tools,
And they, poor girls ! been April Fools.
Therefore, if this be n't out of season,
Pray think, and give a better reason."
The following is from the Gentleman's Magazine, vol. XXXVI. for April 1766, p. 186, with the
signature of T. Row :
" It is matter of some difficulty to account for the expression, ' an April Fool,' and the strange
120 ALL FOOLS DAY.
The custom of making Fools on the 1st of April prevails among the Swedes1.
In Toreen's Voyage to China, he says : " We set sail on the 1st of April, and
the wind made April Fools of us, for we were forced to return before Shagen,
and to anchor at Riswopol."
custom so universally prevalent throughout this kingdom, of peoples making fools of one another,
on the first of April, by trying to impose upon each other, and sending one another, upon that
day, upon frivolous, ridiculous, and absurd errands. However, something I have to offer on the
subject, and I shall here throw it out, if it were only to induce others to give us their sentiments.
The custom, no doubt, had an original, and one of a very general nature j and, therefore, one
may very reasonably hope that, though one person may not be so happy as to investigate the mean-
ing and occasion of it, yet another possibly may. But I am the more ready to attempt a solution
of this difficulty, because I find Mr. Bourne, in his ' Antiquitates Vulgares,' has totally omitted
it, though it fell so plainly within the compass of his design. I observe, first, that this custom
and expression has no connection at all with the Festum Hypodiaconorum , Festum Stultorum, Fes-
turn Fatuorum, Festum Itinocentium, &c. mentioned in Du Fresne ; for these jocular festivals were
kept at a very different time of the year. Secondly, that I have found no traces, either of the
name or of the custom, in other countries, insomuch that it appears to me to be an indigcnal
custom of our own. I speak only as to myself in this ; for others, perhaps, may have discovered
it in other parts, though I have not. Now, thirdly, to account for it ; the name undoubtedly
arose from the custom, and this 1 think arose from hence : our year formerly began, as to some
purposes, and in some respects, on the 25th of March, which was supposed to be the Incarnation
of our Lord ; and it is certain that the commencement of the new year, at whatever time that was
supposed to be, was always esteemed an high festival, and that both amongst the antient Romans and
with us. Now great festivals were usually attended with an Octave, (see Gent. Mag. 1762. p. 568.)
that is, they were wont to continue eight days, whereof the first and last were the principal ; and
you will find the 1st of April is the octave of the 25th of March, and the close or ending, conse-
quently, of that feast, which was both the Festival of the Annunciation and of the New Year.
From hence, as I take it, it became a day of extraordinary mirth and festivity, especially amongst
the lower sorts, who are apt to pervert and make a bad use of institutions, which ut first might be
very laudable in themselves." T. Row, it need hardly be added, was Dr. Pegge, the venerable
rector of Whittington, in Derbyshire.
The following is extracted from the Public Advertiser, April 13th, 1?89 :
" Humorous Jewish Origin of the Custom of making Fools on the First of April.
" This is said to have begun from the mistake of Noah in sending the Dove out of the Ark
before the water had abated, on the first day of the month among the Hebrews which answers to
our first of April : and, to perpetuate the memory of this deliverance, it was thought proper,
whoever forgot so remarkable a circumstance, to punish them by sending them upon some sleeve-
less errand similar to that ineffectual message upon which the bird was sent by the patriarch."
The subsequent too had been cut out of some Newspaper.
ALL FOOLS DAY. 121
In the North of England persons thus imposed upon are called "April
Gowks." A Gouk, or Gowk, is properly a Cuckoo, and is used here, meta-
phorically, in vulgar language, for a Fool. The Cuckoo is, indeed, every
where a name of contempt. Gauch, in the Teutonic, is rendered stulttis, fool,
whence also our Northern word, a Goke, or a GawJcy m.
In Scotland, upon April Day, they have a custom of " hunting the Gowk,"
as it is termed. This is done by sending silly people upon fools errands, from
place to place, by means of a letter, in which is written :
" On the first day of April
Hunt the Gawk another mile".
"The 1st of April, 1792.
"No Antiquary has even tried to explain the custom of making April Fools. It cannot be con-
nected with ' the Feast of the Ass,' for that would be on Twelfth Day ; nor with the ceremony
of 'the Lord of Misrule,' in England, nor of the 'Abbot of Unreason,' in Scotland, for these
frolics were held at Christmas. The writer recollects that he has met with a conjecture, some-
where, that April Day is celebrated as part of the festivity of New Year's Day. That day used to
be kept on the 25th of March. All Antiquaries know that an octave, or eight days, usually com-
pleted the Festivals of our forefathers. If so, April day, making the octave's close, may be sup-
posed to be employed in Fool-making, all other sports having been exhausted in the foregoing
seven days."
Mr. Douce's MS Notes say : " I am convinced that the ancient ceremony of the Feast of Fools
has no connection whatever with the custom of making Fools on the 1st of April. The making of
April Fools, after all the conjectures which have been formed touching its origin, is certainly bor-
rowed by us from the French, and may, I think, be deduced from this simple analogy. The French
call them April Fish (Poissons d'Avril), i. e. Simpletons, or, in other words, silly Mackerel, who suf-
fer themselves to be caught in this month. But, as, with us, April is not the season of that Fish,
we have very properly substituted the word Fools."
1 " On the Sunday and Monday preceding Lent, as on the 1st of April in England, people are
privileged here (Lisbon) to play the fool. It is thought very jocose to pour water on any person
who passes, or throw powder on his face ; but to do both is the perfection of wit."
Southey's Letters from Spain and Portugal, p. 497.
Of this kind was the practice alluded to by Dekker : " the Booke-seller ever after, when you
passe by, pinnes on yourbackes the badge offooles, to make you be laught to scorne, or cf sillie
carpers to make you be pittied." Seven deadlie Shines of London, 4to. 1606. Pref. to Reader.
Mr. Douce's interleaved copy of the Popular Antiquities, p. 209, has the following : " A la Saint
Simon et St. Jude on envoit au Temple les Gens un peu simple demander des Ncfles, (Medlars,) a
fin de les attraper & faire noircir par des Valets." Sauval Antiq. de Paris, ii. 617.
m Vide Skinner, in verbo.
" In the old Play of "The Parson's Wedding," the Captain says: "Death! you might have-
VOL. I. B
122 ALL FOOLS DAY.
Maurice, in his "Indian Antiquities," vol. VI. p. 71. speaking of "the first of
April, or the antient Feast of the Vernal Equinox, equally observed in India
and Britain," tells us : " The first of April was anciently observed in Britain
as a high and general Festival, in which an unbounded hilarity reigned
through every order of its inhabitants ; for the sun, at that period of the year,
entering into the sign Aries, the New Year, and with it the season of
left word where you went, and not put me to hunt like Tom Fool." See Reed's Old Plays, II. 419.
So, in " Secret Memoirs of the late Mr. Duncan Campbel," 8vo. Lond. 1732. p. 163 : " I had my
labour for my pains ; or, according to a silly custom in fashion among the vulgar, was made an
April-Fool of, the person who had engaged me to take this pains never meeting me."
The following elegant verses on this light subject are taken from " Julia, or Last Follies,". 4to.
1798. p. 37 :
" To a Lady, who threatened to make the Author an April Fool.
" Why strive, dear Girl, to make a Fool
Of one not wise before ;
Yet, having scap'd from Folly's School,
Would fain go there no more.
" Ah ! if I must to school again,
Wilt thou my teacher be ?
I 'm sure no lesson will be vain
Which thou canst give to me ?
" One of thy kind and gentle looks,
Thy smiles devoid of art,
Avail beyond all crabbed books,
To regulate my heart.
" Thou need'st not call some fairy elf,
On any April Day,
To make thy bard forget himself,
Or wander from his way.
" One thing he never can forget,
Whatever change may be,
The sacred hour when first he met
And fondly gaz'd on thee.
" A seed then fell into his breast ;
Thy spirit placed it there :
Need I, my Julia, tell the rest?
Thou see'st the blossoms here."
ALL FOOLS DAY. 123
rural sports and vernal delight, was then supposed to have commenced. The
proof of the great antiquity of the observance of this annual Festival, as well as
the probability of its original establishment in an Asiatic region, arises from the
evidence of facts afforded us by Astronomy. Although the reformation of the year
by the Julian and Gregorian Calenders, and the adaptation of the period of its
commencement to a different and far nobler system of theology, have occasioned
the festival sports, anciently celebrated in this country on the first of April, to have
long since ceased : and although the changes occasioned, during a long lapse of
years, by the shifting of the Equinoctial points, have in Asia itself been productive
of important Astronomical alterations, as to the exact sera of the commencement
of the year ; yet, on both Continents, some very remarkable traits of the jocundity
which then reigned, remain even to these distant times. Of those preserved in
Britain, none of the least remarkable or ludicrous is that relic of its pristine
pleasantry, the general practice of making April-Fools as it is called, on the first
day of that month : but this, Colonel Pearce (Asiatic Researches, vol. II. p. 334,)
proves to have been an immemorial custom among the Hindoos, at a celebrated
Festival holden about the same period in India, which is called the Hull Festival.
' During the Huli, when mirth and festivity reign among the Hindoos of every
class, one subject of diversion is to send people on errands and expeditions that
are to end in disappointment, and raise a laugh at the expence of the person
sent. The Huli is always in March, and the last day is the general holiday.
I have never yet heard any account of the origin of this English custom; but it
is unquestionably very antient, and is still kept up even in great towns, though
less in them than in the country. With us, it is chiefly confined to the lower
class of people ; but in India, high and low join in it ; and the late Suraja Dou-
lah, I am told, was very fond of making Huli Fools, though he was a Mussul-
man of the highest rank. They carry the joke here so far, as to send letters
making appointments, in the name of persons who it is known must be absent
from their house at the time fixed upon; and the laugh is always in proportion
to the trouble given.' The least enquiry into the ancient customs of Persia, or
the minutest acquaintance with the general astronomical mythology of Asia,
would have taught Colonel Pearce that the boundless hilarity and jocund sports
prevalent on the first day of April in England, and during the Huli Festival of
India, have their origin in the ancient practice of celebrating with festival rites
124 ALL FOOLS DAY.
the period of the Vernal Equinox, or the day M'hen the new year of Persia an-
ciently began."
Mr. Cambridge, in his Notes on the Scribleriad (Book V. line 247), tells us,
that the first day of April was a day held in esteem among the Alchemists, be-
cause Basilius Valentinus was born on it. See the History of Basilius Valen-
tinus in the Spectator, No. 426.
SHERE THURSDAY,
ALSO
MAUNDY THURSDAY, r
SHERE THURSDAY is the Thursday before Easter, and is so called " for
that in old Fathers days the people would that day shere theyr hedes and clypp
theyr berdes, and pool theyr heedes, and so make them honest ayenst Easter
day a." It was also called Maunday Thursday ; and is thus described by the
Translator of Naogeorgus in " The Popish Kingdome," fol. 51.
a From an old Homily quoted in the Weekly Packet of Advice from Rome, i. p. 168. See also
the Festival, 1511, fol. 31.
In Fosbrooke's British Monachism, vol. II. p. 127, mention occurs, at Barking Nunnery, of
" Russeaulx (a kind of allowance of corn) in Lent, and to bake with Eels on Sheer Thursday .-"
also, p. 12S, " stubbe Eels and shafte Eels baked for Sheer Thursday."
A Writer in the Gentleman's Magazine for July 1779, vol. XLIX. p. 349, says : " Maundy
Thursday, called by Collier Shier Thursday, Cotgrave calls by a word of the same sound and im-
port, Sheere Thursday. Perhaps, for I can only go upon conjecture, as sheer means purus, mun-
dus, it may allude to the washing of the disciples feet (John xiii. 5, & seq.), and be tantamount to
clean. See ver. 10 : and Lye's Saxon Dictionary, v. j-cip. If this does not please, the Saxon j cipan
signifies tlividere, and the name may come from the distribution of alms upon that day ; for which
see Archseol. Soc. Antiq. vol. I. p. 7, seq ; Spelman, Gloss, v. Mandatum ; and Du Fresne, vol. iv.
p. 400. Please to observe too, that on that day they also washed the dltars: so that the term in
question may allude to that business. See Collier's Eccles. Hist. vol. ii. p. 197.
In More's Answer to Tyndal, on the Souper of our Lord, pref. is the following passage : " he
SHERE THURSDAY, ALSO MAUNDY THURSDAY. 125
" And here the monkes their Maundie make, with sundrie solemne rights
And signes of great humilitie, and wondrous pleasaunt sights.
Ech one the others feete doth wash, and wipe them cleane and drie,
With hatefull minde, and secret frawde, that in their heartes doth lye :
As if that Christ, with his examples, did these things require,
And not to helpe our brethren here, with zeale and free desire;
Ech one supplying others want, in all things that they may,
As he himselfe a servaunt made, to serve us every way.
Then strait the loaves doe walke, and pottes in every place they skinke,
Wherewith the holy fathers oft to pleasaunt damsels drinkeb."
Cowell describes Maunday Thursday as the day preceding Good Friday,
when they commemorate and practise the commands of our Saviour, in washing
the feet of the poor, &c. as our Kings of England have long practised the good
old custom on that clay of washing the feet of poor men in number equal to the
years of their reign, and giving them shoes, stockings, and money. Some derive
the word from mandatum, command, but others, and I think much more pro-
bably, from maund, a kind of great basket c or hamper, containing eight bales,
or two fatsd. See the Book of Rates, fol. 3.
treateth, in his secunde parte, the Maundye of Chryste wyth hys Apostles upon Shere Thurs-
day." Among the Receipts and Disbursements of the Canons of the Priory of St. Mary in Hunting-
don, in Nichols's " Illustrations of the Manners and Expences of antient Times in England," 4to,
Lond. 1797. p. 294, we have: " Item, gyven to 12 pore men upon Shere Thorsday, 2s." In an
Account of Barking Abbey in " Select Views of London and its Environs," 4to, 1804, Signat. 3 S. we
read, inter alia, in transcripts from the Cottonian Manuscripts and the Monasticon, " Deliveryd
to the Co' vent coke, for rushefals for Palme Sundaye, xxi pounder fygges. Item, delyveryd to the
seyd coke on Slier Thursday viii pounde lyse. Item, delyveryd to the said coke for Shere Thursday
xviii pounde almans."
b " On Maundy Thursday hath bene the tnaner from the beginnyng of the Church to have a
general drinkyng, as appeareth by S. Paule's writyng to the Corinthians, and Tertulliane to his
wyfe." Langley's Polidore Vergill, fo. 101 b.
c [COanb. corbis. sporta. Hinc forsan nostra Maunday-Thursday , sc. dies Jovis in hebdomada
ante Pascha, quo principes nostri, de antiqua regni consuetudine, eleemosynas suas, sportutis con-
gestas, pauperibus solebant elargiri. Spelm. v. Lye in voce.]
d The British Apollo, vol. ii. No. 7 (fol. Lond. 1709), says: " Maunday is a corruption of the
Latin word Mandatum, a command. The day is therefore so called, because as on that day our
Saviour washed his disciples feet, to teach them the great duty of being humble. And therefore he
gives them in command to do as he had done, to imitate their Master in all proper instances of
condescension and humility."
136 SHERE THURSDAY, ALSO MAUNDY THURSDAY.
The following is from the Gentleman's Magazine, vol. I. for April 1731,
p. 172: " Thursday April 1.5 being Maunday Thursday, there was distributed
at the Banquetting House, Whitehall, to forty-eight poor men and forty-eight
poor women (the king's age forty-eight) boiled beef and shoulders of mutton, and
Small bowls of ale, which is called dinner ; after that, large wooden platters of
fish and loaves, viz. undressed, one large old ling, and one large dried cod ;
twelve red herrings, and 12 white herrings, and four half quarter loves. Each
person had one platter of this provision ; after which was distributed to them
shoes, stockings, linen and woollen cloth, and leathern bags, with one penny,
two penny, three penny, and four penny pieces of silver, and shillings ; to each
about four pounds in value. His Grace the Lord Archbishop of York, Lord
High Almoner, performed the annual ceremony of washing the feet of a certain
number of poor in the Royal Chapel, Whitehall, which was formerly done by
the kings themselves, in imitation of our Saviour's pattern of humility, &c.
James the Second tras the last king who performed this in person e."
" Maunday Thursday," says a writer in the Gentleman's Magazine for July 1779, voL XLIX. p. 354,
" is the poor people's Thursday, from the Fr. maundier, to beg. The King's liberality to the poor
on that Thursday in Lent [is at] a season when they are supposed to have lived very low. Maun-
diant is at this day in French a beggar."
In " Wits, Fits, and Fancies," 4to, b. I. p. 82, is the foDowing : " A scrivener was writing a mar-
chant's last will and testament ; in which the marcbant expressed many debts that were owing him,
which he willed his executors to take up, and dispose to such and such uses. A kinsman of this
marchant's then standing by, and hoping for some good thing to be bequeathed him, long'd to
heare some goode news to that effect, and said unto the scrivener, Hagh, hagh, what saith my uncle
now ? doth he note make hit Maundies? No (answered the scrivener), he is yet in his dtmaunds."
In Quarks' Shepbeard's Oracles, 4to, Lond. 1646, p. C6, is the following passage :
" Nay, oftentimes their flocks doe fare
No better than chamelions in the ayre ;
Not having substance, but with forc'd content
Making their maundy with an empty tent"
e In Langfey's Polydore Vergil, foL 98, we read : " The kynges and queues of England on that
day washe the feete of so many poore menne and women as they be yeres olde, and geve to every of
them so many pence, with a gowue, and another ordinary alraes of meate, and kysse their feete ;
and afterward geve their pownes of their backes to them that they se most nedy of al the nomber."
[Nor was this custom entirely confined to Royalty. In " the Earl of Northumberland's Household
Book," begun anno Domini 1512, fol. 354, we have an enumeration of
SHERE THURSDAY, ALSO MAUNDY THURSDAY. 127
A writer in the Gentleman's Magazine, vol. LI. p. 500, states, that " it is a
general practice of people of all ranks in the Roman Catholic countries to dress
" AL MANNER OF THINGS yerly ycven by my Lorde of hit MAUNDY, ande my Laidis and his
Lordshippis Childeren, as the consideracion WHY more playnly hereafter folowith.
" Furst, my Lorde useth undo accustomyth yerely uppon Maundy Thursday, when his Lordship
is at home, to gyf yerly as manny gownnes to as manny poor men as my l^orde is yeres of aige,
with hoodes to them, and one for the yere of my Lordes aige to come, of russet cloth, after iii
yerddes of brode cloth in every gowne and hoode, ande after xiid. the brod yerde of clothe.
" Item, my Lorde useth ande accustomyth yerly uppon Maundy Thursday, when his Lordship is
at home, to gyf yerly as mutiny sherts of lynnon cloth to as manny poure men as his Lordshipe is
yers of aige, and one for the yere of my Lord's aige to come, after ii yerdis dim. in every shert,
aude after .... the yerde.
" Item, my Lorde useth ande accustomyth yerly uppon the said Mawndy Thursday, when his
Lordship is at home, to gyf yerly as manny tren platers after ob. the pece, with a cast of brede and
a certen meat in it, to as mauny poure men as his Lordship is yeres of aige, and one for the yere of
my Lordis aige to come.
" Item, my Lorde used and accustomyth yerly, uppon the said Maundy Thursday, when his Lord-
ship is at home, to gyf yerely as many eshen cuppis, after ob. the pece, with wyne in them, to
as many poure men as his Lordeship is yeres of aige, and one for the yere of my Lordis aige to
come.
" Item, my Lorde useth and accustomyth yerly uppon the said Mawndy Thursday, when his
Lordshipe is at home, to gyf yerly as manny pursses of lether, after ob. the pece, with as many pen-
nys in every purse, to as many poore men as his Lordship is yeres of aige, and one for the yere of
my Lord's aige to come.
" Item, my Lorde useth ande accustomyth yerly, uppon Mawndy Thursday, to cause to be
bought iii yerdis and iii quarters of brode violett cloth, for a gowne for his Lordshipe to doo ser-
vice in, or for them that schall doo service in his Lordshypes absence, after iiis. viiid. the yerde,
and to be furrede with blake lamb, contenynge ii keippe and a half, after xxx skjunes in a kepe,
and after vis. iiirf. the kepe, and after iirf. ob. the skynne, and after Ixxv skynnys for furringe of
the said gowne, which gowne my Lord werith all the tyme his Lordship doith service ; and after
his Lordship hath done his service at his said Maundy, doith gyf to the pourest man that he fyndyth,
as he thynkyth, emongs them all the said gowne.
" Item, my Lorde useth and accustomyth yerly, upon the said Mawnday Thursday, to cans to be
delyvered to one of my Lordis chaplayns, for my Lady, if she be at my Lordis fyndynge, and not
at hur owen, to comaunde hym to gyf for her as many groits to as many poure men as hir Ladyship
is yeres of aige, and one for the yere of hir age to come, owte of my Lordis coffueres, if sche be not
at hir owen fyndynge.
" Item, my Lorde useth and accustomyth yerly, uppon the said Maundy Thursday, to caus to
be delyvered to one of my Lordis chaplayns, for my Lordis eldest sone the Lord Percy, for hym to
128 SIIERE THURSDAY, ALSO MAUNDAY THURSDAY.
in their very best cloaths on Maundy Thursday. The churches are unusually
adorned, and every body performs what is called the Stations ; which is, to visit
several churches, saying a short prayer in each, and giving alms to the numerous
beggars who attend upon the occasion."
Another writer in the same Miscellany, vol. LIII. for July 17H3, p. 577, tells
us that " the inhabitants of Paris, on Thursday in Passion Week, go regularly
to the Bois de Boulogne, and parade there all the evening with their equipages.
There used to be the Penitential Psalms, or Tenebres, sung in a chapel in the
wood on that day, by the most excellent voices, which drew together great
numbers of the beat company from Paris, who still continued to resort thither,
though no longer for the purposes of religion and mortification (if one may judge
from appearances) but of ostentation and pride. A similar cavalcade I have
also seen, on a like occasion, at Naples, the religious origin of which will pro-
bably soon cease to be remembered."
GOOD FRIDAY.
1IOSPINIAN tells us that the Kings of England had a custom of hallowing
llings, with much ceremony, on Good Friday, the wearers of which will not be
afflicted with the falling-sickness. He adds, that the custom took its rise from
a Ring which had been long preserved, with great veneration, in Westminster
Abbey, and was supposed to have great efficacy against the cramp and falling-
sickness, when touched by those who were afflicted with either of those disorders.
comaunde to gyf for hym as manny pens of ii pens to as many poure men as his Lordship is yeeres
of aige, and one for the yere of his Lordshipis age to come.
" Item, my Lorde useth and accustomyth yerly, uppon Mawndy Thursday, to caus to be delyverit
to one of my Lordis chaplayns, for every of ray yonge maisters, my Lordis yonger sonnes, to gyf
for every of them as manny penns to as manny poore men as every of my said maisters is yeres of
aige, and for the yere to come."]
Among the ancient annual Church Disbursements of St. Mary at Hill, in the City of London, I
find the following entry : " Water on Maundy Thursday and Ester Eve, Id."
GOOD FRIDAY.
This Ring is reported to have been brought to King Edward by some persons
coming from Jerusalem, and which he himself had long before given privately
to a poor person, who had asked alms of him for the love he bare to St. John
the Evangelist*.
The old Popish ceremony, of "creepinge to the Crosse" on Good Friday, is
given, from an ancient book of the Ceremonial of the Kings of England, in the
Notes to the Northumberland Household Book. The Usher was to lay a car-
pet for the Kinge to " creepe to the Crosse upon." The Queen and her Ladies
were also to creepe to the CROSSE. In an original Proclamation, black letter,
dated 26th February, 30 Hen. VIII. in the first volume of a Collection of Pro-
clamations in the Archives of the Society of x\ntiquaries of London, p. 138, we
* " Reges denique Angliae consueverunt, in die Paresceues, multil ceremonial sacrare annulos,
queuiadmodum Pontifices Romani sequenti die Cereum Paschalem, quos qui gerunt comitiali
morbo non vexari creduntur. Mos hie inde natus est, quod in templo VVestmonasterij annulus,
multa veneratione per diu servatus fuit, qu&d salutaris esset membris stupentibus, valeretque ad-
versus comitialem morbum, quum tangeretur ab iis, qui eiusmodi tentarentur morbU. Annulus
hie allatus dicitur Eduuardo Regi a quibusdam Hierosolyma venientibus, quern ipse diu antea
pauperi clam dederat, qui pro amore, quem erga D. Joannem Evangelistam habebat, eleemosy-
nam petierat, sicut Polyd. Vergilius scribit lib. 8. Histories Anglicse." Hos^ inian de Orig. Festor.
Christianor. fol. 61. b.
Andrew Boorde, in his Breviary of Health, 4to, 1557. fol. 166. speaking of the cramp, adopts
the following superstition among the remedies thereof: " The Kynge's Majestic hath a great helpe
in this matter in halowyng Crampe Ringcs, and so geven without money or petition."
[Lord Berners, the accomplished Tianslator of Froissart, when ambassador to the Emperor
Charles Vth, writing " to my Lorde Cardinall's grace, from Saragoza, the xxi daie of June" 1518,
says: " If yor g'ce rememb'r me w* some Crampe Ryngs, ye shall doo a thing muche looked for;
and I trust to bestowe thaym well wt Godd's g'ce, who eu'mor p's've and encrease yor moost reu'ent
astate." -Hart. MS. 295. fol. 1 19 b.]
" On s'imagine en Flandre, que les Enfans, nez le Vendredy- Saint, out le pouvoir de guerir natu-
rellement des Jievres tierees, des Jlevres quartes, et de plusieurs autres maux. Mais ce pouvoir
mest beaucoup suspect, parceque j'estime que c'est tomber dans la superstition de 1'observance
des jours et des temps, que de croire que les Enfans nez le Vendredy-Saint puissent guerir des
maladies plutost que ceux qui sont nez un autre jour." Traite" des Superstitions, &c. 12mo.
Par. 1679. torn. i. p. 436.
M. Thiers, in the same work, p. 316, says, that he has known people who preserve all the
year such eggs as are laid on Good-Friday, which they think are good to extinguish fires in which
they may be thrown. He adds, that some imagine that three loaves baked on the same day, and
put into a heap of corn, will prevent its being devoured by rats, mice, weevils, or worms.
VOL. I. S
130 «OOD FRIDAY.
read : " On Good Friday it shall be declared howe creepyng of the Crosse sig-
nifyeth an humblynge of ourselfe to Christe, before the Crosse, and the kyssynge
of it a memorie of our redemption, made upon the Crosseb."
The following is Barnabe Googe's account of Good Friday, in the English
Version of Naogeorgus, fo. 51 b:
" Two Priestes, the next day following, upon their shoulders beare
The Image of the Crucifix, about the Altar neare,
Being clad in coape of crimozen diec, and dolefully they sing :
At length before the steps, his coate pluck t of, they straight him bring,
And upon Turkey carpettes lay him down full tenderly,
With cushions underneath his heade, and pillows heaped hie ;
Then flat upon the grounde they fall, and kisse both hand and feete,
And worship so this woodden God, with honour farre unmeete ;
Then all the shaven sort falles downe, and foloweth them herein,
As workemen chiefe of wickednesse, they first of all begin :
And after them the simple soules, the common people come,
And worship him with divers giftes, as golde, and silver some,
And others corne or egges againe, to poulshorne persons sweete,
And eke a long-desired price, for wicked worship meete.
b See also Bonder's Injunctions, A. D. 1555. 4to. Signat. A. 2. In "A short Description of
Antichrist," &c. see Herbert, p. 1579, the author notes the popish custom of "creepinge to the
Crosse with egges and apples." " Dispelinge with a white rodde" immediately follows : though I
know not whether it was upon the same day.
" To holde forth the Crosse for Egges on Good Friday" occurs among the Roman Catholic cus-
toms censured by John Bale, in his Declaration of Bonner's Articles, 1554. Signat. D. 3. as is ibid.
D. 4. b. " to creape to the Crosse on Good Friday featly."
It is stated in a curious Sermon preached at Blanford Forum, in Dorsetshire, January 17th,
1570, by William Kethe, minister, and dedicated to Ambrose Earl of Warwick, Svo. Lond. p. 18.
that on Good Friday the Roman Catholics " offered unto Christe Egges and Bacon to be in hys fa-
vour till Easter Day was past ;" from which we may at least gather with certainty that Eggs and
Bacon composed a usual dish on that day.
In "Whimzies, or a new Cast of Characters," 12mo. Lond. 1631. p. 196. we have this trait of
"a zealous brother:" "he is an Antipos to all Church-government : when she feasts he fasts ;
when she fasts he feasts : Good Friday is his Shrove Tuesday : he commends this notable carnall
caveat to his family — eate flesh upon dayes prohibited, it is good against Popery."
c In the Lost of Church Plate, Vestments, &c. in the Churchwardens Accounts of St: Mary at
Hill, 10 Hen. VI. occurs, " also an olde Vestment of red silke lyned with zelow for Good Friday."
GOOD FRIDAY. 131
How are the Idoles worshipped, if this religion here
Be Catholike, and like the spowes of Christ accounted dere ?
Besides, with Images the more their pleasure here to take,
And Christ, that every where doth raigne, a laughing-stock to make,
An other Image doe they get, like one but newly deade,
With legges stretcht out at length, and handes upon his body spreade ;
And him, with pompe and sacred song, they beare unto his grave,
His bodie all being wrapt in lawne, and silkes and sarcenet brave ;
The boyes before with clappers go, and filthie noyses make ;
The Sexten beares the light : the people hereof knowledge take,
And downe they kneele, or kisse the grounde, their hands held up abrod,
And knocking on their breastes, they make this wooddeu blocke a God :
And, least in grave he should remaine without some companie,
The singing bread is layde with him, for more idolatrie.
The Priest the Image worships first, as falleth to his turne,
And franckencense, and sweet perfumes, before the breade doth burne :
With tapers all the people come, and at the barriars stay,
Where downe upon their knees they fall, and night and day they pray,
And violets, and every kinde of flowres, about the grave
They straw, and bring in all their giftes, and presents that they have :
The singing men their dirges chaunt, as if some guiltie soule
Were buried there, that thus they may the people better poule."
GOOD FRIDAY CROSS BUNSd.
Hutchinson, in his History of Northumberland, following Mr. Bryant's Ana-
lysis, derives the Good Friday Bun from the sacred Cakes which were offered
at the Arkite Temples, stiled Boun, and presented every seventh day.
d These are constantly marked with the form of the Cross. Indeed the country-people in the
North of England make, with a knife, many little cross-marks on their cakes, before they put
them into the oven. I have no doubt but that this too, trifling as the remark may appear, is a
remain of Popery. Thus also persons who cannot write, instead of signing their names, are
directed to make their marks, which is generally done in the form of a Cross. From the form of
a Cross at the beginning of a horn-book, the alphabet is called the Christ-Cross Row. The Cross
138 GOOD FRIDAY.
Mr. Bryant has also the following passage on this subject: "The offerings
which people in ancient times used to present to the Gods, were generally pur-
chased at the entrance of the Temple ; especially every species of consecrated
bread, which was denominated accordingly. One species of sacred bread which
used to be offered to the Gods was of great antiquity, and called Bonn. The
Greeks who changed the Nu final into a Sigma, expressed it in the nominative
used in shop-books Butler seems to derive from the same origin :
" And some against all idolizing
The cross in shop-books, or baptizing."
Hudibras, P. 3. c. 2. 1. 313.
The round O of a milk-score is, if I mistake not, also marked with a Cross for a shilling,
though unnoted by LluelHn in the following passage :
"By what happe
The fat Harlot of the Tappe
Writes, at night and at noone,
For a tester half a Moorte,
And a great round O for a shilling."
Lluellin's Poems, 8vo. Lond. 1679. p. 40.
Richard Flecknoe, in his " ./Enigmatical Characters," 8vo. Lond. 1665. p. 83. speaking of
" your fanatick reformers," says : " had they their will, a bird should not fly in the air with its
wings across, a ship with its cross-yard sail upon the sea, nor prophane taylor sit cross-legged on
his shop-board, or have cross-bottoms to winde his thread upon." This whimsical detestation of
the cross-form, no doubt, took its rise from the odium at that time against every thing derived
from Popery.
In a curious and rare book, intituled, "The Canterburian's Self-Conviction," 4to. 1640. in the
Scottish dialect, no place or printer's name, p. 81. chap. 6. "anent their superstitions," is this
passage : " They avow that signing with the signe of the Crosse at rysing or lying downe, at going
out or coming in, at lighting of candles, closing of windowes, or any such action, is not only a
pious and profitable ceremonie, but a very apostolick tradition."
Mr. Pennant, in his Welch MS. says : "At the delivery of the bread and wine at the Sacrament,
several, before they receive the bread or cup, though held out to them, will flourish a little with
their thumb, something like making the figure of the Cross. They do it (the women mostly)
when they say their prayers on their first coming to church."
Dalrymple, in his Travels in Spain, says, that there " not a woman gets into a coach to go a
hundred yards, nor a postillion on his horse, without crossing themselves. Even the tops of ta-
vern-bills and the directions of letters are marked with Crosses."
Among the Irish, when a woman milks her cow, she dips her finger into the milk, with which
she crosses the beast, and piously ejaculates a prayer, saying, " Mary and our Lord preserve thee,
until I come to thee again." Gent. Mag. 1795, p. 202.
GOOD FRIDAY. 133
Bey, but in the accusative more truly Boun, Us*. Hesychius speaks of the
Boun, and describes it a kind of cake with a representation of two horns.
Julius Pollux mentions it after the same manner, a sort of Cake with horns.
Diogenes Laertius, speaking of the same offering being made by Etnpedocles,
describes the chief ingredients of which it was composed. " He offered one of
the sacred Liba, called a Bouse, which was made of fine flour and honey." It
is said of Cecrops that he first offered up this sort of sweet bread. Hence we
may judge of the antiquity of the custom, from the times to which Cecrops is
referred. The prophet Jeremiah takes notice of this kind of offering, when he
is speaking of the Jewish women at Pathros, in Egypt, and of their base idola-
try; in all which their husbands had encouraged them. The women, in their
expostulation upon his rebuke, tell him : "Did we make her cakes to worship
her?" Jerem. xliv. 18. 19. vii. 18. "Small loaves of bread," Mr. Hutchinson
observes, "peculiar in their form, being long and sharp at both ends, are called
Buns." These he derives as above, and concludes: "We only retain the name
and form of the Boun, the sacred uses are no more."
A Writer in the Gentleman's Magazine, vol. LIII. for July 1783. p. 519,.
speaking of CROSS BUNS, Saffron Cakes, or Symnels6, in Passion Week, ob-
serves that "these being, formerly at least, unleavened, may have a retrospect
to the unleavened bread of the Jews, in the same manner as Lamb at Easter to
the Paschal Lamb."
EASTER EVE.
VARIOUS superstitions crept in by degrees among the rites of this day :
such as putting out all the fires in churches and kindling them anew from flint,
blessing the Easter Wax, &c.
• Hutchinson, Hist, of Northumb. vol. ii. ad finem, has the following: " Semeslins. We have
a kind of cake, mixed with fruit, called Semeslins. The Romans prepared sweet bread for their
feasts held at seed time, when they invoked the Gods for a prosperous year. In Lancashire they
are called Semens. We have the old French word still in use in Heraldry, Semee, descriptive of
being sown or scattered," p. 18.
134 EASTER EVE.
They are described by Hospinian, in the poetical language of Thomas Nao-
georgus, in his Fourth Book of "The Popish Kingdom*/' thus translated by
Barnabe Googe:
• »••»• - ilt.^rt 3 4 J t
" On Easter eve the fire all is quencht in every place,
And fresh againe from out the flint is fetcht with solenine grace :
The priest doth halow this against great daungers many one,
A brande whereof doth every man with greedie minde take home,
That, when the fearefuli storme appeares, or tempest black arise,
By lighting this he safe may be from stroke of hnrtfull skies.
A taper great, the PASCHALL b namde, with musicke then they blesse,
a " Ante diem Paschae vetus apte extinguitur ignis,
Et novus e silicum venis extruditur : ilium
Adjurat multis adversum incommoda pastor.
Cujus quisque capit torrem molimine summo,
Fertque domum, ut quanilo tempestas ingruat atra,
Succenso, coeli plaga sit tutus ab onmi.
Cereus bine ingens, Paschalis dictus, amoeno
Sacratur cantu : cui ne mysteria desint,
Thurea compingunt, in facta foramina grana.
Hie ad honoretn ardet vinccntis tartara Christi,
Nocte dieque quasi hoc ritu capiatur inani."
Hospinian de Orig. Fest. Christ, fol. 67 b.
l> In Coates's History of Reading, 4to, 1802, p. 131, under Churchwardens Accounts, we find
the subsequent entry, sub anno 1559.
" Paid for makynge of the PASCALL and the Funtc Taper, 5*. 3d."
A note on this observes : " The Pascal taper was usually very large. In 1557, the Pascal taper
for the Abbey Church of Westminster was 3OO pounds weight."
In the ancient annual Church-Disbursements of St. Mary at Hill, in the City of London, I find
the following article : " For a quarter of coles for the hallowed fire on Easter Eve, 6d." * Also
the subsequent : " To the Clerk and Sexton (for two men) for watching the Sepulchre from Good
Friday to Easter Eve, and for their meate and drinke, 14d."
I find also in the Churchwardens Accounts, ibid. 5th Hen. VI. Gelam and Gretyng Church-
wardens, the following entries :
" For the Sepulchre, for divers naylis and wyres and glu, 9d. ob.
Also payd to Thomas Joynor for makyng of the same Sepulchre, 4i.
Also payd for bokeram for penons, and for the makynge, 22<J.
* In "A Short Description of Antichrist, &c." already quoted at p. 130, the author censures, among other
popish customs, " the halowyng ofjiere."
EASTER EVE; 13$
And franckencense herein they pricke, for greater holynesse :
This burneth night and day as signe of Christ that conquerde hell,
Also payd for betyng and steynynge of the peuons, 6*.
For a pece of timber to the newe Pascall, 2«.
Also payd for a dysh of peuter for the Paskall, 8d.
Also payd for pynnes of iron for the same Pascall, 4d."
It was customary in the popish times to erect, on Good Friday, a small building to represent
the Sepulchre of our Saviour. In this was placed the host, and a person set to watch it both that
night and the next ; and the following morning very early the host being taken out, Christ waa
said to have arisen.
In Coates's Hist, of Reading, p. 130, under Churchwardens Accounts, we read, sub anno 1558-.
" Paide to Roger Brock for watching of the Sepulchre, 8d.
" Paide more to the saide Roger for syscs and colles, 3d."
With this note : " This was a ceremony used in churches in remembrance of the soldiers watching
the Sepulchre of our Saviour. We find in the preceding Accounts the old Sepulchre and " the
Toumbe of brycke" had been sold."
The accounts alluded to are at p. 128, and run thus :
"A.D. 1551.
" Receyvid of Henry More for the Sepulcher, xiij*. iiijd.
Receyvid of John Webbe for the Toumbe of brycke, xijd."
Under A. D. 1499, p. 214, we read : " Imprimis, payed for wakyng of the Sepulcr' viiiJ. It.
payed for a li. of encens. xiid." and under " Receypt," " It. rec. at Estur for the Pascall xxxviis."
Ibid. p. 216, under 1507 are the following:
" It. paied to Sybel Derling for nayles for the Sepulcre, and for rosyn to the Resurrection
play, iid. ob.
It. paied to John Cokks for wryting off the Fest of J'hu, and for vi hedds and herds to the
church.
It. paied a carter for carying of pypys and hogshedds into the Forbury, ijd.
It. paied to the laborers in the Forbury for setting up off the polls for the scaphoid, ixd.
It. paied for bred, ale, and here, yt longyd to ye pleye in the Forbury, ij«. jd.
It. payed for the ii Boks of the Fest of J'hu and the Vysytacyon of our Lady, ijs. viijd.
1508. It. payed to Water Barton for xx 1. wex for a pascall pic. le li. vd. S'ma »iij». iiijd.
It. payed for one li of grene flowr to the foreseid pascall, vjd."
Ibid. p. 214, sub anno 1499. " It. rec. of the gaderyng of the stage-play xvhV
Ibid. p. 215, under the same year, we have:
" It. payed for the pascall bason, and the hanging of the same, xviii*.
It. payed for making leng' Mr. Smyth's molde, wt a Judas for the pascal!, vid."
, P. 214. " It. payed for the pascall and the fonte taper to M. Smyth iiii*."
P. 377. St. Giles's parish, A. D. 1519. " Paid for making a Judas for the pascall iiiid.
" To houl over the paschal" is mentioned among the customs of the Roman Catholics censured
by John Bale in his " Declaration of Bonner's Articles;" 1554, fol. 19.
1S6 EASTER EVE.
As if so be this foolish toye suffiseth this to tell.
Then doth the bishop or the priest the water halow straight,
That for their baptisme is reservde : for now no more of waight
Is that they vsde the yeare before ; nor can they any more
Young children christen with the same, as they have done before.
With wondrous pomp and furniture amid the church they go,
With candles, crosses, banners, chrisme, and oyle appoynted tho' :
Nine times about the font they marche, and on the Saintes do call ;
Then still at length they stande, and straight the priest begins withall.
And thrise the water doth he touche, and crosses thereon make ;
Here bigge and barbrous wordes he speakes, to make the Deuill quake ;
And holsome waters coniureth, and foolishly doth dresse ;
Supposing holyar that to make which God before did blesse.
And after this his candle than he thrusteth in the floode,
And thrice he breathes thereon with breath that stinkes of former foode.
And making here an ende, his chrisme he poureth thereupon,
The people staring hereat stande, amazed every one ;
Beleaving that great powre is given to this water here,
By gaping of these learned men, and such like trifling gere.
Therefore in vessels brought they draw, and home they carie some
Against the grieues that to themselves, or to their beastes may come.
Then clappers ceasse, and belles are set againe at libertee,
And herewithall the hungrie times of fasting ended bee."
On Easter Even it was customary in our own country to light the churches
with what were called Paschall Tapers c.
Among the ancient annual Disbursements of the Church of St. Mary at Hill, 1 find the following
entry against Easter :
" Three great garlands for the crosses, of roses and lavender "I „
Three dozen other garlands for the quire ---------)
The same also occurs in the Churchwardens Accounts, ibid. 1512. Also, among the Church-
Disbursements, ibid, in the Waxchandler's Accompt, "for making the pascal at Ester, 2*. 8d."
" For garnishing 8 torches on Corpus Christi day, 2s. 8d." Ibid. 1486. " At Ester, for the howslyn
people for the pascal, 11s. 5d."
[A more particular account of the ceremony of the Holy Sepulchre, as used in this and other
countries, will be found in the Vetusta Monumenta of the Society of Antiquaries, vol. iii. pi. xxxi.
xxxii.]
« See more on this subject, Gent. Mag. 1796, vol. LXVI. p. 293.
137
• •••:• • • •!.,: • . '» ••••\iii ,. 'iv;> yfis <\>(
.4 tsHrrisAt r •"! ii->ija ypi; •ra.il-ti W .»f»i.'.'..TJ'|/T> !(•-=' '•'•• '• 'i;
__
trri! ');!•..;<;• . ;/. O'ij 'bf/fi : ''ji'iffTMn vtsffirp Jjffim^"-
" .T >/iV)*;j--iri 'ti .{trip : «:iij Jo -vjiiori C.KJ ;ffso^ .osqi
::i; i;a-; 'int> j«iil vluo ;lou .sii'iitn.: ol Mod '•.•) vcm
EASTER DAY'.
IT was formerly a custom for the vulgar and uneducated to rise early on this
day and walk into the fields to see the sun dance b, which, as antient tradition
asserts, it always does on this day. This is now pretty much laid aside. It
had not escaped the notice of Sir Thomas Browne, the learned author of the
Vulgar Errors, who has left us the following quaint thoughts on the subject :
" We shall not, I hope," says he, " disparage the Resurrection of our Redeemer,
if we say that the sun doth not dance on Easter Dayc: and though we would
a " Easter is so called from the Saxon Oster, to rise,, being the day of Christ's Resurrection;
or, as others think, from one of the Saxon goddesses called Easter, whom they always worshipped
at this season." Wheatley on the Common Prayer, 8vo, p. 234. See also Gale's Court of the Gen-
tiles, b. ii. c. 2.
k In the "Country-man's Counseller," by E. P. Philomath. Lond. 1633, p. 220, is the following
note: "Likewise it is observed, that, if the sunne shine on Easter Day, it shines on Whitsunday
likewise."
The following is an answer to a query in the Athenian Oracle, vol. II. p. 348 : " Why does the
sun at his rising play more on Easter day than Whitsunday ?" — " The matter of fact is an old,
weak, superstitious error, and the sun neither plays nor works on Easter day more than any other.
It's true, it may sometimes happen to shine brighter that morning than any other ; but, if it does,
'tis purely accidental. In some parts of England, they call it the lamb-playing, which they look
for as soon as the sun rises in some clear spring or water, and is nothing but the pretty reflection it
makes from the water, which they may find at any time, if the sun rises clear, and they themselves
early, and unprejudiced with fancy."
« In a rare book, intitled, " Recreation for ingenious Head Pieces," &c. 8vo, Lond. 1667, 1 find
this popular notion alluded to in an old Ballad :
" But, Dick, she dances such away !
No sun upon an Easter day
Is half so fine a sight."
VOL. I. T
138 EASTER DAY.
willingly assent unto any sympathetical exultation, yet we cannot conceive therein
any more than a tropical expression. Whether any such motion there was in
that day wherein Christ arised, Scripture hath not revealed, which hath been
punctual in other records concerning solary miracles ; and the Areopagite that
was amazed at the eclipse, took no notice of this : and, if metaphorical ex-
pressions go so far, we may be bold to affirm, not only that one sun danced,
but two arose that day; that light appeared at his nativity, and darkness at
his death, and yet a light at both ; for even that darkness was a light unto the
Gentiles, illuminated by that obscurity. That 'twas the first time the sun set
In the " British Apollo," fol. Lond. 1708, vol. I. No. 40, we read :
Q. Old wives, Phoebus, say
That on Easter Day
To the musick o' th' spheres you do caper.
If the fact, sir, be true,
Pray let 's the cause know,
When you have any room in your Paper.
A. The old wives get merry,
With spic'd ale or sherry,
On Easter, which makes them romance ;
And whilst in a rout
Their brains whirl about,
They fancy we caper and dance.
I have heard of, when a boy, and cannot positively say from remembrance, whether I have not
seen tried, an ingenious method of making an artificial Sun-dance on Easter Sunday. A vessel full
of water was set out in the open air, in which the reflected sun seemed to dance, from the tremulous
motion of the water. This will remind the classical scholar of a beautiful simile in the Loves of
Medea and Jason, in the Argonautics of Apollonius Rhodius, where it is aptly applied to the wa-
vering reflections of a love-sick maiden.
'HtXtov taq T*J TE OOJLKHS In waXXe/ai aiyXtj
iaviowra, TO ij VEO»
H? wow iy yat/Xc? Kt^vlut' rt J'(»9a xat itQa,
'fttu'in cTfo^aXiP/r Tivticrcrslai <iic7(roii<7<x'
*n« & &c.— Argonaut. T. 1. 756. Ed. R. F. P. Brunck, 8vo, Argent. 1780.
Reflected from the sun's far cooler ray,
As quiv'ring beams from tossing water play
(Pour'd by some maid into her beechen bowl),
And ceaseless vibrate as the swellings roll,
So heav'd the passions, &c."— J. B.
EASTER DAT. 139
above the horizon. That, although there were darkness above the earth, yet
there was li"ht beneath it, nor dare we say that Hell was dark if he were in itd."
Barnabe Goo^e, in his Adaptation of Naogeorgus, has thus preserved the
ceremonies of the day in "The Popish Kingdome," fol. 52.:
" At midnight then with carefull minJe, they up to mattens ries,
The Clarke doth come, and, after him, the Priest with staring eies."
" At midnight strait, not tarying till the daylight doe appeere,
Some gettes in flesh and glutton lyke, they feecle upon their cheere.
They rost their flesh, and custardes great, and egges and radish store%
Ana trifles, clouted creauie, and cheese, and whatsoeuer more
At first they list to eate, they bring into the Temple straight,
That so the Priest may halow them with wordes of wond'rous waight.
* In Mr. Lysons's Environs of London, vol. i. p. 230. among his curious extracts from the
Churchwardens' and Chamberlain's Books at Kingston -upon-Thames, are the following entries
concerning some of the ancient doings on Easter Day :
£. s. d.
5 Hen. VIII. For thred for the Resurrection O01
For three yerds of Dornek for a pleyer's cote, and the makyng - O 1 3
12 Hen. VIII. Paid for a skin of parchment and gunpowder, -i
f O O o
for the play on Easter Day ----------J
For brede and ale for them that made the stage, and other i
things belonging to the play ---------- J
By the subsequent entry these pageantries should seem to have been continued during the reign
of Queen Elizabeth, 1565. " Recd of the players of the stage at Easter, ll. 2s. H</."
e In " The Doctrine of the Masse Book," &c. from Wyttonburge, by Nicholas Dorcastor, 8vo.
1554. Signat. C. b. in the Form of " the halowing of the Pascal Lambe, Egges, and Herbes, on
EASTER DA YE," the following passage occurs: " O God ! who art the Maker of all flesh, who
gavest commaundements unto Noe and his sons concerning cleane and uncleane beastes, who hast
also permitted mankind to eate clean four-footed beastes, even as Egges and green herbs." The
Form concludes with the following Kubrick : " Afterward, let al be sprinkled with holye water
and censed by the priest."
Dugdale, in his Origines Juridiciales, p. 276. speaking of Gray's Inn Commons, says : " In 23
Eliz. (7 Maii,) there was an agreement at the cupboard, by Mr. Attorney of the Dutchy and all
the Readers then present, that the dinner on Good Friday, which had been accustomed to be
made at the cost and charges of the chief cook, should thenceforth be made at the costs of the
house, with like provision as it had been before that time. And likewise, whereas they had used
to have Eggs and green sauce on EASTER DAY, after service and communion, for those gentlemen
who came to breakfast, that in like manner they should be provided at the charge of the house."
140 EASTER DAY.
The Friers besides, and pelting Priestes, from house to house do roame,
Receyving gaine of every man that this will have at home.
Some raddish rootes this day doe take before all other meate,
Against the quartan ague, and such other sicknesse great."
" Straight after this, into the fieldes they walke to take the viewe,
And to their woonted life they fall, and bid the reast adewe."
A Writer in the Gentleman's Magazine, vol. LIII. for July 1783. p. .573.
conjectures that " the flowers, with which many churches are ornamented on
Easter Day, are most probably intended as emblems of the Resurrection, hav-
ing just risen again from the earth, in which, during the severity of winter, they
seem to have been buried'.
"There was an ancient custom at Twickenham, of dividing two great
cakes in the church upon Easter Day among the young people ; but it being
looked upon as a superstitious relick, it was ordered by Parliament, 1645, that
the parishioners should forbear that custom, and, instead thereof, buy loaves
of bread for the poor of the parish with the money that should have bought the
Cakes. It appears that the sum of £. 1 . per annum is still charged upon the
vicarage for the purpose of buying penny loaves for poor children on the
Thursday after Easter. Within the memory of man they were thrown from the
church-steeple to be scrambled for ; a custom which prevailed also, some time
ago, at Paddington, and is not yet totally abolished s."
Hasted, in his History of Kent, vol. III. p. 66, speaking of Biddenden,
tells us, that "twenty acres of land, called the Bread and Cheese Land, lying
in five pieces, were given by persons unknown, the yearly rents to be distri-
buted among the poor of this parish. This is yearly done on Easter Sunday,
in the afternoon, in 600 Cakes, each of which have the figures of two women
f The Festival, 1511. fol. 36. says: " This day is called, in many places, Godde's Sondaye : ye
knowe well that it is the nianer— at this daye to do the fyre out of the hall, and the blacke wynter
brondes, and all thynges that is foule with fume and smoke shall be done awaye, and there the fyre
was shall be gayly arayed with fayre floures, and strewed with grenc Rysshes all aboute."
In Mr. Nichols's Illustrations of Antient Manners and Expences, 4to. 1797. in the Churchwar-
den's Accompts of St. Martin Outwich, London, under the year 1535 is the following item :
" Paid for brome ageynst Ester, id."
« Lysons's Environs of London, vol. iii. p. 603.
'• • .-,: ••>' 1 .-••r.'i-l 9tJj JB bfllti ri.W V ?Mi.::.
EASTER DAY. 141
impressed on them, and are given to all such as attend the church ; and 270
loaves, weighing three pounds and a half a-piece, to which latter is added one
pound and a half of cheese, are given, to the parishioners only, at the same
time. There is a vulgar tradition in these parts, that the figures on the Cakes
represent the donors of this gift, being two women, twins, who were joined toge-
ther in their bodies, and lived together so till they were between twenty and thirty
years of age. But this seems without foundation. The truth seems to be, that
it was the gift of two maidens, of the name of Preston ; and that the print of
the women on the Cakes has taken place only within these fifty years, and were
made to represent two poor widows, as the general objects of a charitable be-
nefaction."
The following I copied from a collection of Carols, b. I. imperfect, in the
collection of Francis Douce, esq.
" Soone at Easter cometh Alleluya,
With butter, cheese, and a Tansay:"
which reminds one of the passage in "The Oxford Sausage," p. 22:
"On Easter Sunday be the Pudding seen,
To which the Tansey lends her sober green."
On Easter Sunday, as I learnt from a Clergyman of Yorkshire, the young
men in the villages of that county have a custom of taking off the young girls'
buckles. On Easter Monday, young men's shoes and buckles are taken oft' by
the young women. On the Wednesday they are redeemed by little pecuniary
forfeits, out of which an entertainment, called a Tansey Cake, is made, with
dancingh.
The following is from Seward's "Anecdotes of some distinguished Persons,"
vol. I. p. 35. " Charles, i. e. the fifth, whilst he was in possession of his
regal dignity, thought so slightingly of it, that when, one day, in passing through
a village in Spain, he met a peasant who was dressed with a tin crown upon his
head, and a spit in his hand for a truncheon, as the EASTEK KING (according
h See an account of the practice of this custom at Rippon, in Yorkshire, in the Gentleman's
Magazine for August 1790. p. 719. where it is added, that, "some years ago, no traveller could
pass the town without being stopped, and having his spurs taken away, unless redeemed by a
little money, which is the only way to have your buckles returned."
EASTER DAT.
to the custom of that great Festival in Spain), who told the Emperor that he
should take off his hat to him : ' My good friend,' replied the Prince, ' 1 wish
you joy of your new office ; you will find it a very troublesome one I can assure
you'."
Mr. Douce's Manuscript Notes say : " It was the practice in Germany (dur-
ing the sixteenth century, at least) for the preachers to intermix their sermons
with facetious siories on Easter Day. This may be gathered from the " Convi-
vialium Sermonum Liber." Bas. 1542. sig. K. 8.
OF EASTER EGGS :
commonly called Pasche, or Paste Eggs*.
THE learned Court de Gebelin, in his Religious History of the Calendar,
vol. iv. p. £5 1 .) informs us that this custom of giving Eggs at Easter is to be
traced up to the Theology and Philosophy of the Egyptians11, Persians, Gauls,
1 A superstitious practice appears to have prevailed upon the Continent, of abstaining from flesh
on Easter Sunday, to escape a fever for the whole year I know not whether it ever reached this
Island. It was condemned by the Provincial Council of Reims in 15b3j and by that of Toulouse
in 159O. See " Traite des Superstitions," &c. ISmo. Par. 1679. torn. i. p. 319. 320.
The following is taken from the Antiquarian Repertory, No. 26. 4to. Lond. 1780. vol. iii. p. 44.
from the MS Collections of Mr. Aubrey, in the Ashmolean Museum at Oxford, dated 1678 : "The
first dish that was brought up to the table on Easter Day, was a red-herring riding away on horse-
back ; i. e. a herring ordered by the cook something after the likeness of a man on horseback,
set in a corn-sallad. The custom of eating a gammon of bacon at Easter, which is still kept up
in many parts of England, was founded on this, viz. to shew their abhorrence to Judaism at that
solemn commemoration of our Lord's Resurrection."
* Coles, in his Latin Dictionary, renders the Pasch, or Easter Egg, by " Ovum Paschale, cro-
ceum, seu luteum." It is plain, from hence, that he was acquainted with the custom of dying or
staining Eggs at this season. Ainsworth leaves out these two epithets, calling it singly " Ovum
Paschale." I presume he knew nothing of this ancient custom, and has therefore omitted the
" croceum" and " luteum," because it is probable he did not understand them. It is in this man-
ner that many English Dictionaries have been improved in modern editions.
b Hutchinson, in his History of Northumberland, vol. ii. p. 1O. ad finem, speaking of1 Pasche
Eggt, says : " Eggs were held by the Egyptians as a sacred emblem of the renovation of mankind
after thi Deluge. The Jews adopted it to suit the circumstances of their history, as a type of
EASTER EGGS. 143
Greeks, Romans, &c.c among all of whom an Egg was an emblem of the uni-
verse, the work of the supreme Divinity.
Le Brim, in his Voyages, (fol. torn. i. p. 19 1 ) tells us that the Persians, on
the 20th of March, 1704, kept ihe Festival of the Solar New Year, which he
says lasted several days, when they mutually presented each other, among other
things, with coloured Eggs.
Easter, says Gebelin, and the New Year, have been marked by similar dis-
tinctions : among the Persians, the New Year is looked upon as the renewal of
all things, and is noted for the triumph of the Sun of Nature, as Easter is with
their departure from the land of Egypt ; and it was used in the feast of the Passover as part of
the furniture of the table, with the Paschal Lamb. The Christians have certainly used it on this
day, as retaining the elements of future life, for an emblem of the Resurrection. It seems as if
the Egg was thus decorated for a religious trophy after the days of mortification and abstinence
were over, and festivity had taken place; and as an emblem of the resurrection of life, certified
to us by the Resurrection, from the regions of death and the grave."
The antient Egyptians, if the resurrection of the body had been a tenet of their faith, would
perhaps have thought an Egg no improper hieroglyphical representation of it. The exclusion of
a living creature by incubation, after the vital principle has lain a long while dormant, or seem-
ingly extinct, is a process so truly maiTellous, that, if it could be disbelieved, would be thought
by some a thing as incredible to the full, as that the Author of Life should be able to reanimate
the dead.
A Writer in the Gentleman's Magazine, vol. LIU. for July 1783. p. 578. supposes the Egg at
Easter " an emblem of the rising up out of the grave, in the same manner as the chick, entombed,
as it were, in the Egg, is in due time brought to life."
I h'nd the following in the " Ovi Encomium Eryci Puteani," preserved in a curious little book,
entitled, " Dissertalionum ludicrarum et amoenitatum Scriptores varii." 12mo. Lugd. Bat. 1644.
p. 639. — " Paschale autem Ovum nemo ignorat, ubique celebratur." And, p. 612: "Candidum
Ovum est et omnes tamen colores admittit — et nunc ftaeum, mine rubrum, nunc coeruleum, patrii
Ritus faciunt." Speaking, at p. 634. of Eggs among the Antients, he says: "Ovum tanta reli-
gione dignum erat, Ovum expiabat ; Ovum purificabat ; Ovum aqua, igni, aere praestantius sanc-
tiusque habebatur." He has the subsequent at p. 639 : " Honoris et amoris signum Ovum est :**
and observes ibid. p. 59!). " Jam vero Ovi naturam et Gallinae puerperium si inspiciam, cedent et
Araneorum doli, et Apum solertia, ct formicarum labor."
c " Plinie, (Hist. Nat. liv. xix. ch. 7. & liv. xxiv. ch. 11.) dit que chez les Remains, les jeunes
gens peignoient les oeufs en rouge, & les employoient a diffeYens jeux.
" On les faisoit entrer aussi dans diverses ce're'tnonies, & sur-tout dans celles des expiations,
comme on le voit dans Juvenal (Sat. vi.) & dans Ovide (Ars amandi). Ce dernier peint une vieille
qui d'une main tremblante fait des lustrations avec du soufre et des oeufs : le premier nous apprend
qu'on faisoit des expiations avec cent ceufs a 1'Equinoxe d'Automne, pour cchapper aux ravages
de cette suiion & des vents du Midi." Gebelin, torn. iv. 253.
144 EASTER EGGS.
Christians for that of the Sun of Justice, the Saviour of the World, over death,
by his Resurrection d.
The Feast of the New Year, he adds, was celebrated at the Vernal Equinox,
that is, at a time when the Christians, removing their New Year to the Winter
Solstice, kept only the Festival of Easter. Hence, with the latter, the Feast of
Eggs has been attached to Easter, so that Eggs are no longer made presents of
at the New Year6.
Father Carmeli, in his History of Customs f, tells us that, during Easter and
the following days, hard Eggs, painted of different colours, but principally red,
are the ordinary food of the season.
In Italy, Spain, and in Provence, says he, where almost every antient super-
stition is retained, there are in the public places certain sports ivith Eggs.
This custom he derives from the Jews or the Pagans, for he observes it is
common to both.
d " Pdskegg dicebantur OVA, quze varie ornata, varioque colore inducta, inuneris loco olim
tempore Paschatis mittebantur, idque in niemoriam redeuntis libertatis ova manducandi, quae sub
jejunii tempore, durante CatholicLsmo, interdicta erant. Apud Muschovitas obviis quibusvis hono-
ris causa ova offerri, immo ipsi Iniperatori hoc munere litari, decent Itinerum Scriptores." Glos-
sarium Suiogothicum : auctore .Tohanne Ihre. fol. Dps. 1769. torn. i. p. 390. v. EGG.
c Gebelin, ut supra.
f " Le P. Carmeli, dans son Histoire ties Usages, rapporte divers faits relatifs a celui-ci ' Pendant
les Fetes de Paques, dit-il, & les jours suivans, on mange ordinairement des ceufs durs qu'on peint
en diffe'rentes couleurs, mais principalement en rouge. En Italie, en Espagne, & en Provence
ou Ton a conserve1 presque toutes les superstitions anciennes, on fait dans les places publiques
certains jeux avec des ceufs.' II ajoute que cet usage vient des Juifs ou des Payens ; qu'on trouve
du moins cet usage chez les uns et chez lez autres.
" Les femmes Juives p^oient a la Fete de Paques, sur une table pr6pare"e pour cela, des ceufs
durs, symbole d'un oiseau appelle Ziz, sur lequel les Rabbins ont de'bite' mille fables."
The Jews, in celebrating their Passover, placed on the table two unleavened cakes, and two
pieces of the Lamb : to this they added some small Fishes, because of the Leviathan : a hard Egg,
because of the bird Ziz : some Meal, because of the Behemoth: these three animals being, ac-
cording to their Rabbinical Doctors, appointed for the feast of the elect in the other life.
I saw at the window of a baker's shop in London, on Easter Eve 1805, a Passover Cake, with
four Eggs, bound in with slips of paste, crossways, in it. I went into the shop, and enquired of
the baker what it meant : he assured me it was a Passover Cake for the Jews.
" On y fit aussi des deffenees de vendre des ceufs de couleur apres Pasques, parce que les enfans
s'en joiioyent auparavant, qui estoit de mauvais exemple." Satyrre Menippee de la Vertu du Ca-
tholicon d'Espagne. 8vo. 1595. fol. 94. The English version of this work renders ceufs de couleur
speckled Eggs.
EASTEtt EGGS. '145
The Jewish wives, at the Feast of the Passover, upon a table prepared for
that purpose, place hard Eggs, the symbols of a bird called Ziz, concerning
which the Rabbins have a thousand fabulous accounts.
The learned Hyde, in his Oriental Sports s, tells us of one with Eggs among
the Christians of Mesopotamia on Easter Day and forty days afterwards, during
which time their children buy themselves as many Eggs as they can, and stain
them with a red colour in memory of the blood of Christ, shed as at that time
of his Crucifixion. Some tinge them with green and yellow. Stained Eggs arc
sold all the while in the market. The sport consists in striking their Eggs one
against another, and the Egg that first breaks is won by the owner of the Egg
that struck it. Immediately another Egg is pitted against the winning Egg, and
so they go on, (as in that barbarous sport of a Welsh-main at Cockfighting,) till
the last remaining Egg wins all the others, which their respective owners shall
before have won.
This sport, lie observes, is not retained in the midland parts of England, but
* " De Ludis Orientalibus," 8vo. Oxon. 1691. p. 237. "De Ludo Ovorura." "Is apud Meso-
potamienses Christianos exerceri solet a tempore Paschatis inde per 40 dies ; unde illud Anni tern-
pus quo iste Ludus incipit & exercetur, in Orientalium Calendariis Turcice vocatur Kizil Yumur-
da, & quod idem sonat Persic^ Beida surch ; i. e. Ovum rabrum, quod quidem tenipus in Turclcis
Calendariis mense Adar seu Martio invenies. Hoc enim tempore Christianorum pueri emunt sibi
quotquot possunt Ova, qua etiam rubro colore inficiunt, in memoriam effusi sanguinis Salvatoris
eo tempore crucifixi. Aliqui autem ex eis primi Instituti sive ignari sive immcmores, viridi aut
tiavo Ova sua subinde tingunt. jQuin et in ipso Foro sunt homines qui dicto tcmporc Ova hoc
modo tincta vendunt.
" Ludus iu eo cofisistit, ut unus puer manu teneat Ovum ita ut sola ejus extremitas in superiore
parte manus inter Pollicis & Indicis complexum appareat : dum alter alio Ovo tanquam Malleolo
superne ferit pulsatqwe leniter. Ille autem cujus Ovo accidit confusio aut levior aliqua fractura,
vincitur, illudqne suum Ovum dicto modo eontusum perdit. Et sic deinceps proceditur. Post-
quam verb pro multis Ovis luserunt, ille qui ultimus vincit, oninia quotquot Ova alter lucratus
fuerat, reportat. Hujusmodi autem Ova Me ratkme non ita viliantur, quin postea pro minor!
pretk) pauperibus facile vendantur.
" Si quis fraude utitur, & artc aliqua Ova sua ita indurat nt ab allero frangi nequeant ; quando
fraus detecta est, si ^ir adttltus sit, ab Officiario Turcico punitur; si puer, ejus parentes mulctan-
tur. Nam Turcae libenter arripiunt omnem occasionem qu£i justitiam in Christianos exerceant.
" Et quia hie est Ludus Aleae, i. e. a sorte et fortuna pendens, a Mohammedanis legum Docto-
ribus improbstur, & in Alcorano ipso nomination damnatur, utpote qui etiam faerit Chrisrtanoruin
Institutum."
VOt. I, C
146 EASTER EGGS.
seems to be alluded to in the old proverb, "An Egg at Easter," because the
liberty to eat Eggs begins again at that Festival, and thence must have arisen
this festive Egg-game.
For neither the Papists, nor those of the Eastern Church, eat Eggs during
Lent, but at Easter begin again to eat them. And hence the Egg-feast for-
merly at Oxford, when the scholars took leave of that kind of food, on the
Saturday after Ash-Wednesday, on what is called " Cleansing Weekh."
In the North of England, continues Hyde, in Cumberland and Westmor-
land, boys beg, on Easter Eve, Eggs to play with, and beggars ask for them
to eat. These Eggs are hardened by boiling, and tinged with the juice of herbs,
broom-flowers, &c. The Eggs being thus prepared, the boys go out and play
with them in the fields : rolling them up and down, like bowls, upon the ground,
or throwing them up, like balls, into the air. Thus far Hyde'. Eggs, stained
with various coloursk in boiling, and sometimes covered with leaf-gold, are at
h " Hie Lucius non retinetur in mediis partibus Anglise, sed subinnui videtur proverbial! Dicto
an Egge at Easter*, & in Septentrione Angliae an Egge at Paese, i. e. Ovum in Paschate j quia
redeunte Paschate, redit etiam Ova edendi Licentia, & propterea erat Festivalis Ovomm Ludus.
Nam nee Papicolae nee Christiani Orientates durante Quadragesimal edunt Ova, donee venial Fes-
tum Paschatis : & tune ineipiunt. Et sic olim in Univcrsitate Oxoniensi : idedque usque hodie
(quamvis jam in Quadr. edainus Ova.) quasi non edercmus ea, prsemittimus Festvm Ovorum vale-
dictorium inounte Quadragesima, sc. primo die Saturni post diem Cinerum, ea Septimana quae
ideb vocatur Cleansing Week, quft consumuutur Carnes apud nos reliquae, nullas novas empturi
nisi finita Quadr. Tune enim Carnes £ Ova rursus edere ordimur, Festivitatem Paschalem Ludis
ac ovationibus celebrando."
1 " Hoc auteni praecipue fit in Boreali paite Angliee, sc. in Cumbria & Westmeria, &c. Ibi
cnim vesperi Pasehatis pauperes emendicant Ova ed edendum, pueri ad ludendum. Haecce ver6
Ova coquendo indurata sunt, & herbarum succo tincta, nunc rubedine, nunc virore, aliisve colo-
ribus. Flava tingi solent floribus Genistas aculeatae aut Narcissi, rubra corticibus Cueparum, viri-
dia fere cujusvis herbae succo, obscure nigricantia corticibus Alneis, coerulea Indico ; quae quidem
res tincloriae induntur eocturaa una cum Alumine ad firmandum colores. Ovis hoc uiodo paratis,
pueri in Campos exeuntes Ovorum Luduni exercent magno cum gaudio, Ovis tinctis varie lu-
dcndo ; scil. vet in ae'rem ad instar Pilarum jaciendo, vet dando & exoipiendo, vet ad instar Glo-
bulorum hum! volvendo, pterunxjue ita ut sint obvia aliorum Ovis, & eis occurentia frangant:
& alia id genus factitando, quae a Borealibus hominibus melius inquirantur."
k In the neighbourhood of Newcastle they are tinged yellow with the blossoms of Furze, called
* In Kay's Proverbs it is given thus: "1 '11 warrant you for an Egg at Easter."
EASTER EGGS. 147
Easter presented to children, at Xewcastle-upon-Tyne, and other places in the
North, where these young gentry ask for their " Paste Eggs," as for a fairing,
at this season1. "l>asie"is plainly a corruption of "Pasque," Easter.
That the Church of Rome has considered Eggs as emblematical of the Resur-
rection, may be gathered from the subsequent prayer™, which the reader will
<»'.»¥/, I I -III ft -• ' . I* * .liT'ISil i ') !)!i ' '/!'* .•;»; : ;!; [ "
there Whin-bloom. A curious tract in quarto, 1644, lies before me, entitled, "To Sion's Lovers,
being a golden Egge, to avoitle Infection/' &c. a title undoubtedly referring to this superstition.
1 In a curious Roll of the Expences of the Household of Edward the First, in his eighteenth
year, remaining in the Tower of London, communicated to the Society of Antiquaries by Samuel
Lysons, esq. March 7th, 1SO5, is the following item in the Accounts of Easter Sunday :
" For four hundred and a half of Eggs, eighteen pence:"
highly interesting to the investigator of our antient manners : not so much on account of the
smallness of the sum which purchased them, as for the purpose for which so great a quantity was
procured on this day in particular: i. e. in order to have them stained in boiling, or covered with
leaf gold, and to be afterwards distributed to the Royal Household. This record is in Latin, and
the original item runs thus : " Pro iiijc. di' ov' xviijJ."
01 The following, from Emilianne's " Frauds of Romish Monks and Priests," is much to our
purpose: "On Easter Eve and Easter Day, all the heads of families send great chargers, full of
hard Eggs, to the Church, to get them blessed, which the priests perform by saying several ap-
pointed prayers, and making great signs of the Cross over them, and sprinkling them with holy
water. The priest, having finished the ceremony, demands how many dozen eggs there be in
every bason >"****<• These blest Eggs have the virtue of sanctifying the entrails of the body,
and are to be the. first fat or fleshy nourishment they take after the abstinence of Lent. The Ita-
lians do not only abstain from flesh during Lent, but also from Eggs, cheese, butter, and all
white meats. As soon as the Eggs are blessed, every one carries his portion home, and causeth a
large table to be set in the best room in the house, which they cover with their best linen, all be-
strewed with flowers, and place round about it a dozen dishes of meat, and the great charger of
Eggs in the midst. 'Tis a very pleasant sight to see these tables set forth in the houses of great
persons, when they expose on side-tables (round about the chamber) all the plate they have in the
house, and whatever else they have that is rich and curious, in honour to their Easter Eggs,
which of themselves yield a very fair show, for the shells of them are all painted with divers colours,
and gilt. Sometimes they are no less than twenty dozen in the same charger, neatly laid together
in form of a pyramid. The table continues, in the same posture, covered, all the Easter week,
and all those who come to visit them in that time are invited to eat an Eastern Egg with them,
which they must not refuse."
In "The Beehive of the Romishe Churche," 8vo. Lond. 1579. fol. 14 b. Easter Eggs occur in
the following list of Romish superstitions : " Fasting Daves, Years of Grace, Differences and
Diversities of Dayes, of Meates, of Clothing, of Candles, * * * * Holy Ashes, Holy Pace Eggs
K ASTER EGGS.
find in an Extract from the Ritual of Pope Paul the Filth, for the use of Eng-
land, Ireland, and Scotland. It contains various other forms of benediction.
"Bless, O Lord! we beseech thee, this thy creature of Eggs, that it may be-
come a wholesome sustenance to thy faithful servants, eating it in thankfulness
to thee, on account of the Resurrection of our Lord," &cn.
This custom still prevails in the Greek Church. Dr. Chandler, in his Travels
in Asia Minor, gives the following account of the manner of celebrating Easter
amoncr the modern Greeks: "The Greeks now celebrated Easter. A small
O
bier, prettily deckt with orange and citron buds, jasmine, flowers, and boughs,
was placed in the church, with a Christ crucified, rudely painted on board, for
the body. We saw it in the evening, and, before day-break, were suddenly
awakened by the blaze and crackling of a large bonefire, with singing and shout-
ing, in honour of the Resurrection. They made us presents of coloured Eggs
and Cakes of Easter Bread."
and Flanes, Palmes and Palme Boughes, * * * * Staves, Fooles Hoods, Shelles and Belles, Paxes,
Licking of Rotten Bones," &c. The last articles relate to Pilgrims and Reli^ues.
Mr. Deuce's MS Notes say : " the Author of " Le Voyageur a Paris," torn. ii. p. 1 12. supposes
that the practice of painting and decorating Eggs at Easter, amongst the Catholics, arose from
the joy which was occasioned by their returning to this favourite food after so long an abstinence
from them during Lent. " Dans plusieurs villes," he adds, " les clercs des Eglises, les etudians
des Ecoles et les autres jeune Gens, s'assemblaient sur une place au bruit des Sonnette= et des Tam-
bours, portant des etandarts burlesques pour se rendre a TEglise principals, on its chantoient
laudes avant de commence!' leur quele d'ceufs."
In the antfent Calendar of the Romish Church, to which I have so often referred, I find the
following :
" Oca annunciates, ut aiunt, reponuntur,"
i. e. Eggs laid on the Annunciation of the Virgin Mary are laid by. This must have been for some
such purpose as the following : " ad hanc superstitionem diariam referendi quoque sunt, — qui
Ova, qua: Gallinaj pariunt die Parasceues, toto asservant anno, qitia creditnt ea vim lutLere ad
extinguenda incendia, si in ignem injiciantur." Delrio Disquis. Magic, lib. iii. p. 2. Quaest. 4. sect 6.
edit. fol. Lugd. 1612. p. 2O5.
Le Bran, too, iu his " Superstitions anciennes et modernes," says that some people keep Eggs
laid on Good Friday all the year.
i> "Subveniat, qurcsumus, Domfne, tuae benedictionis gratia, hui'c Ovorum creature, ut cibu»
aalubris fiat fidelibus tuis in tuarum gratiarum actione sumentibus, ob resurrectionem Domini
nostri Jesu Christi, qui tecum vivit," &c. Ordo Baptizandi, &c. ex Rituali Romano jussu Pauli
tj edito ; pro Anglia, Hibernia, & Scotia. J2mo. Par. 1657. p. 133.
EASTER EGGS.
Easter Day, says the Abbe d' Auteroche, in his Journey to Siberia, is set
apart for visiting in Russia. A Russian came into my room, offered me his
hand, and gave me, at the same time, an Egg-. Another followed, who also-
embraced, and gave me an Egg. I gave, him, in return, the Egg which I had just
before received. The men go to each other's houses in the morning, and intro-
duce themselves by saying, "Jesus Christ is risen." The answer is — "Yes, he
is risen." The people then embrace, give each other Eggs> and drink a great
deal of brandy.
The subsequent extract from Ilakluyt's Voyages" is of an older date, and
shews how little the custom has varied :
"They (the Russians) have an order at Easter, which they alwaies observe,
and that is this : every yeerc, against Easter, to die or colour red, with Brazzel
(Brazil wood), a great number of Egges, of which every man and woman giveth
one unto the priest of the parish upon Easter Day in the morning. And. more-
over, the common people use to carrie in their hands one of these red Egges, not
only upon Easter Day, but also three or foure days after, and gentlemen and
gentlewomen have Egges gilded?, which they carry in like maner. They use it,
as they say, for a great love, and in token of the Resurrection, whereof they rejoice.
For when two friends meete during the Easter Ilolydayes, they come and take
one another by the hand ; the one of them saith, ' The Lord, or Christ, is
risen;' the other answereth, 'It is so, of a tructh;' and then they kiss, and
exchange their Egges, both men and women, continuing in kissing four dayes to-
gether." Our antient Y^oyagc-writer means no more here, it should seem, than
that the ceremony was kept up for four days^.
0 Fol. Lond. 1589. b. 1. p. 34-2.
' Dr. Chandler, in his Travels in Greece, tells us, that, at the city of Zante, " He saw a woman
,in a house, with the door open, bewailing her little son, whose dead body lay by her, dressed,
the hair powdered, the face paintedj and bedecked with leaf-gold."
1 Gcbelin cites Mons. le Brun to the following' effect : " Le meme Voyageur s'etoit trouvl h
Moscow deux Annces auparavant, au terns ofi Ton ce'lebroit la meme FSte. Le 5 Avril, 170?,
dit-il, (torn. i. fol. p. 33.) on solemnisa la Fete de Paqucs. Les cloches ne cesscnt pas de sonner pen-
dant toute la nuit qui pre'ce'de cette F6te, le jour meme, & le Icudemain. Ils commencent a se donner
de= CEitfs de Paques, & ccla dure pendant 15 jours. Cette coutume se pratique panni les grands
& les petits, les vieux & les jeunes, qui s'en donnent mutuellement ; les Boutiques en sent rcni-
plies de tous cfites, qui sont teiuts & boullis. La couk-ur la plus ordinaire est cette d'une prune
150
i fii jinHf : v . :• .^>
EASTER HOLIDAYS.
EASTER has ever been considered by the Church as a season of great festi-
vity*. Belithus, a ritualist of antient times, tells us that it was customary in
some churches for the Bishops and Archbishops themselves to play with the in-
bleue: il s'en trouve cepenclant qui sont teints de verd & de blanc Plusieui's sur lesquels on
trouve ces paroles, Christos was chrest. Christ est resuscite". Les personnes de distinction en ont
chez eux qu'ils distribuent a ceux qui leur rcndent visite, & les baisent a la bouche en leur diaant
les memes paroles, Christo was chrest; a quoi celui qui le re^oit r^pond, Woistino was chrest, il
est veritablement ressuscite". Les gens d'un rang mediocre se les donnent dans la rue . . . Les
Domestiques en portent aussia leurs Matties, dont ils re^oivent un present qu' ils nomment Prcesnik
. . . Autrefois, ajoute ce Voyageur, on se faisoit une affaire tres serieuse de ces pr&ens ; mais cela
est bien change depuis quelque terns, come toute le reste."
"On Easter Day they greet one another with a kiss, both men and women, and give a red Egg,
saying these words, Christos vos christe. In the Easter Week all his Majesty's servants and nobi-
lity kiss the patriarch's hand, and receive either guilded or red eggs, the highest sort three, the
middle two, and the most inferior one." Present State of Russia, 12mo. 1671. p. 18.
Mr. Douce's Manuscript Notes say : " Dans tous les lieux ou nous passames, les Femmes nous
offrirent des (Eufs rouges. C'est dans toute la Russie une ancienne coutume extremement reveree
par ces peuples en ce temps la (Paques) des (Eufs rouges. Tout le monde generalement, les per-
sonnes de qualit^, et le commun peuple, les jeunes gens, et les viellards, font gloire d'en porter,
non seulement le jour de Paques mais pendant quinze jours apres. Dans toutes les rue's on trouve
une infinite d' homines et des femmes qui vendent de ces (Eufs cuits et teints en rouge. Celui qui
distribue, ou offre de ces CEufs a un autre, est oblige" de lui donner, en mfime temps un baiser, et
personne, de quelque sexe et qualite qu'il soit, n'ose refuser ni l'(Euf ni le baiser qu'on lui pre-
sente." Brand, Relation du Voyage de M. Evert Isbrand, p. 15.
In the Museum Tradescantianum, 8vo. Lond. 1660. p. 1. we find, " Easter Egges of the Patri-
archs of Jerusalem."
a By the law concerning Holidays, made in the time of king Alfred the Great, it was appointed
that the week after Easter should be kept holy. Collier's Ecclesiast. Hist. vol. I. p. 163. [See
also Lambard's Archaionomia, fol. Cantabr. 1644, p. 33.]
Fitzstephen, as cited by Stow, tells vis of an Easter Holiday amusement used in his time at
London : " They fight battels on the water. A shield is hanged upon a pole (this is a species of
the quintain) fixed in the midst of the stream. A boat is prepared without oars, to be carried by
violence of the water, and in the forepart thereof standeth a young man ready to give charge
upon the shield with his lance. If so be he break his lance against the shield and do not fall, he
is thought to have performed a worthy deed. If so be that without breaking his launce he runneth
EASTER HOLIDAYS. 151
I .
ferior clergy at hand-ball, and this, as Durand asserts, even on Easter-day b
itself. Why they should play at hand-ball at this time, rather than any other
game, Bourne tells us he has not been able to discover; certain it is, however,
that the present custom of playing at that game on Easter Holidays for a tanzy-
cake has been derived from thence. Erasmus, speaking of the proverb, " Mea
est pila," that is, " I Ve got the ball," tells us, that it signifies " I have obtained
the victory. I am master of my wishes." The Romanists certainly erected a
standard on Easier-day, in token of our Lord's Victory; but it would perhaps
be indulging fancy too far to suppose that the Bishops and governors of
churches, who used to play at hand-ball0 at this season, did it in a mystical way,
and with reference to the triumphal joy of the season. Certain it is, however,
strongly against the shield, down he falleth into the water, for the boat is violently forced with
the tide; but on each side of the shield ride two boats furnished with young men, which recover
him that falleth as soon as they may. Upon the bridge, wharfs, and houses, by the river side, stand
great numbers to see and laugh thereat." P. 76. Henry, in his History of Britain, vol. III. p. 594,
thus describes another kind of quintain. " A strong post was fixed in the ground, with a piece
of wood, which turned upon a spindle, on the top of it. At one end of this piece of wood a bag
of sand was suspended, and at the other end a board was nailed. Against this board they tilted
with spears, which made the piece of wood turn quickly on the spindle, and the bag of sand strike
the rulers on the back with great force, if they did not make their escape by the swiftness of their
horses."
They have an antient custom at Coleshill, in the county of Warwick, that if the young men of
the town can catch a hare, and bring it to the parson of the parish before ten o'clock on Easter
Monday, the parson is bound to give them a calf's head and a hundred of eggs for their breakfast,
and a groat in money. Beckwith's edit, of Blount's Jocular Tenures, p. 286. A writer in the
Gent. Mag. vol LH 1. for July 1783, p. 578, mentions a beverage called " Braggot (which is a mix-
ture of ale, sugar, and spices) in use at the Festival of Easter."
b Sunt enim nonnullae ecclesiie in quibus usitatum est ut vel etiam episcopi et archiepiscopi in
cxnobiis cum suis ludant subditis, ita ut etiam ad lusum pila- dimittant, &c. Belith. c. 120. In
quibusdam locis hac die. Vid. Pasch. &c. Durand. lib. VI. cap. 86. See also Du Frcsiie in voce
P^LOTA.
c It was an antient custom for the mayor, aldermen, and sheriff of Newcastle upon Tync, ac-
companied with great numbers of the burgesses, to go every year, at the Feasts of Easter and
'Whitsuntide, to a place without the walls called the Forth, a little Mall, where eveiy body walks,
as they do in St. James's Park, with the mace, sword, and cap of maintenance carried before them.
The young people of the town still assemble there on these holidays, at Easter particularly, play at
hand-ball, dance, &c. but are no longer countenanced in their innocent festivity by the presence of
their governors, who, no doubt, in antient times, as the Bishops did with the inferior clergy, used
to unbend the brow of authority, and partake with their happy and contented people the seemingly
puerile pleasures of the festal season.
EASTER HOLIDAYS.
that many of their customs and superstitions are founded on still more trivial
circumstances, even according to their own explanations of them, than this
imaginary analogy.
Tansay, says Scldcn, in hii Table Talk, v;as taken from the bitter herbs in
ase among the Jews at this season. Our meats and sports, says he, have much
of them relation to church works. The -coffin of our Christmass Pics, in shape
long, is in imitation of the cratch d, i. (?. rack or manger, wherein Christ was
laid. Our tansies6 at Easter have reference to the bitter herbs; though at the
d Among the MSS. in Genc't College, 'Cambridge, is a Translation of part of the New Testa-
ment in the English spoken soon after the Conquest. The 7th verse of the 2d chapter of St. Luke
is thus rendered i "And layde hym in a cratche, for to hym was no place in the dyversory." I will
venture to subjoin another specimen, which strongly marks the mutability of language. Mark
vi. 22. " When the doughtyr of Herodias was in cotnyn, and had tombylde and pleside to Ha-
rowde, and also to the sittande at meate, the kyng says to the wench—"
.If the original Gm-k had not been preserved, one might have supposed from this English that,
instead of excelling in the graceful accomplishment of dancing, the young lady had performed
in some. exhibition like the present entertainments at Sadler's Wells. See Lewis's Hist, of the
Engl. Translations of the Bible, p. 16.
e In that curious book, intitled, " Adam in Eden, or Nature's Paradise," &c. fol. Lond. 1657>
fay Wrilliam Coles, Herbalist, our author, speaking of the medicinal virtues of tanscy, ch. ccxlix. says :
" Therefore it is that Tanseys were so frequent not long since about Easter, being so called from this
lierb tansey '. though I think the stttmach of those that eat them late are so squeamish) that they
put little or none of It into them, having altogether forgotten the reason of their original!, which
was to purge away from the stomach ahd guts the phlegme engendered by eating of fish in the
Lent season (when Lent was kept stricter then now it i*)-, whereof worms are soon bred in them
that are thereunto disposed, besides otl»er humours which the moist and cold constitution of Winter
most usually infects the body of man with ; and this I say is the reason why Tanseys were and
fchould be now more used in the Spring than at any other time of the year, though many under-
stand it not, and some simple people take it (at a matter of superstition so to do."
Johnson, in his edition of Gerard's Herball," foL Lond. 1633. p. 651. speaking of Tansie says:
" In the spring time are made with the leaves hereof newly sprung up, and with egs, Cakes, or
^Tansies, which be pleasant in tastt?, and good for the etotnacke ; for> if any bad humours cleave
thereunto, it doth perfectly concoct them and scowre them downwards."
Tansy -cakes are thus alluded 10 in Shipman's Poems> p. If-. He is describing the frost in 1654.
" Wherever any grassy turf is vie\v'd>
It seems a Tansie all with sugar strew'd-."
It is related in J. Boeinus Aubanus's Description of antient Rites ir» his Country, that there were
ttt this season foot-courses in the meadows, in which the victors carried off -each a cake, given to be
run fat-, as we say, by gome better sort of person m the neighbourhood. Sometimes two cakes
were proposed, one for the young men, another for the girls ; and there was a great concourse of
EASTER HOLIDAYS. 153
same time 'twas always the fashion for a man to have a gammon of bacon, to
shew himself to be no Jew."
people on the occasion *. This is a custom by no means unlike the playing at hand-ball for a
Tanzy-cake, the winning of which depends chiefly upon swiftness of foot. It is a trial too of fleet-
ness and speed, as well as the foot-race. The following beautiful description in the Mons Catha-
riniB may almost equally be applied to hand-ball :
" His datur orbiculum
Pracipiti — levem per gramina mittere lapsu:
Ast aliis, quorum pedibus fiducia major
Sectari, et jam jam salienti insistere prsedae ;
Aut volitantem alte longeque per aera pulsum
Suppiciunt, pronosque inhiant, captantque volatus,
Sortiti fortunam ocuiis ; manibusque paratis
Expectant propiorem, intercipiuntque caducum." p. 6.
The two last lines compose a very fine periphrasis for the Northern word kepping, which is de-
rived from the Anglo-Saxon cepan, capture, advertere, curare.
In Lewis's English Presbyterian Eloquence, p. 17, speaking of the tenets of the Puritans, he
observes that " all games where there is any hazard of loss, are strictly forbidden ; not so much as
a game at .stool ball for a Tansy, or a cross and pyle for the odd penny at a reckoning, upon pain
of damnation."
The following is in a curious Collection, intitled, " A pleasant Grove of new Fancies, Svo. Lond.
1657, p. 74.
" STOOL BALL.
At stool-ball, Lucia, let us play
For sugar, cakes, and wine ;
Or for a Tansey let us pay,
The loss be thine or mine.
If thou, my dear, a winner be
At trundling of the ball,
The wager thou shalt have, and me,
And my misfortunes all."
Poor Robin, -in his Almanack for 1677, in his Observations on April, opposite the 16th and 17th,
Easter Monday and Tuesday, says,
" Young men and maids,
Now very brisk,
At Barley-break and
Stool-ball frisk."
If I mistake not, Galen wrote a book on the exercise of the little ball.
* " In paschate vulgo placentae pinsuntur, quorum una, interdum dux, adolescent ibus una, ; ucllis altera, a
iliticri aliquo proponuntur; pro quibus in prato, ubi ante noctem in gens hominum concursus fit, quique agiles
pedestres currant." p. 268.
VOL. I. X
154 LIFTING ON EASTER HOLIDAYS.
Durand tells us, that on Easter Tuesday f wives used to beat their husbands,
on the day following the husbands their wives. The custom which has been
already mentioned in a preceding page, on Easter Sunday, is still retained at the
city of Durham in the Easter Holidays. On one day the men take off the
women's shoes, or rather buckles, which are only to be redeemed by a present :
on another day the women make reprisals, taking off the men's in like manners.
LIFTING
ON EASTER HOLIDAYS.
SAMUEL LYSONS, esq. Keeper of his Majesty's Records in the Tower of
London, communicated to the Society of Antiquaries, March 28, 1805, the fol-
lowing extract from a record in his custody, entitled, " Liber Contrarotulatoris
Hospicii, anno 18 Edw. I." fol. 45 b.
" Domine de camera Regine. XV. die Maii, vu dominabus et domicellis re-
gine, quia ceperunt dominum regem in lecto suo, in crastino Pasrhe. et ipsum fe-
cerunt finire versus eas pro pace regis, quam fecit de dono suo per mantis Hu-
gonis de Cerru, Scutiferi domine de Weston. xiiij li."
The taking Edward Longshanks in his bed by the above party of ladies of the
bedchamber and maids of honour, on Easter Monday, was very probably for the
purpose of heaving or lifting the king, on the authority of a custom which then
doubtless prevailed among all ranks throughout the kingdom, and which is yet
f " In plerisque etiani regionibus mulieres secunda die post Pascha verbt-rant maritos suos : die
vero tertia uxores suas." Durand, lib. VI. c. 86, 9.
S " In the Easter Holidays," says the account in the Antiquarian Repertory, No. 26, from MS
Collections of Mr. Aubrey, in the Ashmolean Museum at Oxford, date 1678, " was the clerk's ale, for
his private benefit and the solace of the neighbourhood." Mr.Denne, in his " Account of stone figures
carved on the porch of Chalk Church," (Archaeol. vol. xii. p. 11,) says : " the Clerks' ale was the me-
thod taken by the Clerks of parishes to collect more readily their dues." Mr. Denne is of opinion
that " Give-Ales" were the legacies of individuals, and from that circumstance entirely gratuitous.
The rolling of young couples down Greenwich-hill, at Easter and Whitsontide, appears, by
the following extract from R. Fletcher's Translations and Poems, Svo. Lond. 1656. p. 210. in a
poem called " May Day," to be the vestiges of a May game :
" The Game at best, the girls May rould must bee,
Where Croyden and Mopsa, he and shee,
Each happy pair make one Hermophrodite,
And tumbling, bounce together, black and white."
LIFTING ON EASTER HOLIDAYS. 155
not entirely laid aside in some of our distant provinces ; a custom, by which,
however strange it may appear, they intended no less than to represent our
Saviour's Resurrection. At Warrington, Bolton, and Manchester, on Easter
Monday, the women, forming parties of six or eight each, still continue to sur-
round such of the opposite sex as they meet, and, either with or without their
consent, lift them thrice above their heads into the air, with loud shouts at each
elevation. On. Easter Tuesday, the men, in parties as aforesaid, do the same
to the women. By both parties it is converted into a pretence for fining or
extorting a small sum, which they always insist on having paid them by the
persons whom they have thus elevated *.
a In the Gentleman's Magazine for February 1784, p. 96, a gentleman from Manchester says,
that " Lifting was originally designed to represent our Saviour's Resurrection. The men lift the
women on Easter Monday, and the women the men on Tuesday. One or more take hold of each
leg, and one or more of each arm, near the body, and lift the person up, in a horizontal position,
three times. It is a rude, indecent, and dangerous diversion, practised chiefly by the lower class
of people. Our magistrates constantly prohibit it by the bellman, but it subsists at the end of
the town ; and the women have of late years converted it into a money job. 1 believe it is chiefly
confined to these Northern counties." See an account of this ceremony, not very different, in the
Monthly Magazine for April 70S, p. 273.
The following extract is from the Public Advertiser for Friday, April 13th, 1787:
" The custom of rolling down Greenwich-hill at Easter, is a relique of old City manners, but
peculiar to the metropolis. Old as the custom has been, the counties of Shropshire, Cheshire,
and Lancashire, boast one of equal antiquity, which they call Heaving, and perform with the fol-
lowing ceremonies, on the Monday and Tuesday in the Easter week. On the first day, a party of
men go with a chair into every house to which they can get admission, force every female to be
seated in their vehicle, and lift them up three times, with loud huzzas. For this they claim the
reward of a chaste salute, which those who are too coy to submit to may get exempted from by a
fine of one shilling, and receive a written testimony, which secures them from a repetition of the
ceremony for that day. On the Tuesday the women claim the same privilege, and pursue their
business in the same manner, with this addition — that they guard every avenue to the town, and
stop every passenger, pedestrian, equestrian, or vehicular."
[That it is not entirely confined, however, to the Northern counties, may be gathered from the
following letter, which Mr. Brand received from a correspondent of great respectability in 1799 :
" Dear Sir,
" Having been a witness lately to the exercise of what appeared to me a very curious custom at
Shrewsbury, I take the liberty of mentioning it to you, in the hope that amongst your researches
you may be able to give some account of the ground or origin of it. I was sitting alone last
Easter Tuesday at breakfast at the Talbot in Shrewsbury, when I was surprized by the entrance of
all the female servants of the house handing in .an arm chair, lined with white, and decorated with
ribbons and favours of different colours. I asked them what they wanted : their answer wa?, they
156
II J*
HOKE DAY.
BY some this is thought to have been the remains of an heathen custom,
which might have been introduced into this Island by the Romans*.
Hoke Day, according to the most commonly received account, was an annual
Festival, said to have been instituted in memory of the almost total destruction
came to heave me. It was the custom of the place on that morning; and they hoped I would take
a seat in their chair. It was impossible not to comply with a request very modestly made, and to
a set of nymphs in their best apparel, and several of them under twenty. I wished to see all the
ceremony, and seated myself accordingly. The groupe then lifted me from the ground, turned
the chair about, and I had the felicity of a salute from each. I told them, I supposed there was a
fee due upon the occasion, and was answered in the affirmative ; and, having satisfied the damsels
in this respect, they withdrew to heave others. At this time I had never heard of such a custom ;
but, on enquiry, I found that on Easter Monday, between nine and twelve, the men heave the
women in the same manner as on the Tuesday, between the same hours, the women heave the
men. I will not offer any conjecture on the ground of the custom, because I have nothing like
data to go upon ; but if you should happen to have heard any thing satisfactory respecting it, 1
should be highly gratified by your mentioning it. 1 have the honour to be, with much respect, Sir,
Basinghall Street, Your obedient and faithful servant,
May 7, 1799. Tho. Loggan."]
Another writer in the Gentleman's Magazine, vol. LIII. for July 1733, p. 578, having enquired
whether the custom of Lifting is " a memorial of Christ being raised up from the grave," adds :
" There is at least some appearance of it ; as there seems to be a trace of the descent of the Holy
Ghost on the heads of the Apostles in what passes at Whitsuntide Fair, in some parts of Lancashire,
where one person holds a stick over the head of another, whilst a third, unperceived, strikes the
stick, and thus gives a smart blow to the first. But this, probably, is only local."
In a " General History of Liverpool," reviewed in the Gent. Mag. for 179S, p. 325, it is said,
" the only antient annual commemoration now observed is that of lifting ; the women by the men
on Easter Monday, and the men by the women on Easter Tuesday."
Mr. Pennant's MS, says, that, " In North Wales, the custom of Heaving, upon Monday and
Tuesday in Easter week, is preserved ; and on Monday the young men go about the town and
country, from house to house, with a fiddle playing before them, to heave the women. On the
Tuesday the women heave the men."
a Archajologia, vol. vii. p. 244. The Romans had their Feast of Fugalia for chasing out of
the Kings.
HOKE DAT. 137
of the Danes in England by Ethelred, A. D. 1002. The learned Mr. Bryant
has shewn this to be destitute of any plausible support. The measure is proved
to have been as unwise as it was inhuman, for Sweyn, the next year, made a
second expedition into England, and laid waste its Western Provinces with fire
and sword. The conquest of it soon followed, productive of such misery and
oppression, as this Country had, perhaps, never before experienced. A Holi-
day could, therefore, never have been instituted to commemorate an everxt,
which afforded matter rather for humiliation than of such mirth and festivity6.
b The strongest testimony against this hypothesis is that of Henry, Archdeacon of Huntingdon,
who expressly says that the massacre of the Danes happened on the feast of St. Brice, which u
well known to be on the thirteenth of November.
Mr. Douce's MS Notes say : " See a good deal of information concerning Hoc-tide in Plot'i
History of Oxfordshire, fol. Oxf. 1677, p. 201.
" Verstegan, with uo great probability, derives Hock-tide from Heughtyde, which, says he, in
the Netherlands means a festival season ; yet he gives it as a mere conjecture, p. 262. The sub-
stance of what Spelman says on this subject i» as follows. Hoc Day, Hoke Day, Hoc-Tuesday, a
Festival celebrated annually by the English, in remembrance of their having ignominiously driven
out the Danes, in like manner as the Romans had their Fugalia, from having expelled their kings.
He inclines to Lambarde's opinion, that it means ' deriding Tuesday,' as Hocken, in German,
means to attack, to seize, to bind, as the women do the men on this day, whence it is called
' Binding Tuesday.' The origin he deduces from the slaughter of the Danes by Ethelred, which
is first mentioned in the Laws of Edward the Confessor, c. 35. He says the day itself is uncertain,
and varies, at the discretion of the common people, in different places ; and adds, that he is at a
loss why the women are permitted at this time to have the upper hand.
" It is historically mentioned in the following authorities :
" In the Laws of Edw. Confessor, c. 35. as above stated. But these are to be suspected.
" Henry of Huntingdon, p. 36O. mentions that, in the year 1002, Ethelred caused all the
Danes in England to be massacred on St. Brice's Day, as he had heard many old people relate in
his infancy. Spelman remarks that St. Brice's Day being on the 13th of November, it could not
be the origin of the Hoc-tide. His similar objection to the day after the Purification must stand
for nothing, as he appears to have mistaken what is said on that subject in the Laws of Edw. Con-
fessor, but to prove that it could not have been St. Brice's Day, he cites an old rental, which men-
tions a period between Hoke Day and the Gule of August.
" Matthew Paris has the following passages concerning Hoc-tide. ' Post diem Martis qua vulga-
riter Hokedaie appellatur, factum est Parliamentum Londini,' p. 963. ' Die videlicet Lunae quae
ipsum diem praecedit proximfr quern Hokedaie vulgariter appellamus,' p. 834. — ' In quindena
Paschae quae vulgariter Hokedaie appellatur,' p. 904. — On these passages Watts, in his Glossary,
observes, ' adhuc in ea die solent mulieres jocose vias Oppidorum funibus impedire, et transeuntes
ad se attrahere, ut ab eis munusculum aliquod extorqueant, in pios usus aliquos erogandum;'
and then refers to Spelman.
158 JIOKE WAV.
The other generally-received opinion, that this festivity was instituted on the
death of Hardicanute, seems a more plausible origin, because by his death our
"Simeon Dunelmensis, p. 165. and Ethelred Rievallensis, p. 362. mention the massacre of the
Danes by Ethelred, in 1002, but say nothing relating to Hoctide.
"Radulphus de Diceto, p. 461. and Knighton, p. 2315. speak of this massacre having taken
place on St. Brice's Day, but are also silent with respect to Hoctide. The Saxon Chronicle does
the same. R. de Diceto places it in 1OOO. Florence of Worcester, and Langtoft, speak generally
of the massacre ; and Robert of Gloucester speaks of it as having happened on St. Brice's Day.
These three last writers do not mention a word concerning Hoctide.
" Neither Alured Beverlacensis, Hardyng, nor the anonymous writer of the Chronicle usually
called Caxton's, mention the massacre.
"Higden says it happened on St. Brice's night, fol. 244. b. Fabyan says it happened on St.
Brice's day, and began at Welvvyn in Hertfordshire, p. 259. Grafton follows him in the same
words. Holingshed makes it to have taken place on St. Brice's day in the year 1012 ; and adds,
that the place where it began is uncertain, some saying at Welwyn, and others at Howahil, in
Staffordshire, 1st edit. fol. '242. Speed follows the accounts of H. Huntingdon and Higden, and
refers to Matthew of Westminster, who 1 find, in p. 391. gives more particulars of the massacre
than any other historian, and makes it to have happened in 1012, but says nothing of Hoctide in
that place. Speed, p. 416. fixes it to the year 10O2. Stowc very briefly mentions the fact as hav-
ing happened on St. Brice's day 10O2.
"Other antient authorities for the mention of Hoctide are, 1. Matthew of Westm. p. 307. 'Die
Lunae ante le Hokeday.' 2. Monast. Anglic, i. p. 104. ' A dio quac dicitur Hokedai usque ad
festum S. Michaelis.' 3. An Instrument in Kennett's Paroch. Antiq. dated 1363. which speaks of
a period between Hoke Day and St. Martin's day. 4. A Chartulary at Caen, cited by Du Cange,
p. 1150, in which a period between ' Hocedei usque ad Augustum' is mentioned. 5. An Inspex-
imus in Madox's Formularc, p. 225. dated 42 Ed. III. in which mention is made of 'die MartU
proximo post Quindenam Paschae qui vocatur Hokeday.'
" It seems pretty clear then that Hoc Tuesday fell upon the Tuesday fortnight after Easter day,
and that it could not be in memory of the Danish massacre, if that happened on St. Brice's day,
and which, in 1002, would fall on a Friday.
" Matthew Paris appears to be the oldest authority for the word 'Hokedaie,' and he, as Plot
well observes, makes it fall both on a Monday, 'quindena Paschae,' and on a Tuesday, 'die Mar-
tis.' And yet he does not call the Monday by the name of Hokedaie.
" Plot expressly mentions that in his time they had two Hocdays, viz. ' The Monday for the
women,' which, says he, ' is the more solemn, and the Tuesday for the men, which is very incon-
siderable."
"Minshew, v. Hoc-tide, makes it to be St. Blaze's day, when countrywomen go about and
make good cheer ; and, if they find any of their neighbours spinning, burn and make a blaze of
the distaff. He is properly corrected by Plot. He is nearer the truth in deducing the term from
the German Hoge-zeit, i. e. a time of feasting. Of this latter opinion is Skinner.
HOKE DAY. 159
countrymen were for ever released from the wanton insults and oppressive exac-
tions of the Danes.
" Junius derives the word from the Icelandic hogg, ccedes, and dag, dies; but this, no doubt,
must be with a view to connect it with the slaughter of the Danes, for which event there seems
to be no good authority.
" Blount, in his edition of Cowell's Glossary, says, that Hoc Tuesday money was a duty given
to the landlord, that his tenants and bondsmen might solemnize that day on which the English
mastered the Danes, being the second Tuesday after Easter week.
"InBlount's Glossographia, edit. 1681. it is said that at Coventry they yearly acted a play
called Hoc Tuesday, till Queen Elizabeth's time.
" Cocker, in his English Dictionary, says, that Hardicanute's death was so welcome to his sub-
jects, that the time was annually kept, for some hundreds of years after, by men and women, who
in merriment strove, at that time, to gain the mastery over each other.
"Coles, in his English Dictionary, appears to have followed Minshew as to Dlaze-tide.
"Bullokar, in his English Expositor, published by Browne, 1707- gives the best account, in
the fewest words, but without any thing new.
" Blount, in his own Law Dictionary, v. Hokeday, says he has seen a lease, without date, re-
serving so much rent payable ' ad duos anni terminos, scil. ad le Hokeday, et ad festum S. Mich.'
He adds, that in the accounts of Magdalen College, in Oxford, there is yearly an allowance pro
mulieribus hocantibus, in some manors of theirs in Hampshire, where the men hoc the women on
Monday, and contra on Tuesday.
" On reconsidering Plot's correction of Matthew Paris, I think he may have mistaken the mean-
ing of ' quindena Paschse,' which certainly denotes the sixteenth day after Easter, i. e. Hoc Tuesday,
however absurd it may appear ; and this construction is warranted by all the almanacks that I
have consulted, which place the return of the Sheriffs Writs on that day, and which, therefore, in
a legal sense, would be deemed the day itself. Again, M. Paris uses the expression ' Hoke day," which
is applicable exclusively to one day ; and, therefore, as to him at least, Hoc Monday is out of the
question: and all the old authorities here before cited, speak of Hoke day as a definite period, or
single day. Yet it must be confessed that the Instrument in Madox's Formulare as clearly fixes
the Hoke Tuesday on the day after the Quindena Pascha, which must in that case have fallen on
the Monday; and qucere, therefore, after all, whether, from the various modes of computing
this return of Quindena Paschae, there did not arrive a double Hoc Day, viz. Monday and Tuesday.
" It is impossible that the celebration of Hoctide could have arisen from the massacre of the
Danes, or from the death of Hardiknute, both which events happened on an anniversary, or day
certain, whereas the Hoke Day was a moveable time, varying with Easter.
" Higgins, in his Short View of English History, says, that at Hoctide the people go about
beating brass instruments, and singing old rhimes in praise of their cruel ancestors, as is recorded
in an old Chronicle.
"Schiller, in his Teutonic Glossary, e. Hochzit, cites Otfrid as speaking of Easter j but this i*
16'0 HOKt DAY.
This festival was celebrated, according to antient writers, on the Quindena
Paschae, by which, Mr. Denne informs us, the second Sunday after Easter can-
not be meant, but some day in the ensuing week : and Matthew Paris, and
other writers, have expressly named Tuesday6. There are strong evidences
not the case, and the word Hockin means, simply, high; but Hockzit may mean a festival,
without reference to Easter, or any definite time.
"From what Ihre says, in his Glossar. Suio-Goth. «. Hogtid, torn. i. p. 911, it should seem
that the word means nothing more than high time, or festival time. I find that, in modern
German, Hochzeit is marriage, q. d. the High Festival.
" See John Carpenter Bishop of Worcester's Letter for abolishing Hoctide, dated 1450, in Leland's
Collectanea, vol. V. p. 298.
"I find that Easter is called 'Hye-tyde' in Robert of Gloucester, vol. i. p. 156."
Colonel Vallancey communicated to me a curious Paper, in his own hand-writing, to the fol-
lowing effect :
" Hock-tide.
" In Erse and Irish Oach or Oac is rent, tribute. The time of paying rents was twice in the
year, at La Samham, the day of Saman (2d Nov.) and La Oac, the day of Hock (April). See La
Saman, Collectanea, No. 12.
" Hoguera (Spanish) el fuego que se haze con hacina de lennos que levanta llama ; y assi se en-
ciende siempre en lugar descubierto. Hazian hogueras los antiguos para quemar los cuerpos,
dt los difuntos, y en ciertas fiestas que llamavam bistros; y en tiempo de peste se han usado para
puriticar el aire. For regoziio se hazen hogueras en la fiesta de san Juan Baptista, y otros Santos,
y en las alegrias por nacimientos tie principes, y por otras causas. El saltar por encima de las
hogueras se haze agora con simplicidad ; pero antiguamente tenia cierto genero de supersticion ; y
tuvo origen de los Caldeos, segun escriven autores graves. Lle\ adme cavallera, y sea a la hoguera.
Esto dixo una hechizera, llevandola a quemar. Acostumbran en muchas partes llevar a losque
han de justiciar por su pie : y pienso que la costumbre de llevarlos en Castilla cavalleros es piay
llegada a razon ; porque el que va a padecer va debilitado, temblando con todo su cuerpo : y con
esta fatiga puede ser, que no vaya tan atento, ni los religiosos que le van confortando. Vltra desto,
coino va levantado en alto, venle todos, para exemplo, y para comiseracion." Tesoro de la Lingua
Castellana por Don Seb. de Cobarruvias Orosco. fol. Madr. 1611.
c Hardicanute is mentioned to have died on Tuesday (Feria 3") the 6th, of the Ides of June,
according to Simeon Dunelm. X. Script, col. 181. 44. Diceto 474. Brompton 934. 24.
Mr. Denne supposes the change of the Hock, or Hoketyde, from June to the second week after
Easter, (changes of this nature he evinces were frequent,) might be on the following accounts :
"when the 8th of June fell on a Sunday, the keeping of it on that day would not have been al-
lowed ; and as, when Easter was late, the 8th of June was likely to be one of the Ember days in
the Pentecost week, (a fast to be strictly observed by people of all ranks,) the prohibition would
adso have been extended to that season."
Wise, in hia "Further Observations upon the White Horse," &c. 4to. Oxford. 1742. p. 54.
HOK'E DAY.
161
re-nain''ng to shew that more days were kept than oned.
Various etymologies are given of the word. Mr. Bryant gives the preference
to - •' Hock," high ; and apprehends that Hock-day means no more than a high-
day6. Against this, Mr. Denne objects that, as it was doubtless in an age of
extreme superstition when the holiday commenced, and acquired this appella-
tion, supposing it to denote a high festival, should we not expect to find it
speaking of the Danes, tells us, that their inhuman behaviour drew upon them, at length, the
general resentment of the English in King Ethelrcd's reign: so that, in one day (St. Brice's day),
A. D. 1001. Chron. Sax. p. 133.) they were entirely cut off in a general massacre. And, though
this did not remain long unrevenged, yet a festival was appointed in memory of it, called Hoc
Tuesday, which was kept up in Sir Hemy Spelman's time, and, perhaps, may be so in some parts
of England. (D. Henr. Spelman. Glossarium, in voce Hocday.) I find this, amongst other sports,
exhibited at Kcnilworth Castle by the Earl of Leicester, for the entertainment of Queen Elizabeth,
A. D. 1 575. " And that there might be nothing wanting that these parts could afford, hither
came the Covcntre men, and acted the ancient play, long since used in that city, called, HOCKS-
TUESDAY, setting forth the destruction of the Danes in King Ethelred's lime, with which the Queen
was so pleas'd, that she gave them a brace of bucks, and five marks in money, to bear the charges
of a feast." Sir Will. Dugdale's Antiq. of Warwickshire, fol Lond. 1656. p. 166.)
The Warwick Antiquary derives its original from the death of the Danish King Haideknute :
but, however that be, it is plain he meant the same festival. " Post eum fratersuus Hardeknutus,
qui obiit quadam die Martis post Pascha. Isti Dani in Angliam induxerunt immoderatum modum
bibendi Hardeknuto mortuo libcrata est Anglia extunc a servitute Dancrum. In citjiis signum
usque hodie ilia die vulgariter dicta HOXTUISDAY ludunt in villis trahendo cordas partialiter, cum
aliis jocis." Joannis Rossi Warwicensis Historia Regum Anglia;. 8vo. Oxon. 1716, p. 105/
d The expression Hock, or Hohetyde, comprizes both days. Tuesday was most certainly the
principal day, the dies Martis ligatoria. Hoke Monday was for the men, and Hock Tuesday for
the women. On both days the men and women, alternately, with great merriment intercepted
the public roads with ropes, and pulled passengers to them, from whom they exacted money to
be laid out in pious uses. So that Hoketyde season, if you will allow the pleonasm, began on
the Monday immediately following the second Sunday after Easter, in the same manner as several
feasts of the dedications of churches, and other holidays, commenced on the day or the vigil before,
and was a sort of preparation for, or introduction to, the principal feast.
e Archaeologia, vol. vii. p. 256. So also Dr. White Kennett, in his Glossary to the Parochial.
Antiquities.
In " an Indenture (printed in Hearne's Appendix to the History and Antiquities of Glastonbury,
p. 328.) constituting John atte Hyde steward of the Priory of Poghley," among many other things
granted him, are two oxen for the larder on Hoke-day. " Item ii. Boves pro lardario apud Hoc-
coday." It is dated on the Feast of the Annunciation, in the 49th of Edward the Third.
VOL. I. Y
162 HOKE DAY.
applied to a sacred rather than to a civil anniversary, perhaps to commemorate
the birth, or the martyrdom, of some greatly venerated Saint?
Lambarde imagined it to be a corruption of hucxtybe, and to signify the time
of scorning and mocking ; of which definition few, says Mr. Denne, have ap-
proved'.
Sir Henry S pel man derives Hock-day from the German word Hocken, to
binds.
Mr. Denne conjectures the name of this festivity to have been derived from
"Hockzeit," the German word for a wedding, and which, according to Bailey's
Dictionary, is particularly applied to a wedding-feasth.
"As it was then," says he, "at the celebration of the feast at the wedding of
a Danish Lord, Canute Prudan, with Lady Githa, the daughter of Osgod
Clape, a Saxon nobleman, that Hardicanute died suddenly", our ancestors had
certainly sufficient grounds for distinguishing the day of so happy an event by a
word denoting the wedding feast, the wedding day, the wedding Tuesday.
And, if the justness of this conjecture shall be allowed, may not that reason be
discovered, which Spelman says he could not learn, why the women bore rule
on this celebrity, for all will admit that, at a wedding, the bride is the queen
of the day?"
f Archseol. ut supra. " If contumely and derision," says Mr. Denne, " had been chiefly aimed
at, it is more likely that the feast would have been called Lourdaine, as that, he tells us, conti-
nued in his time to be the bye-word of reproach, instead of Lord Dane; a title of dignity with
which the English complimented the Danes during their ascendancy."
Lambarde's words are : "The common people have celebrated the annual day of Hardicanute's
death ever after with open pastime in the streates, calling it, even till this our time, Hoctuesday,
insteade (as I thinke) of hucxcuej-baej, that is to say, the skorning, or mocking Tuesday.'1 Mr,
Douce obseiTes : " In this he partly follows Ross of Warwick. The etymology is, I believe, his
own, and not deserving of much attention."
* •' Vulgar! tamen nomini bene convenit hodiernus celebrandi Ritus ; nam cum Hocken idem sit
Germanice, quod obsidere, cingere, incubarc: alii in hac celebritate alios obsident, capiunt, ligant,
(praesertim viros foeminae) atquc inde binding Tuesday; i. diem Martis ligatoriam appellant."
h Archaeol. vol. vii. p. 257.
1 Simeon of Durham (Decem Scriptor. col. 181.) says: " Dum in Convivio, in quo Osgodus
Clapa magnae vir potential filiam suam Githam Danico et praepotenti viroTovio, Prudan cognomento,
in loco qui dicitur Lamhithe, magna cum laetitia tradebat nuptui laetus, sospes, et hylaris cum
sponsa prtedicta et quibusdam viris bibens staret, repente inter bibendum miserabili casu ad terram
eorruit et sic mutus permanens vi. idus Junii feria iij. expiravit."
HOKJi DAY. 165
Dr. Plott says, that one of the uses of the money collected at Hoketyde was,
the reparation of the several parisli churches where it was gathered. This is
confirmed by extracts from the Lambeth Bookk. The observance of Hoketyde
declined soon after the Reformation. Joyful commemorations of a release from
the bondage of Popery obliterated the remembrance of the festive season insti-
k "1556 — 1557. Item of Godman Rundell's wife, Godman Jackson's wife, and Godwife Tegg,
for Hoxce money by them received to tlie use of the Church, xijs." (Archaeol. vol. vii. p. 252)
" 1518 — 1519. Item of William Klyot and John Chamberlayne, for Hoke money gydered in
the pareys, iijs. ixd."
" Item of the gaderyng 'of the Churchwardens wijffes on Hoke Mondaye, viijs. iijd." (Ibid. 251.)
In Peshall's History of the city of Oxford, under St. Maiy's parish, are the following curious
extracts from old records :
p. 67. " 1510. sub tit. Recepts. Reed, atte Hoctyde of the wyfes gaderynge, xvs. ijd. From 1522
to 3, sub tit. Rec. /or the wyfes gatheryng at Hoctyde de claro, xvis. xd."
p. 83. Parish of St. Peter in the East. " 1662. About that time it was customary for a parish
that wanted to raise money to do any repairs towards the church to keep a Hocktyde, the benefit of
which was often very great : as, for instance, this parish of St. Peter in the East gained by the
Hocktide and Whitsuntide, anno 1664, the sum of s£l4.
" 1663. Hocktide brought in this year j£6."
" 1G67. j£4. 10s. gained by Hocktide: the last time it is mentioned here."
In the Churchwardens Accounts of St. Mary at Hill, in the city of London, under the year 1496,
is the follow ing article: " Spent on the wyves that gaderyd money on Hob Monday, lOd." Ibid.
1518. there is an order for several sums of money gathered on Hob Monday, &c. to go towards
the Organs, but crossed out with a pen afterwards. Ibid. 1497. " Gatherd by the women on Hob
Monday, 13s. 4d. By the men on the Tuesday, 5s." In Mr. Nichols's Illustrations of Antient
Manners and Expences, 4to. 1797, are other extracts from the same Accounts, p. 102. under
the year 1499, is the following article: " For two rybbs of bief, and for bred and ale, to the
\vyvys yn the parish that gathered on Hok Monday, Is. Id." Ibid. p. 105. A. D. 1510. "Received
of the gaderynge of Hob Monday and Tewisday, s£l. 12s. 6d."
In Mr. Lysons's Environs of London, vol. i. p. 229, among many other curious extracts from
the Churchwardens and Chamberlains Books at Kingston-upon-Tltames, are the following con-
cerning Hocktyde :
" 1 Hen. VIII. Recd for the gaderyng at Hoc-tyde, 14s.
2 Hen VIII. Paid for mete and drink at Hoc-tyde, 12c/."
The last time that the celebration of Hocktyde appears is in 1578:
" Recd of the women upon Hoc Monday, 5s. 2d."
Ibid. vol. n. p. 145. Parish of Chelsea. " Of the women that went a hocking, 13 April, 1607, 45s."
In Coates's History of Reading, p. 214, in the Churchwardens Accounts of St. Laurence's
parish, under 1499, 14 Hen. VII. are the following entries : " It. rec. of Hok money gaderyd of
women, xxs. " It. rec. of Hok money gaderyd of men, iiijs."
Ibid. p. 226, we read the following observation, A. D. 1573 :
164 HOKE DAY.
tuted on account of a deliverance from the Danish yoke1; if we dare pronounce
k certain that it was instituted on that occasion m.
"The collections on Hock Monday, and on the Festivals, having ceased, it was agreed, that every
woman seated by the Churchwardens in any seat on the South side of the church, above the doors,
or in the middle range above the doors, should pay 4d. yearly, and any above the pulpit 6d. at
equal portions."
Ibid. p. 131. St. Mary's parish, sub anno 1559:
" Hoctyde money, the mens gatheryng, iiijs.
The womens --------- xijs."
Ibid. p. 378. Parish of St. Giles, Reading, sub anno 1526 : " Paid for the wyv's supper at
Hoctyde, xxiiijc/." Here a note observes : "The Patent of the 5th of Henry V. has a confirmation
of lands to the Prior of St. Frideswide, and contains .a recital of the Charter of Ethelred in 1O04 ;
in which it appears that, with the advice of his lords and great men, he issued a decree for the
destruction of the Danes. According to Milncr's History of \Vincbcster, vol. i. p. 172, " the
massacre took place on November the 5th, St. JJrice's day, whose name is still preserved in the
Calendar of our Common Prayer : but, by an order of Ethelred, the sports were transferred to
the Monday in the third week after Easter."
Sub anno 1535. " Hock-money gatheryd by the wyves, xiiis. ixrf."
It appears clearly, from these different extracts, that the women made their collection on the
Monday : and it is likewise shewn that the women always collected more than the men.
The custom of men and women heaving each other alternately on Easter Monday and Easter
Tuesday, in North Wales, (mentioned in Mr. Pennant's MSS. ; see p. 156) must have been de-
rived from this hocking each oilier on Hok-days, after the keeping of the original days had been
set aside.
There is preserved in the fifth volume of Leland's Collectanea, Svo, Lond. 1770, p. 298, a curious
inhibition of John, Bishop of Worcester, against the abuses of the Hoc-days, dated 6th April,
1450: " Uno certo die, heu [/. HOC] vocitato, hoc solempni festo Paschatis transacto, mulieres
homines, alioque die homines mulieres ligare, ac cetera media utinani non iuhonesta vel deteriora
facere moliantur & exercere, lucrum ecclesiffi Dngentes, set dampnum anima: sub fucato colore
lucrantes : quorum occasionc plura oriuntur scandala, adulteriaque, & alia crimiua committuntur,"
&c. In this Letter they are expressly called " Hoc-dayes."
1 The discovery and prevention of the Gunpowder Plot occasioned the establishment, by law, of
a yearly day of thanksgiving, for ever, on the 5th of November.
m I know no other head to which I can so properly reduce the following extract from Mr. Bag-
ford's Letter relating to the Antiquities of London, printed in the 1st vol. of Leland's Collectanea,
(Svo. Lond. 1770,) and dated Feb. 1, 17] 4— 15, p. Ixxvi.
" This brings to my mind another antient custom, that hath been omitted of late years. It
seems that, in former times, the Porters that ply'd at Bilinsgate used civilly to intreat and desire
every man that passed that way to salute a post that stood there in a vacant place. If he refused
to do this, they forthwith laid hold of him, and by main force bouped his * * * * against the post ;
but, if he quietly submitted to kiss the same, and paid down sixpence, then they gave him a name,
HOKE DAY. 165
There is, however, a curious passage in Wythers' "Abuses stript and whipt,"
8vo. Loud. 1618. p. 232. which seems to imply that Hock-tide was still generally
observed :
" Who think (forsooth) because that once a yeare
They can affoord the poore some slender cheere,
Observe their country feasts, or common doles,
And entertaine their Christmass Wassaile Boles,
Or els because that, for the Churche's good,
They in defence of HOCK TIDE customc stood:
A Whitsun-ale, or some such goodly motion,
The better to procure young men's devotion :
What will they do, I say, that think to please
Their mighty God with such fond things as these ?
Sure, very ill."
ST. GEORGE'S DAY.
{April the Twenty-third.)
IT appears that blue Coats were formerly worn by people of fashion on St.
George's Day. See Reed's Old Plays, vol. XII. p. 398*.
Among the Fins, whoever makes a riot on St. George's Day is in danger of
suffering from storms and tempests. Tooke's Russia, vol. I. p. 47-
and chose some one of the gang for his godfather. 1 believe this was done in memoiy of some
old image that formerly stood there, perhaps of Belus, or Belin." He adds: "Somewhat of the
like post, or rather stump, was near St. Paul's, and is at this day call'd St. Paul's Stump."
It is the duty of the Rector of St. Mary at Hill, in which parish Billingsgate is situated, to preach
a sermon every year on the first Sunday after Midsummer day, before the Society of Fellowship
Porters, exhorting them to be charitable towards their old decayed brethren, and " to bear one
another's burthens."
The stump spoken of by Bagford is probably alluded to in " Good Newes and Bad Newes," by
S. R. 4to, Lond. 1622, signat. F. 3 b. where the author, speaking of a countryman who had been
to see the sights of London, mentions
" The Water- workes^ huge Pauls, old Charing Crosse,
Strong London Bridge, at Billingsgate the Basse!"
a In Coates's History of Reading, p. 221, under Churchwardens Accounts in the year 1536, arc
the following entries :
166
ST. MARK'S DAY,
(April the Twenty-jifth,)
or
EVE.
IT is customary in Yorkshire, as a clergyman of that county informed me,
for the common people to sit and watch in the church porch on St. Mark's Eve,
from eleven o'clock at night till one in the morning. The third year (for this
must be done thrice), they are supposed to see the ghosts of all those who are
to die the next year, pass by into the church. When any one sickens that is
thought to have been seen in this manner, it is presently whispered about that
he will not recover, for that such, or such an one, who has watched St. Mark's
Eve, says so.
This superstition is in such force, that, if the patients themselves hear of it,
they almost despair of recovery. Many are said to have actually died by their
imaginary fears on the occasion ; a truly lamentable, but by no means incredible,
instance of human folly.
Mr. Pennant's MS. says, that in North Wales no farmer dare hold his team
on St. Mark's Day, because, as they believe, one man's team was marked that
did work that day with the loss of an ox. The Church of Rome observes St.
" Charg' of Saynt George.
" Ffirst payd for iii caffes-skynes, and ii horse-skynnes, iiii'. vij.
Payd for makeying the loft that Saynt George standeth upon, vid.
Payd for ii plonks for the same loft, viijd.
Payd for iiij pesses of clowt lether, ijs. ijd.
Payd for makeyng the yron that the hors resteth upon, vjd.
Payd for makeyng of Saynt George's cote, viiid.
Payd to John Paynter for his labour, xlvs.
Payd for roses, bells, gyrdle, sword, and dager, iy*. iiijd.
Payd for settyng on the bells and roses, iij*.
Payd for naylls necessarye thereto, xd. ob."
PAROCHIAL PERAMBULATIONS. 167
Mark's Day as a day of abstinence, in imitation of St. Mark's disciples, the first
Christians of Alexandria, who, under this Saint's conduct, were eminent for their
great prayer, abstinence, and sobriety *•.
PAROCHIAL PERAMBULATIONS
in Rogation Week, or on one of the three Days before
ASCENSION DAY, or HOLY THURSDAY.
" That ev'ry man might keep his owne possessions,
Our fathers us'd, in reverent Processions,
(With zealous prayers, and with praisefull cheere,)
To walke their parish-limits once ayeare;
And well knowne markes (which sacrilegious hands
Now cut or breake) so bord'red out their lands,
That ev'ry one distinctly knew his owne ;
And many brawles, now rife, were then unknowne."
Withers' Emblems, fol. 1635, p. 161.
IT was a general custom formerly, says Bourne, and is still observed in some
country parishes, to go round the bounds and limits of the parish, on one of the
a See Wheatley on the Common Prayer, 8vo, Lond. 1741, p. 304. Strype, in his Annals of the
Reformation, vol. i. p. 191, under anno 1559, informs us : " The 25th April, St. Mark's Day (that
year), was a procession in divers parishes of London, and the citizens went with their banners
abroad in their respective parishes, singing in Latin the Kyrie Eleeson, after the old fashion."
In a most rare book, entitled, " The burnynge of Paules Church in London 1561, and the
4 day of June, by Lyghtnynge, &c." 8vo, Lond. 1563, signat. I, 2 b. we read : " Althoughe Am-
brose saye that the churche knewe no fastinge day betwix Easter and Whitsonday, yet beside
manye fastes in the Rogation weeke, our wise popes of late yeares have devysed a monstrous fast
on Saint Marke's Daye. All other fastinge daies are on the holy day Even, only Saint Marke must
have his day fasted. Tell us a reason why, so that will not be laughen at. We knowe wel ynoiigh
your reason of Tho. Beket, and thinke you are ashamed of it : tell us where it was decreed, by
the Churche or Gcnerall Counsell. Tell us also, if ye can, why the one side of the strete in
168 PAROCHIAL PERAMBULATIONS.
three days before Holy Thursday, or the Feast of our Lord's Ascension, when
the minister, accompanied by his churchwardens and parishioners, were wont to
deprecate the vengeance of God, beg a blessing on the fruits of the earth, and
preserve the rights and properties of the parish a.
Cheapeside fastes that daye, being in London diocesse, and the other side, beinge of Canturbury
diocesse, fastes not ? and soe in other townes moe. Could not Becket's holynes reache over the
strete, or would he not ? If he coulde not, he is not so mighty a Saint as ye make hym ; if he
would not, he was maliciouse, that woulde not doe soe muche for the citye wherein he was borne."
" In the yeare of our Lord 1 589, I being as then but a boy, do remember that an ale wife,
making no exception of dayes, would needes brue upon Saint Marke's days ; but loe, the mar-
vailous worke of God ! whiles she was thus laboring, the top of the chimney tooke fire ; and, be-
fore it could bee quenched, her house was quite burnt. Surely, a gentle warning to them that
violate and prophane forbidden dales." Vaughan's Golden Grove, Svo, 1C08, signat P 7-
" On St. Mark's day, blessings upon the corn are implored." Hall's Triumphs, p. 58.
•l Antiq. Vulg. ch. xxvi. " It is the custom in many villages in the neighbourhood of Exeter to
' hail the Lamb,' upon Ascension morn. That the figure of a lamb actually appears in the East
upon this morning is the popular persuasion : and so deeply is it rooted, that it hath frequently
resisted (even in intelligent minds) the force of the strongest argument." See Gent. Mag. for
1787, vol. Ivii. p. 718.
The following superstition relating to this day is found in Scot's Discovery of Witchcraft, fol.
Lend. 1665, p. 152. "In some countries they run out of the doors in time of tempest, blessing them-
selves with a cheese, where,upon was a cross made with a rope's end upon Ascension Day." — " Item,
to hang an egg laid on Ascension Day in the roof of the house, preserveth the same from all hurts."
The same writer mentions the celebrated Venetian superstition on this day, which is of great antiquity :
" Every year, ordinarily, upon Ascension Day, the Duke of Venice, accompanied with the States,
goeth with great solemnity to the sea, and, after certain ceremonies ended, casteth thereinto a
gold ring of great value and estimation, for a pacificatory oblation ; wherewith their predecessors
supposed that the wrath of the sea was assuaged." This custom " is said to have taken its rise
from a grant of Pope Alexander the Third, who, as a reward for the zeal of the inhabitants in his
restoration to the papal chair, gave them power over the Adriatick Ocean, as a man has power over
his wife. In memory of which, the chief magistrate annually throws a ring into it, with these
words : ' Desponsamus te, Mare, in signum perpetui dominii ;' We espouse thee, O Sea, in testimony
of our perpetual dominion over thee." Gent. Mag. vol. XXXIV. for Novemb. 1764, p. 483. See
also Gent. Mag. vol. V. for March 1735, p. 118. In another volume of the same Miscellany, for
March 1798, p. 184. we have an account of the ceremony rather more minute: " On Ascension
Day, the Doge, in a splendid barge, attended by a thousand barks and gondolas, proceeds to a
particular place in the Adriatic. In order to compose the angry gulph, and procure a calm, the
patriarch pours into her bosom a quantity of holy water. As soon as this charm has had its effect,
the Doge, with great solemnity,- through an aperture near his seat, drops into her kp a gold ring,
PAROCHIAL PERAMBULATIONS, 16*9
He cites Spelmanb as deriving this custom from the times of the Heathens,
and that it is an imitation of the Feast called Terminalia, which was dedicated
to the God Terminus, whom they considered as the guardian of fields and
landmarks, and the keeper up of friendship and peace among men. The pri-
mitive custom used by Christians on this occasion was, for the people to accom-
pany the bishop or some of the clergy into the fields, where Litanies0 were
repeating these words, ' Desponsamus te, Mare, in signum veri perpetuique domirdi.-' We espouse
thee, O Sea, in token of real and perpetual dominion over thee. But, alas ! how precarious are
all matrimonial contracts in the present licentious age ! This cara sposa, notwithstanding her
repeated engagements, has been lately guilty of crim. con. to a flagrant degree, and now resigns
herself to the possession of debauchees. It is therefore most probable that this annual ceremony
will be no more repeated. This harlot will be divorced for ever."
b " Refert Plutarcluis in Problem. 13. Numam Popilium cum finithnis agri terminis constituisse
et in ipsis finibus Terminum Deum, quasi finium praesidem, amicitiaeque ac pacis custodem po-
suisse. Hinc festa ei dicata quae Terminalia nuncupantur, quorum vice noa quotannis ex vc-
tustissima consuetudine parochiarum terminos lustramus." Spelm. Gloss, v. PERAMBUI.ATIO.
c In Mr. Lysons's " Environs of London," vol. I. p. 309, among his curious extracts from
the Churchwarden's Accounts at Lambeth, I find the following relative to our present subject :
£. s. d.
" 3516. Paid for dyinge of buckram for the Lett'y clothes 008
For paynting the Lett'mj clothes -------- 0 O S
For lynynge of the Lett'ny clothes ------- o 0 4
probably for the processions in which they chaunted the Litany on Rogation Day."
A writer in the Gentleman's Magazine for August 1790, p. 719, under the signature of Ripo-
niensis, tells us : " Some time in the Spring, I think the day before Holy Thursday, all I he clergy,
attended by the singing men and boys of the choir, perambulate the town in their canonicals,
singiug Hymns; and the blue-coat Charity boys follow, singing, with green boughs in their hands."
In London, these parochial processions are still kept up on Holy Thursday.
Shaw, in his History of Staffordshire, vol. ii. part I, p. 165, speaking of Wolverhampton, says :
" Among the local customs which have prevailed here may be noticed that which was popularly
called ' Processioning.' Many of the older inhabitants can well remember when the sacrist,
resident prebendaries, and members of the choir, assembled at Morning Prayers on Monday and
Tuesday in Rogation Week, with the charity children, bearing long poles clothed with all kinds of
flowers then in season, and which were afterwards carried through the streets of the town with
much solemnity, the clergy, singing men and boys, dressed in their sacred vestments, closing
the procession, and chanting in a grave and appropriate melody, the Canticle, Benedicite, Ouinia
Opera, &c.
" This ceremony, innocent at least, and not illaudable in itself, was of high antiquity, having
probably its origin in the Roman offerings of the Primitiae, from which (after being rendered
VOL I. Z
170 PAROCHIAL PERAMBULATIONS.
made; and the mercy of God implored, that he would avert the evils of plague
and pestilence, that he would send them good and seasonable weather, and give
them in due season the fruits of the earth.
conformable to our purer worship) it was adopted by the first Christians, and handed down,
through a succession of ages, to modern times. The idea was, no doubt, that of returning thanks
to God, by whose goodness the face of nature was renovated, and fresh means provided for the
sustenance and comfort of his creatures. It was discontinued about 1765."
" The boundaries of the township and parish of Wolverhampton are in many points marked out
by what are called Gospel Trees, from the custom of having the Gospel read under or near them
by the clergyman attending the parochial perambulations. Those near the town were visited for
the same purpose by the Processioners before mentioned, and are still preserved with the strictest
care and attention."
The subsequent is from Herrick's Hesperides, p. 18.
" Dearest, bury me
Under that Holy-Oke, or Gospel Tree;
Where (though thou see'st not) thou may'st think upon
Me, when t/iou yeerly go 'st Procession."
It appears, from a curious Sermon preached at Blanford Forum, Dorsetshire, January 17th,
1570, by William Kcthe, minister, and dedicated to Ambrose Earl of Warwick, 8vo. Lond.
p. 20. that in Rogation Week the Catholicks had their "Gospelles at superstitious CROSSES,
declc'd like idols*."
Plott, in his History of Oxfordshire, p. 203, tells us that at Stanlake, in that county, the
minister of the parish, in his Procession in Rogation Week, reads the Gospel at a barrel's head, in
the cellar of the Chequer Inn, in that town, where some say there was formerly an hermitage,
others that there was antiently a Cross, at which they read a Gospel in former times ; over which
the house, and particularly the cellar, being built, they are forced to continue the custom in man-
ner as above.
J. Boemus Aubanus tells us, that in Franconia, in his time, the following rites were used on
this occasion, some of which are still retained at Oxford, and in London, and probably in many
other places.
"Tribus illis diebus, quibus Apostolico Instituto, rnajores Litanise passim per totum orbempera-
* The following occurs among Flecknoe's Epigrams, p. 85 :
" On the Fanaticks, or Cross-Haters.
" Who will not be baptiz'd, onely because
In Baptism they make the sign o" th' Cross,
Shewing, the whilst, how well the Divel and he,
In loving of the signe «' th' Cross, agree.
Seeing how every one in swimming does
Stretch forth their arms, and make the sign o' th' Cro«s,
Were he to swim, rather than make (I think)
The si^ne o' th' Cross, he'd sooner chuse to sink."
PAROCHIAL PERAMBULATIONS. 171
The Litanies or Rogations then used gave the name of Rogation Weekd to
this time. They occur as early as the 550th year of the Christian aera, when
they were first observed by Mamertius Bishop of Vienna, on account of the
guntur, in plurimis Franconiae locis multts Cruces (sic enim dicunt parochianos Coctus, quibus
turn sanctae Crucis Vexillum praeferri solet) conveniunt. In sacrisque aedibus non siinul et unain
inclodiam, sed singular singulam per chores separatim canunt : et puellae et adolescent es mun-
diori quique habitu amicti frondentibus sertis caput coronati omnes et scipionibus salignis in-
structi. Stant sacrarum /Kdimn sacerdotes diligenter singularum cantus attendcntes s et quam-
cunque suavius cantare cognoscunt, illi ex veteri more aliquot vini conchas dari adjudicant." p. 269.
At Oxford, at this time, the little Crosses cut in the stones of buildings, to denote the division
of the parishes, are whitened with chalk. Great numbers of boys, with peeled willow-rods in
their hands, accompany the minister in the Procession.
In one of " Skelton's Merie Tales," he says to a cobler, " Neybour, you be a tall man, and in
the kynge's warres you must here a standard : a Standard, said the cobler, what a thing is tliat J
Skelton saide, it is a great Banner, such a one as thou dooest use to beare in Rogacyon Wceke."
In Bridges's History of Northamptonshire are recorded various instances of having Processions
on Cross Monday.
Mr. Pennant, in his Tour from Chester to London, p. 30, tells us, that, " on Ascension Day,
the old inhabitants of Nantwich piously sang a hymn of thanksgiving for the blessing of the Brine.
A veiy antient Pit, called the Old Brine, was also held in great veneration, and till within these
tew years was annually, on that Festival, bedecked with boughs, flowers, and garlands, and was
encircled by a jovial band of young people, celebrating the day with song and dance."
<1 In " The Epistles and Gospelles," &c. London, imprinted by Richard Bankes, 4to. b. I. fol.
.'J9. is given a " Sermon in the Crosse Dayes, or Rogation Dayes." It begins thus : " Good people,
this weke is called the Rogation Weke, bycause in this wekc we be wonte to make Bolempne &
generall supplications, or prayers, which be also called Lytanyes." The preacher complains:
" Alacke, for pitie ! these solenme and accustomable processions and supplications be nowe growen
into a right foule and detestable abuse, so that the moost parte of men and women do come forth
rather to set out and shew themselves, and to passe the time with vayne and unprofitable tales and
mery fables, than to make generall supplications and prayers to God, for theyr lackes and necessi-
ties. I wyll not speake of the rage and furour of these uplandysh processions and gangynges about,
which be spent in ryotyng and in belychere. Furthermore, the Banners and Badges of the Crosse
be so unreverently handled and abused, that it is merveyle God destroye us not in one daye. In
these Rogation Days, if it is to be asked of God, and prayed for, that God of his goodnes wyll
defende and save the corne in the felde, and that he wyll vouchsave to pourge the ayer. For this
cause be certaine Gospels red in the wide felde amonges the corne and grasse, that by the vertue
and operation of God's word, the power of the wicked spirites, which kepe in the air and infccte
the same (whence come pestilences and the other kyndes of diseases and syknesses), may be layde
downe, and the aier made pure and cleane, to th' intent the corne may remaine unharmed, and
not infected of the sayd hurteful spirites, but serve us for our use and bodely sustenauuce."
172 PAROCHIAL PERAMBULATIONS.
frequent earthquakes that happened, and the incursions of wild beasts, which
laid in ruins and depopulated the City6.
Blount tells us that Rogation Week (Saxon, Dang bagaj-, i. e. days of perambulation,) is always
the next but one before Whitsunday ; and so called, because on Monday, Tuesday, and Wednes-
day of that week, Rogations and Litanies were used ; and fasting, or, at least, abstinence, then
enjoined by the Church to all persons, not only for a devout preparative to the feast of Christ's
glorious Ascension, and the descent of the Holy Ghost shortly after, but also to request and sup-
plicate the blessing of God upon the fruits of the earth. And, in this respect, the solemnization
of matrimony is forbidden, from the first day of (he said week till Trinity Sunday. The Dutch
call it Cruys-week, Cross-week, and it is so called in some parts of England, because of old, (as
still among the Roman Catholicks,) when the Priests went in procession this week, the Cross was
carried before them. In the Inns of Court, he adds, it is called Grass-week, because the commons
of that week consist much of sallads, hard eggs, and green sauce upon some of the days. The
feast of the old Romans, called llobigalia and Ambarvalia (quod victima arva ambiret) did, in
their heathenish way, somewhat resemble these institutions, and were kept in May, in honour of
Robigus.
Johnson, in his edition of Gerarde's Herbal, speaking of the Bircti Tree, p. 14/8, says : " It serveth
well to the decking up of houses and banquetting-rooms, for places of pleasure, and for beautify-
ing of streets in the Crosse or Gang Week, and such like."
Rogation Week, in the Northern parts of England, is still called GANG WEEK, from to gang,
which, in the North, signifies to go. Gang-puca, also, occurs in the rubrick to John, c. 17, in
the Saxon Gospels : and Ganjj-bagaj- are noticed in the Laws of Alfred, c. 6. and in those of
Athelstan, c. 13. See Lambard's Archaionomie, fol. Cantabr. 1044. pp. 24. 49. Ascension Day,
emphatically termed Huly Thursday with us, is designated in the same manner by King Alfred,
On pone haljan punpej- ba;j. Gang-days are classed under certain " Idolatries maintained by the
Church of England," in a work intitled, "The Cobler's Book." See Herbert's edit, of Ames,
p. 1687. See Wheatley's Illustration of the Common Prayer, 8vo. Lond. 1741. p. 240. Du Cange
Gloss, v. ROGATIO. Hire. Glossar. Suio-Gothicum, v. GANGDAYAR.
In "TheTryall of a Man's owne selfe," by Thomas Newton, 12mo. Lond. 1602. p. 47. he
enquires, under " Sinnes externall and outward," against the first Commandment, whether the
parish clergyman "have patiently winked at, and quietly suffered, any rytes wherein hath been
apparent superstition — as gadding and raunging about with procession." To gadde in procession is
among the customs censured by John Bale, in his Declaration of Bonuer's Articles, 1554.
signal, D. 3.
In Michael Wodde's Dialogue, (already cited under Palm Sunday,) A. D. 1554. signat. D. 8.
we read : " What say ye to procession in Gang-dales, when Sir John saith a Gospel to our corne
feldes. (Oliver^ As for your Latine Gospels read to the corne, I am sure the corne under-
standeth as much as you, and therefore hath as much profit by them as ye have, that is to sai,
none at al."
' " Dum Civitas Viennensium crebro Terra; motu subrueretur et Bestiarum desolaretur iucursu,
PAROCrtlAL PERAMBULATIONS.
By the Canons of Cuthbert, Archbishop of Canterbury, made at Cloveshoo,
in the year 747, it was ordered that Litanies, that is, Rogations, should be
observed by the clergy and all the people, with great reverence, on the seventh
of the Calends of May, according to the rites of the Church of Rome, which
terms this the greater Litany, and also, according to the custom of our fore-
fathers, on the three days before the Ascension of our Lord, with fastings, &c. f
In the Injunctions also made in the reign of Queen Elizabeths, it is ordered
— — — — ^ _________^_ . : _ : . . ___ . . : . . — t
sanctus Mamertus, ejus Civitatis Episcopus, eas legitur pro mails, qua premisimus ordinasse.
Walifred. IStral. c. 28. clc Rep. Ecclesiast.
f Concil. Cloveshoviae sub Cuthberto Arch. Cant. An. 747- cap. 1C. Ut Laetauia;, t. Rogationes, a
clero omnique populo his die-bus cum magna revcrentia agantur, id est, septimo Kalendarum
Maiarum juxta ritum Romans; Ecclcsis, qu:e et Letania Major apud earn vocatur. Et item quo-
que secundum inorem priorum nostrorum, 3 dies ante Ascensionem Domini nostri in ccelos,
cum jejunio, &c. Cone. Brit. p. 249. Spelman, Gloss, p. 3t!9. v. LITANIA.
f Injunct. 19. Eliz. By " Advertisements partly for due Order in the publique Administration
of Common Prayers, &c. by vertue of the Queene s Majesties Letters commaunding the same, the
25th day of January (/ An. Eliz.) 4to. Lond. imp. by Reginalde Wolfe, signat. B. 1. it was di-
rected, inter alia — "Item, that, in the Rogation Dates of Procession, they singe or saye in Englishe
the two Psalntes beginnyng ' Benedic Anima mea,' &c. withe the Letanye S; suffrages thereunto,
tcithe one homelye of thanlfes^evyng to God, alreadie devised and divided into foure partes, with-
out addition of any superstitious ceremonyes heretofore used."
I find the following in Articles of Enquiry within the Archdeaconry of Middlesex, A. D. 1662,
4to. " Doth your Minister or Curate, in Rogation Dayes, go in Perambulation about your Parish,
saying and using the Psalms and Suffrages by Law appointed, as viz. Psalm 103. and 104. the
Letany and Suffrages, together with the Homily, set out for that end and purpose ? Doth he admo-
nish the people to give thanks to God, if they see any likely hopes of plenty, and to call upon him
for his mercy, if there be any fear of scarcity : and do you, the Churchwardens, assist him in it }"
In similar Articles for the Archdeaconry of Northumberland, 1662, the following occurs :
" Doth your Parson or Vicar observe the three Rogation Dayes."
In others for the Diocese of Chichester, 1637, is the subsequent: "Doth your Minister
yeerely, in Rogation Weeke, for the knowing and distinguishing of the bounds of parishes, and
for obtaining God's blessing upon the fruites of the ground, walke the Perambulation, and say,
or sing, in English, the Gospells, Epistles, Letanie, and other devout Prayers ; together with
the 103d and 101th Psalmes ?"
In Herbert's Country Parson, 12mo. Lond. 1652, p. 157. ch. 35, we are told: "The Countrey
Parson is a lover of old customs, if they be good and harmlesse. Particularly, he loves Procession,
and maintains it, because there are contained therein four manifest advantages. First, a blessing
of God for the fruits of the field. 2. Justice in the preservation of bounds. 3. Charitie in loving,
walking, and neighbourly accompanying one another, with reconciling of differences at that time,
174 PAKOCHIAL PERAMBULATIONS.
" that the Curate, at certain and convenient places, shall admonish the people
to give thanks to God, in the beholding of God's benefits, for the increase and
abundance of his fruits, saying the 103d Psalm, &c. At which time the mini-
ster shall inculcate these, or such sentences, — 'Cursed be he which translateth
the bounds and doles of his neighbours,' or such orders of prayers as shall be
hereafter."
What is related on this head in the life of Hooker, author of the Ecclesiasti-
cal Polity, is extremely interesting11 : " He would by no means omit the cus-
tomary time of Procession, persuading all, both rich and poor, if they desired
the preservation of love and their parish rights and liberties, to accompany him
if there be any. 4. Mercie, in relieving the poor by a liberal distribution and largess, which at that
time is or ought to be used. Wherefore he exacts of all to be present at the Perambulation, and
those that withdraw and sever themselves from it he mislikes, and reproves as uncharitable and
unneighbourly ; and, if they will not reforme, presents them."
In Mr. Nichols's Churchwardens' Accounts, 4to. 1797, St. Margaret's Westminster, under
A. D. 1555, is the following article :
" Item, paid for spiced bread on the Ascension-Even, and on the Ascension Day, Is."
1556.
" Item, paid for bread, wine, ale, and beer, upon the Ascension-Even and Day, against my
Lord Abbott and his Covent cam in Procession, and for strewing herbs the samme day, 7«. Id."
1559.
" Item, for bread, ale, and beer, on Tewisday in the Rogacion Weeke, for the parishioners that
went in Procession, Is."
1560.
" Item, for bread and drink for the parishioners that went the Circuit the Tuesday in the Roga-
tion Week, 3s. 4d."
" Item, for bread and drink the Wednesday in the Rogation Week, for Mr. Archdeacon and the
Quire of the Minster, 3s. 4d."
1585.
" Item, paid for going the Perambulacion, for fish, butter, cream, milk, conger, bread and
drink, and other necessaries, 4s. 8±d."
1597.
" Item, for the charges of diet at Kensington for the Perambulation of the Parish, being a yeare
of great scarcity and deerness, a£6. 8s. 8d."
1605.
" Item, paid for bread, drink, cheese, fish, cream, and other necessaries, when the worshipful!
and others of the parish went the Perambulation to Kensington, s£.\.5.
fc See Zouch's edit, of Walton's Lives, Svo. York, 1807, p. 239.
PAROCHIAL PERAMBULATIONS. 175
hi his Perambulation': and most did so: in which Perambulation he would
usually express more pleasant discourse than at other times, and would then
always drop some loving and facetious observations, to be remembered against
the next year, especially by the boys' and young people: still inclining them,
1 "On Ascension Day," says Sir John Hawkins, in his History of Music, vol. II. p. 112, "it is
the custom of the inhabitants of parishes, with their officers, to perambulate in order to perpe-
tuate the memory of their boundaries, and to impress the remembrance thereof in the minds of
young persons, especially boys ; to invite boys, therefore, to attend to this business, some little
gratuities were found necessary; accordingly, it was the custom, at the commencement of the Pro-
cession, to distribute to each a willow-waud, and at the end thereof a handful of points, which
were looked on by them as honorary rewards long after they ceased to be useful, and were called
Tags*."
In the Churchwardens' Accounts of St. Mary at Hill, in the City of London, 1682, are the fol-
lowing entiies : sS- s. d.
" For fruit on Perambulation Day 1 0 O
For points for two yeres -----2 10 0
The following extracts are from the Churchwardens' Books of Chelsea :
" 1670. Spent at the Perambulation Dinner 3 10 O
Given to the boys that were whipt - - 0 4 O
Paid for poynts for the boys - - - - O 2 0
Lysons's Environs of London, vol. ii. p. 146.
The second of these entries alludes to another expedient for impressing the recollection of par-
ticular boundaries on the minds of some of the young people.
It appears from an Order of the Common Council of Newcastle-upon-Tyne, dated 15th May
1657, that the scholars of the public grammar-school there, and other schools in the town, were
invited to attend the magistrates when they perambulated the boundaries of the town.
On Ascension Day, the Magistrates, River-Jury, &c. of the Corporation of the above town,
according to an antient custom, make their annual procession by water in their barges, visiting
the bounds of their jurisdiction on the river, to prevent encroachments. Chearful libations are
offered on the occasion to the Genius of our wealthy Flood, which Milton calls the " coaly Tyne :"
" The sable stores on whose majestic strand
More tribute yield than Tagus' golden sand."
In the Painted Hall at Greenwich Hospital the Genius of the Tyne is represented pouring forth
* The following occurs in Hcrrick's Hesperides, p. 102, and seems to prove that children used to play at some
game fn points and pins :
— — " A little transverce bone,
Which boyes and bruckel'd children call
(Playing for points and pins) Cockall."
176 PAROCHIAL PERAMBULATIONS.
and all his present Parishioners, to meekness, and mutual kindnesses and love;
because love thinks not evil, but covers a multitude of infirmities."
The word Parochia, or Parish, antiently signified what we now call the Dio-
cese of a Bishop.
In the early ages of the Christian Church, as kings founded cathedrals, so
great men founded parochial churches, for the conversion of themselves and
their dependants : the bounds of the parochial division being commonly the
same with those of the founder's jurisdiction.
Some foundations of this kind were as early as the time of Justinian the
Emperor.
Before the reign of Edward the Confessor, the Parochial Divisions in this
kingdom were so far advanced, that every person might be traced to the Parish
to which he belonged. This appears by the Canons published in the time of
Edgar and Canute. The distinction of Parishes as they now stand appears to
have been settled before the Norman Conquest. In Domesday Book the Pa-
rishes agree very near to the modern division k.
Camclen tells us that this kingdom was first divided into Parishes by Ilono-
rius, Archbishop of Canterbury, A. D. 636, and counts two thousand nine
hundred and eighty-four Parishes.
The Lateran Council made some such division as this. It compelled every
man to pay Tithes to his Parish-priest. Men before that time payed them to
whom they pleased ; but, without being sarcastical, one might observe, that
since then it has happened that few, if they could be excused from doing it,
would care to pay them at all.
The following is the account given of "Procession Weeke" and "Ascension
Day," in Barnabc Googe's Translation of the " Ilegrium Pupisticum" of Nao-
georgus, fol. 53 :
his coal in great abundance. There is the Severn with her lampreys, and the Humber with his
pigs of lead, which, with the Thames and Tyne, compose the four great rivers of England.
Heath, in his History of the Scilly Islands, 8vo. Lond. 1750, p. 128, tells us : " At Exeter, in
Devon, the boys have an annual custom of damming-up the channel in the streets, at going the
bounds of the several parishes in the city, and of splashing the water upon people passing by."
" Neighbours as well as strangers are forced to compound hostilities, by giving the boys of each
parish money to pass without ducking : each parish asserting its prerogative, in this respect."
k See Collier's Eceles. Hist. vol. I. p. 231.
PAROCHIAL PERAMBULATIONS. 177
" Now comes the day wherein they gad abrade, with Crosse in hande,
To bounties of every field, and round about their neighbour's lande :
And, as they go, they sing and pray to euery saint aboue,
But to our Ladie specially, whom most of all they loue.
When as they to the towne are come, the Church they enter in,
And looke what Saint that Church doth guide, they humbly pray to him,
That he preserve both come andfruite from storms and tempest great,
And them defend from harme, and send them store of drink e and meat.
This done, they to the taverne go, or in the fieldes they dine,
Where downe they sit and feede a pace, and fill themselues with wine,
So much that oftentymes without the Crosse they come away,
And miserably they reele, till as their stomacke vp they lay.
These things three dayes continually are done, with solemne sport,
With many Crosses often they vnto some Church resort,
Whereas they all do chaunt alovvde, wherby there streight doth spring,
A bawling noyse, while euery man seekes hyghest for to sing." —
"Then conies the day when Christ ascended to his father's seate,
Which day they also celebrate, with store of drinke and meate1.
1 The following is from Hasted's History of Kent, vol. i. p. 109 :
" There is an odd custom used in these parts, about Keston and Wickham, in Rogation Week ;
at which time a number of young men meet together for the purpose, and with a most hideous
noise, run into the orchards, and, incircling each tree, pronounce these words :
" Stand fast root ; bear well top ;
God send us a youling sop,
Every twig apple big,
Every bough apple enow."
For which incantation the confused rabble expect a gratuity in money, or drink, which is no
less welcome ; but if they are disappointed of both, they with great solemnity anathematize the
owners and trees with altogether as insignificant a curse.
" It seems highly probable that this custom has arisen from the antient one of Perambulation
among the Heathens, when they made prayers to the Gods for the use and blessing of the fruits
coming up, with thanksgiving for those of the preceding year ; and as the Heathens supplicated
Eolus, God of the Winds, for his favorable blasts, so in this custom they still retain his name
with a very small variation j this ceremony is called Youling, and the word is often used in their
invocations."
Armstrong, in his History of Minorca, Svo. Lond. 1752, p. 5, speaking of the Terminalia, feast*
instituted by the Romans in honour of Terminus, the guardian of boundaries and landmarks,
whose festival was celebrated at Rome on the 22d or 23d of February every year, when cakes
and fruits were offered to the God, and sometimes sheep and swine, says : " He was represented
VOL. I, A A
178 PAROCHIAL PERAMBULATIONS.
Then every man some birde must eate, I know not to what ende,
And after dinner all to Church they come, and their attende.
The blocke that on the aultar still till then was scene to stande,
Is drawne vp hie aboue the roofe, by ropes, and force of hande :
The Priestes about it rounde do stand, and chaunt it to the skie,
For all these mens religion great in singing most doth lie.
Then out of hande the dreadfull shape of Sathan downe they throw,
Oft times, with fire burning bright, and dasht asunder tho,
The boyes with greedie eyes do watch, and on him straight they fall,
And beate him sore with rods, and breake him into peeces small.
This done, the wafers downe doe cast, and singing Cakes the while,
With Papers rounde amongst them put, the children to beguile.
With laughter great are all things done : and from the beames they let
Great streames of water downe to fall, on whom they meane to wet.
And thus this solemne holiday, and hye renowmed feast,
And all their whole deuotion here is ended with a ieast."
under the figure of an old man's head and trunk to the middle without arms, which they erected
on a kind of pedestal that diminished downwards to the base, under which they usually buried a
quantity of charcoal, as they thought it to be incorruptible in the earth ; and it was criminal by
their laws, and regarded as an act of impiety to this Divinity, to remove or deface any of the
Termini. Nay, they visited them at set times, as the Children in London are accustomed to per-
ambulate the limits of their Parish, which they call processioning ; a custom probably derived to
them from the Romans, who were so many ages in possession of the Island of Great Britain."
The following customs, though not strictly applicable to Parochial Perambulations, can pro-
perly find a place no where but in this Section.
" Shaftsbury is pleasantly situated on a hill, but has no water, except what the inhabitants
fetch at a quarter of a mile's distance from the manour of Gillingham, to the lord of which they
pay a yearly ceremony of acknowledgement, on the Monday before Holy Thursday. They dress
up a garland very richly, calling it the Prize Besom, and carry it to the Manour-house, attended
by a calf's-head and a pair of gloves, which are presented to the lord. This done, the Prize
Besom is returned again with the same pomp, and taken to pieces; just like a milk-maid's
garland on May Day, being made up of all the plate that can be got together among the house-
keepers." Travels of Tom Thumb, p. 16.
In the Statistical Account of Scotland, vol. xv. p. 45. (8vo. Edinb. 1795,) Parish of Lanark,
in the county of Lanark, we read of " the riding of the Marches, which is done annually upon
the day after Whitsunday Fair by the Magistrates and Burgesses, called here the Landsmark or
Langemark Day, from the Saxon langemark. It is evidently of Saxon origin, and probably esta-
blished here in the reign of, or sometime posterior to Malcolm I."
My servant, B. Jelkes, who lived several years at Evesham in Worcestershire, informed me of
an ancient custom at that place for the master-gardeners to give their work-people a treat of
baked peas, both white and grey, (and pork,) every year on Holy Thursday. J. B.
179
MAY DAY CUSTOMS.
" If them lov'st me then,
Steal forth thy father's house to-morrow night ;
And in the wood, a league without the town,
Where I did meet thee once with Helena,
To do observance to a morn of MAY,
There will I stay for thee."
Shakesp. Mids. N. Dream, A. i. sc. 1.
IT was anciently the custom for all ranks of people to go out a Maying early
on the first of Maya. Bourneb tells us that, in his time, in the villages in the
North of England, the juvenile part of both sexes were wont to rise a little after
midnight on the morning of that day, and walk to some neighbouring wood,
accompanied with musick and the blowing of horns c, where they broke down
a Stubbs, in the "Anatomic of Abuses," Svo. Lond. 1585, fol. 94, tells us: "Against Maie —
every parishe, towne, and village, assemble themselves together, bothe men, women, and chil-
dren, olde and yong, even all indifferently : and either goyng all together, or deuidyng themselves
into companies, they goe some to the woodes and groves, some to the hilles and niountaines,
some to one place, some to another, where they spende all the night in pastymes, and in the
mornyng they returne, bringing with them birch, bowes, and braunches of trees, to deck their
assemblies withall." — " I have heard it credibly reported," he adds, " (and that riva voce) by men
of great gravitie, credite, and reputation, that of fourtie, three score, or a hundred maides goyng
to the woode ouer night, there have scarcely the thirde parte of them returned home againe
undefiled."
b Antiquit. Vulg. chap. xxv.
c Hearne, in his Preface to Robert of Gloucester's Chronicle, p. xviii. speaking of the old custom
of drinking out of Horns, observes : " 'Tis no wonder, therefore, that upon the Jollities on the
Jirst of May formerly, the custom of blowing with, and drinking in, HORNS so much prevailed,
which, though it be now generally disus'd, yet the custom of blowing them prevails at this sea-
180 MAY DAY CUSTOMS.
branches from the trees and adorned them with nosegays and crowns of flowers.
This done, they returned homewards with their booty, about the time of sun-
rise, and made their doors and windows triumph in the flowery spoil d.
There was a time when this custom was observed by noble and royal per-
sonages, as well as the vulgar. Thus we read, in Chaucer's Court of Love,
that, early on May Day, " fourth goth al the Court, both most and lest, to
fetche the flouris fresh, and braunch, and blome."
It is on record that King Henry the Eighth and Queen Katherine partook of
this diversion6: and historians also mention that he, with his courtiers, in the
son, even to this day, at Oxford, to remind people of the pleasantness of that part of the year,
which ought to create mirth and gayety, such as is sketch'd out in some old Books "of Offices,
such as the Prymer of Salisbury, printed at Rouen, 1551, 8vo."
[Aubrey, in his " Remains of Gentilisme and Judaisme," MS. Lansd. 226. fol. 5 b. says : " Me-
morandum, at Oxford the boys do blow cows horns and hollow canes all night ; and on May Day
the young maids of every parish carry about garlands of flowers, which afterwards they hang up
in their churches."]
Mr. Henry Rowe, in a note in his Poems, vol. ii. p. 4. says : "The Tower of Magdalen Col-
lege, Oxford, erected by Cardinal Wolsey, when bursar of the College, A. D. 1492, contains a
musical peal of ten bells, and on May Day the Choristers assemble on the top to usher in the Spring."
[Dr. Chandler, however, in his Life of Bishop Waynflete, assures us that WoLsey had no share in
the erection of the structure : and Mr. Chalmers, in his History of the University, refers the ori-
gin of the custom to a mass of requiem, wlu'ch, before the Reformation, used to be annually per-
formed on the top of the Tower, for the soul of Henry the Seventh. " This was afterwards com-
muted," he observes, " for a few pieces of musick, which are executed by the Choristers, and for
which the Rectory of Slimbridge, in Gloucestershire, pays annually the sum of s£lO."]
d In Herrick's Hesperides, p. 74, are the following allusions to customs on May Day :
"Come, my Corinna, come: and comming, marke
How each field turns a street ; each street a park
Made green and trimmed with trees : see how
Devotion gives each house a bough,
Or branch : each porch, each doore, ere this,
An arke, a tabernacle is
Made up of white-thorn, neatly enterwove."
* * * *
" A deale of youth, ere this, is come
Back, and with white-thorne laden home,
Some have dispatch'd their cakes and creame,
Before that we have left to dreame."
* Stow, in his " Survay of London," 4to. Lond. 1603, p. 99, quotes from Hall an account of
MAY DAY CUSTOMS. 181
beginning of his reign, rose on May Day very early to fetch May, or green
boughs, and they went, with their bows and arrows, shooting to the wood.
Henry the Eighth's riding a Maying from Greenwich to the high ground of Shooter's-hill, with
Queen Katherine his wife, accompanied with many Lords and Ladies. He tells us, also, that
" on May Day in the morning, every man, except impediment, would walke into the sweete mea-
dowes and greene woods, there to rejoyce their spirites with the beauty and savour of sweete
flowers, and with the harmony of birds, praysing God in their kind." — "I finde also," he adds,
" that in the moneth of May, the citizens of London of all estates, lightly in every parish, or
sometimes two or three parishes joyning togither, had their severall Mayings, and did fetch in
May-poles, with diverse warlike shewes, with good archers, morice-dauncers, and other devices,
for pastime all the day long, and towards the evening they had stage-playes, and bonefiers in the
streetcs. Of these Mayings we reade, in the raigne of Henry the Sixt, that the aldermen and
shiriffes of London being, on May Day, at the Bishop of London's wood, in the parish of Stebun-
heath, and having there a worshipfull dinner for themselves and other commers, Lydgate the
Poet, that was a monke of Bery, sent to them by a pursiuant a joyfull commendation of that sea-
son, containing sixteen staves in meter roiall, beginning thus:
" Mightie Flora, Goddesse of fresh flowers,
Which clothed hath the soyle in lustie greene,
Made buds spring, with her sweete showeis,
By influence of the sunne-shine.
To doe pleasance of intent full cleane,
Vnto the States which now sit here,
Hath Vere downe sent her owne daughter deare."
Polydore Vergil says, that " at the Calendes of Maie," not only houses and gates were gar-
nished with boughs and flowers, but "in some places the Churches, whiche fashion is derived of
the Romaynes, that use the same to honour their goddesse Flora with suche ceremonies, whom
they named Goddesse of Fruites." Langley's Poljd. Verg. fol. 102 b.
In an Account of Parish Expences in Coates's Hist, of Reading, p. 216. A. D. 1504, we have:
" It. payed, for felling and bryngy'g home of the bow (bough) set in the M'cat-place, for settyng
up of the same, mete and drink, viiid."
In "Vox Graculi," 4to. 1623, p. 62, under "May," are the following observations :
" To Islington and Hogsdon runncs the streame
Of giddie people, to eate cakes and creame."
" May is the merry moneth — on the first day, betimes in the morning, shall young fellowes and
mayds be so enveloped with a mist of wandring out of their wayes, that they shall fall into ditches
one upon another. In the afternoone, if the skie cleare up, shall be a stinking stirre at picke-
hatch, with the solemne revels of morice-dancing, and the hobbie-horse so neatly presented, as if
one of the masters of the parish had playd it himselfe. Against this high-day, likewise, shall be
182 MAY DAT CUSTOMS.
Shakespeare says, (Hen. VIII. A. v. sc. 3.) it was impossible to make the peo-
ple sleep on May Morning; and (Mids. N. Dream, A., iv. sc. 1.) that they rose
early to observe the rite of May.
The Court of King James the First, and the populace, long preserved the
observance of the Day, as Spelman's Glossary remarks, under the word
Maiuma.
Milton has the following beautiful Song -
" On May Morning.
"Now the bright morning star, day's harbinger,
Comes dancing from the East, and leads with her
The flow'ry May, who from her green lap throws
The yellow Cowslip and the pale Primrose.
Hail bounteous May ! that dost inspire
Mirth and youth and warm desire ;
Woods and groves are of thy dressing,
Hill and dale doth boast thy blessing.
Thus we salute thee with our early Song,
And welcome thee, and wish thee long."
In the old Calendar of the Romish Church so often referred to in this work,
I find the following observation on the 30th of April :
" The boys go out and seek May trees f."
This receives illustration from an Order in a Manuscript in the British
Museum, which has been already quoted more than once, intitled, "The State
of Eton School, A. D. 1560s," wherein it is stated, that, on the day of St.
such preparations for merry meetings, that divers durty sluts shall bestow more in stuffe, lace,
and making up of a gowne and a peticote, then their two yeares wages come to, besides the be-
nefits of candles' ends and kitchen stuffe."
In "Whimzies : or a true Cast of Characters," 12mo. Lond. 1631, p. 132, speaking of a Ruf-
fian, the author says : " His^ sovereignty is showne highest at May-games, Wakes, Summerings,
and Rush-bearings."
f " Mail Arbores & pueris exquiruntur."
B " Status Scholae Etonensis, A. D. 1560," MS. Brit. Mus. Donat. 4843. " Mense Maio. In die
Philippi et Jacobi, si lubeat preceptor! et si sudumj&jerit, surgant qui volunt circiter 4tam ad col-
ligendps ramos Maios, modo non sit madefactis pedibus : et turn ornant Fenestras Cubiculi fron-
dibus virentibus, redolentque domus fragrantibus herbis."
MAY DAY CUSTOMS. 183
Philip and St. James, if it be fair weather, and the Master grants leave, those
boys who choose it may rise at four o'clock to gather May branches, if they can
do it without wetting their feet : and that on that day they adorn the windows of
the bed-chamber with green leaves, and the houses are perfumed with fragrant
herbs.
Misson, in his Travels in England, translated by Ozell, p. 307, says : " On
the first of May, and the five and six days following, all the pretty young coun-
try girls that serve the town with milk, dress themselves up very neatly, and
borrow abundance of silver plate, whereof they make a pyramid, which they
adorn with ribbands and flowers, and carry upon their heads, instead of their
common milk-pails. In this equipage, accompanied by some of their fellow
milk-maids and a bagpipe or fiddle, they go from door to door, dancing before
the houses of their customers, in the midst of boys and girls that follow them
in troops, and every body gives them something."
In the Dedication to Col. Martin's familiar Epistles, £c. 4to. Lond. 1685,
we have the following allusion to this custom :
" What's a May-day-milking-pail without a garland and fiddle ?"
"The Mayings," says Mr. Strutt, "are in some sort yet kept up by the
milk-maids at London, who go about the streets with their garlands and musick,
dancing : but this tracing is a very imperfect shadow of the original sports ; for
May-poles were set up in the streets, with various martial shows, morris-dan-
cing and other devices, with which, and revelling, and good chear, the day was
passed away. At night they rejoiced, and lighted up their bonfiresh."
h Manners and Customs, vol. II. p. 99. In Scot's " Discovery of Witchcraft," p. 152, he tells
us of an old superstition : " To be delivered from witches, they hang in their entries (among other
things) hay-thorn, otherwise white-thorn, gathered on May Day." The following Divination on
May Day is preserved in Gay's Shepherd's Week, 4th Pastoral :
" Last May Day fair, I search'd to find a snail
That might my secret lover's name reveaj.4
Upon a gooseberry-bush a snail I found,
For always snails near sweetest fruit abound.
I seiz'd the vermine ; home I quickly sped,
And on the hearth- the milk-white embers spread :
Slow crawl'd the snail, and, if I right can spell,
In the soft ashes mark'd a curious L :
184 MAY DAY CUSTOMS.
These May Customs are not yet quite forgotten in London and its vicinity.
In the Morning Post, Monday, May 2d, 1791, it was mentioned, "that
yesterday, being the first of May, according to annual and superstitious cus-
tom, a number of persons went into the fields and bathed their faces w itn the
dew on the grass, under the idea that it would render them beautiful." 1 re-
member, too, that in walking that same morning between Hounslow and
Brentford, I was met by two distinct parties of girls with garlands of flowers,
who begged money of me, saying, " Pray, Sir, remember the Garland."
The young chimney-sweepers, some of whom are fantastically dressed in
girls' clothes, with a great profusion of brick-dust by way of paint, gilt paper,
&c. making a noise with their shovels and brushes, are now the most striking
objects in the celebration of May Day in the streets of London1.
Oh, may this wondrous omen lucky prove !
For L is found in Lubberkin and Love."
* I have more than once been disturbed early on May morning at Newcastle-upon-Tyne, by
the noise of a song, which a woman sung about the streets who had several garlands in her hands,
and which, if I mistook not, she sold to any that were superstitious enough to buy them. It is
homely and low, but it must be remembered that our Treatise is not on the sublime :
" Rise up, maidens ! fy for shame !
For I've been four lang miles from hame:
I've been gathering my garlands gay :
Rise up, fair maids, and take in your May."
Here is no pleonasm. It is simply, as the French have it, your May. In a Royal Household
Account, communicated by Craven On), esq. of the Exchequer, I find the following article:
"July 7, 7 Hen. VII. Item, to the Maydens of Lambeth for a May, lOsh." So, among " Receipts
and Disbursements of the Canons of the Priory of St. Mary, in Huntingdon," in Mr. Nichols's
"Illustrations of the Manners and Expences of Ancient Times in England," 4to. Lond. 1797,
p. 294, we have : " Item, gyven to the Wyves of Herford to the niakyng of there May, 12d."
The following shews a custom of making fools on the first of May, like that on the first of
April: " U. P. K. spells May Goslings," is an expression used by boys at play, as an insult to the
losing party. U. P. K. is " up pick," that is, up with your pin or peg, the mark of the goal.
An additional punishment was thus ; the winner made a hole in the ground, with his heel, into
which a peg about three inches long was driven, its top being below the surface ; the loser, with
his hands tied behind him, was to pull it up with his teeth, the boys buffeting with their hats,
and calling out, " Up pick, you May Gosling," or " U. P. K. Gosling in May." A May Gosling, on
the first of May, is made with as much eagerness, in the North of England, as an April Noddy,
(Noodle,) or Fool, on the first of April." Gent. Mag. for April 1791, p. 327.
MAY DAY CUSTOMS. 185
In "The Laws of the Market, printed by Andrew Clark, printer to the
Hon'"le City of London," 12mo. 1677, under "The Statutes of the Streets of
this City against Noysances," 29. I find the following : " No man shall go in
the streets by night or by day with bow bent, or arrows under his girdle, nor
with sword unscabbar'd, under pain of imprisonment ; or with hand-gun, having
therewith powder and match, except it be in a usual May-game or Sight*."
To May Day sports may be referred the singular bequest of Sir Dudley Diggs, knt. (mentioned
in Hasted's Kent, vol. ii. p. 787 ) who by his last will, dated in 1638, left the sum of ^20. to
be paid yearly to two young men and two maids, who, on May 19th, yearly, should run a tye, at
Old Wives Lees in Chilham, and prevail ; the money to be paid out of the profits of the land of this
part of the manor of Selgrave, which escheated to him after the death of Lady Clive. These
lands, being in three pieces, lie in the parishes of Preston and Faversham, and contain about
forty acres, and all commonly called the Running Lands. Two young men and two young maids
run at Old Wives Lees in Chilham, yearly on May 1st, and the same number at Sheldwich Lees
on the Monday following, by way of trial, and the two which prevail at each of those places run
for the ^10. at Old Wives Lees, as abovementioned, on May 19." A great concourse of the
neighbouring gentry and inhabitants constantly assemble there on this occasion.
"There was, till of late years," says the same writer, (Hist, of Kent, vol. ii. p. 284.) "a singu-
lar, though a very ancient custom, kept up, of electing a Deputy to the Dumb Borsholder of
Chart, as it was called, claiming liberty over fifteen houses in the precinct of Pizein-well ; every
householder of which was formerly obliged to pay the keeper of this Borsholder one penny yearly.
" This Dumb Borsholder was always first called at the Court- Leet holden for the hundred of
Twyford, when its keeper, who was yearly appointed by that Court, held it up to his call, with a
neckcloth or handkerchief put through the iron ring fixed at the top, and answered for it. This
Borsholder of Chart, and the Court Leet, has been discontinued about fifty years: and the
Borsholder, who is put in by the Quarter Sessions for Watringbury, claims over the whole parish.
This dumb Borsholder is made of wood, about three feet and half an inch long, with an iron ring
at the top, and four more by the sides, near the bottom, where it has a square iron spike fixed,
four inches and a half long, to fix it in the ground, or, on occasion, to break open doors, &c.
which used to be done, without a warrant of any Justice, on suspicion of goods having been un-
lawfully come by and concealed in any of these fifteen houses." (He subjoins an engraving of it.)
" It is not easy," Mr. Hasted adds, " at this distance of time, to ascertain the origin of this dumb
officer. Perhaps it might, have been made use of as a badge or ensign by the office of the market
here. The last person who acted as deputy to it, was one Thomas Clampard, a blacksmith, whose
heirs have it now in their possession."
k By the subsequent, No. 43, it should seem that London had then some of those disgraceful
customs which have been so much complained of, even recently, in Edinburgh, Madrid, &c. " No
man shall cast any urine-boles or ordure-boles into the streets by day or night, afore the.hour of
VOL. I. B B
186 MAY DAY CUSTOMS.
Browne, in his " Britannia's Pastorals," 8vo, Lond. 1625, B. ii. p. 122, thus
describes some of the May revellings :
" As I have seene the LADY of the MAY'
Set in an arbour (on a Holy-day)
Built by the May-pole, where the jocund swaines
Dance with the maidens to the bagpipes straines,
When envious Night commands them to be gone,
Call for the merry youngsters one by one,
And, for their well performance, soone disposes,
To this a garland interwove with roses ;
To that a carved hooke or well-wrought scrip ;
Gracing another with her cherry lip ;
To one her garter ; to another then
A hand-kerchiefe cast o'er and o'er agen :
And none returneth emptie that hath spent
His paines to fill their rurall meriment.
So, &c."
Hutchinson, in his History of Northumberland (vol. ii. p. 14, adjinem), tells
us, that a syllabub is prepared for the May Feast, which is made of warm milk
nine in the night : and also he shall not cast it out, but bring it down and lay it in the ehanel,
under the pein of 3s. 4d. ; and if he do cast it upon any person's head, the party to have a lawful
recompence, if he have hurt thereby." No. 22 and No. 23 are worth citing : " No man shall blow
any horn in the night within this city, or whistle after the hour of nine of the clock in the night,
under pein of imprisonment :" — " No man shall use to go with vizards, or disguised by night,
under like pein of imprisonment :" as are 14 and 16 : " No Goung-Farmer shall carry any ordure
till after nine of the clock in the night, under pein of 13s. 4d." " No man shall bait any bull,
bear, or horse, in the open street, under pein of 20s." I do not understand the following, No. J.
" No budge-man shall lead but two horses, and he shall not let them go unled, under pein of 2*."
1 Audley, in "A Companion to the Almanack, &c." 12mo, Cambr. 1802, p. 21. May Day. says:
" Some derive May from Maia, the mother of Mercury, to whom they offered sacrifices on the first
day of it ; and this seems to explain the custom which prevails on this day where the writer re-
sides (Cambridge), of children having a figure dressed in a grotesque manner, called a May Lady,
before which they set a table, having on it wine, &c. They also beg money of passengers, which
is considered as an offering to the manikin; for their plea to obtain it is, " Pray remember the poor
May Lady." Perhaps the Garlands, for which they also beg, originally adorned the head of the
goddess. The bush of Hawthorn, or, as it is called, May, placed at the doors on this day, may point
out the first fruits of the Spring, as this is one of the earliest trees which blossoms."
MAY DAY CUSTOMS. 187
from the cow, sweet cake and wine : and a kind of divination is practised, by
Jishing with a ladle for a wedding ring, which is dropped into it, for the pur-
pose of prognosticating who shall be first married."
Mr. Toilet, in the description of his famous window, of which more will be
said hereafter, tells us : " Better judges may decide that the institution of this
festival originated from the Roman Floralia, or from the Celtic La Beltine,
while I conceive it derived to us from our Gothic ancestors." Olaus Magnus de
Gentibus Septentrionalibus, Lib. xv. c. 8, says : " that after their long winter
from the beginning of October to the end of April, the Northern nations have a
custom to welcome the returning splendour of the sun with dancing, and mu-
tually to feast each other, rejoicing that a better season for fishing and hunting
was approached." In honour of May Day the Goths and Southern Swedes had
a mock battle between Summer and Winter, which ceremony is retained in the
Isle of Man, where the Danes and Norwegians had been for a long time masters.
Mr. Borlase, in his curious Account of the Manners of Cornwall, speaking
of the May Customs, says : This usage " is nothing more than a gratulation
of the Spring;" and every house exhibited a proper signal of its approach, " to
testify their universal joy at the revival of vegetation m."
m He says : " An antient custom still retained by the Cornish is, that of decking their doors and
porches on the first day of May with green boughs of sycamore and hawthorn, and of planting
trees, or rather stumps of trees, before their houses."
In the Gentleman's Magazine, vol. xxiv. for 1754, p. 354 (Life of Mrs. Pilkington), a custom is
alluded to, yet, 1 believe, not entirely obsolete. The writer says, " They took places in the waggon,
and quitted London early on May morning ; and it being the custom in this month for the pas-
sengers to giveJthe waggoner at every inn a ribbon to adorn his team, she soon discovered the origin
of the proverb, '•' as fine as a horse ;" for, before they got to the end of their journey, the poor
beasts were almost blinded by the tawdry party-coloured flowing honours of their heads."
Another writer in the Gentleman's Magazine for June 1790, vol. Ix. p. 520, says : " At Hel-
stone, a genteel and populous borough-town in Cornwall, it is customary to dedicate the eighth of
May to revelry (festive mirth, not loose jollity). It is called the Furry Day, supposed Flora's Day ;
not I imagine, as many have thought, in remembrance of some festival instituted in honour of that
goddess, but rather from the garlands commonly worn on that day. In the morning, very early,
troublesome rogues go round the streets with drums, or other noisy instruments, disturbing
188 -MAY DAY CUSTOMS.
In Sir John Sinclair's Statistical Account of Scotland, vol. xi. 8vo, Edinb. 1794,
p. 620, the minister of Callander in Perthshire, speaking of " Peculiar Cus-
toms," says : " The people of this district have two customs, which are fast
wearing out, not only here, but all over the Highlands, and therefore ought to
be taken notice of while they remain. Upon the first day of May, which is called
Beltan or Bal-tein-da.y, all the boys in a township or hamlet meet in the moors.
They cut a table in the green sod, of a round figure, by casting a trench in the
ground of such circumference as to hold the whole company. They kindle a
fire, and dress a repast of eggs and milk in the consistence of a custard. They
knead a cake of oatmeal, which is toasted at the embers against a stone. After
their sober neighbours, and singing parts of a song, the whole of which nobody now recollects,
and of which I know no more than that there is mention in it of " the grey goose quill," and of
going to the green wood to bring home " the Summer and the May-o." And, accordingly, haw-
thorn flowering branches are worn in hats. The commonalty make it a general holiday ; and if
they find any person at work, make him ride on a pole, carried on men's shoulders, to the river,
over which he is to leap in a wide place, if he can ; if he cannot, he must leap in, for leap he
must, or pay money. About 9 o'clock they appear before the school, and demand holiday for the
Latin boys, which is invariably granted ; after which they collect money from house to house.
About the middle of the day they collect together, to dance hand-in-hand round the streets, to the
sound of the fiddle, playing a particular tune, which they continue to do till it is dark. This
they call a " Faddy." In the afternoon, the gentility go to some farm-house in the neighbourhood,
to drink tea, syllabub, &c. and return in a Morrice dance to the town, where they form a Faddy,
and dance through the streets till it is dark, claiming a right of going through any person's house,
in at one door, and out at the other. And here it formerly used to end, and the company of all
kinds to disperse quietly to their several habitations ; but latterly corruptions have in this as in
other matters crept in by degrees. The ladies, — all elegantly dressed in white muslins, are now
conducted by their partners to the ball-room, where they continue their dance till supper time j
after which they all faddy it out of the house, breaking off by degrees to their respective houses.
The mobility imitate their superiors, and also adjourn to the several public houses, where they
continue their dance till midnight. It is, upon the whole, a very festive, jovial, and withall so
sober, and I believe singular custom : and any attempt to search out the original of it, inserted
in one of your future Magazines, will very much please and gratify DURGAN."
The month of May is generally considered as an unlucky time for the celebration of marriage.
This is an idea which has been transmitted to us by our popish ancestors, and was borrowed by
them from the antients. Thus Ovid, in his Fasti, lib. v.
" Nee viduae taedis eadem, nee virginis apta
Tempora. Quas nupsit, non diuturna fuit.
Hac quoque de causa, (si te proverbia tangunt)
Mense malar- Maio nubere vulgus ait;'1
MAY DAY CUSTOMS. 189
the custard is eaten up, they divide the cake into so many portions, as similar
as possible to one another in size and shape, as there are persons in the com-
pany. They daub one of these portions all over with charcoal, until it be per-
fectly black. They put all the bits of the cake into a bonnet. Every one,
blindfold, draws out a portion. He who holds the bonnet is entitled to the
last bit. Whoever draws the black bit is the devoted person who is to be
sacrificed to Baaln, whose favour they mean to implore, in rendering the year
productive of the sustenance of man and beast. There is little doubt of these
inhuman sacrifices having been once offered in this country as well as in the
East, although they now pass from the act of sacrificing, and only compel the
devoted person to leap three times through the flames ; with which the cere-
monies of this festival are closed." The other custom, supposed to have a
similar mystical allusion, will be found under ALLHALLOW EVEN.
In the same work, vol. v. p. 84, the Minister of Logierait, in Perthshire,
says : " On the first of May, O. S. a festival called Beltan is annually held
here. It is chiefly celebrated by the Cowherds, who assemble by scores in the
fields to dress a dinner for themselves, of boiled milk and eggs. These dishes
they eat with a sort of cakes baked for the occasion, and having small lumps,
in the form of nipples, raised all over the surface. The cake might, perhaps,
be an offering to some Deity in the days of Druidism."
Mr. Pennant's account of this rural sacrifice is more minute. He tells us
that, on the first of May, in the Highlands of Scotland, the Herdsmen of every
village hold their Bel-tein. " They cut a square trench in the ground, leaving
the turf in the middle ; on that they make a fire of wood, on which they dress
" " Bal-tein signifies the Fire of Baal. Baal or Ball is the only word in Gaelic for a globe.
This festival was probably in honour of the sun, whose return, in his apparent annual course, they
celebrated, on account of his having such a visible influence by his genial warmth on the produc-
tions of the earth. That the Caledonians paid a superstitious respect to the sun, as was the prac-
tice among many other nations, is evident, not only by the sacrifice at Baltein, but upon many
other occasions. When a Highlander goes to bathe, or to drink waters out of a consecrated foun-
tain, he must always approach by going round the place from East to West on the South side, in
imitation of the apparent diurnal motion of the sun. This is called in Gaelic going round the
right, or the lucky way. The opposite course is the wrong, or the unlucky way. And if a person's
meat or drink were to affect the wind-pipe, or come against his breath, they instantly cry out
deisheal ! which is an ejaculation, praying that it may go by the right way."
190 MAT DAY CUSTOMS.
a large caudle of eggs, butter, oatmeal, and milk, and bring, besides the in-
gredients of the caudle, plenty of beer and whiskey : for each of the company
must contribute something. The rites begin with spilling some of the caudle on
the ground, by way of libation : on that, every one takes a cake of oatmeal,
upon which are raised nine square knobs, each dedicated to some particular
being, the supposed preserver of their flocks and herds, or to some particular
animal, the real destroyer of them. Each person then turns his face to the fire,
breaks oft' a knob, and, flinging it over his shoulders, says: ' This I give to
thee, preserve thou my horses;' ' This to thee, preserve thou my sheep; and
so on. After that, they use the same ceremony to the noxious animals. ' This
I give to thee, O fox! spare thou my lambs? c this to thee, O hooded crow;'
'this to thee, eagle T When the ceremony is over, they dine on the caudle;
and, after the feast is finished, what is left is hid by two persons deputed for
that purpose ; but on the next Sunday they re-assemble, and finish the reliques
of the first entertainment." (Tour in Scotland, 8vo. Chester, 1771, p- 90.)
1 found the following note in p. 14-9 of " The Muses' Threnodie," Svo. Perth,
1774: "We read of a cave called 'The Dragon Hole,' in a steep rock on the
face of Kinnoul Hill, of very difficult and dangerous access. On the first day
of May, during the aera of Popery, a great concourse of people assembled at
that place to celebrate superstitious games, now (adds the writer) unknown to
us, which the Reformers prohibited under heavy censures and severe penalties,
of which we are informed from the ancient records of the Kirk Session of
Perth0."
Martin, in his Account of the Western Islands of Scotland, (edit. 1716, p. 7-)
speaking of the Isle of Lewis, says, that "the natives in the village Barvas
retain an antient custom of sending a man very early to cross Barvas river,
every first day of May, to prevent any females crossing it first ; for that, they
say, would hinder the salmon from coming into the river all the year round.
They pretend to have learn 'd this from a foreign sailor, who was ship-wreck'd
upon that coast a long time ago. This observation they maintain to be true,
from experience.
Sir Henry Piers, in his Description of Westmeath, 1682, tells us that the
0 See also Sir John Sinclair's Statistical Account of Scotland, vol. xviii. p, 560.
MAT DAY CUSTOMS. 191
Irish " have a custom every May Day, which they count their first day of sum-
mer, to have to their meal one formal dish, whatever else they have, which
some call stir-about, or hasty-pudding, that is, flour and rnilk boiled thick;
and this is holden as an argument of the good wive's good huswifery, that made
her corn hold out so well as to have such a dish to begin summer fare with; for
if they can hold out so long with bread, they count they can do well enough for
\vhat remains of the year till harvest; for then milk becomes plenty, and butter,
new cheese and curds and shamrocks, are the food of the meaner sort all this
season. Nevertheless, in this mess, on this day, they are so formal, that even
in the plentiiullest and greatest houses, where bread is in abundance all the
year long, they will not fail of this dish, nor yet they that for a month before
wanted bread P."
Cainden, in his "Antient and Modern Manners of the Irish," says: "They
fancy a green bough of a tree, fastened on May Day against the house, will
produce plenty of milk that summer'."
General Vallancey, in his " Essay on the Antiquity of the Irish Language,"
8vo. Dubl. 1772, p. 19, speaking of the first of May, says : " On that day the
Druids drove all the cattle through the fires, to preserve them from disorders
the ensuing year. This pagan custom is still observed in Munster and Con-
naught, where the meanest cottager worth a cow and a wisp of straw practises
the same on the first day of May, and with the same superstitious ideas r."
[Aubrey, in his " Remains of Gentilisme," MS. Lansd. 226, informs us that
"'Tis commonly sayd in Germany that the witches do meet in the night before
f Vallancey's Collectanea de Rebus Hibernicis, No. 1. p. 121, 8vo. Dubl. 1770.
* Cough's Cau'den, fol. Lond. 17SJ, vol. iii. p. 659 [properly, 6'(>7]. Du Chesne, in his History
of England, p. 18, mentions the same circumstance. " II tiennent pour Sorciere la premiere
femme qui leur demande du feu le premier jour de May : tuent ce jour mesme un lievre au milieu
de leurs troupeaux, pour empescher qu'on ne derobe leur beurre ; et mettant encore a pareil
jour des rameux ver<is a leurs portes, a fin que le laict abonde a leur bestiail tout le long de 1'Estd."
See also " Memorable Things noted in the Description of the World," p. 112.
' In the " Survey of the South of Ireland," p. 233, we read something similar to what has been
already quoted in a note from the Statistical Account of Scotland. " The sun/y (says the writer,)
" was propitiated here by sacrifices of fire : one was on the first of May, for a blessing on the seed.
> f •
192 MAT DAT CUSTOMS.
the first day of May, upon an high mountain, called the Blocks-berg, situated
in Ascanien," (Hercynia, the Hartz-forest) " where they, together with the devils,
doe dance and feast; and the common people doe, the night before the said
day, fetch a certain thorn, and stick it at their house-door, believing the witches
can then doe them no harm."]
Bourne cites Polydore Vergil as telling us that, among the Italians, the youth,
of both sexes, were accustomed to go into the fields on the Calends of May,
and bring thence the branches of trees, singing all the way as they came, and
so place them on the doors of their houses.
This, he observes, is the relick of an ancient custom among the Heathens,
who observed the four last days of April, and the first of May, in honour of
the Goddess Flora, who was imagined the deity presiding over the fruit and
flowers : a festival that was observed with all manner of obscenity and
lewdness*.
sown. The first of May is called, in the Irish language, La Beal-tine, that is, the day of Deal's
fire. Vossius says it is well known that Apollo was called Belinus, and for this he quotes Hero-
dian, and an inscription at Aquileia, Apollini Belino. The Gods of Tyre were Baal, Ashtaroth,
and all the Host of Heaven, as we learn from the frequent rebukes given to the backsliding Jews
for following after Sidonian idols : and the Phenician Baal, or Baalam, like the Irish Beal, or
Bealin, denotes the sun, as Asturoth does the moon."
' Antiq. Vulg. ch. xxv. — " Est item consuetudinis ut juventus promiscui sexus laetabunda cal.
Maii exeat in agros, et cantillans inde virides reportet arborum ramos, eosque ante domorum
fores ponat — prsesertim apud Italos. Haec vel a Romanis mutuo sumpta videntur, apud quos sic
Flora cunctorum fructuum dea mense Maio, lascive colebatur, sicut supra diximus, vel ab Athe-
niensibus sunt, quod illi in fame in templo Delphico "•jKriavnv, id est, iresionem ponebant, hoc est
ramum olivae, sive lauri plenum variis fructibus." Polyd. Verg. de Rer. Invent. 1. v. c. ii. fol. Bas.
1525, p. 145.
So Hospinian de Festis Judaeor. & Ethnicor. fol. 100. " Celebrabantur autem has Feriae atque
Ludi, Lactantio teste, cum omni lascivia verbis et moribus pudendis, ad placandam Deam, qua?
floribus et fructibus praeerat. Nam per Tubam convocabantur omnis generis Meretrices. Unde
Juvenaiis, [Sat. vi. 1. 249.]
' dignissima prorsus
Florali Matrons Tuba.'
Ese in thcatro denudatae," &c.
MAY DAY CUSTOMS. 193
Dr. Moresin follows Polydore Vergil in regard to the origin of this
custom*.
MAY POLES.
BOURNE, speaking of the first of May, tells us: "The after-part of the
day is chiefly spent in dancing round a tall Poll, which is called a May Poll ;
which being placed in a convenient part of the village, stands there, as it were
consecrated to the Goddess of Flowers, without the least violation offer'd to it,
in the whole circle of the year."
Stubs, a puritanical writer of Queen Elizabeth's days, in continuation of a
passage already quoted from his "Anatomic of Abuses1," says: "But their
cheefest Jewell they bring from thence" [the woods] " is their Male poole,
whiche they bring home with greatc veneration, as thus. They have twentie or
fourtie yoke of oxen, every oxe havyng a sweete nosegaie of flowers tyed on
the tippe of his homes, and these oxen drawe home this Maie poole, (this
stinckyng Idoll rather,) which is covered all over with flowers and hearbes,
bounde rounde aboute with stringes, from the top to the bottomo, and some-
tyme painted with variable colours, with twoo or three hundred men, women,
and children followyng it, with greate devotion. And thus beyng reared up,
with handkercheifes and flagges streamyng on the toppe, they strawe the grounde
aboute, binde greene boughes about it, sett up Sommer haules, Bowers, and
Arbours hard by it. And then fall they to banquet and feast, to leape and
daunce aboute it, as the Heathen people did at the dedication of their Idollcs,
whereof this is a perfect patterne, or rather the thyng itself b."
' " Maio mense exire in agros et cantando viridein frondem reportare, quam in domibus &
domorum foribus appendant, aut a Flora lascivice Romanic dea, aut ab Atheniensibus est." Pa-
patus, p. 91.
» See p. 179, note a.
b In " Vox Graculi," 4to. 1623, p. 63, speaking of May, the author says : '•' This day shall be
erected long wooden Idols, called May Poles ; whereat many greasie churles shall murmure, that
VOL. I. C C
194 MAV POLKS.
Mr. Tollett, of , Betley, in Staffordshire, in the account of his painted
window printed in Mr. Steevens's Shakespeare, at the end of the play of King
Henry IV. Part I. tell us, that the May Pole there represented " is painted
yellow and black, in spiral lines. Spelraan's Glossary mentions the custom of
erecting a tall May Pole, painted with various colours0: and Shakespeare, in
will not bestow so much as a faggot-sticke towards the warming of the poore : an humour that,
while it seemes to smell of conscience, savours indeed of nothing but covetousnesse."
M. Stevenson, in "The Twelve Moneths," &c. 4to. Lond. 1661, p. 212, says : "The tall young
oak is cut down for a May Pole, and the frolick fry of the town prevent the rising sun, and, with
joy in their faces and boughs in their hands, they march before it to the place of erection."
I find the following in a curious collection of poetical pieces, entitled, " A pleasant Grove of
New Fancies," Svo. Lond. 1657, p. 74 :
" The May Pole.
" The May Pole is up,
Now give me the cup,
I' 11 drink to the garlands around it,
But first unto those
Whose hands did compose
The glory of flowers that crown'd it."
On the subject of the May Pole consult Vossius de Orig. & Prog. Idololatrise, lib. ii.
In Northbrooke's "Treatise wherein Dicing, Dauncing, vaine Playes, or Enterluds, with other
idle Pastimes, &c. commonly used on the Sabboth Day, are reproued." 4to. Lond. H. Bynnem. p. 14O,
is the following passage : " What adoe make our yong men at the time of May ? Do they not use night-
watchings to rob and steale yong trees out of other mens grounde, and bring them home into
their parishe, with minstrels playing before : and, when they have set it up, they will decke it
with floures and garlandes, and daunce rounde, (men and women togilher, moste unseemely and
intolerable, as I have proved before,) about the tree, like unto the children of Israeli that
daunced about the golden calfe that they had set up," &c.
Owen, in his Welsh Dictionary, rote BEDWEN, a Birch-tree, explains it also by " a May Pole,
because it was always (he says) made of birch. — It was customary to have games of various sorts
round the Bcdwen ; but the chief aim, and on which the fame of the village depended, was, to
preserve it from being stolen away, as parties from other places were continually on the watch
for an opportunity ; who, if successful, had their feats recorded in songs on the occasion."
In the Chapel Wardens' Accounts of Brentford, under the year 1623, is the following article :
" Received for the May-pole, egl. 4s." Lysons's Envir. of Lond. vol. ii. p. 54.
c " Apud nostrates hodie sospitat, cum in plebe turn in Regis palatio. Solet juventus palum in
villis erigere eximia: proceritatis, tarns pictum coloribus, floribusque, fasciis, et teniis adornatum :
celebritatis Dominam ceu Reginam eligere quae circa palum choreas ducit. Mane etiam Diei ad
nemora coufluunt, deductisque inde Ramis viridibus aedes tarn sacras quam profanas excolunt.
MAY POLES. 195
the play of A Midsummer Night's Dream, Act Hi. sc. 2, speaks of a painted
May Pole. Upon our Pole (adds Mr. Tollett) are displayed St. George's red
cross, or the banner of England, and a white penon, or streamer, emblazoned
with a red cross, terminating like the blade of a sword, but the delineation
thereof is much fadedd." "Keysler," (he goes on to observe,) "in p. 78
of his Northern and Celtic Antiquities, gives pens, rhaps, the original of
May Poles; and that the French used to erect them appears also from
Mezeray's History of their King Henry IV. and from a passage in Stow's
Chronicle, in the year 1560. Mr. Theobald and Dr. Warburton acquaint us
that the May Games, and particularly some of the characters in them, became
exceptionable to the puritanical humour of former times. By an ordinance of
the [Long] Parliament, in April 1644, all May Poles were taken down, and
removed by the constables, churchwardens, &c. After the restoration, they
were permitted to be erected again'."
Egrediuntur et cum coetu aulico ad nemus ipse Rex et Regina frondcs atque ramulos referentes.
Viguisse sub Edouardo I. consueludinem ex eo constat, quod ab uxore Robert! Breucii, forlissimi
coronse Scotiae restauratoris, cum apud Anglos captiva teneretur, et de Regno desperaret, dictum
est anno 1306, futures ipsos Regem et Reginam eis similes, qui choreas ducunt circa palum Maiuma:.
Spclmanni Glossarium, fol. Lond. 1687, v. MAIUMA. See also Ducange, v. MAIUMA, and Car-
penticr's Glossary, v. MAIUM.
d Lodge, in his Wits Miserie, or the Devils Incarr.at of their age/' 4to. Lond. 1596, p. <27, de-
scribing Usury, says : " His Spectacles hang beating * * * like the Flag in the Top of a May Pole."
Borlase, speaking of the manners of the Cornish people, says : " From towns they make excursions
on May Eve into the country, cut down a tall elm, bring it into the town with rejoicings, and
having fitted a straight taper pole to the en;! of it, ami painted it, erect it in the most public part,
and, upon holidays and festivals, dress it with garlands of flowers, or ensigns and streamers."
e Reed's Shaksp. 8vo. 1803, vol. xi. p. 440. By King Charles the First's warrant, dated Oct.
IS, 1633, it was enacted, that, " for his good people's lavvfull recreation, after the end of Divine
Service, his good people be not disturbed, letted, or discouraged from any lawfull recreation:
such as dancing, either men or women; archery for men, leaping, vaulting, or any other such
harmless recreations ; nor from having of May Games, Whitson Ales, and Morris Dances, and the
setting up of MAY POLES, and other sports therewith used ; so as the same be had in due and con-
venient time, without impediment or neglect of Divine Service. And that women shall have leave
to carry rushes to the church, for the decorating of it, according to their old custom. But with
all his Majesty doth hereby account still as prohibited, all unlawful games to be used on Sundays
196 MATT POLES.
In "Pasquil's Palinodia, a Poem," 4to. Lond. 1634, is preserved a curious
description of May Poles f:
"Fairely we marched on, till our approach
Within the spacious passage of the Strand,
Objected to our sight a summer-broach,
Ycleap'd a May Pole, which, in all our land,
No city, towne, nor streete, can parralell,
Nor can the lofty spire of darken -well,
Although we have the advantage of a rocke,
Pearch up more high his turning weather-cock.
" Stay, quoth my Muse, and here behold a Signe
Of harmelesse mirth and honest neighbourhood,
Where all the parish did in one combine
To mount the rod of peace, and none withstood :
When no capritious constables disturb them,
Nor justice of the peace did seeke to curb them,
Nor peevish puritan, in rayling sort,
Nor over-wise church-warden, spoyl'd the sport.
only, as bear and bull-baitings, interludes, and, at all times in the meaner sort of people by
law prohibited, bowling." Harris's Life of Charles I. p. 48, note.
The following were the words of the ordinance for their destruction, 4to. Lond. printed by Rob.
White, 1644 : " And because the prophanation of the Lord's Day hath been heretofore greatly oc-
casioned by May Poles, (a heathenish vanity, generally abused to superstition and wickednesse,)
the Lords and Commons do further order and ordain, that all and singular May Poles, that are or
shall be erected, shall be taken down and removed by the constables, borsholders, tything men,
petty constables, and churchwardens of the parishes, when the same be ; and that no May Pole
shall be hereafter set up, erected, or suffered to be within this kingdom of England or dominion
of Wales, The said officers to be fined five shillings weekly till the said May Pole be taken downe."
Die Sabbathi, 6 April, 1644.
f [Mr. Douce observes that, " during the reign of Elizabeth, the Puritans made considerable
liavoc among the May Games, by their preachings and invectives. Poor Maid Marian was assimi-
lated to the Whore of Babylon ; Friar Tuck was deemed a remnant of Popery ; and the Hobby-
horse as an impious and Pagan superstition : and they were at length most completely put to the
rout as the bitterest enemies of religion. King James's Book of Sports restored the Lady and the
Hobby-horse : but, during the Commonwealth, they were again attacked by a new set of fana-
tics ; and, together with the whole of the May festivities, the Whitsun-ales, &c. in many parts
of England, degraded." Illustr. of Shakspeare and of Ancient Manners, vol. ii. p. 463.]
MAY POLES. 197
" Happy the age, and harmlesse were the dayes,
(For then true love and amity was found,)
When every village did a May Pole raise,
And Whitson-ales and MAY-GAMES did abound :
And all the lusty yonkers, in a rout,
With merry lasses daunc'd the rod about,
Then Friendship to their banquets bid the guests,
And poore men far'd the better for their feasts.
" The lords of castles, manners, tovvnes, and towers,
Rejoic'd when they beheld the farmers flourish,
And would come dovvne unto the summer-bowers
To see the country-gallants dance the Morrice.
******
" But since the SUMMER POLES were overthrown,
And all good sports and merriments decay'd,
How times and men are chang'd, so well is knowne,
It were but labour lost if more were said.
******
" Alas, poore May Poles ; what should be the cause
That you were almost banish't from the earth ?
Who never were rebellious to the Lawes ;
Your greatest crime was harmelesse, honest mirth :
What fell malignant spirit was there found,
To cast your tall Pyramides to ground ?
To be some envious nature it appeares,
That men might fall together by the eares.
" Some fiery, zealous brother, full of spleene,
That all the world in his deepe wisdom scornes,
Could not endure the May-Pole should be scene
To weare a coxe-combe higher than his homes :
He tooke it for an Idoll, and the feast
For sacrifice unto that painted beast;
Or for the wooden Trojan asse of sinne,
By which the wicked merry Greeks came in.
" But I doe hope once more the day will come,
That you shall mount and pearch your cocks as high
JQ8 MAT POLES.
As ere you did, and that the pipe and drum
Shall bid defiance to your enemy ;
And that all fidlers, which in comers lurke,
And have been almost starv'd for want of worke,
Shall draw their crowds, and, at your exaltation,
Play many a fit of merry recreation.
"And you, my native town*, which was, of old,
(When as thy bon-fires burn'd and May Poles stood,
And when thy wassail-cups were uncontrol'd,)
The summer bower of peace and neighbourhood.
Although, since these went down, thou lyst forlorn,
By factious schismes and humours over-borne,
Some able hand I hope thy rod will raise,
That thou mayst see once more thy happy dales."
After the Restoration, as has been already noticed, May Poles were permit-
ted to be erected again h. Thomas Hall, however, another of the puritanical
writers, published his "Funebriae Flora?1, the Downfall of May Games," so
late as 1660. At the end is a copy of verses, from which the subsequent selec-
tion has been made :
"I am Sir May-pole, that's my name;
Men, May, and Mirth, give me the same.
*****
"And thus hath Flora, May, and Mirth,
Begun and cherished my birth,
t Leed. [Leeds?]
h In a curious Tract, intitled, "The Lord's loud Call to England/' published by H. Jessey,
1660, there is given part of a letter from one of the Puritan party in the North, dated " New-
castle, 7th of May, 1660:" "Sir, the countrey, as well as the town, abounds with vanities ; now
the reins of liberty and licentiousness are let loose : May-poles, and playes, and juglers, and all
things else, now pass current. Sin now appears with a brazen face," &c.
1 Dr. Stukeley, in his Itinerarhun Curiosum, fol. Lond. 1724, p. 29, says : There is a May-pole
hill near Horn Castle, Lincolnshire, " where probably stood an Hermes in Roman times. The
boys annually keep up the festival of the Floralia on May Day, making a procession to this hill
with May gads (as they call them) in their hands. This is a white willow wand, the bark peel'd
off, ty'd round with cowslips, a thyrsus of the Bacchinals. At night they have a bonefire, and
Other merriment, which is really a sacrifice, or religious festival."
MAY POLES. 199
Till time and means so favour'd mee,
That of a twigg I waxt a tree :
Then all the people, less and more,
My height and tallness did adore.
*****
" under Heaven's cope,
There's none as I so near the Pope.
Whereof the Papists give to mee,
Next papal, second dignity.
Hath holy father much a doe
When he is chosen ? so have I too :
Doth he upon men's shoulders ride ?
That honour doth to mee betide :
There is joy at my plantation,
As is at his coronation ;
Men, women, children, on an heap,
Do sing, and dance, and frisk, and leap ;
Yea, drumms and drunkards, on a rout,
Before mee make a hideous shout;
*****
For, where 'tis nois'd that I am come,
My followers summon'd are by drum.
I have a mighty retinue,
The scum of all the raskall crew
Of fidlers, pedlers, jayle-scap't slaves,
Of tinkers, turn-coats, tospot-knaves,
Of theeves and scape-thrifts many a one,
With bouncing Besse, and jolly Jone,
With idle boyes, and journey-men,
And vagrants that their country run :
Yea, Hobby-horse doth hither prance,
Maid-Marrian and the Morrice-dance.
My summons fetcheth, far and near,
All that can swagger, roar, and swear k,
k In ''The Honcstie of this Age," by Barnabe Rych, 4to. Loud. 1615, p. 5, is the following
200 MAY POLES.
All that can dance, and drab, and drink,
They run to mee as to a sink.
These mee for their commander take,
And I do them my black-guard make.
*****
I tell them 'tis a time to laugh,
To give themselves free leave to quafl',
To drink their healths upon their knee,
To mix their talk with ribaldry.
*****
Old crones, that scarce have tooth or eye,
But crooked back and lamed thigh,
Must have a frisk, and shake their heel
As if no stitch nor ache they feel.
I bid the servant disobey,
The childe to say his parents nay.
The poorer sort, that have no coin,
I can command them to purloin.
All this, and more, I warrant good,
For 'tis to maintain neighbourhood.
*****
The honour of the Sabbath-day
My dancing-greens have ta'en away
Let preachers prate till they grow wood,
Where I am they can do no good/'
At page 10, he says: "The most of these May-poles are stolien, yet they
give out that the poles are given them." — " There were two May-poles set up
in my parish [King's-Norton] ; the one was stolien, and the other was given by
a profest papist. That which was stolien was said to bee given, when 'twas
proved to their faces that 'twas stolien, and they were made to acknowledge
their offence. This pole that was stolien was rated at five shillings : if all the
poles one with another were so rated, which were stolien this May, what a con-
siderable sum would it amount to ! Fightings and bloodshed are usual at such
passage : " the country swaine, that will sweare more on Sundaies, dancing about a May Pole,
then he will doe all the week after at his worke, will have a cast at me."
MAY POLES. 201
meetings, insomuch that 'tis a common saying, that 'tis w> festival unless there
bee somejightings."
" If Moses were angry (he says in another page) when he saw the people
dance about a golden calf, well may we be angry to see people dancing the
morrice about a post in honour of a whore, as you shall see anon."
" Had this rudeness," he adds, " been acted only in some ignorant and ob-
scure parts of the land, I had been silent; but when I perceived that the com-
plaints were general from all parts of the land, and that even in Cheapside itself
the rude rabble had set up this ensign of prophaneness, and had put the lord-
mayor to the trouble of seeing it pulled down, I could not, out of my dearest
respects and tender compassion to the land of my nativity, and for the preven-
tion of the like disorders (if possible) for the future, but put pen to paper, and
discover the sinful rise, and vile prophaneness that attend such misrule1." p. 5.
The author of the pamphlet, intitled, " The Way to Things by Words, and
Words by Things," in his specimen of an Etymological Vocabulary, considers the
May-pole in a new and curious light. We gather from him that our ancestors held
an anniversary assembly on May-day ; and that the column of May (whence
our May-pole) was the great standard of justice in the Ey-Commons or Fields
1 In " Small Poems of divers Sorts, written by Sir Aston Cokain," 8vo, Lond. 1658, p. 209, is
the following : 33. Of Wakes, and May-poles.
" The Zelots here are grown so ignorant,
That they mistake Wakes for some ancient Saint,
They else would keep that Feast ; for though they all
Would be cal'd Saints here, none in heaven they call :
Besides they May-poles hate with all their soul,
I think, because a Cardinal was a Vole."
Stevenson, in " The Twelve Moneths," already quoted in another note, has these observations at
the end of May :
- " Why should the Priest against the May-pole preach ?
Alas ! it is a thing out of his reach :
How he the errour of the time condoles, ,
And sayes, 'tis none of the celestial poles ;
Whilst he (fond man!) at May-poles thus perplext,
Forgets he makes a May-game of his text.
But May shall tryumph at a higher rate,
Having Trees for poles, and Boughs to celebrate ;
And the green regiment, in brave array,
Like Kent's Great walking Grove, shall bring in May." P. £5,
VOL. I. DD
202 MAY POLES.
of May m. Here it was that the people, if they saw cause, deposed or punished
their governors, their barons, and their kings. The judge's bough or wand (at
this time discontinued, and only faintly represented by a trifling nosegay), and
the staff or rod of authority in the civil and in the military (for it was the mace
of civil power, and the truncheon of the field officers), are both derived from
hence. A mayor, he says, received his name from this May, in the sense of
lawful power; the crown, a mark of dignity and symbol of power, like the
mace and sceptre, was also taken from the May, being representative of the gar-
land or crown, which, when hung on the top of the May or Pole, was the great
signal for convening the people ; the arches of it, which spring from the circlet,
and meet together at the mound or round bell, being necessarily so formed, to
suspend it to the top of the pole.
The word May-pole, he observes, is a pleonasm ; in French it is called singly
the Mai.
He farther tells us, that this is one of the most antient customs, which from
the remotest ages has been, by repetition from year to year, perpetuated down
to our days, not being at this instant totally exploded, especially in the lower
classes of life. It was considered as the boundary day, that divided the confines
of M'inter and summer, allusively to which there was instituted a sportful war
between two parties ; the one in defence of the continuance of winter, the other
for bringing in the summer. The youth were divided into troops, the one in
winter livery, the other in the gay habit of the spring. The mock battle" was
m "At Hcsket (in Cumberland) yearly on St. Barnabas's Day, by the highway side under a thorn
tree (according to the very ancient manner of holding assemblies in the open air), is kept the
court for the whole Forest of Englewood." Nicolson and Burn's Hist, of Westmor. and Cumb.
vol. ii. p. 344.
Keysler, says Mr. Borlase, thinks that the custom of the May Pole took its rise from the earnest
desire of the people to see their king, who seldom appearing at other times, made his procession
at this time of year to the great assembly of the States held in the open air.
11 " Suecis meridionalibus et Gothis, longissimo provinciarum spatio a polo remotis, alius ritus
est, ut prime die Maii, sole per taurum agente cursum, duplices a magistratibus urbium consti-
tuantur robustorum juvenum et virorum equestres turms, seu cohortes, tanquam ad durum ali-
quem conflictum progressurae, quarum altera sorte deputato duce dirigitur : qui Hyemis titulo &
habitu, variis indutus pellibus, hastis focalibus armatus, globatas nives, & crustatas glacies spargens,
ut frigora prolonget,-sobequitat victoriosus : eoque duriorem se simulat, et efficit, quo ab vaporariis
stiriae glaciales,tlependere videntur. Rursumque alterius equestris cohortis praefectus jEstatis Comes
tiorialis appellatus, virentibus arboram frondibus, foliisque et floribus (difficulter repertis) vestitus,
MAY POLES. 203
always fought booty ; the spring was sure to obtain the victory, which they ce-
lebrated by carrying triumphantly green branches with May flowers, proclaiming
and singing the song of joy, of which the burthen was in these or equivalent
terms : " We have brought the summer home °."
In a beautiful poem preserved in " The World," vol. i. No. 82, entitled,
" The Tears of Old May Day," ascribed to Mr. Loveybond, are the following
stanzas, in allusion to the alteration of the style :
" Vain hope ! no more in choral bands unite
Her virgin vot'ries, and at early dawn,
Sacred to May, and Love's mysterious rite,
Brush the light dew-drops from the spangled lawn P.
To her no more Augusta's wealthy pride
Pours the full tribute from Potosi's mine ;
Nor fresh-blown garlands village-maids provide,
A purer offering at her rustic shrine.
cestivalibus indumentis parum securis, ex campo cum duce hyemali, licet separate loco et ordine,
civitates ingrediuntur, hastisque edito spectaculo publico, quod sestas hyemem exuperet, experiuntur."
Olai Magni Historise Septentr. Gentium Breviai-ium. 12mo. Lugd. Bat. 1645, lib. xv. cap. ii. p. 404.
0 A singular custom used to be annually observed on May Day by the boys of Frindsbury *, and
the neighbouring town of Stroud. They met on Rochester bridge, where a skirmish ensued be-
tween them. This combat probably derived its origin from a drubbing received by the monks
of Rochester in the reign of Edward I. These monks, on occasion of a long drought, set
out on a procession for Frindsbury to pray for rain ; but the day proving windy, they apprehended
the lights would be blown out, the banners tossed about, and their order much discomposed.
They, therefore, requested of the Master of Stroud Hospital leave to pass through the orchard of
his house, which he granted without the permission of his brethren ; who, when they had heard
what the Master had done, instantly hired a company of ribalds, armed with clubs and bats, who
way-laid the poor monks in the orchard, and gave them a severe beating. The monks desisted
from proceeding that way, but soon after found out a pious mode of revenge, by obliging the men
of Frindsbury, \vith due humility, to come yearly on Whit Monday, with their clubs in procession
to Rochester, as a penance for their sins. Hence probably came the by-word of Frindsbury Clubs."
Ireland's Picturesque Views of the Medway, sect. 4.
P Alluding to the country custom of collecting May-dew.
1 The plate-garlands of London. In the British Apollo, fol. Lond. 1708, vol. i. No. 25, to one
asking " whence is derived the custom of setting up May-poles, and dressing them with garlands ;
and what is the reason that the milk-maids dance before their customers doors with their pail*
dressed up with plate?" it is answered : " It was a custom among the ancient "Britons, before con-
* Hasted's History of K«nt, vol. I. p. 548, says : " The boys of Rochester and Stroud."
204 MAY POLES.
No more the May-pole's verdant height around,
To valours games th' ambitious youth advance ;
No merry bells and Tabor's sprightlier sound
Wake the loud carol and the sportive dance."
Sir Henry Piers, in his Description of Westmeath, in Ireland, 1682, says;
" On May Eve, every family sets up before their door a green bush, strewed
over with yellow flowers j which the meadows yield plentifully. In countries
Avhere timber is plentiful, they erect tall slender trees, which stand high, and
they continue almost the whole year ; so as a stranger would go nigh to imagine
that they were all signs of ale-sellers, and that all houses were ale-houses r."
MORRIS DANCERS*,
MAID MARIAN, OR QUEEN OF THE MAY.
MR. TOLLET, in his Description of the Morris Dancers upon his window,
thus describes the celebrated Maid Marian, who, as Queen of May, has a
golden crown on her head, and in her left hand a red pink, as emblem of Sum-
verted to Christianity, to erect these May-poles, adorned with flowers, in honour of the goddess
Flora ; and the dancing of the milk-maids may be only a corruption of that custom in complyance
with the town."
r Vallancey's Collectanea de Rebus Hibernicis, No. 1, p. 123.
a The Morris Dance, in which bells are gingled, or staves or swords clashed, was learned, says
Dr. Johnson, by the Moors, and was probably a kind of Pyrrhick, or military dance.
" Morisco," says Blount, " (Span.) a Moor ; also a Dance, so called, wherein there were usu-
ally five men, and a boy dressed in a girl's habit, whom they called the Maid Marrion, or, per-
haps, Morian, from the Italian Morione, a head-piece, because her head was wont to be gaily
trimmed up. Common people call it a Morris Dance."
The Churchwardens' and Chamberlains' Books of Kingston-upon-Thames, furnished Mr. Lysons
with the following particulars illustrative of our subject, given in the "Environs of London,"
vol. i. p. 226, under the head of
" Robin Hood and May Game.
£. i. d.
"23 Hen. VII. To the menstorel upon May-day 004
MORRIS DANCERS. 205
iner. Her vesture was once fashionable in the highest degree. Margaret, the
eldest daughter of Henry the Seventh, was married to James King of Scotland
with the crown upon her head and her hair hanging down. Betwixt the crown
4
23 Hen. VII. For paynting of the Mores garments, and for sarten grot leveres *
e.
0
0
0
0
0
0
0
0
0
0
0
0
0
0
0
(1
0
0
0
0
0
s. d.
2 4
0 3
0 10
2 11
O 10
0 8
O 12
8 0
0 7
1 3
3 0
3 4
0 6
0 3
0 G
2 0
6 0
9 4
3 G
5 4
16 0
24 Hen. VII. For Little John's cote - - - - -
1 Hen. VIII. For silver paper for the Mores dawnsara -
5 Hen. VIII. Rec"1 for Robin-hood's gaderyng at Croydon
11 Hen. VIII. Paid foi three brode yerds of rosett for makyng the frcr's cote -
7d. a peyre
13 Hen. VIII. Eight yerds of fustyan for the Mores daunsars coats -
» The Word Livery was formerly used to signify any thing delivered: see the Northumberland Household
Book, p. GO. If it ever bore such an acceptation at that time, one might be induced to suppose, from the fol-
lowing entries, that it here meant a badge, or something of that kind :
£. s. ,1.
" 15 C of leveres for Robin-hode 050
For leveres, paper, and sateyn - 0 0 20
For pynnes and leveryes 0 6 5
For 13 C. of leverys- 0 4 4
For 24 great lyverys 0 0 4."
Probably these were a sort of cockades, given to the company from whom the- money was collected. J. B.
t Mr. Steevens suggests, with great probability, that this word may have the same meaning as Howve, or
Houve, used by Chaucer for a head-dress; Maid Marian's head-dress was always very fine,
t It appears that this, as well as other games, was made a parish concern.
206 MORRIS DANCERS.
and the hair was a very rich coif, hanging down behind the whole length of the
body. This simple example sufficiently explains the dress of Marian's head.
£.
s.
d.
13 Hen.
VIII.
A dosyn of gold skynnes * for the Morres
- 0
0
10
15 Hen.
VIII.
Hire of hats for Rohyn hode
- o
0
16
P&id for the litil th;it was lost _ - - - -
- 0
o
10
16 Hen.
VIII.
Recd at the Church-ale and Robyn-hode, all things deducted
- 3
10
6
Payd for 6 yerds -V of satyn for Robyn-hode's cotys -
- 0
12
6
For makyng the same -
- 0
2
O
For 3 ells of locramf -
- O
1
6
21 Hen.
VI IT.
For spunging and brushing Robyn-hode's cotys
- 0
0
2
28 Hen.
VIII.
Five hats and 4 porses for the daunsars -
- 0
O
4^
- o
0
O
2 ells of worstede for Maide Maryan's kyrtle -
- 0
6
8
For 6 payre of double sollyd showne
- o
4
6
To the mynstrele
- 0
10
8
Tn flip frvpr ami flip ninpr fnr tn crn tn l~!rnvilnn
- o
0
8
" 29 Hen. VIII. Mem. lefte in the keping of the Wardens now beinge, a fryer's cote of russet,
and a kyrtele of worsted weltyd with red cloth, a mowren's { cote of buckram, and 4 Morres daun-
sars cotes of white fustian spangelyd, and two gryne saten cotes, and a dysardd's§ cote of cotton,
and 6 payre of garters with bells."
"After this period," says Mr. Lysons, " I find no entries relating to the above game||. It was
so much in fashion in the reign of Henry VIII. that the king and his nobles would sometimes
appear in disguise as Robinhood and his men, dressed in Kendal, with hoods and hosen." (See
Holinshed's Chron. iii. f. SO5.)
In Coates's History of Reading, p. 130, Churchwardens' Accounts of St. Mary's parish, we have :
£. s. d.
A. D. 1557, " Item, payed to the Mynstrels and the Hobby Horse uppon May Day - O 3 0
Item, payed to the Moirys Daunsers and the Mynstrelles, mete and drink
at Whitsontide - - O 3 4
Payed to them the Sonday after May Day - - O 0 20
Pd to the Painter for painting of their cotes - - O 2 8
Pd to the Painter for 2 dz. of Lyveryes - . - O 0 2O
In the rare tract, of the time of Queen Elizabeth, entitled, " Plaine Percevall the Peace-maker
of England," 4to. B. 4. b. mention is made of a "stranger, which seeing a quintessence (beside
the Foole and the Maid Marian) of all the picked youth, strained out of a whole endship, footing
* Probably gilt leather, the pliability of which was particularly accommodated to the motion of the dancers.
•f- A sort of coarse linen.
J Probably a Moor's coat; the word Morian is sometimes used to express a Moor. Black buckram appears
to have been much used for the dresses of the ancient mummers.
§ llisard is an old word for a fool.
|| [In the Churchwardens' Accounts of Great Marlow, it appears that dresses for the Morris Dance " were lent
out to the neighbouring parishes. They are accounted for so late as 1629." See Langley's Antiquities of Des-
borough, 4to. 1797, p. 142.]
MORRIS DANCERS. 207
Her coif is purple, her surcoat blue, her cuffs white, the skirts of her robe yel-
low, the sleeves of a carnation colour, and her stomacher red, with a yellow
the Morris about a May-pole, and he not hearing, the minstrelsie for the fidling, the tune for the
sound, nor the pipe for the noise of the tabor, bluntly demaunded if they were not all beside
themselves, that they so lip'd and skip'd without an occasion."
" Shakspeare makes mention of an English Whitson Morrice Dance, in the following speech of
the IXiuphiu in Hen. V.
"No, with no more, than if we heard that England
Were busied with a Whitson Morrice Dance."
" The English were famed," says Dr. Grey, " for these and such like diversions ; and even the
old, as well as young persons, formerly followed them : a remarkable instance of which is given
by Sir William Temple, (Miscellanea, Part 3. Essay of Health and Long Life,) who makes men-
tion of a Morrice Dance in Herefordshire, from a noble person, who told him lie had a pamphlet
in his library, written by a very ingenious gentleman of that county, which gave an account how,
in such a year of King James's reign, there went about the country a sett of Morrice Dancers,
composed of ten men, who danced a Maid Marrian, and a tabor and pipe : and how these ten,
one with another, made up twelve hundred years. 'Tis not so much, says he, that so many in
one county should live to that age, as that they should be in vigour and humour to travel and
dance." Grey's Notes on Shakspeare, vol. i. p. SSS.
The following description of a Morris Dance occurs in a very rare old Poem, intitled, " Cobbe's
Prophecies, his Signes and Tokens, his Madrigalls, Questions and Answers," &c. 4to. Lond. 1614.
" It was my hap of late, by chance,
To meet a Country Morris Dance,
When, cheefest of them all, the Foole
Plaied with a ladle and a toole ;
When every younger shak't his bells
Till sweating feet gave fohing smells ;
And fine M;iide Marian, with her smoile,
Shew'd how a rascall plaid the roile :
But, when the Hobby-horse did wihy,
Then all the wenches gave a tihy :
But when they gan to shake their boxe,
And not a goose could catch a foxe,
The piper then put up his pipes,
And all the woodcocks look't like snipes,
And therewith fell a show'ry streame," &c.
As is the following in Cotgrave's "English Treasury of Wit and Language," 8vo. Lond. 1655, p. 56 :
"How they become the Morris, with whose bells
They ring all in to Whitson Ales, and sweat
Through twenty scarfs and napkins, till the Hobby-horse
Tire, and the Maid Marian, resolv'd to jelly,
Be kept for spoon-meat."
208 MORRIS DANCERS.
lace in cross-bars. In Shakespeare's play of Henry the Eighth, Anne Boleyn,
at her coronation, is in her hair, or, as Holinshed says, her hair hanged
We have an allusion to the Morris dancer in the Preface to " Mythomistes," a tract of the time
of Charles I. printed by Henry Seyle, at the Tiger's Head in St. Paul's Church-yard : "Yet such
helpes, as if nature have not beforehand in his byrth, given a Poet, all such forced art will come
behind as Lame to the businesse, and deficient as the best taught countrey Morris dauncer, with all
his bells and napkins, will ill deserve to be, in an Inne of Courte at Christmas, tearmed the thing
the call a fine reveller."
Stevenson, in "The Twelve Moneths," 4to. Lond. 1661, p. 17, speaking of April, tells us:
"The youth of the country make ready for the Morris-dance, and the merry milk-maid supplies
them with ribbands her true love had given her."
In "Articles of Visitation and Enquiry for the Diocese of St. David," 4to. 1662, I find the fol-
lowing article : " Have no minstrels, no Morris-dancers, no dogs, hawks, or hounds, been suf-
fred to be brought or come into your church, to the disturbance of the congregation ?"
The Editor of " The sad Shepherd," 3vo. 1783, p. 255, mentions seeing a company of Morrice-
dancers from Abington, at Richmond in Surrey, so late as the summer of 1783. They appeared
to be making a kind of annual circuit. See Reed's edit, of Shakspeare, Svo. Lond. 1803,
vol. xiii. p. 276.
A few years ago, a May Game, or Morris Dance, was performed by the following eight men in
Herefordshire, whose ages, computed together, amounted to 80O years : J. Corley, aged 109 ;
Thomas Buckley, 106 ; John Snow, 101 ; John Edey, 104 ; George Bailey, 106 ; Joseph Med-
bury, 100; John Medbury, 95; Joseph Pidgeon, 79.
[Since these Notes were collected, a Dissertation on the ancient English Morris Dance has ap-
peared, from the pen of Mr. Douce, at the end of the second volume of his " Illustrations of Shak-
speare and of Ancient Manners."
Both English and Foreign Glossaries, Mr. Douce observes, uniformly ascribe the origin of this
dance to the Moors : although the genuine Moorish, or Morisco Dance, was, no doubt, very dif-
ferent from the European Morris. Strutt, in his Sports and Pastimes of the People of England,
has cited a passage from the play of Variety, 1649, in which the Spanish Morisco is mentioned,
And this, Mr. Douce adds, not only shews the legitimacy of the term Morris, but that the real
and uncorrupted Moorish dance was to be found in Spain, where it still continues to delight both
natives and foreigners, under the name of the Fandango. The Spanish Morrice was also danced
at puppet-shews by a person habited like a Moor, with castagnets; and Junius has informed us
that the Morris-dancers usually blackened their faces with soot, that they might the better pass
for Moors*.
Having noticed the corruption of the Pyrrhica Saltatio of the ancients, and the uncorrupted
Morris Dance, as practised in France about the beginning of the thirteenth century, Mr. Doiice
says : " It has been supposed that the Morris Dance was first brought into England in the time
* " Fa.eiem plerumque inficiunt fuligine, et peregrinum vestium cultum assumunt, qui ludicris talibus
indulgent, ut Mauri esse videantur, aut e longius reraota patria credantur advolasse, atque insolens recrea-
tit'iiis genus advexisse."
MORRIS DANCERS. 209
down, but on her head she had a coif, with a circlet ahout it full of rich
stones b.
After the Morris degenerated into a piece of coarse buffoonery, and Maid
Marian was personated by a clown, this once elegant Queen of May obtained
of Edward the Third, when John of Gaunt returned from Spain, (see Peck's Memoirs of Milton,
p. 135,) but it is much more probable that we had it from our Gallic neighbours, or even from
the Flemings. Few if any vestiges of it can be traced beyond the reign of Henry the Seventh,
about which time, and particularly in that of Henry the Eighth, the Churchwardens accounts in
several parishes afford materials that throw much light on the subject, and show that the Morris
Dance made a very considerable figure in the parochial festivals."
" We find also," Mr. Douce continues, " that other festivals and ceremonies had their Morris ;
as, Holy Thursday ; the Whitsun Ales ; the Bride Ales, or Weddings ; and a sort of Play, or
Pageant, called the Lord of Misrule. Sheriffs too had their Morris Dance."
" The May Games of Robin Hood," it is observed, " appear to have been principally instituted
for the encouragement of archery, and were generally accompanied by Mo.rris-dancers, who, never-
theless, formed but a subordinate part of the ceremony. It is by no means clear that, at any time,
Robin Hood and his companions were constituent characters in the Morris." " In Laneham's Let-
ter from Kenilworth, or Killingworth Castle, a Bride Ale is described, in which mention is made
of 'a lively Moris dauns, according too the auncient manner: six dauncerz, Mawdmarion, and
the fool."]
In "Pasquill and Marforius," 4to. 1589, signal. B. 3 b. we read of "The May-game of Mar-
tinisme, veric defBie set out, with pompes, pagents, motions, maskes, scutchions, emblems, iin-
preases, strange trickes and devises, betweene the ape and the o\vle, the like was never yet secnc
in Paris Garden. Penry the Welchman is the foregallant of the Mortice with the treble belles,
shot through the wit with a woodcock's bill. I would not for the fayrest horne-beast in all his
countrey, that the Church of England were a cup of Metheglin, and came in his way when he is
overheated ; every Bishopricke would procure but a draught, when the mazer is at his nose."
" Martin himselfe is the Mayd-Marian, trimlie drest uppe in a cast gowne, and a kerchcr of
Dame Lawsons, his face handsomelic muffled with a Diaper-Napkin to cover his beard, and ;i
great nose-gay in his hande of the principalest flowers I could gather out of all hys works.
Wiggenton daunces round about him in a cotten-coate, to court him with a leatherne pudding and
a woodden ladle. Pagct marshalleth the way with a couple of great clubbes, one in his foote, an-
other in his head, and he cryes to the people, with a loude voice, ' beware of the man whom God
hath markt.' I cannot yet finde any so fitte to come lagging behind, with a budget on his ncckc
to gather the devotion of the lookers on, us the stocke- keeper of the Bridewelhouse of Canterburic;
he musi carry the purse to defray their charges, and .then hee may be sure to serve himselfe."
b In Coates's History of Reading, 4to. 1802, p. 220. In the Churchwardens' Accounts of St.
Lawrence Parish is the following entry :
" 1531. It. for ffyre ells of canvas for a cote for Made Maryon, at iiid. oh. the ell. xvijd. ob.'"
VOL. I. E E
210 MORRIS DANCERS.
the name of Malkinc. To this Beaumont and Fletcher allude in Monsieur
Thomas :
" Put on the shape of order and humanity,
Or you must marry Malkyn, the May Lady."
Bishop Percy and Mr. Steevens agree in making Maid Marian the mistress of
Robin Hood. " It appears from the old play of 'The Downfall of Robert Earl
of Huntingdon,' 1(501," (says Mr. Steevens d,) "that Maid Marian was origi-
nally a name assumed by Matilda the daughter of Robert Lord Fitzwalter,
while Robin Hood remained in a state of outlawry:
" Next 'tis agreed (if thereto shee agree)
That faire Matilda henceforth change her name ;
And, while it is the chance of Robin Hoode
To live in Sherewodde a poor outlaw's life,
She by Maide Marian's name be only call'd.
"Mat. I am contented ; reade o'n, Little John :
Henceforth let me be nam'd Maide Marian."
"This Lady was poisoned by King John at Dunmow Prior}', after he had
made several fruitless attempts on her chastity. Drayton has written her
legend6."
c In Greene's Quip for an upstart Courtier," 4to. Lond. 1620, fol. 11 a. that effeminate looking
young man, we are told, used to act the part of Maid Marian, " to make the foole as faire, for-
sooth, as if he were to play Maid Marian in a May Game or a Morris Dance."
In Shakerley Mannion's " Antiquary," Act 4, is the following passage : " A merry world the
while, my boy and I, next Midsommer Ale, / may serve for a fool, and he for Maid Marrian."
Shakspeare, Hen. IV. Part 1. A. iii. sc. 3, speaks of Maid Marian in her degraded state. It appears
by one of the extracts already given from Mr. Lysons's Environs of London, that in the reign of
Hen. VIII. at Kingston- iij>on-Thames, the character was performed by a woman who received a
shilling each year for her trouble.
d See Reed's Shaksp. Svo. Lond. 1803, vol. xi. p. 363.
• In Brathwaite's Strappado for the Divell, Svo. Lond. 1615, p. 63, is the following passage:
" As for his bloud,
He says he can deriv't from Robin Hood
And his May-Marian, and I thinke he may,
For 's Mother plaid May-Marian t' other day."
[Mr. Douce, however, considers this story as a dramatic fiction: "None of the materials," he
observes, " that constitute the more authentic history of Robin Hood, prove the existence of such
a character in the shape of his mistress. There is a pretty French pastoral drama of the eleventh
or twelfth century, entitled Le Jeu du berger et de la bergert, in which the principal characters
MORRIS DANCERS. 211
Waldron, in his Description of the Isle of Man, (Works, fol. p. 154,) tells us,
that the month of May is there every year ushered in with the following cere-
mony : " In almost all the great parishes, they chuse from among the daughters,
of the most wealthy farmers a young maid for the Queen of May. She is
drest in the gayest and best manner they can, and is attended by about twenty
others, who are called maids of honour : she has also a young man, who is
her captain, and has under his command a good number of inferior officers. In
opposition to her is the Qtieen of Winter, who is a man drest in woman's
clothes, with woollen hoods, furr tippets, and loaded with the warmest and hea-
viest habits one upon another : in the same manner are those who represent her
attendants drest, rior is she without a captain and troop for her defence. Both
being equipt as proper emblems, of the beauty of the Spring, and the deformity
of the Winter, they set forth from their respective quarters; the one preceded
by violins and flutes, the other with the rough musick of the tongs and cleavers.
Both companies march till they meet on a common, and then their trains engage
in a mock battle. If the Queen of Winter's forces get the better so far as to
take the Queen of May prisoner, she is ransomed for as much as pays the ex-
pences of the day. After this ceremony, Winter and her company retire, and
divert themselves in a barn, and the others remain on the green, where, having
danced a considerable time, they conclude the evening with a feast : the Queen
at one table with her maids, the Captain with his troop at another. There are
seldom less than fifty or sixty persons at each board, but not more than three
knives."
are Robin and Marion, a shepherd and shepherdess. Mr. Warton thought that our English Marian
might be illustrated from this composition; but Mr. Ritson is unwilling to assent to this opinion,
on the ground that the French Robin and Marion 'are not the Robin and Marian of Sherwood.'
Yet Mr. Warton probably meant no more than that the name of Marian had been suggested from
the above drama, which was a great favourite among the common people in France, and per-
formed much about the season at which the May Games were celebrated in England. The great
intercourse between the countries might have been the means of importing this name amidst an
infinite variety of other matters; and there is, indeed, no other mode of accounting for the intro-
duction of a name which never occurs in the page of English History. The story of Robin Hood
was, at a very early period, of a dramatic cast ; and it was perfectly natural that a principal cha-
racter should be transferred from one drama to another. It might be thought, likewise, that the
English Robin deserved his Marian as well as the other. The circumstance of the French Marian
being acted by a boy contributes to support the above opinion ; the part of the English character
having been personated, though not always, in like manner."]
MORRIS DANCERS.
[Mr. Douce says, " it appears that the Lady of the May was sometimes car-
ried in procession on men's shoulders ; for Stephen Batman, speaking of the
Pope and his ceremonies, states that he is carried on the backs of four deacons,
'after the maner of carying Whytepot Queenes in Western May Games f."
Mr. Douce adds, in another page, " There can be no doubt that the Queen
of May is the legitimate representative of the Goddess Flora in the Roman
Festival.]
IIOBTN HOOD.
Bishop Latimer, in his sixth Sermon before King Edward the Sixth, men-
tions Robin Hood's Day, kept by country people in memory of him. " I
came once myself," says he, " to a place, riding a journey homeward from
London, and sent word over-night into the town that I would preach there in
the morning, because it was a holy-day, and I took my horse and my company
and went thither, (I thought I should have found a great company in the
church ;) when I came there, the church-door was fast locked. I tarried there
half an hour and more; at last the key was found, and one of the parish comes
tome, and says: 'This is a busy day with us, we cannot heare you, this is
Robin Hoode's daye, the parish is gone abroad to gather for Robin Hoode.
I thought my rochet should have been regarded, though I were not: but it
would not serve, but was fayne to give place to Robin Hoode's
f In the Gentleman's Magazine for October 1793, p. 888, there is a curious anecdote of Dr.
Geddes, the well-known translator of the Bible, who, it should seem, was fond of innocent festi-
vities. He was seen in the Summer of that year, "mounted on the poles behind theQusEtt of tht
MAY at Marsden Fair, in Oxfordshire."
g In Coates's Histoiy of Reading, p. 214, in the Churchwardens' Accounts of St. Lawrence Parish,
under the year 1499, is the following article : " It. rec. of the gaderyng of Robyn-hod, xixs."
In the Churchwardens' Accounts of St. Helen's, Abingdon, under the year 1566, we find
eighteen pence charged for setting up Robin Hood's bower. See Mr. Nichols's Illustrations of
Ancient Manners and Expences, p. 143.
[Mr. Douce thinks " the introduction of Robin Hood into the celebration of May, probably sug-
gested the addition of a King or Lord of May." The Summer King and Queen, or Lord and Lady
of the May, however, are characters of very high antiquity. The conversation between Robert
Bruce and his Queen, in 1306, has been already quoted from Spelman : and even in the Synod at
Worcester, A. D. 1240, can. 38, a strict command was given, " Ne intersint ludis inhonestis nee
MORRIS DANCERS. 213
We read, in Skene's Regiam Majestatem, "Gif anie provest, baillie, coun-
sell, or communitie, chuse Robert Hude, litell John, Abbat of Unreason,
Queens of Mali, the chusers sail tyne their friedome for five Zeares; and sail
bee punished at the King's will : and the accepter of sick ane office, salbe
sustineant ludos fieri de REGE et REGINA, nee Arietes levari, nee palestras publicas." See Kennett's
Paroch. Antiq. Gloss, v. Arietum levatio.
Ihre, in his Suio-Gothic Glossary, makes the following mention of the King or Lord of May
upon the Continent :
" MAIGREFWE dicebatur, qui mense Maijo serto floreo redimitus solenni pompa per plateas et
vicos circumducebatur. Commemorant Historic!, Gustavum I. Suionum Regem anno 1526 sub
nundinis Ericianis vel d. 18. Mali ejusmodi Comitem Majum creasse Johannem Magnum, Archiep.
Upsaliensem. Et quum moris esset, ut Comes hie imaginarius satellitium, quod eum stipaverat,
convivio exciperet, fecit id Johannes lion sine ingenti impensa, ut ipse in Historia Metropolitana
conqueritur. Conf. Westenhielms Hist. Gust. 1. ad annum, nee non Tegel in Historia hujus Reg.
Part. 1. In Anglia quoque ejusmodi Reges et Regime Majales floribus ornati a juventute olim
creabantur, quo facto circa perticam eminentiorem, nostris MAISTANG dictam, choreas ducebant,
& varios alios ludos exercebant." torn. ii. p. 1 i8. sub D.]
Mr. Lysons, in his Extracts from the Churchwardens' and Chamberlains' Accounts at Kingston-
upon-Thames, affords us some curious particulars of a sport called the " Kyngham," or KING-
GAME.
"Be yt in mynd, that ye 19 yere of King Harry the 7, at the geveng out of the Kynggam by
Harry Bower and Harry Nycol, cherchewardens, amounted clerely to s£±. 2s. 6d. of that same
game." =£. s. d.
" Mem. That the 27 day of Joun, a°. 2 1 , Kyng H. 7, that we, Adam Bakhous and Harry
Nycol, hath made account for the Kenggam, that same tym don Wylm Kempe, Kenge,
and Joan Whytebrede, quen, and all costs deducted - - -450
'•'23 Hen. 7. Paid for whet and malt and vele and mottonand pygges and ger and coks
for the Kyngam - - 0 33 O
To the taberare - - ......068
To the leutare - - O 2 0
1 Hen. 8. Paid out of the Churche-box at Walton Kyngham - - - 0 3 6
Paid" to Robert Neyle for goyng to Wyndesore for maister doctor's horse
agaynes the Kyngham day - __-._. -04O
For bakyng the Kyngham brede ... ..-O06
• To a laborer for bering home of the geere after the Kyngham was don - - 0 1 0"
The contributions to the celebration of the same game, Mr. Lysons observes, in the neighbour-
ing parishes, show that the Kyngham was not confined to Kingston. See Envir. of London,
vol. i. p. 225.
In another quotation from the same Accounts, 24 Hen. VII. the " cost of the Kyngham and
Robyn-hode" appears in one entry, viz.
214 MORRIS DANCERS.
banished furth of the Realme." And under " pecuniall crimes," — "all persons,
quha a land wort, or within burgh, chuses Robert Hude, sail pay ten pounds,
and sail be warded induring the King's pleasure." Mar. Parl. 6. c. 61h.
FRIAK TUCK.
Mr. Toilet describes this character upon his window as in the full clerical
tonsure, with a chaplet of white and red beads in his right hand : and, expres-
sive of his professed humility, his eyes are cast upon the ground. His corded
£.
*.
d.
" A kylderkin of 3 halfpennye here and a kilderkin of singgyl bere 0
9
4
7 bushels
ofwhete -
- O
6
3
2 bushels
and ± of rye -
. O
1
8
3 shepe
. 0
5
0
A lamb
- 0
1
4
2 calvys
......
- 0
5
4
6 pygges
- 0
s
0
3 bushell
of colys - - -
- O
0
3
The coks
for their labour
- 0
i
111
The clear profits, 15 Henry VIII. (the last time Mr. Lysons found it mentioned,) amounted to
s£9. 10s. fid. a very considerable sum.
In a comedy by Beaumont and Fletcher, entitled "The Knight of the burning Pestle," 4to.
1613, Rafe, one of the characters, appears as Lord of the May :
" And, by the common-councell of my fellows in the Strand,
With gilded staff, and crossed skarfe, the May-Lord here I stand."
He adds :
"The Morrice rings while Hobby Horse doth foot it featously;"
and, addressing the groupe of citizens assembled around him, " from the top of Conduit-head," says :
" And lift aloft your velvet heads, and, slipping of your govvne,
With bells on legs, and napkins cleane unto your shoulders ti'de,
With scarfs and garters as you please, and Hey for our town cry'd:
March out and shew your willing minds, by twenty and by twenty,
To Hogsdon or to Newington, where ale and cakes are plenty.
And let it nere be said for shame, that we, the youths of London,
Lay thrumming of our caps at home, and left our custome undone.
Up then, I say, both young and old, both man and maid, a Maying,
With drums and guns that bounce aloude, and merry taber playing."
h In Sir David Dalrymple's Extracts from the Book of the Universal Kirk, in the year 1576,
Robin Hood is styled King of May.
MORRIS DANCERS.
girdle and his russet habit denote him to be of the Franciscan Order, or one of
the Grey Friars. His stockings are red, his red girdle is ornamented with a
golden twist, and with a golden tassel. At his girdle hangs a wallet for the
reception of provision, the only revenue of the mendicant orders of religious,
who were named Walleteers, or Budget- bearers. Mr. Steevens supposes this
Morris Friar designed for Friar Tuck, chaplain to Robin Hood, as King of
May".
THE KOOL.
Mr. Toilet, describing the Morris Dancers in his window, calls this the Coun-
* [Mr. Douce says : " Tnere is no very ancient mention of this person, whose history is very
uncertain. Draytor. has thus recorded him, among other companions of Robin Hood :
' Of Tuck, the merry Friar, which many a sermon made
In praise of Robin Hood, his outlaws and their trade.' Polyolb. Song xxvi.
He is known to have formed one of the characters in the May Games during the reign of Hemy
the Eighth, and had been probably introduced into them at a much earlier period. From the
occurrence of this name on other occasions, there is good reason for supposing that it was a sort
of generic appellation for any friar, and that it originated from the dress of the order, which was
tucked or folded at the waist by means of a cord or girdle. Thus Chaucer, in his Prologue to the
Canterbury Tales, says of the Reve :
' Tucked he was, as is a frere aboute :'
and he describes one of the friars in the Sompnour's Tale :
' With scrippe and tipped staff, ytucked hie.'
This Friar maintained his situation in the Morris under the reign of Elizabeth, being thus
mentioned in Warner's Albion's England :
' Tho' Robin Hood, Hell John, frier Tucke, and Marian, deftly play :'
but is not heard of afterwards. In Ben Jonson's Masque of Gipsies, (Works, 1?56, vol. vi. p. 93,)
the clown takes notice of his omission in the Dance."]
The Friar's coat, as appears from some of the extracts of Churchwardens' and Chamberlains'
Accounts of Kingston, already quoted, was generally of russet. In an antient drama, called the
Play of Robin Hood, very proper to be played in May games, a friar, whose name is Tuck, is one
of the principal characters. He comes to the forest in search of Robin Hood, with an intention to
fight him, but consents to become chaplain to his Lady. See Lysons's Environs of London,
vol. i. p. 227.
[Mr. Toilet observes in a note, that, " when the parish priests were inhibited by the diocesan
to assist in the May-games, the FRANCISCANS might give attendance, as being exempted from
episcopal jurisdiction."]
216 MORRIS DANCERS.
terfeit Fool, that was kept in the royal palace, and in all great houses, to make
sport for the family. He appears with all the badges of his office ; the bauble
in his hand, and a coxcomb hood, with asses ears, on his head. The top of the
hood rises into the form of a cock's neck and headk, with a bell at the latter: and
Minshew's Dictionary, 1627, under the word Cocks comb, observes, that "natu-
ral idiots and fools have [accustomed] and still do accustome themselves to weare
in their cappes cocke's feathers, or a hat with the necke and head of a cocke on
the top, and a bell thereon." His hood is blue, guarded or edged with yellow at
its scalloped bottom, his doublet is red, striped across, or rayed, with a
deeper red, and edged with yellow, his girdle yellow, his left-side hose yellow,
with a red shoe, and his right-side hose blue, soled with red leather.
There is in Olaus Magnus, 1555, p. 524, a delineation of a Fool, or Jester,
with several bells1 upon his habit, with a bauble in his hand ; and he has on his
head a hood with asses ears, a feather, and the resemblance of the comb of a
cock.
It seems from the Prologue to the play of King Henry the Eighth, that
Shakspeare's Fools should be dressed "in a long motley coat, guarded with
yellow™."
k " The word Cockscomb afterwards was used to denote a vain, conceited, meddling fellow."
Reed's Shaksp. 8vo. Lond. 1803, vol. xvii. p. 358. In the old play, called "The First Part of An-
tonio and Melida," (Marston's Works, Svo. Lond. 1633,) we read: "Good Faith, He accept of
the Cockescombe, so you will not refuse the Bable."
1 In the Churchwardens' Accounts of the parish of St. Helen's in Abingdon, Berkshire, from
the first year of the reign of Philip and Mary, to the thirty-fourth of Queen Elizabeth, the Mor-
rice bells are mentioned. Anno 15(JO, the third of Elizabeth, — " For two dossin of Morres bells."
As these appear to have been purchased by the community, we may suppose the diversion of the
Morris Dance was constantly practised at their public festivals. See Reed's Shaksp. vol. xiii. p. 276.
" Bells for the dancers" have been already noticed from the Churchwardens' Accounts of King-
ston upon Thames : and they are mentioned in those of St. Mary at Hill, in the City of London.
[A note signed HARRIS, in Mr. Reed's edition of Shakspeare, ut supra, informs us, that " Mor-
rice dancing, with bells on the legs, is common at this day in Oxfordshire and the adjacent coun-
ties, on May Day, Holy Thursday, and Whitsun Ales, attended by the Fool, or, as he is generally
' called, the Squire, and also a Lord and Lady ; the latter, most probably, the Maid-Marian men-
tioned in Mr. Toilet's note : ' nor is the Hobby Horse forgot'."]
-01 In " The Knave of Hearts," Signal. B. b. we read:
" My sleeves are like some Morris-dansing fellow,
My stockings, IDBOT-LIKE, red, greene, yellow."
MORRIS DANCERS. 217
Mr, Steevens observes : " When Fools were kept for diversion in great fami-
lies, they were distinguished by a calf-skin coat, which had the buttons down
the back ; and this they wore that they might be known for fools, and escape
the resentment of those whom they provoked with their waggeries.
"The custom is still preserved in Ireland ; and the Fool in any of the legends
which the mummers act at Christmass always appears in a calf's or cow's skin."
"The properties belonging to this strange personage," says Mr. Strutt, "in
the early times, are little known at present; they were such, however, as recom-
mended him to the notice of his superiors, and rendered his presence a sort of
requisite in the houses of the opulent." According to " the Illuminators of the
thirteenth century, he bears the squalid appearance of a wretched ideot,
wrapped in a blanket which scarcely covers his nakedness, holding in one hand
a stick, with an inflated bladder attached to it by a cord, which answered the
purpose of a bauble. If we view him in his more improved state, where his
clothing is something better, yet his tricks" are so exceedingly barbarous and
vulgar, that they would disgrace the most despicable Jack-Pudding that ever
exhibited at Bartholomew fair : and even when he was more perfectly equipped
in his party-coloured coat and hood, and completely decorated with bells0, his
improvements are of such a nature as seem to add but little to his respectabi-
lity., much less qualify him as a companion for kings and noblemen.
"In the sixteenth and seventeenth centuries, the Fool, or more properly
the Jester, was a man of some ability; and, if his character has been strictly
drawn by Shakspeare and other dramatic writers, the entertainment he afforded
consisted in witty retorts and sarcastical reflections; and his licence seems,
upon such occasions, to have been very extensive. Sometimes, however, these
gentlemen overpassed the appointed limits, and they were therefore corrected or
discharged. The latter misfortune happened to Archibald Armstrong, Jester to
King Charles the First. The wag happened to pass a severe jest upon Laud,
n "In one instance he is biting the tail of a dog, and seems to place his fingers upon his body,
as if he were stopping the holes of a flute, and probably moved them as the animal altered its cry;
The other is riding on a stick with a bell, having a blown bladder attached to it."
0 "This figure," referred to by Mr. Strutt, " has a stick surmounted with a bladder, if I mis-
take not, which is in lieu of a bauble, which we frequently see representing a fool's head, with
hood'and bells, and a cock's comb upon the hood, very handsomely carved. William Summers,
Jester to Henry the Eighth, was habited 'in a motley jerkin, with motley hosen .' History of
Jack of Newbury1."
VOL. I. j.- p
218 MORRIS DANCERS*
Archbishop of Canterbury, which so highly offended the supercilious prelate,
that he procured an order from the King in Council for his discharge?."
SCARLET, STOKESLEY, AND LITTLE JOHN.
These appear to have been Robin Hood's companions from the following old
ballad :
" I have heard talk of Robin Hood
Derry, Deny, Derry down,
And of brave Little John,
Of Friar Tuck and Will Scarlet,
Stokesley and Maid Marrian,
Hey down," &C.T
Among the extracts given by Mr. Lysons from the Churchwardens' and
Chamberlain's Accounts of Kingston-upon-Thames, an entry has been already
quoted "for Little John's coter."
f Strutt's Complete View of the Dress and Habits of the People of England, vol. ii. p. 313,
PI. Ixxi. The Order for Archy's discharge was as follows : " It is, this day, (March 11, A.D. 1637,)
ordered by his Majesty, with the advice of the Board, that Archibald Armstrong, the King's Fool,
for certain scandalous words of a high nature, spoken by him against the Lord Archbishop of
Canterbury his Grace, and proved to be uttered by him by two witnesses, shall have his coat
pulled over his head, and be discharged the King's service, and banished the court ; for which the
Lord Chamberlain of the King's household is prayed and required to give order to be executed."
And immediately the same was put in execution. Rushworth's Collections, Part II. vol. i. p. 471.
The same authority, p. 470, says : " It so happened that, on the llth of the said March, that
Archibald, the King's Fool, said to his Grace the Archbishop of Canterbury, as he was going to
the Council-table, ' Whea's feule now ? doth not your Grace hear the news from Striveling about
the Liturgy ?' with other words of reflection : this was presently complained of to the Council,
which produced the ensuing order."
Bedlamer was a name for a Fool. He used to carry a horn. Quaere if from thence the expres-
sion " horn-mad." See a Boulster Lecture, 8vo. Lond. 1640, p. 242.
« Robin Hood's Golden Prize, Old Ballads, vol. ii. p. 121. See likewise George a Green, Pinner
of Wakefield, a comedy. Old Plays published 1744, vol. i. p. 211. Grey's Notes on Shakspeare,
vol. i. p. 98.
' [Mr. Douce says, Little John " is first mentioned, together with Robin Hood, by Fordun the
Scottish Historian, who wrote in the fourteenth century, and who speaks of the celebration of the
story of these persons in the theatrical performances of his time, and of the minstrels' songs relat-
ing to them, which he says the common people preferred to all other romances." Illustrations of
Shakspeare, vol. ii. p. 49. See also Fordun's Scotichronicon, fol. 1759, torn. ii. p. 104.]
MORRIS DANCERS. 219
TOM THE PIPER WITH TABOR AND PIPE.
Among the extracts already quoted in a note from Mr. Lysons's Environs of
London, there is one entry which shews that the Piper was sent (probably to
make collections) round the country.
Mr. Toilet, in the Description of his Window, says, to prove No. 9 to be
Tom the Piper, Mr. Steevens has very happily quoted these lines from Dray-
ton's third Eclogue :
" Myself above Tom Piper to advance,
Who so bestirs him in the Morris Dance
For penny wage."
His Tabour, Tabour-stick, and Pipe, attest his profession ; the feather in his
cap, his sword, and silver-tinctured shield*, may denote him to be a squire-
minstrel, or a minstrel of the superior order. Chaucer, 1721, p. 181, says:
" Minstrels used a red hat." Tom Piper's bonnet is red, faced, or turned up
with yellow, his doublet blue, the sleeves blue, turned up with yellow, some-
thing like red muffettees at his wrists, over his doublet is a red garment, like a
short cloak with arm-holes, and with a yellow cape, his hose red, and gar-
nished across and perpendicularly on the thighs, with a narrow yellow lace.
His shoes are brown.
THE HOBBY HORSE.
Mr. Toilet, in his Description of the Morris Dancers in his Window, is in-
duced to think the famous Hobby Horse to be the King of the May, though
he now appear as a juggler and a buffoon, from the crimson foot-cloth1 fretted
with gold, the golden bit, the purple bridle, with a golden tassel, and studded
• [Mr. Douce says : " What Mr. Tollett has termed his silver shield seems a mistake for the
lower part, or flap, of his stomacher." Illustr. of Shaksp. vol. ii. p. 463.]
' The foot-cloth, however, was used by the Fool. In Brathwaite's Strappado for the Divell, al-
ready ijuoted, p. 30, we read :
" Erect our aged Fortunes make them shine
(Not like tlte Foole in'ifoot-cloath but) like Time
Adorn'd with true Experiments," &c.
220 MORIUS DANCEHS.
with gold, the man's purple mantle with a golden border, which is latticed
with purple, his golden crown, purple cap, with a red feather and with a golden
knop.
"Our Hobby," he adds, "is a spirited horse of paste-board, in which
the master dances and displays tricks of legerdemain, such as the threading
of the needle, the mimicking of the whigh-hie, and the daggers in the nose, &c.
as Ben J.onson, edit. 1756, vol. i. p. 171, acquaints us, and thereby explains
the swords in the man's cheeks. What is stuck in the horse's mouth I appre-
prehend to be a ladle, ornamented with a ribbon. Its use was to receive the
spectators pecuniary donations." "The colour of the Hobby Horse is a reddish
white, like the beautiful blossom of the peach-tree. The man's coat, or doublet,
is the only one upon the window that has buttons upon it, and the right side of
it is yellow, and the left red."
In the old play of " The Vow-Breaker, or the Fayre Maid of Clifton," 4to.
Lond. 1636, by William Sampson, signal. I. 2 b. is the following dialogue
between Miles, the Miller of Ruddington, and Ball, which throws great light
upon this now obsolete character :
" Ball. But who shall play the Hobby Horse ? Master Major?
" Miles. I hope I looke as like a Hobby Horse as Master Major. I have
not liv'd to these yeares, but a man woo'd thinke I should be old enough and
wise enough to play the Hobby Horse as well as ever a Major on 'em all. Let
the Major play the Hobby Horse among his brethren, and he will; I hope our
towne ladds cannot want a Hobby Horse. Have I practic'd my reines, my
carree'res, my pranckers, my ambles, my false trotts, my smooth ambles, and
Canterbury paces, and shall Master Major put me besides the Hobby Horse ?
Have I borrow'd the fore horse-bells, his plumes, and braveries, nay, had his
mane new shorne and frizl'd, and' shall the Major put me besides the Hobby
Horse? Let him hobby-horse at home, and he will. Am I not going to buy
ribbons and toyes of sweet Ursula for the Marian, and shall I not play the
Hobby Horse?
" Ball. What shall Joshua doe ?
" Miles. Not know of it, by any meanes ; hee'l keepe more stir with the Hobby
Horse then he did with the Pipers at Tedbury Bull-running : provide thou for
the Dragon, and leave me for a Hobby Horse.
MOIIRIS DANCERS. 221
" Ball. Feare not, I'le be a fiery Dragon." And afterwards, when Boote
askes him :
.it ^ Miles, the Miller of Ruddington, gentleman and souldier, what make you
bere ?
" Miles. Alas, Sir, to borrow a few ribbandes, bracelets, eare-rings, wyer-
tyers, and silke girdles and hand-kerchers for a Morice, and a show before the
Quecne.
"Boote. Miles, you came to steale my Neece.
"Miles. Oh Lord! Sir, I came to furnish the Hobby Horse.
" Boote. Get into your Hobby Horse, gallop, and be gon then, or I'le Moris-
dance you — Mistris, waite you on me. Exit.
" Ursula. Farewell, good Hobby Horse. — IFeehee." Exit.
[Mr. Douce informs us, that the earliest vestige now remaining of the Hobby
Horse is in the painted window at Betley, already described. " The allusions
to the omission of the Hobby Horse are frequent in the old Plays, and the line,
' For O, for O, the Hobby Horse is forgot,'
is termed by Hamlet an epitaph, which Mr. Theobald supposed, with great
probability, to have been satirical." A scene in Beaumont and Fletcher's
"Women pleased," Act iv. best shows the sentiments of the Puritans on this
occasion!
"Whoever," says Mr. Douce, "happens to recollect the manner in which
Mr. Bayes's troops, in ' The Rehearsal,' are exhibited on the stage, will have a
tolerably correct notion of a Morris Hobby Horse. Additional remains of the
Pyrrhic, or sword-dance, are preserved in the daggers stuck in the man's cheeks,
which constituted one of the hocus-pocus or legerdemain tricks practised by this
character, among which were the threading of a needle, and the transferring of
an egg from one hand to the other, called by Ben Jonson the travels of' the eggu.
To the horse's mou,th was suspended a ladle, for the purpose of gathering money
from the spectators. In later times the fool appears to have performed this
office, as may be collected from Nashe's play of " Summer's last Will and Tes-
tament," where this stage-direction occurs : " Ver goqs in and fetcheth out the
' : ' "','" '. ' •' <!'! '•' I '; ., i'!l 1 -• , , 'I r-TT — , — <•
Every Man of out of his Humour, Act ii. sc. I.
222 MORRIS DANCERS.
Hobby-horse and the Morrice Daunce, who daunce about' Ver then saya :
' About, about, lively, put your horse to it, reyne him harder, jerke him with
your wand, sit fast, sit fast, man; Foole, hold up your ladle there.' Will
Summers is made to say, 'You friend with the Hobby Horse, goe not too
fast, for fear of wearing out my lord's tyle-stones with your hob-nayles.' After-
wards there enter three clowns and three maids, who dance the Morris, and at
the same time sing the following song :
' Trip and goe, heave and hoe,
Up and downe, to and fro,
From the towne, to the grove,
Two and two, let us rove,
A Maying, a playing ;
Love hath no gainsaying :
So merrily trip and goe.' "
Lord Orford, in his Catalogue of English Engravers, under the article of
Peter Stent, has described two paintings at Lord Fitzwilliam's, on Richmond
Green, which came out of the old neighbouring palace. They were executed
by Vinckenboom, about the end of the reign of James I., and exhibit views of
the above palace : in one of these pictures a Morris Dance is introduced, con-
sisting of seven figures, viz. a fool, a Hobby-horse, a piper, a Maid Marian, and
three other dancers, the rest of the figures being spectators." Of these, the first
four and one of the dancers Mr. Douce has reduced in a plate from a tracing
made by the late Captain Grose. " The fool has an inflated bladder, or eel-
skin, with a ladle at the end of it, and with this he is collecting money. The
piper is pretty much in his original state; but the hobby-horse wants the leger-
demain apparatus, and Maid Marian is not remarkable for the elegance of her
person."
" A short time before the Revolution in France," Mr. Douce informs us,
" the May games and Morris Dance were celebrated in many parts of that
country, accompanied by a fool and a Hobby-horse. The latter was termed un
chevalet; and, if the authority of Minshew be not questionable, the Spaniards
had the same character under the name of tarasca *."
* Illustrations of Shakspeare and of Ancient Manners, vol. ii. pp. 463, 468, 471.
223
ST. URBAN'S DAY.
(Twenty-fifth of May.)
UNDER Saint Paul's Day, I have shown that it is customary in many parts
of Germany to drag the image of St. Urban to the river, if on the day of his
feast it happens to be foul weather.
J. B. Aubanus tells us, that " upon St. Urban's Day all the vintners and
masters of vineyards set a table either in the market-steed, or in some other
open and public place, and covering it with fine napery, and strawing upon it
greene leaves and sweete flowers, do place upon the table the image of that
holy bishop, and then if the day be cleare and faire, they crown the image with
greate store of wine ; but if the weather prove rugged and rainie, they cast filth^
mire, and puddle water upon it; persuading themselves that, if that day be faire
and calme, their grapes, which then begin to flourish, will prove good that year;
but if it be stormie and tempestuous, they shall have a bad vintage." p. 282.
The same anecdote is related in the Regnum Papisticum of Naogeorgus.
ROYAL OAK DAY.
ON the twenty-ninth of May a, the anniversary of the Restoration of Charles
the Second, it is still customary, especially in the North of England, for the
a "May the 29th, (says the author of the Festa Anglo-Romana, 12mo. Lend. 1678,) is celebrated
upon a double account ; first, in commemoration of the birth of our sovereign king Charles the
Second, the princely son of his royal father Charles the First of happy memory, and Mary the daughter
f
224 ROYAL OAK DAY.
common people to wear in their hats the leaves of the oak, which are some-
times covered on the occasion with leaf-gold.
This is done, as every body knows, in commemoration of the marvellous escape
of that monarch from those that were in pursuit of him, who passed under the
very Oak tree in which he had secreted himself, after the decisive battle of
Worcester b.
I remember the boys at Newcastle upon Tyne had formerly a taunting rhime
on this occasion, with which they used to insult such persons as they met on this
day who had not oak-leaves in their hats :
" Royal Oak,
The Whigs to provoke."
There was a retort courteous by others, who contemptuously wore plane-tree
leaves, which is of the same homely sort of stuff:
" Plane-tree leaves ;
The Church-folk are thieves."
Puerile and low as these and such like sarcasms may appear, yet they breathe
strongly that party-spirit which they were intended to promote, and which it is
of Henry the Fourth, the French king, who was born the 29th day of May 1630 ; and also, by Act of
Parliament, 12 'Car. II. by the passionate desires of the people, in memory of his most happy
Restoration to his crown and dignity, after twelve years forced exile from his undoubted right,
the crown of England, by barbarous rebels and regicides. And on the 8th of this month, his
Majesty was with universal joy and great acclamations proclaimed in London and Westminster,
and after throughout all his dominions. The 16th he came to the Hague ; the 23d, with his two
brothers, ernbarqued for England ; and on the 25th he happily landed at Dover, being received
by General Monk and some of the army ; from whence he was, by several voluntary troops of the
nobility and gentry, waited upon to Canterbury; and on the 29th, 1660, he made his magnificent
entrance into that emporium of Europe, his stately and rich metropolis, the renowned city of
London. On this very day also, anno 1662, the king came to Hampton Court with his queen Ca-
therine, after his marriage at Portsmouth. This, as it is his birth-day, is one of his collar-days,
without offering." p. 66.
b " It was the custom, some years back, to decorate the monument of Richard Penderell (in
the church-yard of St. Giles in the Fields, London), on the 29th of May, with oak branches ; but,
in proportion to the decay of popularity in kings, this practice has declined." Caulfield's Memoirs
of remarkable Persons, p. 186. Had Mr. Caulfield attributed the decline of this custom to the
inch-easing distance of time from the event that first gave rise to it, he would perhaps have come
much nearer to the truth.
ROYAL OAK DAY. 225
the duty of every good citizen and real lover of his country to endeavour to
suppress0.
The Royal Oak was standing in Dr. Stukeley's time d, inclosed with a brick
wall, but almost cut away in the middle by travellers, whose curiosity led them
c The party spirit on this occasion shewed itself very early : for, in the curious tract, entitled,
" The Lord's loud Call to England," published by H. Jessey, 4to, 1660, p. 29, we read of the
following judgement, as related by the Puritans, on an old woman for her loyalty.
" An antient poor woman went from Wapping to London to buy flowers, about the 6th or 7th of
May 1660, to make garlands for the day of the king's proclamation (that is, May 8th), to gather the
youths together to dance for the garland } and when she had bought the flowers, and was going
homewards, a cart went over part of her body, and bruised her for it, just before the doors of such
as she might vex thereby. But since, she remains in a great deal of misery by the bruise she had
gotten, and cryed out, the devil ! saying, the devil had owed her a shame, and now thus he had
paid her. It's judged at the writing hereof that she will never overgrow it."
I find a note too in my MS Collections, but forget the authority, to the following effect : " Two.
•oldiers were whipped almost to death, and turned out of the service, for wearing boughs in their
hats on the 29th of May 1716."
d " A bow-shoot from Boscobel-house," says Dr. Stukeley, in his Itinerarium Curiosum, fol. Lond.
1724. Iter. iii. p. 57, "just by a horse-track passing through the wood, stood the Royal Oak, into
which the king; and his companion, colonel Carlos, climbed by means of the hen-roost ladder, when
they judg'd it no longer safe to stay in the house ; the family reaching them victuals with the nut-
hook. The tree is now enclosed in with a brick wall, the inside whereof is covered with lawrel,
of which we may say, as Ovid did of that before the Augustan palace, ' mediatnque tuebere quer-
cum.' Close by its side grows a young thriving plant from one of its acorns. Over the door of
tlie inclosure, I took this inscription in marble :
" Felicissimam arborem quam in asylum
potentissimi Regis Caroli II. Deus O. M.
per quern reges regnant hie crescere
voluit, tain in perpetuam rei tantse memo-
riam, quam specimen firmse in reges
iick'i, muro cinctam posteris commendant
Basilius et Jana Fitzherbert.
Quercus amica Jovi."
K '! l:i ••fT'j'E VI
In " Carolina, or Loyal Poems," by Thomas Shipman, esq. 8vo, Lond. 1683, p. 53, are the fol-
lowing Thoughts on this Subject :
" Blest Charles then to an oak his safety owes ;
The Royal Oak ! which now in songs shall live.
Until it reach to Heaven with its boughs ;
Boughs that for loyalty shall garlands give.
VOL. I. G G
226' KOYAL OAK DAV.
to see it. The king, after the Restoration, reviewing the place, carried some of
the acorns, and set them in St. James's Park or Garden, and used to water them
himself.
WHITSUNTIDE.
WHITSUN-ALE.
FOR the church ale, says Carcw, in his Survey of Cornwall, p. 68, ' ' two
young men of the parish are yerely chosen by their last foregoers to be wardens,
who, dividing the task, make collection among the parishioners of whatsoever
provision it pleaseth them voluntarily to bestow. This they employ in brewing,
baking, and other acates, against Whitsontide ; upon which holydays the neigh-
bours meet at the church house, and there merily feed on their owne victuals,
contributing some petty portion to the stock, which, by many smalls, groweth to
a meetly greatnes : for there is entertayned a kind of emulation between these
wardens, who by his graciousness in gathering, and good husbandry in expending,
can best advance the churches profit. Besides the neighbour parishes at those
times lovingly visit one another, and this way frankly spend their money together.
The afternoones are consumed in such exercises as olde and yong folke (having
leysure) doe accustomably weare out the time withall.
Let celebrated wits, with laurels crown' d,
And wreaths of bays, boast their triumphant brows ;
I will esteem myself far more renown'd
In being .honour'd with these oaken boughs.
The Genii of the Druids hover'd here,
Who under oaks did Britain's glories sing ;
Which, since, in Charles compleated did appear :
They gladly came now to protect their king."
WHITSUNTIDE. 227
"When the feast is ended, the wardens yeeld in their account to the pa-
rishioners ; and such money as exceedeth the disburstnent is layd up in store, to
defray any extraordinary charges arising in the parish, or imposed on them for
the good of the countrey or the prince's service : neither of which commonly
gripe so much, but that somewhat stil remayneth to cover the purse's bottom."
The Whitsun-ales have been already mentioned as common in the vicinity of
Oxford.
There lies before me, "A serious Dissuasive against Whitsun Ales, as they
are commonly so called : or the publick Diversions and Entertainments which
are usual in the Country at Whitsuntide : in a Letter from a Minister to his
Parishioners in the Deanery of Stow, Gloucestershire." 4to, 1736. Twenty
pages.
At p. 8, we read : " These sports are attended usually with ludicrous gestures,
and acts of foolery and buffoonry — but children's play, and what therefore
grownup persons should be ashamed of." "Morris Dances, so called, are
nothing else but reliques of Paganism." " It was actually the manner of the
heathens, among other their diversions, to dance after an antick way in their
sacrifices and worship paid to their gods; as is the fashion of those who now-
a-days dance round about their idol the May-pole as they call it. Hence the
ancient Fathers of the Christian Church, as they did rightly judge it to be sinful
to observe any reliques of Paganism, so they did accordingly, among other prac-
tices of the heathens, renounce Morris Dances." Our author adds in the Post-
script : " What I have now been desiring you to consider, as touching the evil and
pernicious consequences of WHITSUN-ALES among us, doth also obtain against
Dovers Meeting, and other the noted places of publick resort of this nature in
this country ; and also against Midsummer Ales and Mead-mowings; and like-
wise against the ordinary violations of those festival seasons commonly called
Wakes. And these latter in particular have been oftentimes the occasion of
the profanation of the Lord's Day, by the bodily exercise of wrestling and
cudgel-playing, where they have been suffered to be practised on that holyday*."
— _ . __
a In Coates's History of Reading, 4to, 18O2, p. 130, under Churchwarden's Accounts, St. Mary's
parish, we find the following :
" A.D. 1557. Item, payed to the Morrys Daunsers and the Mynstrelles, mete and drink at
Whytsontide., iijs. iiijd."
228 WHITSUNTIDE.
"At present," says Mr. Douce b, " the Whitson-ales are conducted in the
following manner. TVo persons are chosen, previously to the meeting, to be
lord and lady of the ale, who dress as suitably as they can to the characters they
assume. A large empty barn, or some such building, is provided for the lord's
hall, and fitted up with seats to accommodate the company. Here they assemble
to dance and regale in the best manner their circumstances and the place will
afford • and each young fellow treats his girl with a ribband or favour. The lord and
lady honour the hall with their presence, attended by the steward, sword-bearer,
purse-bearer, and mace-bearer, with their several badges or ensigns of office.
They have likewise a train-bearer or page, and a fool or jester, drest in a party-
coloured jacket, whose ribaldry and gesticulation contribute not a little to the
entertainment of some part of the company. The lord's music, consisting of a
pipe and tabor, is employed to conduct the dance. Some people think this
custom is a commemoration of the antient Drink-lean, a day of festivity for-
merly observed by the tenants and vassals of the lord of the fee within his
manor; the memory of which, on account of the jollity of those meetings, the
people have thus preserved ever since0. The glossaries inform us, that this
Drink-lean was a contribution of tenants towards a potation or Ale provided to
entertain the lord or his steward."
Mr. Douce previously observes that, " concerning the etymology of the
word Ale much pains have been taken, for one cannot call it learning. The
Also, p. 216. Parish of St. Laurence, " A. D. 1502. It. payed to Will'm Stayn' for makyng up
of the mayclen's ban' cloth, viijd." " A. D. 1504. It. payed for bred and ale spent to the use of
the church at Whitsontyd, ijs. vjd ob. It. for wyne at the same tyme, xiiijd." " A. D. 1505. It.
rec. of the mayden's gaderyng at Whitsontyde by the tre at the church dore, clerly ijs. vjd. It. rec.
of Richard Waren, for the tre at the church dore, iijd."
Ibid. p. 378. Parish of St. Giles, sub anno 1535. " Of the Kyng play at Whitsuntide, xxxvjs.
tiijd."
This last entry probably alludes to something of the same kind with the Kyngham, already men-
tioned in p. 213. In p. 214 of Mr. Coates's History, parish of St. Laurence, we read : " A. D. 1499.
It. payed for horse mete to the horses for the kyngs of Colen on May-day, vjd." A note adds :
" This was a part of the pageant called the King-play, or King-game, which was a representation
of the Wise Men's Offering, who are supposed by the Romish Church to have been kings, and to
have been interred at Cologne." Then follows . " It. payed to mynstrells the same day, xijd."
b Description of Sculptures on the outside of St. John's church, Cirencester, in Carter's Antient
Sculpture, &c. vol. ii. p. 10.
• See Rudder's History of Gloucestershire, fol. Cirenc. 1779. pp. 23, 24.
WHITSUNTIDE. 229
best opinion however seems to be that, from its use in composition, it means
nothing more than a feast or merry-making, as in the words Leet-Ale, Lamb-
Ale, Whitson-Ale, Clerk-Ale, Bride-Ale, Church-Ale, Scot-Ale, Midsummer-
Ale, &c. d At all these feasts, Ale appears to have been the predominant liquor,
and it is exceedingly probable that from this circumstance the metonymy arose.
Dr. Hickes informs us that the Anglo-Saxon Deol, the Dano-Saxon lol, and the
Icelandic Ol, respectively have the same meaning ; and perhaps Christmas was
called by our Northern ancestors Yule, or the Feast, by way of preeminence."
He cites here Warton's History of Poetry, vol. iii. p. 128, and Junius's Etymo-
logicon Anglicum, voce Yeol. Mr. Douce is of opinion that Warton has con-
founded Church-Ales with Saints Feasts e.
d In Sir Richard Worsley's History of the Isle of Wight, p. 210, speaking of the parish of Whit-
well, he tells us, that there is a lease in the parish chest, dated 15*4, " of a house called the
church house, held by the inhabitants of Whitwell, parishioners of Gatcombe, of the lord of the
manor, and demised by them to John Brode, in which is the following proviso : Provided always,
that, if the Quarter shall need at any time to make a Quarter-Ale, or Church- Me, for the main-
tenance of the chapel, that it shall be lawful for them to have the use of the said house, with all the
rooms, both above and beneath, during their Ale."
It appears from a Sermon made at Blanford Forum, in the Countie of Dorset, on Wensday the
17th of January 157O, by William Kethe, 8vo, that it was the custom at that time for the Church
Ales to be kept upon the sabbath-day ; which holy day, says our author, " the multitude call their
revelyng day, which day is spent in bulbeatings, bearebeatings, bowlings, dicyng, cardyng, daun-
synges, drunkennes, and whoredome," " in so much, as men could not keepe their servauntes from,
lyinge out of theyr owne houses the same sabbath-day at night."
For Scot-Ales, Give-Ales, Leet-AIes, Bride-Ales, Clerk-Ales, &c. see the Archteologia, vol. xii.
p. 11—17.
c Stubs, in his " Anatomic of Abuses, 8vo, 1585, p. 95, gives the following account of '" The
Maner of Church-Ales in England."
" In ceftaine townes where dronken Bacchus beares swaie, against Christmas and Easter,
Whitsondaie, or some other tyme, the churchewardens of every parishe, with the consent of the
whole parishe, provide halfe a score or twenty quarters of mault, wherof some they buy of the
churche stocke, and some is given them of the parishioners themselves, every one conferring some-
what, according to his abilitie; whiche mault being made into very strong ale or beere, is sette
to sale, either in the church or some other place assigned to that purpose. Then when this is set
abroche, well is he that can gette the soonest to it, and spend the most at it. — In this kinde of prac-
tice they continue sixe weekes, a quarter ef a yeare, yea, halfe a year together." " That money,
they say, is to repaire their churches and chappels with, to buy bookes for service, cuppes for the
celebration of the Sacrament, surplesscs for sir John, and such other necessaries. And they main-
taine other extraordinarie charges in their Parish besides."
230 WHITSUNTIDE.
In the Introduction to the Survey and Natural History of the North Division
"At a Vestry held at Brentford, in 1621, several articles were agreed upon with regard to the
management of the parish stock by the chapel- wardens. The preamble stated, that the inhabitants
had for many years been accustomed to have meetings at Whitsontide, in their church-house and
other places there, in friendly manner to eat and drink together, aud liberally to spend their
monies, to the end neighbourly society might be maintained; and also a common stock raised for
the repairs of the church, maintaining of orphans, placing poor children in service, and defraying
other charges." " In the Accompts for the Whitsontide Ale 1624, the gains are thus discrimi-
nated : gg. s. d.
Imprimis, cleared by the pigeon holes - 4 19 0
by hocking - -737
• by riffeling - - 2 0 0
by victualling - - 8 0 2
22 2 9
The hocking occurs almost every year till 1640, when it appears to have been dropt. It was col-
lected at Whitsuntide.
1618. Gained with hocking at 'Whitsuntide gg.lS. 12*. 3d.
The other games were continued two years later. Riffeling is synonymous with raffling." Lysons's
Environs of London, vol. ii. j>. 55. In p. .54., are the following Extracts from the Chapel Warden's
Account Books :
&
s.
d.
" 1620. Paid for 6 boules - ------
- 0
0
8
- 0
0
6
- 0
1
6
1621.
Paid to her that was LADY at Whitsontide, by consent
- 0
5
0
Good wife Ansell, for the pigeon holes - - - - -
- o
1
6
Paid for the Games ---,___
- 1
1
O
1629.
Received of Robert Bicklye, for the use of our Games
- o
2
O
Of the said R. B. for a silver bar which was lost at Elyng - -
- 0
3
6
1634.
Paid for the silver Games -------
- 0
11
8
1643.
Paid to Thomas Powell, for pigeon holes -
- 0
2
0"
The following occur in the Churchwardens Books at Chiswick :
" 1622. Cleared at Whitsuntide - _ -50O
Paid for making a newe pair of pigeing-holes - - - - -O26"
Ibid. vol. ii. p. 221.
At a Court of the Manor of Edgware, in 1555, " it was presented that the butts at Edgware were
very ruinous, and that the inhabitants ought to repair them ; which was ordered to be done before
the ensuing Whitsontide."
" Sir William Blackstone says, that it was usual for the lord of this manor to provide a minstrel
WHITSUNTIDE. 231
of the County of Wiltshire, by J. Aubrey, esq. f at page 32 is the following cu-
rious account of Whitsun Ales : " There were no Rates for the poor in my
grandfather's days ; but for Kingston St Michael (no small parish) the Church-
Ale of Whitsuntide did the business. In every parish is (or was) a church
house, to which belonged spits, crocks, £c. utensils for dressing provision.
Here the housekeepers met and were merry, and gave their charity. The young
people were there too, and had dancing, bowling, shooting at butts, &c., the
ancients sitting gravely by, and looking on. All things were civil, and without
scandal. The Church-Ale is doubtless derived from the AyaTrou, or Love Feasts,
mentioned in the New Testament^."
The following lines on Whitsunday occur in Barnabe Googe's translation of
Naogeorgus :
" On Whitsunday whyte pigeons tame in strings from heauen flier
And one that framed is of wood still hangeth in the skie.
Thou seest how they with Idols play, 'and teach the people to ;
None otherwise then little gyrles with pvppets vse to do b." fo. 53. b.
or piper for the diversion of the tenants while they were employed in his service." Ibid,
vol. ii. p. 244.
( Miscellanies on several curious Subjects, 8vo, Lond. printed for E. Curll, 1714.
£ He adds: "Mr. A. Wood assures, that there were no almshouses, at least they were very
scarce, before the Reformation ; that over against Christ Church, Oxon. is one of the ancicntest.
In eveiy church was a poor man's box, but I never remembered the use of it ; nay, there was
one at great inns, as I remember it was before the wars. These were the days when England
was famous for the grey goose quills."
h Among the antient annual church disbursements of St. Mary at Hill, in the city of London, I
find the following entiy : "Garlands, Whitsunday, iijd." Sometimes also tlie subsequent : " Water
for the Funt on Whitson Eve, id." This is explained by the following extract from Strutt's Manners
and Customs, vol. iii. p. 1/4. " Among many various ceremonies, I find that they had one called
* the Font hallowing,' which was performed, on Easter Even and Whitsunday Eve; and, says the
author [of a MS volume of Homilies in the Harleian Library, No. 2371], ' in the begynnyng of
holy chirch, all the children weren kept to be crystened on thys even, at the Font hallowyng ; but
now, for enchesone that in so long abyclynge they might dye without crystendome, therefore holi
chirch ordeyneth to crysten at all tymes of the yeare ; save eyght dayes before these Evenys, the
chylde shalle abyde till the Font hallowing, if it may savely for perrill of death, and ells not.' "
Collinson, in his History of Somersetshire, vol. iii. p. 620, speaking of Yatton, says, that " John
Lane of this parish, gent, left half an acre of ground, called the Groves, to the poor for ever,
reserving a quantity of the grass for strewing the church on Whitsunday."
£32 WHITSUNTIDE.
A superstitious notion appears antiently to have prevailed in England, that,
" whatsoever one did ask of God upon Whitsunday morning, at the instant when
the sun arose and play'd, God would grant it him." See Arise Evans's " Echo
to the Voice from Heaven ; or, a Narration of his Life," 8vo, Lond. 16*52, p. 9-
He says, " he went up a hill to see the sun arise betimes on Whitsunday morn-
ing," and saw it at its rising " skip, play, dance, and turn about like a wheel."
" At Kidlington, in Oxfordshire, the custom is, that, on Monday after Whit-
son Week, there is a fat live lamb provided ; and the maids of the town, having
their thumbs tied behind them, run after it, and she that with her mouth takes
and holds the lamb is declared Lady of the Lamb, which being dressed, with
•the skin hanging on, is carried on a long pole before the lady and her com-
panLns to the Green, attended with music, and a Morisco dance of men, and
another of women, where the rest of the day is spent in dancing, mirth, and
merry glee. The next day the lamb is part baked, boiled, and roast, for the
Lady's Feast, where she sits majestically at the upper end of the table, and her
•companions with her, with music and other attendants, which ends the so-
lemnity'." Beckwith's edition of Blount's Jocular Tenures, p. 281.
1 Ex relatione Habitantium. filount 149. In Poor Robin's Almanack for 1676, stool-ball
and barley-break are spoken of as Wbitson sports. In the Almanack for the following year, in
June, opposite Whitsunday and Holidays, we read :
" At Islington At Highgate and At Totnam Court
A fair they hold, At Holloway, And Kentish Town,
Where cakes and ale The like is kept And all those places
Are to be sold. Here every day. Up and down."
233
TRINITY, or TRINITY SUNDAY, EVEN.
IN Lysons's Environs of London, vol. i p. 310, among his curious extracts
from the Churchwardens' Accounts at Lambeth are the following:
£. s. d.
"1519- Item, for garlonds and drynk for the chylderne on Trenyte Even 006
— — - To Spryngwell and Smyth for syngyng with the Procession on
Trenete Sonday Even - - 0 0 12
Item, for four onssys of garnesyng rebonds, at 9d. the onse - 0 3 0
EVE OF THURSDAY after TRINITY SUNDAY.
" IN Wales, on Thursday after Trinity Sunday, which they call Dudd son
Duw, or Dydd gwyl duw, on the Eve before, they strew a sort of fern before
their doors, called Red yn Mair." This is at Caerwis. Mr. Pennant's MS.
ST. BARNABAS' DAY.
(The Eleventh of June.)
In the Churchwardens' Accounts of St. Mary at Hill, in the city of London,
17 and \Q Edward IV. Palmer and Clerk Churchwardens, the following entry
occurs :
" For Rose-garlondis and WoodroveK-garlondis on St. Barnebes' Daye, xjd."
And, under the year 1486:
" Item, for two doss' di BOCSE GARLANDS for prestes and clerks on Saynt Bar-
nabe dave, js. xrf."
a A Note on this word in the printed copy of these Accounts, (see Mr. Nichols's Illustrations
of Ancient Manners,) says, " Q. Woodbine." Skinner gives a choice of etymologies for it • " Wood-
roof ab A. S. fubu-Rope, asperula herba, nescio an a nostro Wood, A. S. J^ubu, Sylva, et
VOL. I. H H
534 ST. BARNABAS' DAT.
Ibid. 1512, Woulffe and Marten Churchwardens, the following :
" Recd of the gadryng of the Maydens on St. Barnabas' Day, vjs.
And, among the church disbursements of the same year, we have:
" Rose-garlands and Lavender, St. Barnabas, is. vjd."
In the same Accounts, for 1509, is the following :
"For bred, wine, and ale, for the Singers of the King's Chapel, and for the
Clarks of this town, on St. Barnabas, is. iijd."
Collinson, in his History of Somersetshire, vol. ii. p. 265, speaking of Glas-
tonbury, tells ^is, that, " besides the holy Thorn, there grew' in the Abbey
Church-yard, on the North side of St. Joseph's Chapel, a miraculous Walnut
Tree, which never budded forth before the feast of St. Barnabas, viz. the ele-
venth of June, and on that very day shot forth leaves, and" flourished like its
usual species. This tree is gone, and in the place thereof stands a very fine
Walnut-tree of the common sort. It is strange to say how much this tree was
sought after by the credulous ; and, though not an uncommon Walnut, Queen
Anne, King James, and many of the nobility of the realm, even when the times
of monkish superstition had ceased, gave large sums of money for small cuttings
from the original."
Among Ray's Proverbs, (edit. 8vo. 1?68, p. 39,) the following is preserved
relating to Saint Barnabas :
" Barnaby Bright,
The longest day and the shortest night."
[The author of the " Festa Anglo Romana," says, p. 7^, " This Barnaby-day,
or thereabout, is the Summer Solstice or Sun-sted, when the Sun seems to stand,
Loena, Sagum, sic dicta quia Sylvis gaudet, easque instar straguli operit, vel potius a Wood et
Rowel, quia sc. flores Stellam vel Calcaris radios referunt."
" Woodroofe, Asperula, hath many square stalkes full of joynts, and at every knot or joynt seven
or eight long narrow leaves, set round about like a star, or the rowell of a spurre. The flowres
grow at the top of the stems, of a white colour and of a very sweet smell, as is the rest of the
herbe, which being made up into garlands or bundles, and hanging up in houses in the heat of sum-
mer, doth very well attemper the aire, coole and make fresh the place, to the delight and comfort of
such as are therein." — " Woodroofle is named of divers in Latine Asperula odorata, and of most
men Aspergida odorata .- of others Cordialis, and Stellaria : in English, Woodrooffe, Woodrowe,
and Woodrowell. It is reported to be put into wine, to make a man merry, and to be good for the
heart and liver." Gerard's Herball, p. 1124.
ST. VITUS'S DAT. 235
and begins to go back, being the longest day in the year, about the 1 1th or 12th
of June; it is taken for the whole time, when the days appear not for fourteen
days together either to lengthen or shorten."]
ST. VITUS'S DAY,
(Fifteenth of June.)
IN the Sententiae Rythmicas of J. Buchlerus, p. 384, is a passage which
seems to prove that St. Vitus's Day was equally famous for rain with St.
Swithin's :
" Lux sacrata Vito si sit pluviosa, sequentes>
Triginta facient omne maclere solum."
.Barnabe Googe, in the Translation of Naogeorgus, says :
"The nexte is VITUS soclcle in oyle, before whose ymage faire
Both men and women bringing hennes for offring do repaire :
The cause whereof I doe not know, I thinke, for some disease
Which he is thought to drive away from such as him do please." fol. 54 b.
See a Charm against St. Vitus's Dance in Turner on the Diseases of the
Skin, p. 419.
CORPUS CHRISTI DAY,
and
PLAYS.
(The Fourteenth of June.)
CORPUS CHRISTI Day, says the " Festa Anglo Romans," p. 73, in all
Roman Catholic Countries is celebrated with musick, lights, flowers strewed all
along the streets, their richest tapestries hung out upon the walls, &c.
The following is Barnabe Googe's Translation of what Naogeorgus has said
upon the Ceremonies of this Day in his Popish Kingdom, fol. 53 b.
236' CORPUS CHRISTI DAY.
" Then doth ensue the solemne feast of Corpus Christi Day,
Who then can shewe their wicked use, and fond and foolish play ?
The hallowed bread, with worship great, in silver pix they beare
About the church, or in the citie passing here and theare.
His armes that beares the same two of the welthiest men do holde,
And over him a canopey of silke and cloth of golde.
Foure others use to beare aloufe, least that some filthie thing
Should fall from hie, or some mad birde hir doung thereon should fling.
Christe's passion here derided is, with sundrie maskes and playes,
Faire Ursley, with hir maydens all, doth passe amid the wayes :
And, valiant George, with speare thou killest the dreadfull dragon here,
The Devil's house is drawne about, wherein there doth appere
A wondrous sort of damned sprites, with foule and fearefull looke,
Great Christopher doth wade and passe with Christ amid the brooke :
Sebastian full of feathred shaftes, the dint of dart doth feele,
There walketh Kathren, with hir sworde in hande, and cruel wheele :
The Challis and the singing Cake with Barbara is led,
And sundrie other pageants playde, in worship of this bred,
That please the foolish people well : what should I stand upon
Their Banners, Crosses, Candlestickes, and reliques many on,
Their Cuppes, and carved Images, that priestes, with count'nance hie
Or rude and common people, beare about full solemlie ?
Saint John before the bread doth go, and poynting towards him,
Doth shew the same to be the Lainbe that takes away our sinne :
On whome two clad in angels shape do sundrie flowres fling,
A number great of Sacring Belles with pleasant sound doe ring.
The common wayes with bowes are strawde, and every streete beside,
And to the walles and windowes all, are boughes and braunches tide.
The monkes in every place do roame, the nonnes abrode are sent,
The priestes and schoolmen lowd do rore, some use the instrument.
The straunger passing through the streete, upon his knees doe fall :
And earnestly upon this bread, as on his God, doth call.
For why, they counte it for their Lorde, and that he doth not take
The form of flesh, but nature now of breade that we do bake.
A number great of armed men here all this while do stande,
To looke that no disorder be, nor any filching hande :
For all the church-goodes out are brought, which certainly would bee
A bootie good, if every man might have his libertie.
CORPUS CHRISTI DAT. 237
This Bread eight dayes togither they in presence out do bring,
The organs all do then resound, and priestes alowde do sing :
The people flat on faces fall, their handes held up on hie,
Eeleeving that they see their God, and soveraigne Majestie.
The like at Masse they doe, while as the Bread is lifted well,
And Challys shewed aloft, when as the sexten rings the bell."
* * * *
"In villages the Husbandmen about their corne doe ride,
With many Crosses, Banners, and Sir John their priest beside :
Who in a bag about his necke doth beare the blessed Breade,
And oftentyme he downe alightes, and Gospel lowde doth reade.
This surely keepes the corne from winde, and raine, and from the blast,
Such fayth the Pope hath taught, and yet the Papistes hold it fast."
In Lysons's Environs of London, vol. i. p. 229, I find the following extracts
from the Churchwardens' and Chamberlains' Accounts at Kingston upon
Thames, relating to this Day :
"21 Hen. VII. Mem. That we, Adam Backhous and Harry £. s. d.
Nycol, amounted of a Play - - - 4 0 0
"27 Hen. VII. Paid for pach-thred on Corpus Christi Day -001
:'This," Mr, Lysons adds, "was probably used for hanging the pageants,
containing the History of our Saviour, which were exhibited on this day, and
explained by the Mendicant Friars-V
In the Churchwardens' Accounts of St. Mary at Hill, in the City of London,
17 and 19 Edw. IV. Palmer and Clerk Churchwardens, the following entry
occurs :
" Garlands on Corpus Christi Day, xd."
* The Cotton MS. Vesp. D. viii. contains a Collection of Dramas in old English verse (of the fif-
teenth century) relating principally to the Histoiy of the New Testament. Sir William Dugdale
mentions this Manuscript under the name of Ludus Corporis Christi, or Liulus Coventriae ; and
adds, "I have been told by some people, who in their younger years were eye-witnesses of these
pageants so acted, that the yearly confluence of people to see that shew was extraordinary great,
and yielded no small advantage to this city." See Antiq. of Warwickshire, p. 11G. It appears
by the latter end of the prologue, that these plays or interludes were not only played in Coventry,
but in other towns and places upon occasion; See Reed's edit, of Shakspeare, 8vo, Lond. 18O3.
Historical Account of the English Stage, vol. iii. p. 18.
258 SUMMER SOLSTICE.
I find also, among the ancient annual Church disbursements, "For four
(six, or eight) men bearing torches about the parish" on this Day, payments of
id. each.
Among the same Accounts, for the 19th and 21st years of Edw. IVth, we have:
" For flaggs and garlondis, and pak-thredde for the torches, upon Corpus
Christi Day, and for six men to bere the said torches, iiijjr. vijrf."
And, in 1485, "For the hire of the garments for pageants, i*. viijrf."
Rose-garlands on Corpus Christi Day are also mentioned under the years
1524 and 1525, in the Parish Accounts of St. Martin Outwich.
Mr. Pennant's Manuscript says, that in North Wales, at Llanasaph, there i»
a custom of strewing green herbs and flowers at the doors of houses on Corpus
Christi Eve.
SUMMER SOLSTICE.
MIDSUMMER EVE.
THE VIGIL OF ST. JOHN BAPTIST'S DAY.
THE Pagan Rites of this Festival at the Summer Solstice, may be considered
as a counterpart of those used at the Winter Solstice at Yule-tide. There is
one thing that seems to prove this beyond the possibility of a doubt. In the
old Runic Fasti, as will be shewn elsewhere, a Wheel was used to denote the
Festival of Christrnass. The learned Gebelin derives Yule from a primitive
word, carrying with it the general idea of revolution and a wheel ; and it was
so called, says Bede, because of the return of the sun's annual course, after the
Winter Solstice. This Wheel is common to both Festivities. Thus Durand,
SUMMEft SOLSTICE. 239
speaking of the Rites of the Feast of St. John Baptist, informs us of this curious
circumstance, that in some places they roll a Wheel about, to signify that the
Sun, then occupying the highest place in the Zodiac, is beginning to descend*;
and in the amplified account of these ceremonies given by the Poet Naogeorgus,
we read that this Wheel was taken up to the top of a mountain and rolled down
from thence ; and that, as it had previously been covered with straw, twisted
about it and set on fire, it appeared at a distance as if the sun had been falling
from the sky. And he farther observes, that the people imagine that all their
ill-luck rolls away from them together with this Wheelb.
* " ROT AM quoque hoc die in quibusdam locis volvunt, ad signiricandum quod Sol alti^imum
tune locum in Coelo occupet, et clescendere incipiat in Zodiaco."
Among the Harleian Manuscripts, now in the British Museum, No. 2345, Art. 100, is an Ac-
count of the Rites of St. John Baptist's Eve, in which the Wheel is also mentioned. The writer
is speaking, " de Tripudiis qua; in Vigilia B. Johannis fieri solent, quorum tria genera." " In Vi-
gilia enim beati Johannis," the author adds, " colligunt pueri in quibusdam regionibus ossa &
quedam alia immunda, & in simul cremant, et exinde producitur fumus in aere. Cremant ? ctiam
Brandas (sen Fasces) et circuiunt arva cum Brandis. Tertium, de ROTA quamfaciunt volvi. Quod
cum immunda cremant, hoc habent ex Gentilibus."
The Catalogue describes this curious Manuscript thus : " Codex membranaceus in 4to cujus
mine plura desiderantur folia : quo tamen continebantur diversa cujusdam Monachi, uti vidctur,
Winchelcumbensis Opuscula."
b The following is Naogeorgus's account of the Rites of this Festivity :
"In die magni Baptists solstitiiim fort,
Omnibus in vicis qua vulgo accenditur ignis,
Inq; foro atque viis, laetas circumque choreas
Solliciti ducunt juvenes, cupideque puellae,
Verbenis cincti, & Mausoli conjugis herba,
Nonnullisque aliis : nigra et vacinia palmis
Gestantes, creduntque superstitionibus omnes
Non doliturum oculos qui per vacinia flammas
Inspiciat. Postquam saltarunt noctis ad vmbram,
Tandem transiliunt ignem certamine magno,
Injiciuntque hcrbas prece, votisque, vt sua eisdem
Cuncta exurantur simul infortunia flammis,
Quo se ilium credunt tutos e febribus annum.
Est vbi detritam, stupisque & stramine multo
Intextam, tractamque BOTAM in celsissima mentis
Succendunt, postquam. coelo hesperus ardet opaco.
<240 SUMMER SOLSTICE.
Bourne tells us, that it was the custom in his time, in the North of Eng-
land, chiefly in country villages, for old and young people to meet together
Volvuntque in prssceps : quod solis ab arce cadentis
Coelesti simulat speciem, horrendumque videtur.
At sua turn credunt paritcr dispendia volvi
In praece ps, tutosque a cunctis se esse periclis."
Hospinian. de Origine Festor. Christian, fol. 113 b.
" Then doth the joyfull feast of John the Baptist take his turne,
When bonfiers great, with lot'lie flame, in every towne doe burne :
And yong men round about with maides, doe daunce in every streete,
With garlands wrought of Motherwort, or else with Vervain sweete,
And many other flowrcs faire, with Violets in their handes,
Whereas they all do fond'y thinke, that whosoever staiides,
And thorow the fluwres beholdes the flame, his eyes shall feel no paine.
When thus till night they daunced have, they through the fire am line,
With striving mindes doe runne, and all their heaibes they cast therein,
And then with worries devout and prayers they solemnc-ly begin,
Desiring God that all their illes may there consumed bee ;
Whereby they thinke through all that yeare from agues to be free.
Some others get a rotten Wheele, all worne and cast aside,
Which, covered round about with strawe and tow, they closely hide :
And caryed to some mountaines top, being all with lire light,
They hurle it downe with violence, when darke appears the night :
Resembling much the sunne, that from the Heavens down should fal,
A straunge and monstrous sight it seemes, and fearefull to them all :
But they suppose their mischiefes all are likewise throwne to hell.
And that from harmes and daungers now, in safetie here they dwell."
The Popish Kingdome, fol. 54 b.
The Reader will join with me in thinkingthe following extract from the Homily " De Festo Sancti
Johannis Baptistae," a pleasant piece of absurdity :
" In worshyp of Saint Johan the people waked at home, and made three maner of fyres : one
was clene bones, and noo woode, and that is called a Bone Fyre ; another is clene woode, and no
bones, and that is called a Wode Fyre, for people to sit and wake therby ; the thirde is made of
wode and bones, and it is callyd Saynt Johannys fyre. The first fyre, as a great clerke Johan Bel-
leth telleth he was in a certayne countrey, so in the countrey there was soo greate hete the which
causid that dragons to go togyther in tokenynge that Johan dyed in brennynge love and charyte
to God and man, and they that dye in charyte shall have parte of all good prayers, and they that
do not, shall never be saved. Then as these dragons flewe in th' ayre they shed down to that water
froth of ther kynde, and so envenymed the waters, and caused moehe people for to take theyr deth
therby, and many dyverse sykenesse. Wyse clerkes knoweth well that dragons hate nothyng more
SUMMER SOLSTICE.
and be merry over a large fire, which was made for that purpose in the open
street6. This, of whatever materials it consisted, was called a Bonefired.
Over and about this fire they frequently leap, and play at various games,
such as running, wrestling, dancing, &c. : this, however, is generally confined
to the younger sort ; for the old ones, for the most part, sit by as spectators
than the stenche of brennynge bones, and therefore they gaderyd as many as they mighte fynde,
and brent them ; and so with the stenche thereof they drove away the dragons, and so they were
brought out of greete dysease.
" The seconde fyre was made of woode, for that wyl brenne lyght, and wyll be seen farre. For
it is the chefe of fyre to be seen farre, and betokennynge that Saynt Johan was a lanterne of lyght
to the people. Also the people made biases of fyre for that they shulde be seene farre, and spe-
cyally in the nyght, in token of St. Johan's having been seen from far in the spirit by Jeremiah.
The third fyre of bones betokenneth Johan's martyrdome, for hys bones were brente, and how'ye
shall here." The Homilist accounts for this by telling us that after John's disciples had buried
his body, it lay till Julian, the apostate Emperor, came that way, and caused them to be taken
up and burnt, " and to caste the ashes in the wynde, hopynge that he shuld never ryse again
to lyfe."
e See Antiq. Vulg. chap, xxvii.
4 These fires are supposed to have been called Bonefires because they were generally made of
bones. There is a passage in Stow, however, wherein he speaks of men finding wood or labour
towards them, which seems to oppose the opinion. The learned Dr. Hickes also gives a very dif-
ferent etymon. He defines a Bonefire to be a festive or triumphant fire. In the Islandic Lan-
guage, he says, Baal signifies a burning. In the Anglo Saxon, Bael-pyp, by a change of letters
of the same organ is made Baen-pyp, whence our Bone-fire.
In the Tinmouth MS. cited so often in the History of Newcastle, "Boon-er," and " Boen-
Harow," occur for plowing and harrowing gratis, or by gift. There is a passage also, much to
our purpose, in Aston's Translation of J. B. Aubanus, p. '282. "Common Fires (or as we call
them hecre in England Bonefires.)" I am, therefore, strongly inclined to think that Bone-fire
means a Contribution-fire, that is, a fire to which every one in the neighbourhood contributes a
certain portion of materials. The contributed Plowing Days in Northumberland are called
" Bone-dargs."
" Bon-tire," says Lye (apud Junii Etymolog.) not a fire made of bones, but a 6oon-fire, a fire
made of materials obtained by begging. Boon, Bone, Bene, vet. Angl. petitio, preces."
Fuller, in p. ^5 of his " Mixt Contemplations in better Times," 12mo. Loud. 1658, says he hai
met wi^h " two etymologies of Bone-fires. Some deduce it from fires made of bones, relating it
to the burning of martyrs, first fashionable in England in the reign of King Henry the Fourth :
But others derive the word (more truly in my mind) from boon, that is good, and fires." ^
See »lso a Letter of Dr. Pegge's, signed T. Row, in the Gentleman's Magazine, vol. xliv. for
1774, p. 315.
VOL. I. II
242 SUMMER SOLSTICE.
only of the vagaries of those who compose the
" Lasciva decentius Betas,"
and enjoy themselves over their bottle, which they do not quit till midnight, and
sometimes till Cock-crow the next morning.
The learned Gebelin, in his Allegories Orientales, accounts in the following
manner for the custom of making Fires on Midsummer Eve : " Can one," says
hee, " omit to mention here the St. John Fires, those sacred Fires, kindled about
midnight, on the very moment of the Solstice, by the greatest part as well of
antient as of modern nations ; a religious ceremony of the most remote anti-
• " Peut-on me"connoitre ici les Feux de la S. Jean, ces Feux sacres allumes a minuit au moment
du Solstice chez la plupart des nations anciennes and modernes ? Ce're'inonie religieuse, qui re-
monte ainsi & la plus haute antiquite", & qu'on observoit pour la prosperit6 des etats et des peu-
ples, and pour (^carter tous les maux.
" L' engine de ce Feu que tant de Nations conservent encore et qui se perd dans 1'antiquite", est
tres simple. C'etoit un Feu de joie allurae" au moment ou 1'Ann^e commen^oit ; car la premiere
de toutes les anne'es, la pius ancienne done on ait quelque connoissance, s'ouvroit au mois de Juin.
De-la le nom mfeme de ce mois, Junior, le plus jeune, qui se renouvelle ; tandis que celui qui
le pre'ce'de est le mois de Mai, ou major, 1'ancien ; aussi 1'un etoit le mois des jeunes gens, & 1'autre
celui des vieillards.
" Ces Feux-de-joie e'toient accompagnes en mtoie terns de voeux & de sacrifices pour la pro-
'•perite des peuples & de biens de la terre : on dansoit aussi autour de ce Feu ; car y a-t-il quelque
fete sans danse ? et les plus agiles sautoient par-dessus. En se retirant, chacun emportoit un
tison plus ou moins grand, et le reste dtoit jette1 au vents, a fin qu'il emportat tout malheur
comme il emportoit ces cendres.
" Lorsqu'apres une longue suite d'anne'es, le Solstice n'en fit plus 1'ouverture, on continua De-
fendant e'galement 1'usage des Feux dans le meme tems, par une suite de 1'habitude, et des ide"es
euperstitieuses qu'on y avoit. attaches ; d'ailleurs, il eut e"te triste d'ane"antir un jour de joie, dans
des tems ou il y en avoit peu ; aussi cet usage s'est-il maintenu jusqu"a nous." Monde Primitif,
torn. i. Hist. d'Hercule, p. 203.
Levinus Lemnius, in his Treatise de Occultis Naturae Miraculis, lib. 3, cap. 8, has the follow-
ing : " Natalis dies Joannis Baptists — non solum Judffiis ac Christianis, sed Mauris etiam ac Bar-
baris, quique a nostra religione alieni ac Mahumeto addicti sunt, Celebris est et sacro-sanctus,
tametsi nonnulli hujus noctem superstitioso quodam cultu congestis lignorum acervis, accensisque
Ignibus, ut Corybantes ac Cybeles cultores, strepitu ac furiosis clamoribus transigant, quin et
impuberes congestis collisisque ignitis carbonibus bonibos ac crepitaeula excutiunt." He cites
Olaus Magnus as describing how the Goths kept this night. " Omnia enim generis sexusque ho-
mines turaatim in publicum concurrunt, extructisque luculeutis ignibue atque accensis facibiw,,
^•horeis, trijiudiieque se exercent."
SUMMER SOLSTICE. 243
quity, which was observed for the prosperity of states and people, and to dispel
every kind of evil.
"The origin of this Fire, which is still retained by so many nations, though
enveloped in the mist of antiquity, is very simple : it was a Feu de Joie, kindled
the very moment the year began ; for the first of all years, and the most antient
that we know of, began at this month of June. Thence the very name. of this
month, junior, the youngest, which is renewed ; while that of the preceding
one is May, major, the antient. Thus the one was the month of young people,
while the other belonged to old men.
"These Feux de Joie were accompanied at the same time with vows and sa-
crifices for the prosperity of the people and the fruits of the earth. Tbej
danced also round this Fire ; for what feast is there without a dance ? and the
most active leaped over it. Each on departing took away a fire-brand, great
or small, and the remains were scattered to the wind, which, at the same time
that it dispersed the ashes, was thought to expel every evil. When, after a
long train of years, the year ceased to commence at this solstice, still the custom
of nuking these fires at this time was continued by force of habit, and of those
superstitious ideas that are annexed to it. Besides, it would have been a sad
thing to have annihilated a day of joy in times when there were not many of
them. Thus has the custom been continued and handed dowjr to usf."
la the Gent. Mag. vol. iii. for May 1733, p. 2'<J5, a posthumous piece of Sir Isaac Newton, in-
titled, " Observations upon the Prophecies of Daniel and the Apocalypse of St. John," is cited,
where that grew Philosopher, on Daniel ii, v. 38, 39, observes, that "the Heathens were delighted
with (he Festivals of their Gods, and unwilling to part with those ceremonies ; therefore Gre-
gory, Bit>hop of Neo-Caesarea, in Pontus, to facilitate their conversion, instituted annual Festi-
vals to the Saints and Martyrs : hence the keeping of Christmas with ivy, feasting, plays, and
sports, came in the room of the Bacchanalia and Saturnalia ; the celebrating May Day with
flowers, in the room of the •Floralia ; and the Festivals to the Virgin Mary, John the Baptist, and
divers of the Apostles, in the room of the solemnities at the entrance of the Sun into the Signs of
the Zodiac in the old Julian Calendar."
' Borlase, in his Antiquities of Cornwall, p. 130, tells us : " Of the fires we kindle in many
parts of England, at some stated times of the year, we know not certainly the rise, reason, or
occasion, but they may probably be reckoned among the relicks of the Druid superstitious Fires.
In Cornwall, the festival Fires, culled Bonfires, are kindled on the Eve of St. John Baptist and St.
Peter's Day j and Midsummer is thence, in the Cornish tongue, called " Goluan," which signifies
Ooth light and rejoicing. At these Fires the Cornish attend with lighted torches, tarr'd and
244 SUMMER SOLSTICE.
So far our learned and ingenious foreigner. But I can by no means acquiesce
with him in thinking that the act of leaping over these fires was only a trial of
pitch 'd at the end, and make their perambulations round their Fires, and go from village to village
carrying their torches before them, and this is certainly the remains of the Druid superstition,
for ' faces prapferre,' to cariy lighted torches, was reckoned a kind of Gentilisrn, and as such par-
ticularly prohibited by the Gallick Councils : they were in the eye of the law ' accensores facu-
larum,' and thought to sacrifice to the devil, and to deserve capital punishment."
In Ireland, " on the Eves of St. John Baptist and St. Peter, they always have in every town a
Bonfire late in the evenings, and cany about bundles of reeds fast tied and fired; these being dry,
will last long, and flame better than a torch, and be a pleasing divertive prospect to the distant
beholder ; a stranger would go near to imagine the whole country was on fire." Sir Henry Piers's
Description of West Meath, 1682, in Vallancey's Collectanea de Rebus Hibernicis, No. I. p. 123.
The author of " The Survey of the South of Ireland," says, p. 232 : "It is not strange that
many Druid remains should still exist ; but it is a little extraordinary that some of their customs
should still be practised. They annually renew the sacrifices that used to be offered to Apollo,
without knowing it. On Midsummer's Eve, every eminence, near which is a habitation, blazes
with Bonfires ; and round these they cany numerous torches, shouting and dancing, which affords
a beautiful sight, and at the same time confirms the observation of Scaliger : ' En Irlande, ils
sont quasi tous papistes, mais c'est Papaute mdslee de Paganisme, comme partout.' Though
historians had not given us the mythology of the pagan Irish, and though they had not told us
expressly that they worshipped Beal, or Bealin, and that this Beal was the Sun and their chief
God, it might nevertheless be investigated from this custom, which the lapse of so many centuries
has not been able to wear away." " I have however heard it lamented that the alteration of the
style had spoiled these exhibitions : for the Roman Catholics light their Fires by the new style, as
the correction originated from a pope ; and for that very same reason the Protestants adhere to
the old."
I find the following, much to our purpose, in the Gentleman's Magazine for February 1795, vol.
ixv. p. 124 : " The Irish have ever been worshippers of Fire and of Baal, and are so to this day. This
is owing to the Roman Catholics, who have artfully yielded to the superstitions of the natives, in
order to gain and keep up an establishment, grafting Christianity upon Pagan rites. The chief
festival in honour of the Sun and Fire is upon the 21st* of June, when the sun arrives at the
summer solstice, or rather begins its retrograde motion. I was so fortunate in the summer of
1782, as to have my curiosity gratified by a sight of this ceremony to a very great extent of
country. At the house where I was entertained, it was told me that we should see at midnight
the most singular sight in Ireland, which was the lighting of fires in honour of the Sun. Accord-
ingly, exactly at midnight, the Fires began to appear : and taking the advantage of going up to
the leads of the house, which had a widely extended view, 1 saw on a radius of thirty miles, ail
* Qu. if this is not a mistake for the 23d.
SUMMER SOLSTICE. 245
agility. A great deal of learning might be produced here to shew farther that
it was as much a religious act as making them R.
Stow, in his Survey of London, tells us, " that, on the vigil of St. John Bap-
around, the Fires burning on every eminence which the country afforded. I had a farther satis-
faction in learning-, from undoubted authority, that the people danced round the Fires, and at the
close went through these fires, and made their sons and daughters, together with their cattle,
pass through the Fire ; and the whole was conducted with religious solemnity." This is at the
end of some Reflections by the late Rev. Donald M'Queen, of Kilmuir in the Isle of Sky, on an-
tient Customs preserved in that Island.
The author of " The Comical Pilgrim's Pilgrimage into Ireland," 8vo, Lond. 1723, p. 92, says:
" On the vigil of St. John the Baptist's Nativity, they make Bonfires, and run along the streets
and fields with wisps of straw blazing on long poles to purify the air, which they think infectious>
by believing al the devils, spirits, ghosts, and hobgoblins fly abroad this night to hurt mankind.
Farthermore, it is their dull theology to affirm the souls of all people leave their bodies on the
Eve of this Feast, and take their ramble to that very place, where, by land or sea, a final sepa-
ration shall divorce them for evermore in this world."
Levinus Lemnius, in the work already quoted, tells us, that the Low Dutch have a proverb,
that "when men have passed a troublesome night's rest, and could not sleep at all, they say, we
have passed St. John Baptist's Night ; that is, we have not taken any sleep, but watched all night ;
and not only so, but we have been in great troubles, noyses, clamours, and stirs, that have held
us waking." " Some," he previously observes, " by a superstition of the Gentiles, fall down be-
fore his image, and hope to be thus freed from the epileps ; and they are further persuaded, that
if they can but gently go unto this Saint's shrine, and not cry out disorderly, or hollow like mad-
men when they go, then they shall be a whole year free from this disease ; but if they attempt to
bite with their teeth the Saint's head they go to kisse, and to revile him, then they shall be
troubled with this disease every month, which commonly comes with the course of the moon, yet
extream juglings and frauds are wont to be concealed under this matter." English Translat. fol.
1658, p. 28.
f Leaping over the Fires is mentioned among the superstitious rites used at the Palilia in Ovid'i
Fasti :
" Moxque per ardentes stipulae crepitantis acervos
Trajicias celeri strenua membra pede."
The Palilia were Feasts instituted in honour of Pales, the goddess of shepherds (though Varro
makes Pales masculine,) on the Calends of May. In order to drive away wolves from the folds,
and distempers from the cattle, the shepherds on this day kindled several heaps of straw in their
fields, which they leaped over. See Sheridan's Persius, 2d edit. p. 18.
The following passage may be thought, however, to make for Gebelin : it is in an old Collection
of Satyres, Epigrams, &c. where this leaping over a Midsummer Bonefire is mentioned among,
other pastimes :
246 SUMMER SOLSTICE.
tistj every man's door being shadowed with green birch h, long fennel, St. John's
" At shove-groate, venter-point, or crosse and pile,
At leaping over a Jlidsommer Hone-fitr,
Or at the drawing dun out of the inyer."
Reeds edit, of Shaksp. 8vo, Lond. 1803, vol. xx. p. 51. note.
In " The Works of William Browne," vol. iii. 8vo. Lond. 1772, " The Shepherd's Pipe," p. 53.
occur the following lines :
" Neddy, that was wont to make
Such great feasting at the wake,
And the Blessing Fire.-"
with a note front blessing Fire, informing us that " the Midsummer fires are termed so in the
West parts of England."
The following very curious passage on this head is extracted from Torreblanca's Demonology,
p. 1O6 : " Ignis histrationis, qua: in filiorum consecratione fiebat, sive expiation?, ad stabiliendam
eorum fortunam, de qua agit sacra Paroemia, Reg. 4, c. 17. Et consecraverunt filios suos, & filias
per Ignem. Quse fiebat ex transjectione per ignem, ex qua similiter felices illi casus j.r&nuncia-
bant, quam superstitionem damnatam invenio Deut. c. 18. Nee inveniatur in te, qui lustrat
filium suum, aut filiam ducens per ignem. In quo peccant German! in successione Pyrarum,
quas pie in hcnorem D. Johannis accendnnt, dum ad crepitum, fumum, fiammae modum, & similia
attendant. Nam sunt reliqniae veteris paganism! ut censet Conrad. Wissin de Divinat. c. 2. Nee
non qui pyras hujus'n^di definitis vicibus se circumire et transilire debere putant in futuri r.iali
averruncatione, ut tradit Gliucas, p. 2, Annal. fol. 269, quod ut hodie, ita testeOvid, lib. 4, Pastor.
' Certe ego transilii positas ter in ordine flammas."
In a most rare tract, entitled, " Perth Assembly," &c. 4to, 1619, p. 83. probably printed in
Scotland, but without printer's name, we read :
" Bel'armine telleth us (De Reliquiis, c. 4), Ignis accendi solet ad leetithm significandam etiam
in rebus prophanis, that Fire useth to be kindled, even in civil and prophane things. Scaliger
calleth the candeii and iorclies lightned upon Midsomer Even, thefoote steps of auncient gentility*."
De Em<,ndat. Tempor. lib. vii. p. 713.
In UM " Chcvreana," vol i. p. 397, on the Hebrew sacrifices to Moloch, we read: "On a doute"
si 1'on fuisoi' biuler ces enfans, ou si on les faiboit simplement passer par le feu, comme je 1'ay
vu souveut pratiquer en quelques Endroits, la veille, ou la f6te de Saint Jean, ce qui est un vilain
reste d'!dolatrie."
* In the Churchwardens' Accounts of St. Mary at Hill, in the 17 and 19 Edw. IV. Palmer and
Clock Churchwardens, I find the following entry: ''For birch at Midsummer, viiid." As also,
amoi^- the annual church disbursements, ibid, the subsequent : " Birch Midsurn1" Eve,
Ibid. 1486. " Item, for birch bowes agenst Midsummer."
* Gentilism.
SUMMER SOLSTICE. 247
wort1, orpin, white lilies, and such like, garnished upon with garlands of beau-
tiful flowers, had also lamps of glass, with oil burning in them all the night.
Some," he adds, " hung out branches of iron, curiously wrought, containing
hundreds of lamps lighted at once. He mentions also Bonefires in the streets,
every man bestowing wood and labour (without any notice taken of bones)
towards them k. He seems, however, to hint that they were kindled on this oc-
casion to purify the air.
Coles, in his " Adam in Eden," speaking of the birch tree, says : " I remember once, as I rid
through Little BrickhiJl in Buckinghamshire, which is a town standing upon the London road,
between Dunstable and Stony-Str xtford, every signe-post in the towne almost was bedecked with
green birch." This had been done, no doubt, on account of Midsummer Eve.
Coles quaintly observes, among the civil uses of the birch-tree, " the punishment of children,
both at home and at school ; for it hath an admirable influence on them when they are out of
order, and therefore some call it Makepeace."
In the Churchwardens' Accounts of St. Martin Outwich (see Mr. Nichols's Illustrations of An-
cient Manners and Expences, p. 273), we have: " 1524. Payde for byrche and bromes at Myd-
som', ijrf." " 1525. Payde for Byrch and Bromes at Mydsomr, iijd."
In Dekker's " Wonderful Yeare," 4to, 1603, signat. B. we read, " Olive trees (which grow no
where but in the Garden of Peace) stood (as common as Beech does at Midsomer) at every man's
doore."
1 Mr. Pennant's MS. informs us, that in Wales " they have the custom of sticking St. John'*
wort over the doors on the Eve of St. John Baptist."
* The following curious extract from Bishop Pecock's Repressour, c. 6, is given by Lewis, in
his Life of that prelate, p. 7O : " Whanne men of the cuntree upload bringen into Londoun, on
Mydsomer Eve, braunchis of trees from Bischopis-wode, and flouris fro the feeld, and bitakcn tho
to citessins of Londoun, for to therwith araie her housis, that thei make therewith her houses gay,
into remeinbraunce of Seint Julian Baptist, and of this, that it was prophecied of him that many
schulden joie in his burthe."
In a Royal Household Account, communicated by Craven Ord, esq. of the Exchequer, I find the
following article :
" 23 June, 8 Hen. VII. Item, to the making of the Bonefuyer on Middesomer Eve. x»."
Mr. Douce says he does not know whether Fraunce in the following passage from his " Coun-
tesse of Pembroke's Ivy Church," Part ii. sig. I. 4 b. alludes to the Midsummer Eve Fires,
" O most mighty Pales, which stil bar'st love to the country
And poore countrey folk, hast thou forgotten Amvntas ?
Now, when as other gods have all forsaken Amyntas ?
Thou on whose Feast-day Bone tires were made by Amyntas,
And quyte leapt over by the bouncing dauncer Amyntas ?
248 SUMMER SOLSTICE.
The learned Moresin appears to have been of opinion that the custom of leap-
ing over these Fires is a vestige of the Ordeal, where to be able to pass through
Fires with safety was held to be an indication of innocence1. To strengthen
the probability of this conjecture, we may observe that not only the young and
Thbu, for whose Feast-dayes great cakes ordayned Amyntas, »•
Supping mylk with cakes, and casting mylk to the Bonefyre ?" .
1 " Flammam transiliendi mos videtur etiam priscis Gruecise teniporibus usurpatus fuisse, deque
eo versus Sophoclis in Antigone quosdam intelligendos putant : Cum enim Ilex Creon Polynicis
cadaver humare prohibuisset, Antigone autem ipsius soror illud humo contexisset, custodes, ut
mortis pcenam a Rege, constitutara vitarent, dicebant se paratos esse ferruin candens manibus con-
trectare & per pyram incedere. Hotom. Disput. de Feudis. cap. xliv. Hie mos Gallis, Germanis
et post Christianismum remansit etiam pontificibus : et adulteria uxorum ferro candente probant
Germani. JEaal. lib. iv. &c. — Et Vascones accensis Ignibus in Urbium vicis vidi per medios saltare
ad Festum Joanni sacrum in Estate ; et qui funus antiquitus prosequuti fuerant, ad proprioa
Lares reversi, aqua aspersi, ignem supergradiebantur, hoc se piaculo ex funere expiari ar-
bitrati &c." Papatus, p. 61.
See also in another passage : " Majores vero natu ad Festum D. Joliannis sacrum accensia
vespere in platea Ignibus, flammam transiliunt stramineam Mares et Freminat:, pueri, pupseque, ac
fieri vidi in Galliis inter Cadurcos ad oppidulum Puy la Rocque." p. 72.
In the Appendix No. II. to Pennant's Tour, Shaw in his Account of Elgin and the Shire of
Murray, tells us "that, in the middle of June, farmers go round their corn with burning torches,
in memoiy of the Cerealia."
Every Englishman has heard of the " Dance round our coal fire," which receives illustration
from the probably an.tie.nt practice of dancing round the Fires in our Inns of Court (and perhaps
other halls in ^reat men's houses). This practice was still in 1733 observed at an entertainment at
the Inner Temple Hall, on Lord Chancellor Talbot's taking leave of the house, when the Master
of the Revels took the Chancellor by the hand, and he, Mr. Page, who with the Judges, Serjeants,
and Benchers, danced round the Coal Fire, according to the old ceremony, three times, and all
the times the antient song, with music, was sung by a man in a Bar gown." See Wynne's Eu-
nomus, iv. 107. This dance is ridiculed in the dance in the Rehearsal.
In the " Traite des Superstitions," &c. torn. iii. p. 455, we read: " Celui qui veut scavoir de
quelle couleur seront les cheveux de la personne qu'il doit avoir pour femme, n'a qua tourner trois
tours autour du feu de la Saint Jean & lors que le bois sera a demi consume, il prendra un tison, il
le laissera cteindre, puis il le mettra le soir avant que de se coucher sous le chevet de son lit ; et de
lendemain il trouvera autour dc ce tison des cheveux qui seront, de la couleur de ceux de sa future
Epouse. II faut que tout ce ridicule manege se fasse a yeux clos ; autrement on n'en a pas le
succes qu'on en espere.
" Lorsqu'il y a vine femme veuve, ou quelque fille a marier dans une inaison, et qu'elles sont re-
cherchees en manage, il faut bien se dormer de garde de lever les tisons du feu, parce que cela
chasse les amoureux."
SUMMER SOLSTICE. 249
vigorous m, but even those of grave characters used to leap over them, and there
was an interdiction of ecclesiastical authority to deter clergymen" from this su-
perstitious instance of agility °.
m Mr. Douce has a curious French print, entitled, " L'este k Fen de la St. Jean ;" Mariette ex.
In the centre is the fire made of wood piled up very regularly, and having a tree stuck in the midst
of it. Young men and women are represented dancing round it hand in hand. Herbs are stuck
in their hats and caps, and garlands of the same surround their waists, or are slung across then-
shoulders. A boy is represented carrying a large bough of a tree. Several spectators are looking
on. The following lines are at the bottom :
" Que de Feux. bruians dans les airs !
Qu'ils font une douce harmonic !
Redoublons cette melodic
Par nos dances, par nos concerts !"
n The sixth Council of Constantinople, A. D. 680. by its 65th canon (cited by Prynne in his
Histriomastix, p. 585), has the following interdiction : " Those Bonefires that are kindled by cer-
taine people on New Moones before their shops and houses, over which also they use ridiculously
and foolishly to leape, by a certaine antient custome, we command them from henceforth to cease.
Whoever therefore shall doe any such thing ; if he be a Clergyman, let him be deposed ; if a layman,
let him be excommunicated. For, in the Fourth Book of the Kings, it is thus written : ' And
Manasseh built an altar to all the hoast of heaven, in the two courts of the Lord's house, and made
his children to passe through the Fire,' &c." Prynne observes upon this : " Bonefires therefore
had their originall from this idolatrous custome, as this General! Councell hath defined ; therefore
all Chribtians should avoid them." And the Synodus Francica under Pope Zachary, A. D. 742,
cited ut supra, p. 587, inhibits " those sacrilegious Fires which they call Nedfri (or Bonefires), and
all other observations of the Pagans whatsoever."
" Leaping o'er a Midsummer Bonefire" is mentioned amongst other games in " The Garden of
Delight," 12mo, 1658, p. 76.
A clergyman of Devonshire informed me that, in that county, the custom of making Bonefires on
Midsummer Eve, and of leaping over them, still continues.
In the Statistical Account of Scotland, vol. xxi. p. 145, parish of Mongahitter, it is said : " The
Midsummer Even Fire, a relict of Druidism, was kindled in some parts of this county."
• Mr. Douce's MS notes say, " It appears that a watch was formerly kept in the city of London
on Midsummer Eve, probably to prevent any disorders that might be committed on the above oc-
casion. It was laid down in the 20th year of Henry VIII. See Hall's Chronicle at the latter end
of the year. The Chronicles of Stow and Byddel assign the sweating sickness as a cause for dis-
continuing the watch." Niccols says, the watches on Midsummer and St. Peter's Eve were laid
down by licence from the king, " for that the cittie had then bin charged with the leavie of a
muster of 15000 men."
We read in Byddell's Chronicle, under the year 1527: "This yere was the sweatinge sicknesse,
for the which cause there was no watche at Mydsommer." See also Graf ton's Chronicle, p. 129O,
VOL. 1. K K
£50 SUMMER SOLSTICE.
The subsequent extract from the antient Calendar of the Romish Church, so
often cited in this Work, shews us what doings there used to be at Rome on
the Eve and Day of St. John the Baptist :
" 23. The Vigil of the Nativity of John the Baptist.
Spices are given at Vespers.
Fires are lighted up.
A girl with a little drum that proclaims the Garland.
Boys are dressed in girls cloathsi.
in aim. 1547, when the watch appears to have been kept both on St. John Baptist's Eve and on
that of St. Peter.
Sir John Smythe's " Instructions, Observations, and Orders Militarie," 4to. Lond. 1595, p. 129,
say : " An Ensigne-bearer in the field, carrieng his ensigne displayed, ought to carrie the same
upright, and never, neither in towne nor field, nor in sport, nor earnest, to fetche florishes
about his head with his ensign-staffe, and taffata of his ensigne, as the Ensigne-bearers of London
do upon Midsommer Night."
f " Juntas.
" 23. Vigilia natalis Joannis Baptistae.
Aromata dantur Vesperis.
Ignes Hunt.
Puella cum parvo Tympano, quod Coronulam appellat.
Pueri pro puellis vestiuntur.
Cantilenae ad liberates, dirae et avaros.
Aqus in nocte natantur : et pensiles ad vaticinium feruntur.
Filix vulgo in precio est propter semen.
Herbse diverai generis quaeruntur & multae fiunt.
Carduus puellarum legitur et ab eisdem centum cruces.
" 24. Nativitas Joannis Baptistae : ros et novae frondes in precio.
Solstitium Vulgare."
* Mr. Douce has a curious Dutch Mezzotinto, representing one of the Months — " JUNIUS."
" C. Dusart. inv. J. Cole ex. Amstelod." There is a young figure (I think a boy dressed in girls
cloaths) with a garland of flowers about her head ; two rows, seemingly of beads, hang round her
neck, and so loosely as to come round a kind of box, which she holds with both hands, perhaps to
solicit money. She has long hair flowing down her back and over her shoulders. A woman is
represented bawling near her, holding in her right hand a bough of some plant or tree, pointing
out the girl to the notice of the spectators with her left. She has a Thrift-box hung before her.
Another woman holds the girl's train with her right hand, and lays her left on her shoulder. She
too appears to be bawling. The girl herself looks modestly down to the ground. Something like
pieces of money hangs in loose festoons on her petticoat.
SUMMER SOLSTICE. 251
Carols to the liberal ; Imprecations against the avaritious.
Waters are swum in during the night, and are brought in vessels that
hang for purposes of divination.
Fern in great estimation with the vulgar on account of its seedr.
' " Fern-seed is looked on as having great magical powers, and must be gathered on Midsum-
mer Eve. A person who went to gather it reported that the Spirits whisked by his ears, and some-
times struck his hat and other parts of his body, and, at length, when he thought he had got a
good quantity of it, and secured it in papers and a box, when he came home he found both
empty. See Pandaemonium." (Grose.)
Torreblanca, in his " Daemonologia," 4to. Mogunt. 1623, p. 150, suspects those persons of
witchcraft who gather Fern-seed on this night: " Vel si reperiantur in nocte S. Joannis colligendo
grana herbaj Faelicis, vulgo Helecho, qua Magi ad maleficia sua utuntur."
A respectable countryman at Hcston, in Middlesex, informed me in June 1793, that, when he
was a young man, he was often present at the ceremony of catching the Fern-seed at midnight
on the Eve of St. John Baptist. The attempt, he said, was often unsuccessful, for the seed was
to fall into the plate of its own accord, and that too without shaking the plant.
Dr. Rowe, of Launceston, informed me, Oct. 17th, 1790, of some rites with Fern-seed which
were still observed at that place.
" Fern is one of those plants which have their seed on the back of the leaf, so small as to escape
the sight. Those who perceived that Fern was propagated by semination, and yet could never see
the seed, were much at a loss for a solution of the difficulty; and, as wonder always endeavours
to augment itself, they ascribed to Fern-seed many strange properties, some of which the i-ustick
Virgins have not yet forgotten or exploded. (Johnson.)
" This circumstance relative to Fern-seed is alluded to in Beaumont and Fletcher's Fair Maid of
the Inn :
" Had you Gyges' ring ?
Or the herb that gives Invisibility ?"
" Again in Ben Jonson's New Inn :
" I had
No medicine, Sir, to go invisible,
No Fern-seed in my pocket."
"Again, in Philemon Holland's Translation of Pliny, Book xxvii. ch. 9.: "Of Feme be two
kinds, and they beare neither floure nor seed. (Stevens.)
" The ancients, who often paid more attention to received opinions than to the evidence of their
senses, believed that Fern bore no seed. Our ancestors imagined that this plant produced seed
which was invisible. Hence, from an extraordinary mode of reasoning, founded on the fantastic
doctrine of Signatures, they concluded that they who possessed the secret of wearing this seed
about them would become invisible. This superstition Shakspeare's good sense taught him to
ridicule. It was also supposed to seed in the course of a single night, and is called, in Browne's.
Britannia's Pastorals, 1613,
"The wond'rous one-night-seeding Feme."
252 SUMMER SOLSTICE.
Herbs of different kinds are sought, with many ceremonies.
Girls Thistle is gathered, and an hundred crosses by the same.
" 24. The nativity of John the Baptist. Dew and new Leaves in estimation.
The Vulgar Solstice'."
It was the custom in France, on Midsummer Eve, for the people to carry
about brazen vessels, which they use for culinary purposes, and to beat them
with sticks for the purpose of making a great noise : a superstitious notion pre-
" Absurd as these notions are, they were not wholly exploded in the time of Addison. He laughs
at a Doctor who was arrived at the knowledge of the green and red Dragon, and had discovered
the female Fern-seed. Tatler, No. 240." See Reed's edit, of Shakspeare, 8vo. Lond. 1803, vol.
xi. p. 25.
In the curious Tract, intitled, " Plaine Percevall the Peace-maker of England," temp. Eliz.
4to. sign. C. 3, is this passage : " I thinke the mad slave hath tasted on a Ferne-stalke, that he
walkes so invisible."
Butler alludes to this superstitious notion. Hudibras, Part III. Cant. iii. 3. 4. :
"That spring like Fern, that insect weed
Equivocally without seed."
See also Gray's Notes on Shakspear, vol. i. p. 333.
Levinus Lemnius tells us : " They prepare Fern gathered in the Summer Solstice, pulled up in
a tempestuous night, Rue, Trifoly, Vervain, against magical impostures." English Translat. fol.
Lond. 1658, p. 392.
In a most rare little book, intitled, " A Dialoge or Communication of two Persons, devysed
or set forthe, in the Latin Tonge, by the noble and famose clarke Desiderius Erasmus, intituled,
The Pylgremage of pure Devotyon, newly translatyd into Englishe," (no date : supposed to be
1551. See Herbert's Ames, p. 1570. signat. C. 7. b.) is the following curious passage : "Peraventure
they ymagyne the symylytude of a tode to be there, evyn as we suppose when we cutte the fearne-
stalke there to be an egle, and evyn as chyldren (whiche they see nat indede) in the clowdes, thynke
they see Dragones spyttynge fyre, and hylles flammynge with fyre, and armyd men encounterynge."
1 The following extracts from Moresin illustrate the above observations in the antient Calendar,
as well as Stow's account :
"Apud nostros quoque proavos, inolevit longa annorum serie persuasio Artemisiam in Festis
divo Joanni Baptist® sacris ante domos suspensam, item alios frutices et plantas, atque etiam can-
delas, facesque designatis quibusdam diebus celebrioribus aqua lustrali rigatas, &c. contra tem-
pestates, fulmina, tonitrua, & adversus Diaboli potestatem, &c. quosdam incendere ipso die
Joannis Baptistae fasciculum lustratarum herbarum contra tonitrua, fulmina," &c. Papatus, p. 28.
" Toral, seu Toralium antique tempore dicebatur florum et herbarum suaveolentium manipu-
lus, seu plures in restim colligati, qui suspendebantur ante Thalamorum & Cubilium fores : et
in papatu ad S. loannis mutuato more suspendunt ad Ostia & Januas hujus modi serta et restes
& saepius ad aras." Ibid. p. 171.
SUMMER SOLSTICE. 853
vailed also with the common people, that if it rains about this time, the filberds
will be spoiled that season*.
Midsummer Eve festivities are still kept up in Spain. At Alcala, in Anda-
lusia, says Dalrymple, in his Travels through Spain and Portugal", at twelve
o'clock at night we were much alarmed with a violent knocking at the door.
' Quein es ?' says the landlord ; ' Isabel de San Juan,' replied a voice : he got
up, lighted the lamp, and opened the door, when five or six sturdy fellows,
armed with fuzils, and as many women, came in. After eating a little bread,
and drinking some brandy, they took their leave ; and we found that, it being
the Eve of St. John, they were a set of merry girls with their lovers, going
round the village to congratulate their friends on the approaching Festival.
A gentleman who had resided long in Spain informed me, that in the vil-
lages they light up Fires on St. John's Eve, as in England.
The "Status Scholae Etonensis, A. D. 1560," (MS. Donat. Brit. Mus. 4843.) says, "In hac
Vigilia moris erat, (quamdiu stetit) pueris, ornare lectos variis rerum variarum picturis, et Car-
mina de vita rebusque gestis Joannis Baptistae & praecursoris componere : et pulchre exscripta affi-
gere Clinopodiis lectorum, eruditis legenda."
' " Persuasum denique est vulgo, si circa diem S. Joannis pluat, officere id Avellanis. Causa
fortasse est ipsarum teneritudo, humoris impatiens." Hospin. deOrig. Festor. Christian, fol. 113 b.
In " Bucelini Histories Universalis Nucleus," 12mo. Aug. Vind. 1659, there is a Calendar inti-
tled " Calendarium Astronomicum priscum," with " Observationes rustic-re" at the end of every
Month, among which I find the following :
" Pluvias S. Joannis 40 dies Pluvii sequuntur, certa nucum pernicies."
And again: " 2 Julii pluvia 4o dies similes conducit."
Bourne cites from the Trullan Council a singular species of Divination on St. John Baptist's Eve ;
" On the 23d of June, which is the Eve of St. John Baptist, men and women were accustomed to
gather together in the evening by the sea-side, or in some certain houses, and there adorn a girl,
who was her parents first-begotten child, after the manner of a bride. Thin they feasted and leaped
after the manner of Bacchanals, and danced and shouted as they were wont to do on their holy-
days : after this they poured into a narrow-neck'd vessel some of the sea-water, and put also into it
certain things belonging to each of them. Then, as if the Devil gifted the girl with the faculty of
telling future things, they would enquire with a loud voice about the good or evil fortune that
should attend them : upon this the girl would take out of the vessel the first thing that came to
hand, and shew it, and give it to the owner, who, upon receiving it, was so foolish as to imagine
himself wiser, as to the good or evil fortune that should attend him." The Words of the Scho-
liast, Can. 65. in Syn. Trul. in Bals. P. 440. Bourne, chap. xx.
" Edit. 8vo. Dubl. 1777, p. 10.
2.54 SUMMER SOLSTICE.
The boys of Eton School had antiently their Bonefires at Midsummer, on
St John's Day w.
Bonefires were lately, or still continue to be made, on Midsummer Eve, in
the villages of Gloucestershire".
They still prevail also, on the same occasion, in the Northern parts of Eng-
land y.
Mr. Pennant's Manuscript, which I have so often cited, informs us that
small Bonefires are made on the Eve of St. John Baptist at Darowen, in Wales.
Hutchinson, in his History of Northumberland, vol. ii. ad finem, p. 15, says
it is usual to raise fires on the tops of high hills, and in the villages, and sport
and dance around them.
On Whiteborough (a large tumulus with a foss round it), on St. Stephen's
down, near Launceston, in Cornwall, as I learnt at that place in October 1790,
there was formerly a great Bonefire on Midsummer Eve: a large Summer Pole
w " Mense Junii, in Festo Natalis D. Johannis post matutinas preces, dura consuetudo floruit,
accedebant omnes scholastic! ad Rogum extructum in Oriental! regioue Templi, ubi reverenter a
.Symphoniacis cantatis tribus Antiphonis, et pueris in ordine stantibus venitur ad merendam."
" In Festo D. Petri idem mos observetur qui supra."
" In Translatione D. Thomas (mense Julii) solebant Rogum construere, sed nee ornare lectos,
nee carmina componere, sed ludere si placet Preceptor!." Status Scholae Etonensis, A. D. 1560.
ut supra.
1 So I was informed in passing through that county from Bath to Oxford, Janury 21st, 1786.
In the Ordinary of the Company of Cooks at Newcastle-upon-Tyne, dated 1575, I find the fol-
lowing clause : " And alsoe that the said Felloship of Cookes shall yearelie of theire owne cost
and charge mainteigne and keep the Bone-fires, according to the auntient custome of the said
towne on the Sand-hill ; that is to say, one Bone-fire on the Even of the Feast of the Nativitie of
St. John Bastist, commonly called Midsomer Even, and the other on the Even of the Feast of
St. Peter the Apostle, if it shall please the Maior and Aldermen of the said towne for the time
being to have the same Bone- tires."
In Dekker's "Seaven deadly Sinnes of London," 4to. 1606, signal. D. 2. speaking of "Candle-
light, or the Nocturnall Triumph," he says : " what expectation was there of his coming ? setting
aside the Bonfiers, there is not more triumphing on Midsomtner Night."
In Langley's Polydore Vergil, fol. 103, we read : " Oure Midsomer Bonefyres may seme to
have comme of the sacrifices of Ceres Goddesse of Come, that men did solemnise with fyres,
trusting therby to have more plenty and aboundance of corne."
i Hutchinson, in his History of Cumberland, vol. i. p. 177, speaking of the parish of Cum-
•whitton, says: "They hold the Wake on the Eve of St. John, with lighting Fires, dancing, &c.
The old Bel-teing."
SUMMER SOLSTICE. 25$
tvas fixed in the centre, round which the fuel was heaped up. It had a large
bush on the top of itz. Round this were parties of wrestlers contending for
small prizes. An honest countryman informed me, who had often been present
at these merriments, that at one of them an evil spirit had appeared in the
shape of a black dog, since which none could wrestle, even in jest, without re-
ceiving hurt : in consequence of which the wrestling was, in a great measure, laid
aside. The rustics hereabout believe that giants are buried in these tumuli,
and nothing would tempt them to be so sacrilegious as to disturb their bones.
Hutchinson, in his History of Northumberland, mentions another custom
used on this day ; it is, " to dress out stools with a cushion of flowers. A layer of
day is placed on the stool, and therein is stuck, with great regularity, an ar-
rangement of all kinds of flowers, so close as to form a beautiful cushion.
These are exhibited at the doors of houses in the villages, and at the ends of
streets and cross-lanes of larger towns," (this custom is very prevalent in the citv
of Durham,) "where the attendants beg money from passengers, to enable them
to have an evening feast and dancing*."
Dr. Plott, in his History of Oxfordshire, p. 349b, mentions a custom at
1 The Boundary of each Tin-mine in Cornwall is marked by a long Pole, with a bush at the
top of it. These on St. John's Day are crowned with flowers.
a He adds : " This custom is evidently derived from the Ludi Compitalii of the Romans ; this
appellation was taken from the Compita, or Cross Lanes, where they were instituted and cele-
brated by the multitude assembled before the building of Rome. Servius Tullius revived this Fes-
tival after it had been neglected for many years. It was the Feast of the Lares, or Household
Gods, who presided as well over houses as streets. This mode of adorning the seat or couch of
the Lares was beautiful, and the idea of reposing them on aromatic flowers, and beds of roses,
was excellent." — " We are not told there was any custom among the Romans of strangers or pas-
sengers bffering gifts. Our modern usage of all these old customs terminates in seeking to gain
money for a merry night."
b " Habent hoc a Gentibus, antiquitus enim Dracones hoc tenipore ad libidinem propter calo-
rem excitati, volando per aerem frequenter in puteos et fontes spermatizabant, ex quo, &c. (By
this means the water became infected, and the air polluted : so that whoever drank the waters
was either tormented with a grievous distemper or lost his life.) Quod attendentes Philosophi,
ignem frequenter & passim circa jusserunt fontes fieri & puteos et quaecunque immunda & im-
inundum redderent fumum, ibi cremari, &c. Et quia tali hoc tempore maxime fiebant, ideo hoc
adhuc ab aliquibus observatur." Durand. lib. vii. cap. 14. & Belith. in eodem Festo.
The Dragon is one of those shapes which fear has created to itself. They who gave it life, harft
£56 SUMMER SOLSTICE.
Burlbrd, in that county (yet within memory), of making a Dragon yearly, and
carrying it up and down the town in great jollity, on Midsummer Eve ; to
it seems, furnished it also with the feelings of aiiimated nature : but our modern philosophers are
wiser than to attribute any noxious qualities in water to Dragons sperm.
Gibbon, in his Decline and Fall of the Roman Empire, vol. vi. p. 392, edit. 1788, speaking of
the times of the British Arthur, tells us that " Pilgrimage and the Holy "Wars introduced into
Europe the specious miracles of Arabian magic j Fairies and Giants, flying Dragons, &c. were
blended with the more simple fictions of the West."
It appears from " The Husbandman's Practice, or Prognostication for ever," 8vo. Lond. 1664,
p. 105, that a kind of fiery Meteors in the air were called " Burning Dragons."
In a curious Book, intitled, " A wonderful History of all the Storms, Hurricanes, Earthquakes,
&c." 8vo. Lond. 1704, p. 66, is the following account of " Fiery Dragons and Fiery Drakes ap-
pearing in the air, and the cause of them. These happen when the vapours of a diy and fiery
nature are gathered in a heap in the air, which ascending to the region of cold, are forcibly beat
back with a violence, and by a vehement agitation kindled into a flame ; then the highest part
which was ascending, being more subtile and thin, appeareth as a Dragon's neck smoaking ; for
that it was lately bowed in the repulse, or made crooked, to represent the Dragon's belly ; the
last part, by the same repulse turned upwards, maketh the tail, appearing smaller, for that it is
both further off, and also the cloud bindeth it, and so with impetuous motion it flies terribly in
the air, and sometimes turneth to and fro, and where it meeteth with a cold cloud it beateth it
back, to the great terror of them that behold it. Some call it a Fire-Drake, others have fancied
it is the Devil, and, in popish times of ignorance, various superstitious discourses have gone
about it."
In a rare work by Thomas Hill, intitled, "A Contemplation of Mysteries," &c. 12mo. Lond.
t. Eliz. b. I. signat. E. 1. is a chapter " Of the flying Dragon in the Ayre, what the same is," (with
a neat wooden print of it.) Here he tells us : " The flying Dragon, is when a fume kindled ap-
peereth bended, and is in the middle wrythed like the belly of a Dragon : but in the fore part, for
the narrownesse, it representeth the figure of the neck, from whence the sparkes are breathed or
forced forth with the same breathing." He concludes his wretched attempt to explain it, with
attributing this phenomenon to "thepollicie of Devils and Inchantments of the Wicked." As-
serting that, "in the yere 1532, in manye countries, were Dragons crowned scene flying, by flocks
or companies in the ayre, having swines snowtes : and sometimes were there scene foure hun-
dred flying togither in a companie."
In the Statistical Account of Scotland, vol. vi. p. 467, 8vo. Edinb. 1793, parish of New-Machar,
Presbytery and Synod of Aberdeen, we read : " In the end of November and beginning of Decem-
ber last (1792) many of the country people observed very uncommon phenomena in the air
(which they call Dragons) of a red fiery colour, appearing in the North, and flying rapidly to-
wards the East, from which they concluded, and their conjectures were right, a course of loud
winds and boisterous weather would follow." In the same work, vol. xiii. p. 99, 8vo. Edinb. 1794,
SUMMER SOLSTICE. 257
which, he says, not knowing for what reason, they added a GIANTP.
It is curious to find Dr. Plott attributing the cause of this general custom to
a particular event. In his Oxfordshire, fol. 203, he tells us " that, ahout the
Parish ol Strathmartin, County of Forfar, we read : " In the North end of the Parish is a large
stone, called Martin's Stone." " Tradition says, that, at the place where the stone is erected, a
Dragon, which had devoured nine maidens, (who had gone out on a Sunday evening, one after
another, to fetch spring-water to their father,) was killed by a person called Martin, and that
hence it was called Martin's Stone."
Borlase tells us, in his Antiquities of Cornwall, p. 137, that in most parts of Wales, and
throughout all Scotland, and in Cornwall, we find it a common opinion of the vulgar, that
about Midtummer-Eve (tho1 in the time they do not all agree) it is usual for Snakes to meet in
companies, and that, by joyning heads together and hissing, a kind of bubble is fonn'd, which
the rest, by continual hissing, blow on till it passes quite thro' the body, and then it immediately
hardens, and resembles a glass-ring, which whoever finds (as some old women and children are
persuaded) shall prosper in all his undertakings. The rings thus generated are call'd Gleineu Na-
droeth, in English, Snake-stones."
In the printed Accounts of the Churchwardens of St. Margaret Westminster, (Illustrations of
the Manners and Expences of Ancient Times in England, 4to. Lond. 1797, p. 3,) under the year
1491. are the following Items:
" Item, Received of the Churchwardens of St. Sepulcre's for the Dragon, 2s. Sd.
Item, Paid for dressing of the Dragon and for packthread - - - - ..s. ..d."
Ibid. p. 4, under 1502:
"Item, to Michell Woscbyche for making of viii Dragons ----- 6?. 8d."
c In King's Vale Royal of England, p. 208, we learn that Henry Hardware, esq. mayor of
Chester in 1599, "for his time, altered many antient customs, as the shooting for the sheriff's
breakfast; the going of the Giants at Midsommer; &c. and would not suffer any playes, bear-baits,
or bull-bait."
Puttenham, in his "Arte of English Pocsie," 4to. 1589, p. 128, speaks of " Midsommer Pagcanti
IN LONDON, where, to make the people wonder, arc set forth great and uglie GVANTS, marching
as if they were alive, and armed at all points, but within they are stuffed full of browne paper and
tow, which the shrewd boyes, underpeering, do guilefully discover and turne to a greate derision."
In Smith's Latin poem, " de Urbis Londini Incendio," 4to. Lond. 1GG7, the carrying ahout of
pageants once a year is confirmed :
"Guildhall." " Te jam fata vocant, eublimis, Curia, moles;
Purpureus Prretor qua sua jura dedit.
Qua solitus toties lautis accumbere mensis,
Annua cum renovat Pcgmata celsa dies ;
Qua senior populus venit, populique Senatus,
Donee erant istis prospera fata locis."
And in the old play called "The Dutch Courtezan," we read : "Yet all will scarce make me so
VOL. I. I L
SUMMER SOLSTICE.
year 750, a battle was fought near Burford, perhaps on the place still called
Battle-Edge, West of the town towards Upton, between Cuthred or Cuthbert,
high as one of the Gyants' ttilts that stalks before my Lord Maior's Pageants." See Marston'a
Works, 8vo. Lond. 1633, siguat. B. b. 3. b.
This circumstance may perhaps explain the origin of the enormous figures still preserved in
Guildhall.
[From the " New View of London," vol. ii. p. 607, it should appear that the statues of Gog and
Magog were renewed in that edifice in 1~06. The older figures, however, are noticed by Bishop
Hall, in his Satires, who, speaking of an angry poet, says, he
" makes such faces, that mee seemes I see
Some foul Megaera in the tragedie
Threat'ning her twined snakes at Tantales ghost ;
Or the grim visage of some frowning post,
The crab-tree porter of the Guild Hall Gates,
While he his frightfull Beetle eleuates."
Book vi. Sat. 1.]
Stow mentions the older figures as representations of a Briton and a Saxon. See Pennant'f
London, 4to. London, 1793, p. 374. See also Malcolm's Londinium Redivivum, vol. iii. p. 525 ;
and " The Picture of London," l<3mo. 19O4, p. 131.
The Giants are thus noticed in the Latin Poem, " Londini tjuod reliquum," 4to. Lond.
1667, p. 7 :
" Haud procul, excelsis olim Praetoria pinnis
Surgebant Pario marmore fulsit opus.
Alta duo JEtnei servabant atria fratres,
Praetextaque frequens splenduit aula toga.
Hie populo Augustus reddebat jura Senatus,
Et sua Prastori sella curulis erat.
Sed neque Vulcanum Juris reverentia cepit,
Tula Satellitio nee fuit Aula suo.
Vidit, et exurgas, dixit, speciosior Aula
Atque frequens solita Curia lite strepat."
Bragg says, in his Observer, Dec. 25, 1706, " I was hemmed in like a wrestler in Moorfields ;
the cits begged the colours taken at Ramilies, to put up in Guildhall. When I entered the Hall,
I protest, Master, I never saw so much joy in the countenances of the people in my life, as in the
cits on this occasion ; nay, the very Giants stared at the colours with all the eyes they had, and
smiled as well as they could." Malcolm's Londinium Redivivum, vol. iii. p. 534.
In " Grosley's Tour to London," translated by Nugent, 8vo. Lond. 1772, vol. ii. p. 88, we find
the following passage :
" The English have, in general, rambling taste for the several objects of the Polite Arts, which
does not even exclude the Gothic : it still prevails, not only in ornaments of fancy, but even in
SUMMER SOLSTICE. 259
a tributary king of the West Saxons, and Ethelbald king of Mercia, whose in-
supportable exactions the former king not being able to endure, he came into
some modern buildings. To this taste they are indebted for the preservation of the two Giants in
Guildhall. These Giants, in comparison of which the Jacquemard of St. Paul's at Paris is a
bauble, seem placed there for no other end but to frighten children : the better to answer this
purpose, care has frequently been taken to renew the daubing on their faces and arms. There
might be some reason for retaining those monstrous figures if they were of great antiquity, or if, like
the stone which served as the first throne to the Kings of Scotland, and is carefully preserved at
Westminster, the people looked upon them as the palladium of the nation ; but they have nothing to
recommend them, and they only raise, at first view, a surprize in foreigners, who must consider
them as a production, in which both Danish and Saxon barbarism are happily combined."
In the Churchwardens' Accounts of St. Andrew Hubbard parish, in the city of London, A. D.
1533 to 1535, we have:
" Receyvyd for the Jeyantt xixd."
Receyvyd for the Jeyantt Us. viijd."
perhaps alluding to some parochial Midsummer Pageant.
If the following Scottish custom, long ago forgotten in the city of Edinburgh, is not to be re-
ferred to the Midsummer Eve festivities, I know not in what class to rank it. Warton, in hi.*
History of English Poetry, vol. ii. p. 310, speaking of Sir David Lyndesay, a Scottish poet, under
James the Fifth, tells us : " Among antient peculiar customs now lost, he mentions a superstitious
Idol annually carried about the streets of Edinburgh :
" Of Edingburgh the great idolatrie,
And manifest abominatioun !
On thare feist-day , all creature may see,
Thay beir one ALD STOK-IMAGE throw the toun,
With talbrone, trumpet, thalme, and clarioun,
Quhilk has bene usit mony one yeir bigone,
With priestis and freris, into processioun,
Siclyke as Bal was borne through Babilon."
" He also speaks of the people nocking to be cured of various infirmities, to the auld rude, or cross,
of Kerrail." Warton explains " aid Stok-image" to mean an old image made of a stock of wood :
as he does ".Talbrone" by Tabor. The above passage is from Sir David Lyndesay 's "Monarchic,"
signat. H. iii.
On the subject of Giants, it may be curious to add that Dr. Milner, in his History of Winches-
ter, 4to. 1798, p. 8, speaking of the gigantic statue that inclosed a number of human victims,
among the Gauls, gives us this new intelligence concerning it : " In different places on the oppo-
site side of the Channel, where we are assured that the rites in question prevailed ; amongst the
rest at Dunkirk and Douay, it has been an immemorial custom, on a certain holiday in the year,
to build up an immense figure of basket-work and canvas, to the height of forty or fifty feet,
which, when properly painted and dressed, represented a huge Giant, which also contained a num-
ber of living men within it, who raised the same, and caused it to move from place to place. The
260 SUMMER SOLSTICE.
the field against Ethelbald, met, and overthrew him there, winning his banner,
whereon was depicted a golden Dragon : in remembrance of which victory he
supposes the custom was, in all likelihood, first instituted.
So far from being confined to Burford, we find our Dragon flying on this oc-
casion in Germany: thus J. B. Aubanus, p. 270: "Ignis fit, cui Orbiculi qui-
dam lignei perforati imponuntur, qui quum inflammantur, flexilibus virgis prae-
fixi, arte et vi in aerem supra Moganum amnem excutiuntur : Draconem igneum
volare putant, qui prius non viderunt."
In a most rare poem, intitled, " London's Artillery," by Richard Niccolls, 4to.
1616, p. 97, is preserved the following description of the great doings antiently
used in the streets of London on the Vigils of' St. Peter and ST. JOHN BAP-
TIST: "when," says our author, "that famous marching-watch consisting of two
thousand, beside the standing-watches, were maintained in this citie. It con-
tinued from temp. Henfie III. to the 31st of Henry VIII. when it was laid down
by licence from the King, and revived (for that year only) by Sir Thomas
Gresham, Lord Mayor. 2 Edw. VI."
"That once againe they seek and imitate
Their ancestors, in kindling those fairs lights
Which did illustrate these two famous nights.
When drums and trumpets sounds, which do delight
A chearefnl heart, waking the drowzie night,
Did fright the wandring Moonc, who, from her spheare
Beholding Earth beneath, lookt pale with feare,
To see the aire appearing all on flame,
Kindled by thy Bon-fires, and from the same
A thousand sparkes disperst througJwut the skie,
Which like to wand ring starres about didfiie;
Whose holesome heate, purging the aire, consumes
The earths s unwholesome vapors, fogges, and fumes t
The wakeful! shepheard by his flocke in field,
With wonder at that time farre oft' beheld
The wanton shine of thy triumphant fiers,
Playing upon the tops of thy tall spiers:
popular tradition was, that this figure represented a certain Pagan Giant, who used to devour the
inhabitants of these places, until he was killed by the Patron Saint of the same. Have not we
here a plain trace of the horrid sacrifices of Druidism, offered up to Saturn, or Moloch, and of
the beneficial effect of Christianity hi destroying the same •"
SUMMER SOLSTICE. 26'1
Thy goodly buildings, that till then did hide
Their rich array, opened their winduwes wide,
Where kings, great peeres, and many a noble dame,
Whose bright, pearle-glittering robes, did mocke the flame
Of the night's burning lights, did sit to see
How every senator, in his degree,
Adorned with shining gold and purple weeds
And stately mounted on rich-trapped steeds,
Their guard attending, through the streets did ride
Before their foot-bands, grac'd with glittering pride
Of rich-guilt armes, whose glory did present
A sunshine to the eye, as if it ment,
Amongst the cresset lights shot up on hie,
To chase clarke night for ever from the skie :
While in the streets the stickelers to and fro,
To keepe decorum, still did come and go ;
Where tables set were plentifully spread,
And at each doore neighbor with neighbor fed,
Where modest Mirth, attendant at the feast,
With Plentye, gave content to every guest,
Where true good will crowrfd cups with fruitful! wine,
And neighbors in true love did fast combine,
Where the Lawes picke purse, strife ''twut friend and friend,
JSy reconcilement happily tceke end.
A happy time, when men knew how to use
The gifts of happy peace, yet not abuse
Their quiet rest with rust of ease, so farre
As to forget all discipline of warre."
A Note says : " King Henrie the Eighth, approving this marching watch,
as an auncient commendable custome of this cittie, lest it should decay thro'
neglect or covetousncsse, in the first yeare of his reigne, came privately dis-
guised in one of his guard's coates into Cheape, on Midsommer Even, and see-
ing the same at that time performed to his content, to countenance it, and make
it more glorious by the presence of his person, came after on St. Peter's Even,
with Queen Katherine, attended by a noble traine, riding in royall state to
the King's-heade in Cheape, there to behold the same; and after, anno 15. of
J6"2 SUMMER SOLSTICE.
his reigne, Christerne, King of Denmarke, with his Queene, being then in
England, was conducted through the cittie to the King's-heade, in Cheape, there
to see the samed."
Plays appear to have been acted publicly about this time. We read in King's
Vale Royal, p. 88, that "Anno 1575. This year Sir John Savage, maior,
caused the Popish Plays of Chester to be played the Sunday, Munday, Tues-
day, and Wednesday after Mid-sommer-Day, in contempt of an Inhibition, and
the Primat's Letters from York, and from the Earl of Huntingdon." In the
same Work, p. 199, it is said : "Anno 1563, upon the Sunday after Midsum-
mer Day, the History of Eneas and Queen Dido was play'd in the Roods
Eye ; and were set out by one William Croston, gent, and one Mr. Man, on
which triumph there was made two forts and shipping on the water, besides
many horsemen well armed and appointed."
In Lyte's translation of Dodocn's Her ball, fol. Lond. 1578, p. 39, we read :
" Orpyne. The people of the countrey delight much to set it in pots and shelles
d " In Nottingham, by an antient custom, they keep yearly a general watch ever Midsummer
Eve at night, to which every inhabitant of any ability sets forth a man, as well voluntaries as those
who are charged with arms, with such munition as they have; some pikes, some muskets, enliven,
or other guns, some partisans, holberts, and such as have armour send their servants in their
armour. The number of these are yearly almost two hundred, who at sun-setting meet on the
Row, the most open part of the town, where the Mayor's Seijeant at Mace gives them an oath,
the tenor whereof followeth, in these words : ' They shrill well and truly keep this town till to-
morrow at the sun-rising ; you shall come into no house without license, or cause reasonable.
Of all manner of casualties, of fire, of crying of children, you shall due warning make to the
parties, as the case shall require you. You shall due search make of all manner of affrays, bloud-
sheds, outcrys, and of all other things that be suspected,' &c. Which done, they all march in
orderly array through the principal parts of the town, and then they are sorted into several com-
panies, and designed to several parts of the town, where they are to keep the watch untill the sun
dismiss them in the morning. In this business the fashion is for every watchman to wear a
garland, made in the fashion of a crown imperial, bedeck'd with flowers of various kinds,
some natural, some artificial, bought and kept for that purpose, as also ribbans, jewels, and,
for the better garnishing whereof, the townsmen use the day before to ransack the gardens of
all the gentlemen within six or seven miles about Nottingham, besides what the town itself affords
them, their greatest ambition being to outdo one another in the bravery of their garlands."
Deering's Nottingham, p. 133, from an old anonymous authority. He adds: "This custom is
now quite left off." " It used to be kept in this town even so lately as the reign of King Charles I."
SUMMER SOLSTICE.
on Midsummer Even, or upon timber, slattes, or trenchers, dawbed with clay,
and so to set or hang it up in their houses, where as it remayneth greene a long
season and groweth, if it be sometimes oversprinckled with water. It floureth
most commonly in August." The common name for Orpyne-plants was that of
Midsummer Men,
In one of those useful little Tracts printed about 1 800 at the Cheap Reposi-
tory, was one intitled, " Tawney Rachel, or the Fortune-Teller, " said to have
been written by Miss Hannah More. Among many other superstitious prac-
tices of poor Sally Evans, one of the heroines of the piece, we learn that "she
would never go to bed on Midsummer Eve, without sticking up in her room the
well-known plant called Midsummer Men, as the bending of the leaves to the
right, or to the left, would never fail to tell her whether her lover was true or
false."
Spenser thus mentions Orpine :
"Cool violets, and Orpine growing still"
It is thus elegantly alluded to in "The Cottage Girl," a poem "written on
Midsummer Eve, 1786':"
" The rustic maid invokes her swain ;
And hails, to pensive damsels dear,
This eve, though direst of the year.
*****
Oft on the shrub she casts her eye,
That spoke her true-love's secret sigh ;
Or else, alas ! too plainly told
Her true-love's faithless heart was coldr."
On the 22d of January, 1801, a small gold ring, weighing eleven penny-
weights seventeen grains and a half, was exhibited to the Society of Antiquaries
by John T-opham, esq. It had been found by the Rev. Dr. Bacon, of Wake-
field, in a ploughed field near Cawood, in Yorkshire, and had for a device two
• i — ~— vrti
c In the second volume of "Poems, chiefly by Gentlemen of Devonshire and Cornwall," 8vo.
Bath, 1792, p. 107.
' Gerarde says of Orpyne : "This plant is very full of life. The stalks set only in clay, conti-
nue greene a long time, and, if they be now and then watered, they also grow." p. 519, edit. fol.
Load. 1633, by Johnson.
264 SUMMER SOLSTICE.
Orpine plants joined by a true-love knot, with this motto above : ct Ma fiance
velt ;" i. e. My sweetheart wills, or is desirous. The stalks of the plants were
bent to each other, in token that the parties represented by them were to come
together in marriage. The motto under the ring was, "Joye 1'amour feu."
From the form of the letters it appeared to have been a ring of the fifteenth
century.
The Orpine plant also occurs among the following Love Divinations on Mid-
summer Eve, preserved in the Connoisseur, No. 56 :
" I and my two sisters tried the dumb-cake together : you must know, two
must make it, two bake it, two break it, and the third put it under each of
their pillows, (but you must not speak a word all the time,) and then you will
dream of the man you are to have. This we did : and to be sure I did nothing
all night but dream of Mr. Blossom.
"The same night, exactly at twelve o'clock, I sowed hemp-seed in our back-
yard, and said to myself, ' Hemp-seed I sow, Hemp-seed 1 hoe, and he that is
my true-love come after me and mow.' Will you believe me? I looked back,
and saw him behind me, as plain as eyes could see him. After that, I took a
clean shift and wetted it, and turned it wrong-side out, and hung it to the fire
upon the back of a chair ; and very likely my sweetheart would have come and
turned it right again (for I heard his step) but I was frightened, and could not
help speaking, which broke the charm. I likewise stuck up two Midsummer
Men, one for myself and one for him. Now if his had died away, we should
never have come together, but I assure you his blowed and turned to mine.
Our maid Betty tells me, that if I go backwards, without speaking a word, into
the garden upon Midsummer Eve, and gather a Rose, and keep it in a clean
sheet of paper, without looking at it till Christmas Day, it will be as fresh as in
June; and if I then stick it in my bosom, he that is to be my husband will come
and take it out."
The same number of the Connoisseur fixes the time for watching in the church
porch on Midsummer Eve: "I am sure my own sister Hetty, who died just be-
fore Christmas, stood in the church porch last Midsummer Eve, to see all that
were to die that year in our parish; and she saw her own apparition?."
• * ~. __ ~ — . — —— — — ,
? This superstition was more generally practised, and, I believe, is still retained in many parts,
pn the Eve of St. Mark. See before, p. ICC. Clelaud, however, in his " Institution of a young
SUMMER SOLSTICE. 265
Grose says : " Any unmarried woman fasting on Midsummer Eve, and at
midnight laying a clean cloth, with bread, cheese, and ale, and sitting down as
Nobleman," has a chapter intitled, "A Remedie against Love," in which he thus exclaims:
" Beware likewise of these feareful superstitions, as to watch upon ST. JOHN'S EVENING, and the
first Tuesdaye in the month of Marche, to conjure the moon, to lie upon your backe having
your eares stopped with laurel-leaves, and to fall asleepe, not thinking of God, and such like fol-
lies, al forged by the infernal Cyclops and Plutoe's servants."
Grose tells us that any person fasting on Midsummer Eve, ami sitting in the church porch,
will, at midnight, see the spirits of the persons of that parish who will die that year, come and
knock at the church door, in the order and succession in which they will die. One of these
watchers, there being several in company, fell into a sound sleep, so that he could not be waked.
Whilst in this state, his ghost, or spirit, was seen by the rest of his companions knocking at the
church door. See Pandemonium, by R. B.
[Aubrey, in his " Remains of Gentilisme," mentions this custome on Midsummer Eve nearly in
the same words with Grose.]
It is also noticed in the poem of " The Cottage Girl," already quoted :
" Now, to relieve her growing fear,
That feels the haunted moment near
When ghosts in chains the church-yard walk,
She tries to steal the time by talk.
But hark ! the church-clock swings around,
With a dead pause, each sullen sound,
And tells the midnight hour is come,
That wraps the groves in spectred gloom !"
On the subject of gathering the Rose on Midsummer Eve, we have also the following lines •
" The Moss-rose that, at fall of dew,
(Ere Eve its duskier curtain drew,)
Was freshly gather'd from its stem,
She values as the ruby gem ;
And, guarded from the piercing air,
With all an anxious lover's care,
She bids it, for her shepherd's sake,
Await the new-year's frolic wake—-
When, faded, in its alter'd hue
She reads — the rustic is untrue !
But, if it leaves the crimson paint,
Her sick'ning hopes no longer faint.
The Rose upon her bosom worn.
She meets him at the peep of morn ;
VOL. I. M M
26'6 SUMMER SOLSTICE.
if going to eat, the street-door being left open, the person whom she is after-
wards to marry will come into the room and drink to her by bowing; and after
filling the glass will leave it on the table, and, making another bow, retire1'."
Lupton, in his "Notable Things," B. i..59- tells us: "It is certainly and
And, lo ! her lips with kisses prest,
He plucks it from her panting breast."
With these, on the sowing of hemp :
" To issue from beneath the thatch.
With trembling hand she lifts the latch,
And steps, as creaks the feeble door,
With cautious feet, the threshold o'er j
Lest, stumbling on the horse-shoe dim,
Dire spells unsinew ev'ry limb.
" Lo ! shuddering at the solemn deed,
She scatters round the magic seed,
And thrice repeats, ' The seed I sow,
My true-love's scythe the crop shall mow."
Strait, as her frame fresh horrors freeze,
Her true-love with his scythe she sees.
" And next, she seeks the yew-tree shade,
Where he who died for love is laid ;
There binds, upon the verdant sod
By many a moon-light fairy trod,
The cow-slip and the lily-wreath
She wove, her hawthorn hedge beneath :
And whispering, ' Ah ! may Colin prove
As constant as thou wast to love !'
Kisses, with pale lip, full of dread,
The turf that hides his clay-cold head !
*****
At length, her love-sick projects tried,
She gains her cot the lea beside ;
And, on her pillow, sinks to rest,
With dreams of constant Colin blest."
The sowing of Hemp-seed, as will hereafter be shewn, was also used on ALLHALLOW-EVBN.
k See Pandemonium. In Torreblanca's Dsemonologia, p. ISO, I find the following supersti-
tion mentioned on the night of ST. JOHN, or of St. Paul : " Nostri sseculi puellae in nocte S. Joan-
nis vel S. Pauli ad fenestras specttmtes, primus praetereuntium voces captant, ut cui nubant con-
jectant." Our author is a Spaniard.
SUMMER SOLSTICE. 2ff7
constantly affirmed that on Midsummer Eve there is found, under the root of
Mu<r«ort, a coal which saves or keeps them safe from the plague, carbuncle,
lightning, the quartan ague, and from burning, that bear the same about them :
and Mizaldus, the writer hereof, saith, that he doth hear that it is to be found
the same day under the root of plantane, which I know to bj of truth, for /
have found them the same day under the root of planta'ne, which is especially
and chiefly to be found at noon."
In " Natural and Artificial Conclusions," by Thomas Hill, I2mo. Lond. 1650,
we have : " The vertue of a rare cole, that is to be found but one houre in the
day, and one day in the yeare." "Divers authors," he adds, " affirm concern-
ing the verity and vertue of this cole; viz. that it is onely to be found upon Mid-
summer Eve, just at noon, under every root of plantine and of mugwort; the
effects whereof are wonderful : for whosoever weareth or beareth the same about
with them, shall be freed from the plague, fever, ague, and sundry other dis-
eases. And one author especially writeth, and constantly averreth, that he never
knew any that used to carry of this marvellous cole about them, who ever were,
to his knowledge, sick of the plague, or (indeed) complained of any other
maladie."
"The last summer," says Aubrey, in his Miscellanies, 8vo. Lond. 1696, p. 103,
"on the day of St. John Baptist, [l6"94,] I accidentally was walking in the
pasture behind Montague House, it was twelve o'clock, I saw there about two
or three and twenty young women, most of them well habited, on their knees,
very busie, as if they had been weeding. A young man told me that they were
looking for a coal under the root of a plantain, to put under their heads that
night, and they should dream who would be their husbands. It was to be
that day and hour."
The following, however, in part an explanation of this singular search, occurs
in "The Practice of Paul Barbette," 8vo. Lond. 16?5, p. 7: "For the falling
sickness some ascribe much to coals pulled out (on St. John Baptist's Eve) from
under the roots of mugwort : but those authors are deceived, for they are not
coals, but old acid roots, consisting of much volatile salt, and are almost always
to be found under mugwort: so that it is only a certain superstition that those
old dead roots ought to be pulled up on the Eve of St. John Baptist, about
twelve at night."
SUMMER SOLSTICE.
Scott, in his Discovery of Witchcraft, p. 144, tells us: Against witches'
" hang boughs (hallowed on Midsummer Day) at the stall door where the cattle
stand."
Bishop Hall, in his Triumph of Rome, p. 58, says, that "St. John is im-
plored for a benediction on wine upon his day."
[A singular custom at Oxford, on the Day of St. John Baptist, still remains
to be mentioned. The notice of it, here copied, is from the Life of Bishop
Home, by the Rev. William Jones. (Works, vol. xii. p. 131.)
"A Letter of July the 25th, 1755, informed me that Mr. Home, according
to an established custom at Magdalen College in Oxford, had begun to preach
before the University on the Day of Saint John the Baptist. For the preaching of
this annual sermon a permanent pulpit of stone is inserted into a corner of the first
quadrangle ; and, so long as the stone pulpit was in use, (of which I have been
a witness.) the quadrangle was furnished round the sides with a large fence of
green boughs, that the preaching might more nearly resemble that of John the
Baptist in the wilderness ; and a pleasant sight it was : but for many years the
custom has been discontinued, and the assembly have thought it safer to take
shelter under the roof of the chapel."]
Collinson, in his Somersetshire, vol. iii. p. 586, says : " In the parishes of Congreshury and
Puxton, are two large pieces of common land, called East and West Dolemoors, (from the Saxon
dal, which signifies a share or portion,) which are divided into single acres, each bearing a pecu-
liar and different mark cut in the turf, such as a horn, four oxen and a mare, two oxen and a
mare, a pole-axe, cross, dung-fork, oven, duck's-nest, hand-reel, and hare's-tail. On the Satur-
day before Old-Midsummer, several proprietors of estates in the parishes of Congresbury, Puxton,
and Week St. Lawrence, or their tenants, assemble on the commons. A number of apples are
previously prepared, marked in the same manner with the beforementioned acres, which are 'dis-
tributed by a young lad to each of the commoners from a bag or hat. At the close of the distri-
bution each person repairs to his allotment, as his apple directs him, and takes possession for the
ensuing year. An adjournment then takes place to the house of. the overseer of Dolemoors, (an
officer annually elected from. the tenants,) where four acres, reserved for the purpose of paying
expences, are let by inch of candle, and the remainder of the day is spent in that sociability and
hearty mirth so congenial to the soul of a Somersetshire yeoman."
269
ST. PETER'S DAY.
(Twenty-ninth of June.)
: • \ ,...^ Ml-' iMJli ''
STOW tells us that the rites of St. John Baptist's Eve were also used on the
Eve of St. Peter and St. Paul : and Dr. Moresin informs us that in Scotland the
people used, on this latter night, to run about on the mountains and higher
grounds with lighted torches, like the Sicilian women of old in search of Proser-
pine*.
I have been informed that something similar to this was practised about half
a century ago in Northumberland on this night; the inhabitants carried some
kind of firebrands about the fields of their respective villages. They made en-
croachments, on these occasions, upon the Bonefires of the neighbouring towns,
of which they took away some of the ashes by force: this they called "carrying
off the flower (probably the flour) of the wake."
Moresin thinks this a vestige of the ancient Cerealia.
It appears from the sermon preached at Blandford Forum, in Dorsetshire,
January 17th, 1.570, by William Kethe, that, in the papal times in this country,
Fires were customary, not only on the Eves of St. John the Baptist at Midsum-
mer, and of St. Peter and St. Paul the Apostles, but also on that of St. Tho-
mas a Becket, or, as he is there styled, "Thomas Becket the Traytor."
The London Watch on this evening, put down in the time of Henry the
Eighth, and renewed for one year only in that of his successor, has been already
noticed under Midsummer Eveb.
a " Faces ad Festum divi Petri noctu Scoti in montibus et altioribus locis discurrentes accendere
soliti sunt, ut cum Ceres Proserpinam quaerens universum Terrarum orbem perlustrasset." Pa-
patus, p. 56.
In Sir John Sinclair's Statistical Account of Scotland, 8vo. Edinb; 1792, vol. iii. p. 105, the
Minister of Loudoun in Ayrshire, under the head of Antiquities, tells us: "The custom still re-
mains amongst the herds and young people to kindle fires in the high grounds, in honour of Bel-
tan. IMiaii, which in Gaelic, signifies Baal, or Bels Fire, was antiently the time of this solem-
nity. It is now kept on St. Peter's Day.
b See also the extract in p. 254, from the Ordinary of the Company of Cooks in Newcastle-upou-
270 ST. PETER'S DAT.
It appears also from the "Status Scholae Etonensis," A. D. 1560, that the
Eton boys had a great Bonfire annually on the East side of the church on St.
Peter's Day, as well as on that of St. John Baptist.
In an old Account of the Lordship of Gisborough in Cleveland, Yorkshire,
and the adjoining coast, printed in the Antiquarian Repertory from an ancient
Manuscript in the Cotton Library, speaking of the fishermen, it is stated, that
" upon St. Peter's Daye they invite their friends and kinsfolk to a festyvall kept
after their fashion with a free hearte, and noe shew of niggardnesse : that daye
their boates are dressed curiously for the shewe, their inastes are painted,
and certain rytes observed amongst them, with sprinkling their prowes
with good liquor, sold with them at a groate the quarte, which custome or
superstition suckt from their auncesters, even contynueth down unto this present
tyme."
ST. ULRIC.
(Fourth of July.)
THE following are the Ceremonies of this Day preserved in Barnabe Googe's
Translation of Naogeorgus :
" ST. HULDRYCHE.
" Whcresoeuer Huldryche hath his place, the people there brings in
Both carpes and pykes, and mullets fat, his fauour here to win.
Amid the church there sitteth one, and to the aultar nie,
That selleth fish, and so good cheep, that euery man may buie:
Nor any thing he loseth here, bestowing thus his paine,
For when it hath beene offred once, 'tis brought him all againe,
That twise or thrise he selles the same, vngodlinesse such gaine
Doth still bring in, and plentiously the kitchin doth maintaine.
Tyne, dated 1575. Sir Henry Piers' Description of Westmeath, already quoted from Vallancey's
Collectanea de Rebus Hibernicis, makes the ceremonies used by the Irish on St. John Baptist's
Eve common to that of St. Peter and St. Paul.
ST. ULRIC. 271
Whence comes this same religion newe ? what kind of God is this
Same Huldryche here, that so desires and so delightes in fishe ?"
The Popish Kingdome, fol. 55.
ST. SWITHIN'S DAY.
(Fifteenth of July.)
Blount tells us that St. Swithin, a holy Bishop of Winchester about the year
860, was called the weeping St. Swithin, for that, about his Feast, Presepe and
Aselli, rainy constellations, arise cosmically and commonly cause rain.
Gay, in his Trivia, mentions :
"How if, on Swithin' s Feast the welkin lours,
And ev'ry pent-house streams with hasty show'rs,
Twice twenty days shall clouds their fleeces drain,
And wasli the pavements with incessant rain."
The following is said to be the origin of the old adage: "If it rain on St.
Swithin's Day, there will be rain more or less for forty-five succeeding days."
In the year 865, St. Swithin, Bishop of Winchester, to which rank lie was raised
by King Ethelwolfe, the Dane, dying, was canonized by the then Pope. He
was singular for his desire to be buried in the open church-yard, and not in the
chancel of the minster, as was usual with other bishops, which request was
complied with ; but the monks, en his being canonized, taking it into their
heads that it was disgraceful for the Saiut to lie in the open churchyard, re-
solved to remove his body into the choir, which was to have been done with
solemn procession on the 15th of July. It rained, however, so violently on
that day, and for forty days succeeding, as had hardly ever been known, which
made them set aside their design as heretical and blasphemous: and, instead,
they erected a chapel over his grave, at which many miracles are said to have
been wrought0.
' Printed, and seemingly cut out of a newspaper, in Mr. Douce's interleaved copy of the Popu-
lar Antiquities.
$72 ST. SWITHIN'S DAY.
Nothing occurs in the legendary accounts of this Saint which throws any light
upon the subject: the following lines, from Poor Robin's Almanack for lb'97,
are perhaps worth transcribing :
" In this month is St. Swithin's Day ;
On which, if that it rain, they say
Full forty days after it will,
Or more or less, some rain distill.
This Swithin was a Saint, I trow,
And Winchester's Bishop also.
Who in his time did many a feat,
As Popish legends do repeat :
A woman having broke her eggs
By stumbling at another's legs,
For which she made a woful cry,
St. Swithin chanc'd for to come by,
Who made them all as sound, or more
Than ever that they were before.
But whether this were so or no
'Tis more than you or I do know :
Better it is to rise betime,
And to make hay while sun doth shine,
Than to believe in tales and lies
Which idle monks and friars devise."
Churchill thus glances at the superstitious notions about rain on St. Swithin's
Day.
" July, to whom, the Dog-star in her train,
St. James gives oisters, and St. Swithin rain'."
A pleasant Writer in the World, No. 10, (the late Lord Orford,) speaking on the alteration of
the stile, says : " Were our Astronomers so ignorant as to think that the old Proverbs would serve
for their new-fangled Calendar ? Could they imagine that St. Swithin would accommodate her
rainy planet to the convenience of their calculations ?"
* In Mr. Douce's interleaved copy of the Popular Antiquities is the following note :
" I have heard these lines upon St. Swithin's Day :
' St. Swithin's Day if thou dost rain,
For forty days it will remain :
273
ST. MARGARETS DAY.
(Twentieth of July,)
GRANGER, in the Biographical History of England, vol. iii. p. 54, quotes
the following passage from Sir John Birkenhead's Assembly Man :
" As many Sisters flock to him as at Paris on St. Margaret's Day, when all
come to church that are or hope to be with child that year."
[" From the East," says Mr. Butler, " the veneration of this Saint was exceed-
ingly propagated in England, France, and Germany, in the eleventh century,
during the holy wars."]
ST. BRIDGET.
(Twenty-third of July).
"JULY 23. The departure out of this life of St. Bridget widdow, who,
after many peregrinations made to holy places, full of the Holy Ghost, finally
St. Swithin's Day if thou be fair,
For forty days 'twill rain na mair.'
There is an old saying, that when it rains on St. Swithin's Day, it is the Saint christening the
Apples.
In the Churchwarden's Accounts of the parish of Horley, in the county of Surrey, under the
years 1505 and 6, is the following entry, which implies a gathering on this Saint's Day or Account :
" Itm. Saintt Swithine farthyngs the said 2' zeres, 3s. 8d."
In Lysons's Environs of London, vol. i. p. 230, is a list of church-duties and payments relating
to the church of Kingston upon Thames, in which the following items appear :
"23 Hen. VII. Imprimis, at Ester for any howseholder kepying a brode gate, shall pay to the
paroche prests wages, 3rf. Item, to the paschall -id. To St. Sicithin }d.
" Also any howse-holder kepyng one tenement shall pay to the paroche prests wages 2d. Item,
to the Paschall ^d. And to St Swithin \d"
VOL. I. X N
274 «T. BRIDGET.
reposed at Rome : whose body was after translated into Suevia. Her principal
Festivity is celebrated upon the seaventh of October." See the Roman Marty-
rologe according to the Reformed Calendar translated into English by G. K.
of the Society of Jesus, 1 627.
In the Diarium Historicum, 4to. Francof. 1590, p. Ill, we read, under 23°
Julii, "Emortualis Dies S. Brigittse Reg. Suecias, J372."
Col. Vallancey, in his Essay on the Antiquity of the Irish Language, 8vo.
Dubl. 1772, p. 21, speaking of Ceres, tells us: " Mr. Rollin thinks this Deity
was the same Queen of Heaven to whom the Jewish women burnt incense,
poured out drink offerings, and made cakes for her with their own hands."
Jerem. ch. xvii. v. 18, and adds : "This pagan custom is still preserved in Ire-
land on the Eve of St. Bridget ; and which was probably transposed to St.
Bridget's Eve from the Festival of a famed Poetess of the same name in the
time of Paganism. In an ancient Glossary now before me, she is described :
'Brigit, a poetess, the daughter of Dagha; a Goddess of Ireland.' On St.
Bridget's Eve every farmer's wife in Ireland makes a cake, called Bairin-breac,
the neighbours are invited, the madder of ale and the pipe go round, and the
evening concludes with mirth and festivity."
Yet according to the " Flowers of the Lives of the most renowned Saincts of
the three Kingdoms, England, Scotland, and Ireland, by Hierome Porter, 4to,
Doway, 1632," p. 118. Brigitt's Day, (Virgin of Kildare, in Ireland,) was
February the first.
ST. JAMES'S DAY.
(Twenty-fifth of July.)
THE following is the Blessing of new Apples upon this Day, preserved in
the "Manuale ad Usum Sarum," 4to. Rothom. 1555, fol. 64. b. 65.
" Benedictio Pomomm in Die Sancti Jacobi.
"Te deprecamur ouuiipotens Deus ut benedicas hunc fructum novorum po-
morum : ut qui esu arboris letalis et porno in primo parente justa funeris senten-
ST. JAMES'S DAT. 275
tia mulctati sumus ; per illustrationem unici filii tui Redemptoris Dei ac Domini
nostri Jesu Christi & Spiritus Sancti benedictionem sanctificata sint omnia atque
benedicta : depulsisque primi facinoris intentatoris insidiis, salubriter ex hujus
diei aniiiversaria solennitate diversis terris edenda germina sumamus per eun-
dem Dominum in unitate ejusdem." " Delude sacerdos aspergat ea aqua be-
nedicta."
Hasted in his History of Kent, vol. I. p. 537- parish of Cliff in Shamel hun-
dred, tells us that " the rector, by old custom, distributes at his parsonage
house on St. James's Day, annually, a mutton pye and a loaf, to as many per-
sons as chuse to demand it, the expence of which amounts to about i.5/. per
annum."
On St. James's Day, old stile, Oisters come in, in London : and there is a po-
pular superstition still in force, like that relating to goose on Michaelmas day,
that whoever eats oisters on that day will never want money for the rest of the
year.
GULE OF AUGUST,
commonly called
LAMMASS DAT.
DR. Pettingal, in the second volume of the Archasologia, p. 67- derives
" Gule" from the Celtic or British " Wyl," or " Gwyl," signifying a festival or
holyday, and explains " Gule of August" to mean no more than the holyday of
St. Peter ad Vincula in August, when the people of England under popery paid
their Peter pence.
This is confirmed by Blount, who tells us that Lammass Day, the first of Au-
gust, otherwise called the Gule, or Yule of August, may be a corruption of the
British word " Gwyl Awst," signifying the Feast of August. He adds, indeed,
" or it may come from Vinc«/a (chains), that day being called in Latin Festum
Sancti Petri ad Pincula."
GULE OF AUGUST.
Gebelin in his Allegories Orientales tells us that as the month of August was
the first in the Egyptian year, the first day of it was called Gule, which being La-
tinized makes Gula. Our legendaries, surprized at seeing this word at the head
of the month of August, did not overlook, but converted it to their own purpose.
They made out of it the Feast of the daughter of the Tribune Quirinus, cured
of some disorder in the throat (Gula is Latin for throat) by kissing the chains of
St. Peter, whose feast is solemnized on this day a.
Gebelin's etymon of the word will hereafter be considered under YULE as
formerly used to signify Christmass.
Antiquaries are divided also in their opinions concerning the origin of the
word Lam, or Lamb-mass. .
Some suppose it is called Lammass b Day, quasi Lamb-masse, because, on
that day, the tenants who held lands of the Cathedral Church in York, which is
dedicated to St. Peter ad Vincula, were bound by their tenure to bring a live
lamb into the Church at high mass.
a " Comme le mois d'Aout etoit le premier mois de 1'ann^e Egyptienne, on en appella le pre-
mier jour Gule : ce mot Latinisfe, fit Gula. Nos legendaires surpris de voir ce nom a la tete du
mois d'Aout, ne s'oublierent pas : ils en firent la Fete de la Fillc du Tribun Quirinus, gue'rie d'un
mal de Gorge en baisant les Liens de Saint Pierre dont on ce'le'bre la Fete ce jour-la."
So also Sir Henry Spelman. " Gula Augusti] Saepe obvenit in membranis antiquis (praesertim
forensibus) pro festo S. Petri ad Vincula : quod in ipsis calendis Augusti celebratur. Occasionem
(inter alias) Durandus suggerit lib. vii. cap. 19. Quirinum Tribunum filiam habuisse gutturosam:
qua; osculata, iussu Alexandri Pap» (a B. Petro sexti) vincula quibus Petrus sub Nerone coercitus
fuerat, a morbo liberatur : Alexandrum (in miraculi reverentiam) et festuin istud, & Ecclesiam
instituisse."
In the antient Calendar of the Romish Church which I have had occasion so frequently to cite, I
find the subsequent remark on the first of August :
" Chains are worshipped, &c.
'• Catenae coluntur ad Aram in Exquiliis
Ad Vicum Cyprium juxta Titi thermas."
k We have an old proverb, " At latter Lammass," which is synonymous with the " ad Graecas
Calendas" of the Latins, and the vulgar saying, " When two Sundays come, together :" i. e. never.
It was in this phrase that queen Elizabeth exerted her genius in an extempore reply to the am-
bassador of Philip II. :
" Ad Grsecas, bone Rex, fient mandata Kalendas."
See Lord Orford's Works, 4to. 1799, vol. r.p. 871.
OULE OP AUGUST. 877
Others, according to Blount, suppose it to have been derived from the Saxon
Hlajr Maejf e, i. e. loaf masse, or bread masse, so named as a feast of thanksgiving
to God for the first-fruits of the corn. It seems to have been observed with bread of
new wheat : and accordingly it is a usage in some places for tenants to be bound
to bring in wheat of that year to their lord, on or before the first of August c.
Vallancey in his "Collectanea de rebus Hibernicis," No. x. p. 464, cites
Cormac, archbishop of Cashel in the tenth century, in his Irish Glossary, as
telling us that, " in his time, four great fires were lighted up on the four great
festivals of the Druids ; viz. in February, May, August, and November."
Vallancey also tells us, (Ibid. p. 472.) that this day, (the Gule of August) was
dedicated to the sacrifice of the fruits of the soil. La-ith-mas was the day of
the oblation of grain. It is pronounced La-ee-mas, a word readily corrupted to
Lammass. 1th is all kinds of grain, particularly wheat : and mas, fruit of all
kinds, especially the acorn, whence mast." " Cut and Gul'm the Irish implies a
complete circle, a belt, a wheel, an anniversary."
ASSUMPTION OF THE VIRGIN MARY,
( Fifteenth of August.)
Barnabe Googe has the following lines upon this day in the English Version
of Naogeorgus :
" The blessed Virgin Maries feast, hath here his place and time,
Wherein, departing from the earth, she did the heavens clime ;
Great bundels then of hearbes to church, the people fast doe beare,
The which against all hurtfull things the priest doth hallow theare.
Thus kindle they and nourish still the peoples wickednesse,
And vainly make them to believe, whatsoever they expresse :
c " Lammass Day, in the Salisbury Manuals, is called " Benedictio novorum fructuum ;" in the
Red Book of Derby, hkp maerje bsej ; see also Oros. Interp. 1. 6. c. 19. But in the Sax. Chron. p.
138. A. D. 10O9. it is hlam-mserre. Mass was a word for festival : hence our way of naming the
festivals of Christmass, Candlemass, Martinmass, &c. Instead therefore of Lammass quasi Lamb-
massc, from the offering of the tenants at York, may we not rather suppose the p .to have been left
out in course of time from general use, and La-mass or hla-m«rre will appear." Gent. Mag. Jan.
1799, P- 33.
278 ASSUMPTION OP THE VIRGIN MARY.
For sundrie witchcrafts by these hearbs are wrought, and divers cbarmes,
And cast into the fire, are thought to drive away all harmes,
And every painefull griefe from man, or beast, for to expell
Far otherwise than nature or the worde of God doth tell."
Popish Kingdome, fol. 55.
Bishop Hall also tells us in the "Triumphs of Rome," p. 58. " that upon this
day it was customary to implore Blessings upon herbs, plants, roots, and
fruits*
ST. ROCK'S DAY,
(Sixteenth of August.)
Among the Extracts from the Churchwardens' Accounts of St. Michael Spur-
rier-Gate in the city of York, printed in Mr. Nichols's Illustrations of Ancient
Manners, I find,
" 1518. Paid for writing of St. Royke Masse Ol. 0*.9<f."»
Dr. Whitaker thinks that St. Roche or Rockes Day was celebrated as a gene-
ral harvest homeb.
m On this passage Mr. Sam. Pegge, by whom the extracts were communicated, remarks, " St.
Royk, St Roche (Aug. 16.) Q. why commemorated in particular ? There is Roche Abbey in the
West Riding of the county of York, which does not take its name from the Saint, but from its si-
tuation on a rock, and is dedicated to the Virgin Mary. Tanner. The writing probably means
making a new copy of the music appropriated to the day."
b In Sir Thomas Overbury's " Characters," 14th impression, 12mo. Lond. 163O, under that of
the Franklin, he says : " He allowes of honest pastime, and thinkes not the bones of the dead any
thing bruised, or the worse for it, though the country lasses dance in the church-yard after even-
song. ROCK MONDAY, and the wake in summer, shrovings, the wakefull ketches on Christmas
eve, the hoky, or seed cake, these he yeerely keepes, yet holds them no reliques of popery."
I have sometimes suspected that " Rocke-Monday" is a misprint for Hock-Monday ;" but there is
a passage in Warner's " Albions England," editt. 1597 and 1602. p. 12i. as follows :
" Rock and Plow Monday gams sal gang with saint feasts and kirk sights :"
And again at p. 407. edit. 1602,
••v'.u'.' ",\'.< T" -Vr"'-" ' ' •• •• :.:. i : '< !> '•:.•".
" Tie duly keepe for thy delight Rock-Monday, and the wake,
Have shrovings, Christmas Gambols, with the hokie and seed cake."
279
•, ..i
ST. BARTHOLOMEW'S DAY.
(Twenty -fourth of August.)
IN "New Essayes and Characters," by John Stephens the younger, of Lin-
colnes Line, Gent. 8vo. Lond. 1631, p. 221. we read:
— " Like a bookseller's shoppe on Bartholomew Day at London ; the stalls of
which are so adorn d with Bibles and Prayer-bookes, that almost nothing is
left within, but heathen knowledge c."
HOLY-ROOD DAY.
(Fourteenth of September.)
THIS festival, called also Holy Cross Day*, was instituted on account of the
recovery of a large piece of the Cross, by the emperor Heraclius, after it had
« Mr. Gough, in his History of Croyland Abbey, p. 73, mentions an antient custom there of
giving little knives to all comers on St. Bartholomew's Day. This abuse, he says, "was abolished
by Abbot John de Wisbech, in the time of Edward the Fourth, exempting both the abbot and con-
vent from a great and needless expence. This custom originated in allusion to the knife, where-
with St. Bartholomew was Head. Three of these knives were quartered with three of the whips so
much used by St. Guthlac, in one coat borne by this house. Mr. Hunter had great numbers of
them, of different sizes, found at different times in the ruins of the abbey and in the river. We have
engraved three from drawings in the Minute Books of the Spalding Society, in whose drawers one
is still preserved. These are adopted as the device of a town-piece, called the Poore's Halfepeny of
Croyland, 1670."
» Rood and Cross are synonymous. From the Anglo Saxon nob.
[" The Rood," as Fuller observes, " when perfectly made, and with all the appurtenances
thereof, Tiad not only the image of our Saviour extended upon it, but the figures of the Virgin
Mary and St. John, one on each side : in allusion to John xix. 26. ' Christ on the Cross saw hit
mother and thedisciple whom he loved standing by.' " (See Fuller's Hist. Waltham Abbey, pp. 16, 17.)
Such was tha representation denominated the ROOD, usually placed over the screen which di-
vided the nave from the chancel of our Churches. To our ancestors, we are told, it conveyed a
full type of the Christian Church. The nave representing the Church militant, and the chancel
the Church triumphant, denoting that all who would go from the one to the other, must pass un-
der the Rood, that is carry the Cross, and sufler affl'ction.
Churchwardens accounts, previous to the Reformation, are usually full of entries relating to the
280 HOLY-ROOD DAY.
been taken away, on the plundering of Jerusalem by Cosroes, king of Persia,
about the year of Christ 615 b.
It appears to have been the custom to go a nutting upon this day, from the
following passage in the old play of " Grim the Collier of Croydon :"
" This day, they say, is called Holy-rood Day,
And all the youth are now a nutting gone c."
It appears from a curious manuscript which I have had occasion several times
to quote in the course of this work, that in the month of September, " on a cer-
tain day," most probably the fourteenth, the boys of Eton school were to have a
play-day, in order to go out and gather nuts, with a portion of which, when
Rood-loft. — On a detached scrap of paper, Mr. Brand has preserved the following extracts be-
longing to that formerly in the Church of St. Mary at Hill, 5 Hen. VI.
" Also for makynge of a peire endentors betwene William Serle, carpenter, and us, for the Rode
lofte and the under clerks chambre *, ijs. viijd."
The second leaf, he observes, of the Churchwardens' accounts contains the names (it should
seem) of those who contributed to the erection of the Rood loft. " Also ress. of serteyn men for
the Rod loft ; fyrst of Ric. Goslyn 10Z. ; also of Thomas Raynwall 101. ; also of Rook 26s. 7d. ;"
and eighteen others. Summa totalis 9ol. Us. 9d."
The carpenters on this occasion appear to have had what in modern language is called "their
Drinks" allowed them over and above their wages.
" Also the day after Saint Dunston, the 19 day of May, two carpenters with her Nonsiens^-."
Jn Howes's edition of Stowe's Chronicle, 2 Edw. VI. 1547, we read : " The 17 of Nov. was begun
to be pulled downe the Roode in Paules Church, with Mary and John, and all other images in the
Church, and then the like was done in all the Churches in London, and so throughout England,
and texts of Scripture were written upon the walls of those Churches against Images, &c."
Many of our Rood-lofts, however, were not taken down till late in the reign of Queen Elizabeth.]
b Wheatley on the Common Prayer, edit. 8vo. Lond. 1741, p. 73.
• See Reed's Old Plays, vol. II. p. 239.
* Other entries respecting the Rood-loft occur, ibid.
" Also payd for a rolle and 2 gojons of iron and a rope xiiijrf.
Also payd to 3 carpenters removing the stallis of the quer xxrf.
Also payd for 6 peny nail and 5 peny nail xjrf.
Also for crochats, and 3 iron pynnes and a staple xiijrf.
Also for 5 yardis and a halfe of grene JSoteram iij*. iijd. oh.
Also for lengthy ng of 2 cheynes and 6 zerdes of gret wyer xiiijrf.
Also payd for eleven dozen pavyng tyles iijs. iiijrf."
t " Nunchion," (s. a colloquial word,) a piece of victuals eaten between meals. Hudibras. (Ash's Dictionary.)
The word occurs in Cotjrave's Dictionary : " A Nuncions or Nuncheon, (or afternoones repast), Gouber, goustcr,
rechie, ressie. To take an afternoone's Nuncheon, rcciner, ressiner."
HOLY-ROOD DAY. 281
they returned, they were to make presents to the different masters of that semi-
nary. It is ordered, however, that before this leave be granted them, they
should write verses on the fruitfulness of autumn, the deadly colds, &c. of ad~
vancing winter d,
— i M . -
MICHAELMAS.
(Twenty-ninth of September.)
It has long been and still continues the custom at this time of the year, or
thereabouts, to elect the governours of to\vnsa and cities, the civil guardians of
d " Status Scholae Etonensis, A. D. 1 SCO. (MS. Donat. Brit. Mus. 4843.)
" Mcnse Septembri.
" Hoc mepse certo quodam die, si visura fuerit preceptor!, liberrima ludendi facultas pueris con-
ceditur : et itur collectum avellanas, quas domuni cum onusti reportaverint, veluti nobilis alicujuj
praedee portionom praeceptori, cujus auspiciis susceptum illius diei iter ingressi sunt, impartiuntj
turn vero comumnicant etiam cum magistris. Priusquam vero Nuces legend! potestas permittitur,
carmina pangunt, autumni pomiferi fertilitatem et fructuosam abundantiaui pro virili describentes,
quinetiam adventantis .Hyemis durissimi Anni temporis lethalia frigora, qua possunt lamentabili
oratione deflent & persequuntur : sic omnium rerum vicissitudinem jam a pueris addiscentes, turn
Nuces (ut in proverbio est) relinquunt, id est, omissis studiis ac nugis puerilibus, ad graviora ma-
gisque seria convertuntur."
a " Monday, October 1st, 1804.
" This day the lord mayor and aldermen proceeded from Guildhall, and the two sheriffs with
their respective companies from Stationers Hall, and having embarked on the Thames, his lordship
in the city barge, and the sheriffs in the stationers barge, went in aquatic state to Palace Yard. They
proceeded to the Court of Exchequer : where, after the usual salutations to the bench (the cursitor
baron, Francis Maseres, Esq. presiding) the recorder presented the two sheriffs ; the several writs
were then read , and the sheriffs and the senior undersheriff took the usual oaths. [ The ceremony, on this
occasion, in thf Court of Exchequer, which vulgar error supposed to be an unmeaning farce, is solemn and
impressive ; nor have the new sheriffs the least connexion either with chopping of sticks, or counting of
hobnails. The tenants of a manor in Shropshire are directed to come forth to do their suit and service:
on which the senior alderman below the chair steps forward, and chops a single stick, in token of its
having been customary for the tenants of that manor to supply their lord with fuel. The owners of a
forge in the parish of St. Clement (which formerly belonged to the city, and stood in the high road from
the Temple to Westminster, but now no' longer exists J are then called forth to do their suit and service;
when an officer of the court, in the presence of the senior alderman, produces six horse shoes and 61 hob-
..•>r;O '•'' '< ! 'Ti.'tjf'l . V7!f» ,»m (y . ..
VOL. I. O O
282 MICHAELMAS.
the peace of men, perhaps, as Bourne supposes, because the feast of angels na-
turally enough brings to our minds the old opinion of tutelar spirits, who have,
or are thought to have the particular charge of certain bodies of men, or dis-
tricts of country, as also that every man has his guardian angel, who attends him
from the cradle to the grave, from the moment of his coming in, to his going
out of life b.
nails, which he counts over in form before the cursitor baron; who, on this particular occasion, is the
immediate representative of the sovereign.']
" The whole of the numerous company then again embarked in their barges, and returned to
Blackfriars-bridge, where the state carriages were in waiting. Thence they proceeded to Stationers-
Hall, where a most elegant entertainment was given by Mr. Sheriff Domville." Mr. Nichols, in
Gent. Mag. for October 1804, vol. Ixiv. p. 965.
For a custom after the election of a mayor at Abingdon in Berkshire, see the Gent. Mag. for
Dec. 17&2, vol. Hi. p. 553.
" At Kidderminster is a singular custom. On the election of a Bailiff the inhabitants assemble
in the principal streets to throw cabbage stalks at each other. The town-house bell gives signal
for the affray. This is called lawless hour. This done, (for it lasts an hour), the bailiff elect and
corporation, in their robes, preceded by drums and fifes, (for they have no waits.) visit the old and
new bailiff, constables, &c. &c. attended by the mob. In the mean time the most respectable families
in the neighbourhood are invited to meet and fling apples at them on their entrance. I have
known forty pots of apples expended at one house." Gent. Mag. for 1790, vol. Ix. p. 1191.
b " The Egyptians believed that every man had three Angels attending him : the Pythagoreans
that every man had two : the Romans, that there was a good and evil genius. Hence it is that
the Roman poet says, " Quisque suos patitur manes." Bourne, chap. xxix.
This idea has been adopted by Butler :
" Whether dame Fortune or the care
Of Angel bad, or tutelar."
Hudibras, P. I. c. iii. 1. 431.
" Every man," says Sheridan in the notes to his Translation of Persius, (2d edit. 8vo. Lond.
1739, p. 28.) " was supposed by the antients at his birth to have two Genii, as messengers between
the gods and him. They were supposed to be private monitors, who by their insinuations disposed
us either to good or evil actions j they were also supposed to be not only reporters of our crimes
in this life, but registers of them against our trial in the next, whence they had the name of Manes
given them. Their nature and employment will appear belter from the following quotations :
' Genius est Deus cujus in tutela, ut quisque natus est vivit, sive quod ut generemur curat,
sive quod una gignitur nobiscum, sive quod nos genitos suscipit, ac tuetur, certe a genendo Ge-
nius appellatur.1 Censorin. de Die natali, c. 3.
T« T«S J«i(*oy«v ys'ws In PIVU StSv no.} atfyuirm. Plutarch. Lib. de Orac.
MICHAELMAS. 283
Symmachus, against the Christians, says : "The divine Being has distributed
various guardians to cities, and that as souls are communicated to infants at their
birth c, so particular genii are assigned to particular societies of mend."
Moresin tells us that Papal Rome, in imitation of this tenet of Gentilism, has
fabricated such kinds of genii for guardians and defenders of cities and people.
Thus she has assigned St. Andrew to Scotland, St. George to England, St.
Dennis to France : thus, Egidius to Edinburgh, Nicholas to Aberdeen e.
Plutarch in his book of Isis and Osiris, quotes Plato for the same opinion.
"Aswrn Ja/jLii/y avJ^i TO
TU |S»«. Menand.
Not only men but cities and countries were said to have their particular genius."
Park in his Travels in the interior of Africa, tells us, " The concerns of this world, the Negroe*
believe, are committed by the Almighty to the superintendance and direction of subordinate spirits,
over whom they suppose that certain magical ceremonies have great influence. A white fowl sus-
pended to the branch of a particular tree, a snake's head, or a few handful.* of fruit, are offer-
ings to deprecate the favour of these tutelary agents."
c The following extract from a very rare book entitled " Curiosities, or the Cabinet of Nature, by
R. B. Gent." (Ro. Basset) 12mo. Lond. 1637, p. 228, informs us of a very singular office assigned
by antient superstition to the good Genii of Infanta. The book is by way of question and answer.
" Q. Wherefore is it that the childe cryes when the absent nurse's brests doe pricke and ake ?
" An. That by dayly experience is found to be so, so that by that the nurse is hastened home
to the infant to supply the defect : and the reason is that either at that very instant that the infant
hath finished its concoction, the breasts are replenished, and, for want of drawing, the milke
paines the breast, as it is seen likewise in milch cattell : or rather the good Genius of the Infant
seemeth by that means to sollicite or trouble the nurse in the infant's behalfe : which reason
seemeth the more finne and probable, because sometimes sooner, sometimes later, the child
cryeth, neither is the state of nurse and infant alwayes the same."
d Bourne ut supra. See a great deal of information on this subject in Fabricii Bibliographia
Antiquaria, p. 262. and in Ormerod's Pagano-Papismus, at the end of the Picture of a Papist, 4to.
1606.
e " Sic papa populis et urbibus consimiles fabrical cultus et genios custodes & defensores, ut
Scotiee Andream, Anglite Georgium, Gallite Dionysium, &c. Edinburgo Egidium, Aberdonia Nico-
laum, &c." Moresini Papatus, p. 48. See also Burton's Anat. of Melancholy, 4to. 1621, p. 753.
I find the subsequent patron-saints of cities ; St. Eligia and St. Norbert of Antwerp ; St. HuWo-
rich or Ulric of Augsburgh ; St. Martin of Boulogne; St. Mary and St. Donatian of Bruges; St.
Mary and St. Gudula of Brussels ; the three Kings of the East of Cologne, also St. Ursula and the
eleven thousand virgins j St. George and St. John Baptist of Genoa; St. Bavo and St. Liburn of
002
284 MICHAELMAS.
I find the following Patron Saints of countries in other authorities : St. Col-
man and St. Leopold for Austria ; St. Wolfgang and St. Mary Atingana, for
Bavaria ; St. Winceslaus for Bohemia ; St. Andrew and St. Mary for Bur-
gundy ;• St. Anscharius and St. Canute for Denmark; St. Peter for Flanders :
to St. Dennis is added St. Michael as another patron Saint of France ; St. Mar-
tin, St. Boniface, and St. George Cataphractus, for Germany ; St. Mary for
Holland; St. Mary of Aquisgrana and St. Lewis for Hungary ; St. Patrick for
Ireland ; St. Anthony for Italy ; St. Firrnin and St. Xavierus for Navarre ; St.
Anscharius and St. Olaus for Norway ; St. Stanislaus and St. Hederiga for Po-
land ; St. Savine for Poitou ; St. Sebastian for Portugal, also St. James and
St. George ; St. Albert and St. Andrew for Prussia ; St. Nicholas, St. Mary,
and St. Andrew, for Russia ; St. Mary for Sardinia ; St. Maurice for Savoy
and Piedmont; St. Mary and St. George for Sicily; St. James (Jago) for
Spain ; St. Anscharius, St. Eric, and St. John, for Sweden ; and St. Gall and
the Virgin Mary for Switzerland.
It were superfluous to enumerate the tutelar gods of heathenismf. Few are
ignorant that Apollo and Minerva presided over Athens, Bacchus and Hercules
over Boeotian Thebes, Juno over Carthage, Venus over Cyprus and Paphos,
Apollo over Rhodes ; Mars was the tutelar god of Rome, as Neptune of Tsena-
rus; Diana presided over Crete, &c. £e.
St. Peter succeeded to Mars at the revolution of the religious Creed of Rome,
He now presides over the castle of St. Angelo £, as Mars did over the antient
Capitol.
Ghent ; St. Martial of Limosin * ; St. Vincent of Lisbon ; St. Mary and St. Rusnold of Mechlin ; St.
Mai-tin and St. Boniface of Mentz ; St. Ambrose of Milan; St. Thomas Aquinas and St Jaauarius
of Naples ; St. Sebald of Nuremberg ; St. Frideswide of Oxford ; St. Genevieve of Paris ; St. Peter
and St. Paul of Rome ; St. Rupert of Saltzberg ; the Virgin Mary of Sienna ; St. Ursus of St. So-
leure; St. Hulderich or Ulric of Strasbvrgli ; St. Mark of Tenice; and St. Stephen of Vienna.
! " The Babilonisms had Bell for their patron ; the Egyptians Isis and Osiris ; the Rhodians the
Sunne ; the Saniians Juno; the Paphians Venus; the Delphians Apollo; the Ephesians Diana j
all the Germans in general St. George. I omit the Saints who have given their names to cities; as
St. Quintin, St. Disian, St. Denis, St. Agnan, St.. Paul, St. Omer." Stephens's World of Won-
ders, fol. 1607, p. 315.
B In the Observations on Days in the antient Calendar of the Church of Rome to which I have
* Se*« The World of Wonders," P. 31 5.
MICHAELMAS. 285
The Romanists, in imitation of the Heathens, have assigned tutelar gods to
each member of the body h.
so frequently referred, I find on St. Michael's Day the following:
" Arx tonat in gratiam tutelaris Numinis."
which I translate,
" Cannon fired from the citadel in honour of the tutelar saint."
It is observable in this place how closely popery has in this respect copied the heathen mytho-
logy *. She has the supreme being for Jupiter ; she has substituted angels for genii, and the souls of
saints for heroes, retaining all kinds of dtemom. Against these pests she has carefully provided
her antidotes. She exorcises them out of waters, she rids the air of them by ringing her hallowed
bells, &c.
• . ir ::,•; , :;i; ,-- rc.t , ' <-f. : ; i : ,
t " Membris in homine veteres praefecere suos deos, siquidem capiti numen inesse quoddam
fertur. Frontem sacram Genio nonnulli tradunt, sicuti Junoni brachia, pectus Neptuno, cingu-
lum Marti, renes Veneri, pedes Mercurio, digitos Minervae consecravit Antiquitas. Romans mu-
lieres supercilia Lucinae consecrarunt, quia inde lux ad oculos fluit ; et Homerus carmine singulos
membris honestavit deos : namque Junonem facit Candidas ulnas habere, Auroram roseos lacer-
tos, Minervatn oculos glaucos, Thetidem argenfebs pedes, Heben verb talos pulcherrimos. Dex-
tram fidei sacram Numa instituit, etiam cum venia'm sermonis a diis poscimus, proximo a minimo
digito secus aurem locum Nemeseos tangere, et 'os bbsignare solemus &c. Alex, ab Alex. lib. ii. cap.
• We find the following in Moresini Papatus, p. 133. " Porcus Pani et Sylvano commendabatur. (Alex, ab
Alexand. lib. iii. cap. 12.) nunc autem immundissimus porcorum Greges custodire cogitur miser dntoaiut,"
In "The World of Wonders" is the following translation of an epigram :
" Once fed'st thou, Anthony, an heard of swine,
And now an heard of monkes thou feedest still;
• T«' •• -••I in - .'=!('<'v; ,!' -i
For wit and gut, alike both charges bin :
Both loven filth alike : both like to fill
Their greedy paunch a4ike. Nor was that kind
More beastly, sottish, swinish, then this last.
All else agrees : one fault I onely find,
Thou feeuest not thy monkes with oken mast."
The author mentions before, persons " who runne up and downe the country, crying, ' have you. any thing
to bestow upon my lord S. Anthonie's swine'?"
A writer in the Gentleman's Magazine for Dec. 1790, vol. Ix. p. 1086, derives the expression, " An it please
the Pigs," not from a corruption of " an it please the Pix," i.e. the host, but from a saying of the scholars of St.
Paul's sellout, London, founded in the reign of king Stephen, whose great rivals were the scholars of the neigh-
bouring foundation of the brotherhood of St. Anthony of Vienna, situated in the parish of Si. Bennet Finke
Threadneedte-street, and thence nick-named " St. Anthony's Pigs." So that whenever those of St. Paul's an-
swered each other >n the affirmative, they added this expression, scoffingly insinuating a reserve of the approba-
tion of the competitors of St. Anthony's, who claimed a superiority over them." But of this, Quiere.
286 MICHAELMA9.
They of the Romish religion, says Melton in his Astrologaster, p. 20.
" for every limbe in mans body have a saint ; for St. Otilia keepes the head in-
stead of Aries ; St. Blasius is appointed to governe the necke instead of Taurus ;
St. Lawrence keepes the backe and shoulders instead of Gemini, Cancer, and
Leo; St. Erasmus rules the belly with the entrayles, in the place of Libra and
Scorpius ; in the stead of Sagittarius, Capricornus, Aquarius, and Pisces, the
Holy Church of Rome hath elected St. Burgarde, St. Rochus, St. Quirinus, St.
John, and many others, which governe the thighes, feet, shinnes, and knees."
The following saints are invoked against various diseases . St. Agatha against
sore breasts ; St. Anthony against inflammations ; St. Apollonia and St. Lucy
against the tooth-ache ; St. Benedict against the stone and poison ; St. Blaise
against bones sticking in the throat, fires, and inflammations'; St. Christopher k
and St. Mark against sudden death ; St. Clara against sore eyes ; St. Genow
against the gout ; St. Job and St. Fiage against the venereal disease ; St. John
against the epilepsy and poison1 ; St. Liberius against the stone and fistula; St.
19. Jam ad hanc similitudinem caput, ita, non omnibus cognita Dea, obtinet. Oculos habel Oti-
lia. Linguam instituit Catharina, in rhetoricis et dialecticis exercitatissima. Apollonia denies curat.
Collo preside! Blasius spiritalis Deus. Dortmm una cum scapulis obtinet Laurentius. Knismi
venter est totus cum intestinis. Sunt qui Burgharto cuidam et crura et pedes consecraverint, in
participatum nonnunquam admittit Antonium, Quirinum, Joannem, & nescio quos alios divos.
Apollinaris quidani Priapi vices subiit, pudendorum Deus effectus. Buling. cap. xxxiv. lib. de Orig.
cult. Deor. Erron." Moresini Papatus, pp. 93, 94.
i He had cured a boy that had got a fish-bone in his throat. (See the Golden Legend.) And was
particularly invoked by the Papists in the Squinnancy or Quinsy. Fabric. Bibliogr. Antiq. p. 267.
Gent. Mag. vol. xliii. p. 384.
k « A cock is offered (at least was wont to be) to St. Christopher in Touraine for a certaine sore
which useth to be in the end of mens fingers, the white-flaw." . World of Wonders, p. 308. The
cock was to be a white one.
1 " Apollini et ./Esculapio ejus filio datur morbo medicinam facere, apud nos COSIIHE et Dami-
ano : at pestis in partem cedit Rocho : oculorum lippitudo Clara. Antonius suibus medendis suf-
ficit : & Apollo noster dentium morbis. Morbo sontico olim Hercules, nunc Joannes et Valenti-
nits prasunt. In ai te obstetricandi Lucinam longe superat nostra Margareta, et quia hsec moritiir
virgo, ne non satis attenta ad curam sit, quam neque didicit, neque experientia cognovit, illi in
officio jungitur fungendo expertus Murpurgus. Aliqui addunt loco Junonis, Reginam nostri cteli
divam Mariam. Ritffinus et Romanus phrenesi praesunt, &c." Moresini Papatus,, p. 16. See also
the " World of Wonders," fol. 1607, p. 303.
" Diana, the huntress, new worshippers wins,
Who call her St. Agnes, confessing their sins;
MICHAELMAS. 28?
Maine against the scab ; St. Margaret against danger in child-benring ; also St.
Edine; St. Martin m for the itch ; St. Marus against palsies and convulsions n ;
St. Maure for the gout0; St. Otilia against sore eyes and head-ach, also St. Ju-
liana ; St. Petronilla and St. Genevieve against fevers ; St. Quintan against
coughs ; St. Romanus against devils possessing people ; St. Ruffin against mad-
ness; St. Sebastian P and St. Roch against the plague; St. Sigismund against fe-
vers and agues; St. Valentine against the epilepsy; St. Venisa against green-
sickness ; St. Wallia or St. Wallery against the stone ; and St. Wolfgang against
lameness *.
To the god Esculapius incurables pray,
Since the doctor is christianiz'd St. Bart'lomt;
Tho' the goddess of Antipertussis we scoff,
As Madonna dell' Tossa she opiates a cough."
See the present State of the Manners, &c. of France and Italy : in poetical epistles addressed te
Robert Jephson, Esq. 8vo. Lond. 1794, p. 64.
n» In the introduction to the old play called " A Game at Chesse," 4to. is the following line :
" Roch, Maine, and Petronell, itch and ague curers."
n Patrick's Devotions, p. 277.
o " World of Wonders," p.3U.
P See Fuller's Ch. Hist. b. vi. p. 330.
q Barnaby Rich, in " The Irish Hubbub, or the English Hue and Crie," 4to. Lond. 1619, p. 36,
has the following passage : " There be many miracles assigned to Saints, that (they say) are good
for all diseases ; they can give sight to the blinde, make the deafe to heare, they can restore limbs
that be cripled and make the lame to goe upright, they be good for horse, swine, and many other
beasts. And women are not without their shee saints, to whom they doe implore when they would
have children, and for a quick deliverance when they be in labour.
" They have saints to pray to when they be grieved with a third day ague, when they be pained
with the tooth-ach, or when they would be revenged of their angry husbands.
" They have saints that be good amongst poultry, for chickins when they have the pip, for geese
when they doe sit, to have a happy successe in goslings : and, to be short, there is no disease, no
cicknesse, no greefe, either amongst men or beasts, that hath not his physician among the Saints."
In Michael Wodde's Dialogue (cited under PALM SUNDAV) A. D. 1554, Signat. c. ii b. we read :
" If we were sycke of the pestylence we ran to Sainte Rooke ; if of the ague to Saint Pernel, or
Master John Shorne ; if men were in prison, thei praied to Saint Leonarde : if the Welchman
wold have a purssc, he praied to Darvel Gatherne ; if a wife were weary of her husband, she offred
otes at Ponies, at London, to St. Uncumber. Thus have we been deluded with their images*."
* St. Wilgford was also invoked by women to get rid of their husbands.
2S8 MICHAELMAS.
In farther imitation of heathenism, the Romanists have assigned tutelar
gods to distinct professions and ranks of people r, (some of them not of
the best sort,) to different trades8, &c, nay, they have even condescended
Newton, in his "Tryall of a mans owne selfe, 12mo. Lond. 1602, p. 50. censures " Physitiona,
when they beare their patient in hand, or make him to think that some certain Saints have power to
send, and also to fake away this or that disease."
T St. Agatha presides over nurses; St. Catharine and St. Gregory are the patrons of literati,
or studious persons ; St. Catherine also presides over the arts in the room of Minerva; St. Chris-
topher and St. Nicholas preside over mariners*, also St. Hermusf; St. Cecilia is the patroness
of musicians ; St. Cosmas and St. Damian are the patrons of physicians and surgeons, also of
philosophers. (See Patrick's Devotions, p. 264.) St. Dismas and St. Nicholas preside over thieves;
St. Eustache and St. Hubert over hunters §; St Felicitas over young children ; St. Julian is the
patron of pilgrims { ; St. Leonard and St. Barbara || protect captives ; St. Luke is the patron of
painters; St. Magdalen, St. Afra, (Aphra or Aphrodite), and St. Brigit preside over common
women ; St. Martin and St. Urban over ale-knights to guard them from falling into the kennel;
St. Mathurin over fools ^f ; St. Sebastian over archers ; St. Thomas over divines ; St. Thomas
Becket over blind mcn^ eunuchs, and sinners ** ; St. Valentine over lovers ; St. Winifred over
virgins ; and St. Yves over lawyers and civilians. St. ^Ethelbert and St. .•Elian were invoked
against thieves ff.
Here also may be noticed that St. Agatha presides over vallies ; St. Anne over riches ; St. Barbara
over hills ; St. Florian over fire; St. Giles and St. Hyacinth are invoked by barren women; St-
Osyth by women to guard thsir keys ; St. Silvester protects the woods ; St. Urban wine and vine-
yards; and St. Vincent and St. Anne are the restorers of lost things.
8 St. Andrew and St. Joseph were the patron saints of carpenters; St. Anthony of swine herds
and grocers ; St. Arnold of millers ; St.. Blaise of wool-combers ; St. Catherine of spinners ; St.
Clement of tanners ; St. Cloud of nailsmiths, on account of his name ; St. Dunstan of goldsmiths;
St. Eloy of blacksmiths, farriers, and goldsmiths J J ; St. Euloge (who is probably the same with St.
* St. Barbara, St. Andrew, and St. Clement, are also noticed as Sea-saints. Warner, in his Hist, of Hamp-
shire, vol. i. p. 155, note, says : " St. Christopher presided over the weather, and was the Patron of Field-sports."
He is citing an antient description of a hunter, in verse :
" A Criitof're on his breast of silver shene;
An horn he bare, the baudrie was of greene."
•f See Castillo's Courtier, Signat. S. v.
J Melton in his Astrologaster. p. 19. says, "they hold that St. Hugh and St. Eustace guards hunters from
perills and dangers, that the stagge or bucke may not hit them on the head with their homes."
§ Also of whoremongers, v. Hist, des Troubad. torn. i. p. 11.
\ Parkin's Norwich, p. 241. f See Carpentier, p. 245.
'* See Patrick, p. 185. ff. Scott, and Pciin. H. of Wales. ,;.,
U See note « in p. 290 on ST. Lov.
MICHAELMAS. 289
to appoint these celestial guardians also to the care of animals, &c. *
Eloy) of smiths *, though others say of jockics ; St. Florian of mercers ; St. Francis of butchers ;
St. George of clothiers ; St. Goodman of taylors, sometimes called St. Gutman, and St. Annf ; St.
Gore with the devil on his shoulder and a pot in his hand, of potters, also called St. Goarin j St.
Hilary of coopers; St. John Fort-Latin of booksellers}: ; St. Josse and St. Urban of plowmen;
St. Leodagar of drapers ; St. Leonard of locksmiths, as well as captives ; St. Louis of perriwig-ma-
kers ; St. Martin of master shoemakers, and St. Crispin of coblers and journeymen shoe-makers ;
St. Nicholas of parish clerks, and also of butchers ; St. Peter of fishmongers ; St. Sebastian of pin-
makers, on account of his being stuck with arrows ; St. Seyerus of fullers ; St. Stephen of
weavers ; St. Tibba of falconers § ; St. Wilfrid of bakers, St. Hubert also ||, and St. Honor or Ho-
nore ^f j St. William of hatmakers ; and St; Windeline of shepherds.
t St. Anthony protects hogs ; St. Ferioll presides over geese, others say St. Gallicet, St. Callus,
or St. Andoch ** ; St. Gallus also protects the keepers of geese ; St. Gertrude presides over mice
and eggs ; St. Hubert protects dogs, and is invoked against the bite of mad ones ; St. Loy is for
* " Fabrorura Deus Vulcanus fuit ferrariorum, nunc in papatu commutarunt Vulcanum cum Eulogioi Bu-
ling. Orig. cap. 34. Sed quia Bulingcrus dedit nuper Equis Eulogium, meliits est cum Scotis sentire, qui sub
papatu olim hisce fabris dederunt Aloisium, quern colerent, ut et reliquis qui malleo utuntur." Moresini Papa-
tus, p. 56.
f See Moresini Papatus, p. 155. " Sartoribus nemo deorum veterum prseest, quern legere contigit, nisi sit
Mercurius Fur, cum ipsi sint FURACISSIMI. Bulling, cap. 34. Orig. ex Papae decreto coticedit illis, cum sint ple-
rumque belli liomuneuli, dignum suis moribus deum Gutmannum nesciu queui. Sed birtiarum nomen cogit
fateri civiliores esse Scotos, qui Annam matrem Virginis Marias coluerunt, quie ac dicunt Tunicam Christi texuit,
et ideo merito illis dca est.
Butler in his Iludibras bag the following:
— — " he had, a? well
As the bold Trojan knight, seen HEI.L;
Not with a counterfeited pass
Of golden bough, but true gold lace."
A note explains " ^neas, whom Virgil reports to use a golden bough for a piss to Hell : and taylors call that
place Hell where they put all they steal." P. I. c. i. 1. 475.
So in the" Defence of Conny-catching," signat. P. 4 b. " All the reversion goes into ffel. Now this Hel is
a place that the Taylors have under their shop-boord, where all their stolne shreds is thrust." I derive this
" HEL" from A. S., helan, to hide i as I do the word " CABBAGE," as used by the same taylors from Cablish, wind-
fain or brush wood." See Cowel's Interpreter in verko. This was the perquisite of the keeper of the forest.
The analogy is obvious.
J Sauval. Antiq. de Paris, torn. ii. p. 621. { See Fuller's Worthies. Rutland, p. 347.
|| See Moresini Papatus, p. 127-
U Fuller Ch. Hist. p. 381. " St. Honore a Baker." World of Wonders, p. 310. It should appear from Dek-
ker's " Wonderful! Yeare," 4to. 1C03. signat. D. 2 b. that St. Clement was also a patron saint of bakers. " He
worships the baker's good lord and maister, charitable S. Clement," &c. Lewis Owen in the " Unmasking of all
Popish Monkes, &c " 4to. Lond. 1628. p. 98. says that " St. Clement is for bakers, brewers, »nd victuallers."
•* World of Wonders, p. 311.
VOL. I. P T
890 MICHAELMAS.
Barnabe Googe, in " The Popish Kingdome," fol. 98, 99, has given us"
horses and kine*; St. Magnus is invoked against locusts and caterpillars; St. Pelagius, otherwise
St. Pelage, or St. Peland, protects oxenf ; and St. Wendeline, sheep ; or, as one writer has it,
St. Wolfe }.
« i.e. St. Eloy, or Eligius, before-mentioned as the guardian of farriers. Bridges, in his History of North-
amptonshire, vol. i. p. 25S, speaking of Wedon-Pinkeney, says: "In this church was the Memorial of St. Loys
kept, whither did many resort for the cure ef their Horsus ; where there was a house at the East end thereof,
plucked down within few years, which was called St. Loy's House."
A Writer in the Gentleman's Magazine, however, for 1779, vol. xlix. p. 190, would have St. Loy to be the
diminutive of St. Lucian :
" In the uncertainty we labour under about the miracle supposed to be commemorated on the Frekenbam
bas-relief, (See Gent. Mag. vol. xlvii. p. 416, vol. xlviii. p. 304,) I cannot concur with my ingenious friend your
Correspondent in the last month's Mag. p. 138, in ascribing it to St. Eligius. Mr. Bridges gives no authority for
this opinion. He would rather lead us to suppose St. Loy to be St. Lucian, to whose monastery Wedon-Pinckney
was a cell, though its parish church was dedicated to the blessed Virgin j and Mr. Tyrwhitt seems of this senti-
ment. Loy is a more natural abbreviation of Lewis, or Lucian, than of Elegius j for Eloy rests only on Urry'i
authority. Eligius served his time to one Abbo, a goldsmith, and made for King Clotaire two saddles of gold
«et with jewels, such as one might suppose Mr. Cox would make for the Nabob of Arcot. He became Bishop
of Noyon, where he died. (Lippelii vit. Sanctor. vol. iv. p. 632. ex Baronii Anna), torn, viii.) Not a word of
his patronizing Farriers. Till the particular miracle in question is ascertained, I think the claim lies at present
between St. Anthony and St. Hippolytus."
See Tyrwhitt's Chaucer, Cant. Tales, edit. 8vo. vol. iv. p. 196. In the Ordinary of the Smiths' Company in
Brand's History of Newcastle-upon-Tyne, vol. ii. p. 318, the fraternity is ordered to meet on "St. Loy's Day."
[St. Loy, says Mr. Brand, is certainly not St. Lucian.]
In the World of Wonders we have the following remarks, in part only to our present, though altogether to
our general, purpose. The opening at least serves to shew that Eloy does not rest only on Urry's authority.
"When ST. ELOY (who is the Saint for Smiths) doth hammer his irons, is he not instead of God Vulcan?
and do they not give the same titles to St. George, which in old times were given to Mars ? and do they not
honor St. Nicholas after the same manner that Pagans honoured God Neptune ? and when St. Peter is made
a porter, doth he not represent God Janus ? Nay, they would faine make the Angell Gabriel beleeve that he is
God Mercury. And is not Pallas, the Goddesse of Arts and Sciences, represented to us byS. Katherine? And have
they not S. Hubert, the Gad of Hunters, instead of Diana ? (which office some give to S. Eustace.) And when
they apparell John Baptist in a lion's skin, is it not to represent Hercules unto us ? And is not Saint Katherine
commonly painted with a wheele, as they were wont to paint Fortune ?" p. 308.
"They will needs have St. Genneuiefue (h«r especially at Paris) to bestir her stumps in hastening God to
cause raine, when there is a great drought : as also to leave rayning when it poureth down too fast, and conti-
nueth over long." And as for the thunder and the thunder-bolts, '• St. Barbe (their Saint for Harquebuziers)
obtained this office, to beate backe tfce blowes of the thunderbolt." " Tbty have made St. Maturin physitian
for Fooles, having relation to the word JUatto. St. Acairc cureth the acariastres, i. e. frantic or furious bedlams.1'
•"St. Avcrtin cureth the avertineux, i. e. fantastical! lunatic persons, and all the diseases of the head : St. Eu-
trope the dropsie : Saint Mammard is made physitian ies mummellcs, that is of the paps : Saint Phiacre of
ihe phy, or emeroids, of those especially which grow in the fundament : Saint Main healeth the scab <les
mains, that is, of the hands ; St. Geuou the gout ; St. Agnan, or St. Tignan, the filthy disease called la
•tigne, the scurfe." Ibid. p. 309.
f World of Wonders, p. 3)0. J Ibid. 311.
MICBAEL1IAS-. 291
the following translation of Naogeorgus on this subject, under the head of
HELPERS :
" To every saint they also doe his office here assine,
And fourtene doe they count of whom thou mayst have ayde divine ;
Among the which our Ladie still doth holde the chiefest place,
And of her gentle nature helpes, in euery kinde of case.
Saint Barbara lookes that none without the body of Christ doe dye,
Saint Cathern favours learned men, and gives them wisedome hye :
And teacheth to resolue the doubles, and alwayes givetli ayde,
Unto the scolding sophister, to make his reason stayde.
Saint Appolin the rotten teeth doth helpe, when sore they ake,
Otillia from the bleared eyes the cause and griefe doth take.
Rookt healeth scabbes and maungines, with pock es, and skurfe, andskall,
And cooleth raging carbuncles, and byles, and botches all.
There is a saint whose name in verse cannot declared be,
He serves against the plague, and ech infective maladie.
Saint Valentine beside to such as doe his power dispise
The falling sicknesse sendes, and helpes the man that to him cries.
The raging minde of furious folkes doth Vitus pacifie,
And doth restore them to their vvitte, being calde on speediiie.
Erasmus heales the collicke and the griping of the guttes :
And Laurence from the backe and from the shoulder sicknesse puttes.
Blase drives away the qu'msey quiglit with water sanctifide,
From every Christian creature here, and every beast beside.
Put Leonerd of the prisoners doth the bandes asunder pull,
And breakes the prison doores and chaines, wherwith his church is full.
The quartane ague, and the reast, doth Pernel take away,
And John preserves his worshippers, from prysoti every day :
Which force to Benet eke they give, that helpe enough may bee,
By saintes in every place. What dost thou here omitted see f
From dreadfull vnprovided death doth Mark deliver his,
Who of more force than death himselfe, and more of value is.
Saint Anne gives wealth and living great to such as love hir most,
And is a perlite finder out of things that have beene lost :
Which vertue likewise they ascribe vnto an other man,
Vincent ; what he is I cannot tell, nor whence he came.
292 MICHAELMAS.
Against reproche and infamy, on Szisan doe they call,
Romanus drireth sprites away, and wicked devills all.
The byshop Wolf gang he&lee thegoute, S. Wendl-in kepes the shepe,
With shephcardes, and the oxen fatte, as he was woont to keepe.
The bristled hogges doth Antonit preserve and cherish well u,
Who in his life tyme alwayes did in woodesand forrestes dwell.
Saint Gartrude riddes the house of mise, and killeth all the rattes,
The like doth bishop Huldrich with his earth, two passing cattes.
Saint Gregorie lookes to little boyes, to teach their a. b. c.
And makes them for to love their bookes and schollers good to be.
Saint Nicolas keepes the mariners from daunger and diseas,
That beaten are with boystrous waves, and tost in dredfull seas.
Great Chrystopher that painted is with body big and tall,
Both even the same, who doth preserve, and keepe his seruants all
From fearefull terrours of the night, and makes them well to rest,
By whom they also all their life, with divers ioyes are blest.
Saint Ag<ith<e defencles thy house, from fire and fearefull flame,
But when it burnes, in armour all doth Florian quench the same.
Saint Urban makes the pleasant wine, and doth preserve it still,
And spourging, vessels all with must continually doth fill.
Judocus doth defende the corne, from myldeawes and from blast,
And Magnus from the same cloth drive the grasshopper as fast.
Thy office, George, is onely here, the horseman to defende,
Great kinges and noble men, with pompe, on dice doe still attende.
And Loye the smith doth looke to horse, and smithes of all degree,
If they with iron meddle here or if they goldesmithes bee.
Saint Luke, doth euermore defende the paynters facultie,
Phisitions eke by Cosme and his fellow guided be." . •
11 In Bale's Comedye of Thre Lawes, 1538, Signal. E. viij. b. Infidelity begins his address .
" Good Christen people, '1 am come hyther verelye
As a true proctour of the howse of Saint Antonye."
And boasts, among other charms :
" Lo here is a belle to hange upon your hogge,
And save your cattell from the bylynge of a dogge."
He adde,
" And here I blesse ye with a wynge of the holy ghost,
From thornier to tave ye and/rom spretes in every coost."
MICHAELMAS.
It is, perhaps, owing to this antient notion of good and evil genii" attending
each person, that many of the vulgar pay so great attention to particular dreams,
thinking them, it should seem, the means these invisible attendants make use of
to inform their wards of any imminent danger.
Michaelmas, says Bailey, is a Festival appointed by the Church to be ob-
served in honour of St. Michael? the Arch-angel, who is supposed to be the
chief of the Host of Heaven as Lucifer is of the infernal, and as he was sup-
posed to be the protector of the Jewish, so is he now esteemed the guardian
and defender of the Christian Church.
* " Statilinus erat Deus cujusque privatus, qui semper suum hominem est dictus comitari : sic
Papa cuique adglutinat suum Arigelum et quisque sibi patronum ex defunctis unuui eligit, cujus
sit cliens ct cui \ota ferat." Moresini Papatus, p. 16'4.
" Theodoretus in Expositione Epist. Paul! ad Coloss. ii. (licit, qui legeni defendebant Pseudo-
Apostoli eos etiaui ad Angelos coleiulos inducebaiit, dicentes, legem per ipsos datam fuisse, inansit
autem hoc vitium diu in Phrygia et Pisidia, quocirca Synodus quoquc convenit Laodiceee, qua: est
Phrygian metropolis, et Icge prohibuit, ne prccarentur Angelos : Canon. Concil. Laodicen. est 34.
ac ita habet : Non oportet Christianos derelicta Ecclesia abire ad Angelos et Idololatriae abomi-
nandas congregationes facere, &c. Sed nunc ex papismo Angeli duo cuique assident, bonum liis
conceptis precantur verbis.
" Angele qui meus es C'ustos pietute superna,
Me libi commissum serva, defende, guberna." Ibid. p. 10.
In " The Tryall of a Man's own Selfe," by Thomas Newton, 12mo. Land. ] G02, p. 44, he
enquires, under " Sinnes externall and outward" against the first commandment, "whether, for
the avoiding of any e\ ill, or obtaining of any good, thou hast trusted to tlie helpe, protection,
and furtherance of Angels, either goodc or badde. Hereunto is to be referred the paultring maw-
metrie and heathenish worshipping of that domesticall God, or familiar Aungell, which was
thought to bee appropried to everie particular person."
In answer to a query in the Athenian Oracle, vol. i. p. 4, "Whether every man has a good and
bad Angel attending him ?'' we rind the following to our purpose : " The ministration of Angels
is certain, but the manner how, is the knot to be untied. 'Twas generally believed by the antient
philosophers, tnat not only kingdoms had their tutelary Guardians, but that every person had his
particular Genius, or good Angel, to protect and admonish him by dreams, visions, &c. We
read that Origen, Hierome, Plato, and Empedocles in Plutarch, were also of this opinion ; and
the Jews themselves, as appears by that instance of Peter's deliverance out of prison. They be-
lieved it could not be Peter, but his Angel. But for the particular attendance of bad Angels, we
believe it not, and we must deny it, till it finds better proof than conjectures."
* A red velvet Buckler is said to be still preserved in a Castle in Normandy, which the Arch-
angel made use of when he combated the Dragon. See Bishop Hall's Triumphs of Rome, p. 62.
J1ICHAELMA9.
Bishop Hall, in Triumphs of Romez, ridicules the superstition of sailors
among the Romanists, who, in passing by St. Michael's Grecian promontory
Malla, used to ply him with their best devotions, that he would hold still his
wings from resting too hard upon their sails.
MICHAELMAS GOOSE.
" September, when by Custom (right divine)
Geese are ordain'd to bleed at Michael's shrine."
CHURCHILL.
THERE is an old custom still in use among us, of having a roast Goose to
dinner on Michaelmas Day.
" Goose-intentos," as Blount tells us, is a word used in Lancashire, where
" the husbandmen claim it as a due to have a Goose Intentos on the sixteenth
Sunday after Pentecost : which custom took origin from the last word of the old
church-prayer of that day : ' Tua, nos quaesumus, Domine, gratia semper
prseveniat & sequatur ; ac bonis operibus jugiter praestet esse intentos.' The
common people very humourously mistake it for a goose with ten toes."
This is by no means satisfactory. Beckwith, in his neiv edition of the Jocular
Tenures, p. 223, says upon it : " But, besides that the sixteenth Sunday after Pen-
tecost, or after Trinity rather, being moveable, and seldom falling upon Michael-
mas Day, which is an immoveable Feast, the service for that day could very rarely
be used at Michaelmas, there does not appear to be the most distant allusion
to a Goose in the words of that prayer. Probably no other reason can be given
for this custom, but that Michaelmas Day was a great Festival, and Geese at
that time most plentiful1. In Denmark, where the harvest is later, every
_ _ — - •
* Triumph of Piety, p. 50.
* In Poor Robin's Almanack for 1695, under September, are the following quaint lines :
" GEESE now in their prime season are,
Which, if well roasted, are good fare :
MICHAELMAS GOOSE. 295
family has a roasted Goose for supper on St. Martin's Eveb.
Among other services (in this country) John de la Hay was hound to render
to William Barnaby, Lord of Lastres, in the county of Hereford, for a parcel
of the demesne lands, one Goose fit for the Lord's dinner on the Feast of St.
Michael the Archangel. And this, as early as the tenth year of King Edward
the Fourth0."
Mr. Douce says : " I have somewhere seen the following reason for eating
Goose on Michaelmas Day, viz, that Queen Elizabeth received the news of
the defeat of the Spanish Armada, whilst she was eating a goose on Michael-
mass Day, and that in commemoration of that event she ever afterwards on that
day dined on a goose."
But this appears rather to he a strong proof that the custom prevailed even at
court in queen Elizabeth's time.
We have just seen that it was in use in the tenth year of king Edward the
Fourth. The subsequent shews it to have been in practice in Queen Elizabeth's
reign before the event of the Spanish defeat. In the Posies of George Gascoigne,
Esq. 4to. 1575. "Flowers," p. 40, is the following passage:
" And when the tenauntes come to paie their quarter's renr,
They bring some fovvle at Midsummer, a dish of iish in Lent,
Yet, however, friends, take heed
How too much on them you feed,
J-est, when as your tongues run loose.
Your discourse do smell uf Goose."
Buttes, in his " Dyets dry Dinner," 12mo. Lond. 1599, says, on I know not what authority,
that " a Goose is the emblem of meere modestie."
* See Molesworth's Account of Denmark, p. 1O. From Frolich's Viatorium, p. 254, I find that
St. Mai-tin's Day is celebrated in Germany with Geese, but it is not said in what manner. See
Sylva jucund. Serm. p. 18, and MARTINMAS infra.
The practice of eating Goose at Michaelmas does not appear to prevail in any part of France.
Upon St. Martin's Day they eat Turkies at Paris. They likewise eat Geese upon St. Martin's Day.
Twelfth Day, and Shrove Tuesday, at Paris. See Mercer, Tableau de Paris, torn. i. p. 131.
In King's Art of Cookery, p. 63, we read :
" So stubble Geese at Michaelmas are seen
Upon the spit ; next May produces green."
c " Lastres. Rot. Cur. 10 Ed. IV. Johannes de la Hay cepit de Will. Barneby domino de La.->tn>.
in com. Heref. unam parcellam terra? de terris dominicalibus, reddend. hide per annum xxd. et
unam Aucam habilem pro prandio domiiii in Festo S. Michaelis Archangel!," &c. Blount's Tenures,
Beckwith's edit. p. 222.
296 MICHAELMAS GOOSE.
At Christmajse a capon, at Michaelmasse A GOOSE ;
And somewhat else at New-yeres tide, forfeare their lease flic loose d."
A pleasant writer in the periodical paper called "The World," No. 10, (if
I mistake not, the late Lord Orforcl) remarking on the effects of the alteration
of the stile, tells us: "When the reformation of the Calendar was in agitation,
to the great disgust of many worthy persons who urged how great the harmony
was in the old establishment between the holidays and their attributes (if I may
call them so?) and what confusion would follow if MICHAELMAS DAY, for in-
stance, was not to be celebrated when stubble-geese are in their highest perfec-
tion; it was replied, that such a propriety was merely imaginary, and would be
lost of itself, even without any alteration of the Calendar by authority : for if the
errors in it were suffered to go on, they would in a certain number of years pro-
duce such a variation, that we should be mourning for good king Charles on a
false thirtieth of January, at a time of year when our ancestors used to be tumbling
over head and heels in Greenwich park in honour of Whitsuntide : and at length
be choosing king and queen for Twelfth Night, when we ought to be admiring
the London Prentice at Bartholomew Fair."
It is a popular saying, " If you eat goose on Michaelmass Day you will
4 In a curious tract, intitled, " A Health to the Gentlemanly Profession of Servingmen, or the
Sen ingman's Comfort/' 4to. Lond. 1598, signat. I. 2, is the following passage: "He knowelh
where to have a man that will standc him in lesse charge — his neighbour's Sonne, who will not
onely maynteine himselfe with all necessaries, but also his father will gratifie his uiaistcrs kindnesat
Christmas with a New Yeere's Gyft, at other festivall times with Pigge, Goose, Capon, or other
such like liouseholde provision." It appears by the context that the father of the Serving-man
does this to keep his son from going to serve abroad as a soldier.
In Deering's Nottingham, p. 107, mention occurs of "hot roasted Geese" having formerly
been given on Michaelmas Day there by the old mayor, in the morning, at his house, previous to
the election of the new one.
" Crossthwaite church, in the Vale of Keswick, in Cumberland, hath five chapels belonging
to it. The minister's stipend isa£5. per annum, and GOOSE-GRASS, or the right of commoning his
Geese ; a H'liittle-galt, or the valuable privilege of using his knife for a week at a time at any
table in the parish ; and lastly a hardened sark, or a shirt of coarse linen." Note in Mr. Park's
copy of Bourne and Brand's Popular Antiquities, ad finem.
Jtt Northumberland a species of coarse linen is called Horn. J. B.
MICHAELMAS GOOSE. $97
never want money all the year round e." Geese are eaten by plow-men at harvest
home f.
ST. MICHAEL'S CAKE OR BANNOCK.
Martin, in his Description of the Western Islands of Scotland, p. 213,
« In the British Apollo, fol. Lond. 1708, vol. i. No. 74, is the following :
" Q. Supposing now Apollo's sons
Just rose from picking of Goose Bones,
This on you pops, pray tell me whence
The custom'd proverb did commence,
That who eats Goose on Michael's Day,
Shan't money lack his debts to pay.
"A. This notion, fram'd in days of yore,
Is grounded on a prudent score ;
For, doubtless, 'twas at first designed
To make the people Seasons mind,
That so they might apply their care
To all those things which needful were,
And, by a good industrious hand,
Know when and how t' improve their land."
In the same Work, fol. Lond. 1709, vol. ii. No. 55, we have :
" Q. Yet my wife would persuade me, (as I am a sinner,)
To have a fat Goose on St. Michael for dinner:
And then all the year round, I pray you would mind it,
I shall not want money — oh ! grant I may find it.
Now several there are that believe this is true,.
Yet the reason of this is desired from you.
"A. We thinke you're so far from the having of morej
That the price of the Goose you have less than before :
The custom came up from the tenants presenting
Their landlords with geese, to incline their relenting
On following payments."
Our ancestors, when they found a difficulty in carving a Goose, Hare, or other dish, used to
say, jestingly, that they should hit the joint if they could but think on the name of a cuckold.
Nash's Notes on Hudibras.
f In the margin of a MS. in the Harleian Collection, No. 1773, fol. 115 b. is written in a
hand of the ninth or tenth century, the following, which I give as I find it : " Cave multum ne in
his tribus diebus, sanguinem minims, aut pocionem sumas, aut de Anxere" (Ansere) "man.du.cas;
nono k'l's Aprilis die lunis ; intrante Augusto die hinis xx ; exeunte Decembris die lunis."
VOL. i. q.d
298 MTCHAELMA9 OOOSB.
speaking of the Protestant inhabitants of Skie, says : " They observe the festi-
vals of Christmas*, Easter, Good Friday, and that of St. Michael's. Upon the
latter they have a cavalcade in each parish, and several families bake the cake
called St. Michael's Bannock."
In the same work, p. 100, speaking of Kilbar Village, he observes: "They
have likewise a general cavalcade on St. Michael's Day in Kilbar Village, and
do then also take a turn round their church. Every family, as soon as the so-
lemnity is ended, is accustomed to bake St. Michael's Cake, and all strangers,
together with those of the family, must eat the bread that night."
In Macauley's History of St. Kilda, p. 82, we read : " It was, till of late, an
universal custom among the Islanders, on Michaelmas Day, to prepare in
every family a Loaf or Cake of bread, enormously large, and compounded of
different ingredients. This Cake belonged to the Arch-Angel, and had its name
from him. Every one in each family, whether strangers or domestics, had his
portion of this kind of shew-bread, and had, of course, some title to the friend-
ship and protection of Michaels.
8 " In Ireland a sheep was killed in every family that could afford one, on the same anniversary ;
and it was ordained by Law that a part of it should he given to the poor. This, as we gather
from Keating's Gen. History of Ireland, B. ii. p. 19, and a great deal more, was done in that
kingdom, to perpetuate the memory of a miracle wrought there by St. Patrick through the assist-
ance of the Archangel. In commemoration of this, Michaelmas was instituted a festal day of joy,
plenty, and universal benevolence." Macauley's Hist, of St. Kilda. ut supra.
The following very extraordinary septennial custom at Bishops Stortford, in Hertfordshire, and
in the adjacent neighbourhood, on Old Michaelmas Day, I find in a London Newspaper, Oct. 18,
1787. " On the morning of this day, called Ganging Day, a great number of young men assemble in
the fields, when a very active fellow is nominated the Leader. This person they are bound to follow,
who, for the sake of diversion, generally chooses the route through ponds, ditches, and places of dif-
ficult passage. Every person they meet is bumped, Male or Female ; which it performed by two other
persons taking them up by their arms, and swinging them against each other. The women in general
keep at home at this period, except those of less scrupulous character, who, for the sake of par-
taking of a gallon of ale and a plumb-cake, which every landlord or publican is obliged to furnish
the revellers with, generally spend the best part of the night in the fields, if the weather is fair ;
it being strictly according to ancient usage not to partake of the cheer any where else."
M. Stevenson, in "The Twelve Moneths," 4to. Lond. 1661, p. 44, speaking of September,
gives the following superstition : " They say, so many dayes old the Moon is on Michaelmass Day,
so many Floods after."
299
ST. ETHELBURGH'S DAY.
(Eleventh of October.)
IN Fosbrooke's British Monachism, vol. ii. p. 127, mention occurs, amidst
the annual store of provision at Barking Nunnery, of "wheat and milk for Fri-
mite opon St. Alburg's Day."
ST. SIMON AND ST. JUDE'S DAY.
(Twenty-eighth of October.)
IT appears that St. Simon's and St. Jude's Day' was accounted rainy as well
as St. Swithin's, troin the following passage in the old play of the Roaring
Girls. ''As well as 1 know 'twill rain upon Simon and Jude's Day." See
Reed's Old Plays, vol. vi. p. 23. And again : " Now a continual Simen and
Jude's rain beat all your feathers as flat down as pancakes." Ibid, p 31.
And we learn troin Holinshed that, in 1536, when a battle was appointed to
have been fought upon this day between the King's Troops and the Rebels in
Yorkshire, that so great a quantity of rain fell upon the eve thereof, as to pre-
vent ihe battle from taking place.
4 In the Sententiae Rythtnicae of J. Buchlerus, p. 390, I find the following observations upon
St. Simon and St. Jude's Day :
" Festa dies Judz prohibet te incedere nude,
Sed vult ut Corpus vestibus omne tegas.
Festa dies Judae cum transiit atque himouis
In Foribus nobis esse putatur Hiems.
Simonis, Juds post Festutn vae tibi nude
Tune inflant Genti mala gaudia veste carenti."
In the Runic Calendar St. Simon and St. Jude's Day was marked by a ship, on account of their
having been fishermen. Wormii Festi Danici. lib. ii. c. 9.
" A la Saint Simon e Saint Jude on envoi au Temple les Gens un peu simple, demander des
Nefles," (Medlars,) " aim de les attraper et faire noircir par des Valets." Sauval Antiq. de Paris,
torn. ii. p. 617.
300
ALLHALLOW EVEN:
vulgarly HALLE E'EN, as also, in the North, NUTC RACK NIGHT.
IN the antient Calendar of the Church of Rome so often cited, I find the fol-
lowing observation on the first of November :
" The feast of Old Fools is removed to this day »."
Hallow Even is the vigil of All Saints Day, which is on the first of November.
It is customary on this night with young people in the North of England to
dive for apples, or catch at them, when stuck upon one end of a kind of hanging
beam, at the other extremity of which is fixed a lighted candle, and that with
their mouths only, their hands being tied behind their backs b.
Nuts and apples chiefly compose the entertainment, and from the custom of
flinging the former into the fire, or cracking them with their teeth, it has doubt-
less had its vulgar name of Nutcrack Night c.
a " Festum stultorum veterum hue translatum est." It was perhaps afterwards removed to the
first of April.
b Something like this appears in an antient illuminated missal in Mr. Douce's Collection, in
which a person is represented balancing himself upon a pole laid across two stools. At the end of
the pole is a lighted candle, from which he is endeavouring to light another in his hand at the risk
of tumbling into a tub of water placed under him. [See Strutt's Sports and Pastimes, p. 294,
Plate xxxvi.]
e Dr. Goldsmith, in his Vicar of Wakefield, describing the manner of some rustics, tells us,
among other customs which they preserved, that they " religiously cracked nuts on All-hallow
Eve."
In " The Life and Character of Harvey the famous Conjurer of Dublin," Svo. printed in Dublin,
and reprinted in London, 1728, in a Letter to the Right Hon. the Earl of * * * *, dated
Dublin, 31 October, the author says, p. 10, " This is the last day of October, and the birth of
this packet is partly owing to the affair of this night. I am alone ; but the servants having de-
manded Apples, Ale, and Nutt, I took the opportunity of running back my own annals of Allhal-
lovis Eve ; for you are are to know, my lord, that 1 have been a meer adept, a most famous artist,
both in the college and country, on occasion of this anile, chimerical solemnity. When my Life,
which I have almost fitted for the press, appears in publick, this Eve will produce some things cu-
rious, admirable, and diverting."
ALLHALLOW EVEN. 301
The catching at the apple d and candle may be called playing at something
like the antient English game of the quintain e, which is now almost totally for-
In the marriage ceremonies amongst the antient Romans, the bridegroom threw nuts about the
room for the boys to scramble. The epithalamiums in the Classics prove this. It was a token
that the party scattering them was now leaving childish diversions. " Quanquam Plinius lib. xv.
cap. 22. causas alias adfert, quani ob rem Nuces in nuptialibus ceremoniis consueverint antiquitus
adhiberi ; sed praestat ipsius referre verba : Nuces, inquit, juglandes, quanquam & ipsee nuptia-
liuin Fescenninorum comites, multum pineis minores universitate, eaedemque portione amplio-
res nucleo. Nee non et honor his Naturae peculiaris, gemino protectis operimento, pulvinati pri-
iiium calycis, mox lignei putaminis. Quae causa eas Nuptiis fecit religiosas, tot modis fcetu mu-
nito : quod est verisimilius," &c. See Erasmus on the Proverb, " Nuces relinquere." Adag. fol.
Col. Allobr. 16O6. col. 1356.
The Roman boys had some sport or other with nuts, to which Horace refers in these words •
" Postquam te talos aule Nucesque
Ferre sinu laxo, donare et ludere vidi."
Nuts have not been excluded from the Catalogue of Superstitions under Papal Rome. Thus on
the 10th of August in the Romish antient Calendar, I find it observed that some religious use was
made of them, and that they were in great estimation :
" Nuces in pretio et religiosae."
"The first of November," says Hutchinson, in his Northumberland, vol. ii. ad finem p. 18.
" seems to retain the celebration of a festival to Pomona, when it is supposed the summer stores
are opened on the approach of winter. Divinations and consulting of omens attended all these ce-
remonies in the practice of the Heathen. Hence in the rural sacrifice of nuts, propitious omens are
sought touching matrimony ; if the Nuts lie still and burn together, it prognosticates a happy
marriage or a hopeful love ; if, on the contrary, they bounce and fly asunder, the sign is unpro-
pitious. I do not doubt but the Scotch fires kindled on this day anciently burnt for this rural
sacrifice."
d See in Stafford's Niobe, or his Age of Teares, 12mo. Lond. 1611, p. 107, where this is called
a Christmas Gambol. Polwhele describes it in his Old English Gentleman, p. 120.
" Or catch th' elusive apple with a bound,
As with its taper it flew whizzing round."
« The (Quintain seems to have been used by most nations in Europe. See a very curious account
of it in Menage Dictionn. Etymol. de la Langue Franchise, v. QUINTAIN. See also Le Grand Fa-
bliaux et Contes. torn. ii. p. 414. Du Cange Glossar. ad Script. Lat. medire ./Etatis. Pancirolli, Rer.
mem. deperd. Comment. P. ii. p. 292. tit. xxi. Spelman. Gloss, v. QUINTANE. Watts's Glossary to
Matt. Paris, t>. QUINTENA. Dugdale's Hist. Warwickshire, p. 166. Cowel's Law Dictionary. Plott's
Hist, of Oxfordshire, pp. 200, 201, and Archeeologia, vol. i. p. 3O3. A description of the military
Quintain which was used instead of tilting, may be seen in Pluvinel. L'Instruction Du Roy sur
1'Exercise de monter a cheval, p. 217.
A singular specimen of the Quintain is mentioned in the C. de Tressani " Corps d'Extraits de Ro-
mans," torn. iii. p. 30.
SOS ALLHALLOW EVEN.
gotten, but of which there is the following description in Stow's Survey of Lon-
don : " I have seen (says he) a quinten set up on Cornehill, by the Leaden Hall,
where the attendants on the lords of merry disports have runne and made greate
pastime ; for he that hit not the broad end of the quinten was of all men laughed
to scorne ; and he that hit it full, if he rid not the faster, had a sound blow in his
necke with a bagg full of sand hanged on the other end f."
Mr. Pennant tells us. in his Tour in Scotland, that the young women there
determine the figure and size of their husbands by drawing cabbagess blind-fold
on Allhallow Even, and, like the English, jUng nuts into thejire h.
f In addition to morris dancing, grinning through a horse's collar, and other grotesque per-
formances, and besides the common exhibitions at fairs, wrestling, cudgelling, &c. the quintain is
mentioned as yet in use at the yearly sports upon Halgrave Moor, near Bodmin, in Cornwall, in
the latter end of July. " A post is set up, in a perpendicular direction, to the top of which a
slender piece of timber is attached upon a spindle, having a board at one end and a bag of sand at
*he other : against the board the young men either run or ride with staves, which bringing the
bag about with violence, generally, if the adventurer is not nimble enough to evade it, knocks him
down by a blow upon his back.— To break this board is reckoned an achievement, and has a reward
attached to it." From a Newspaper, 1789.
« Thus fully described by Robert Burns, the very ingenious Scottish poet, in a note to his poe-
tical description of " Hallow-e'en." See his Poems, Svo. Edinb. 1787, p. 55 & seq.
" The first ceremony of Hallow-e'en is pulling each a stock or plant of kail. They must go out,
hand in hand, with eyes shut, and pull the first they meet with. Its being big or little, straight
or crooked, is prophetic of the size and shape of the grand object of all their spells — the husband or
wife. If any yird, or earth, stick to the root, that is tocher, or fortune ; and the taste of the cus-
toc, that is the heart of the stem, is indicative of the natural temper and disposition. Lastly the
stems, or, to give them their ordinary appellation, the runts, are placed somewhere above the
head of the door; and the Christian names of the people whom chance brings into the house, are,
according to the priority of placing the runts, the names in question."
Owen, in his Welch Dictionary, voce Cyniver, mentions " A play in which the youth of both
sexes seek for an even-leaved sprig of the ash : and the first of either sex that finds one, calls out
Cyniver, and is answered by the first of the other that succeeds ; and these two, if the omen fails
not, are to be joined in wedlock."
h " Burning the nuts," Burns adds, " is a favourite charm. They name the lad and lass to each par-
ticular nut, as they lay them in the fire; and accordingly as they burn quietly together, or start
from beside one another, the course and issue of the courtship will be."
It is a custom in Ireland, when the young women would know if their lovers are faithful, to put
three nuts upon the bars of the grates, naming the nuts after the lovers. If a nut cracks or jumps,
the lever will prove unfaithful ; if it begins to blaze or burn, he has a regard for the person making
the trial. If the nuts named after the girl and her lover, burn together, they will be married.
AtLHALLOW EVEX. 303
This last custom is beautifully described by Gay in his " Spell."
" Two hazel nuts I threw into the flame,
And to each nut 1 gave a sweet-heart's name :
This with the loudest bounce me sore amaz'd,
That in aflame of brightest colour blaz'd ;
As blas'd the nut, so may thy passion grow,
For t' was thy Nut that did so brightly glow5 !'
4 Gay describes some other rustic methods of divination on this head with equal success : thus
with peascods :
" As peascods once I pluck'd, I chanc'd to see
One that was closely fill'd with three times three ;
Which, when I crop'd, 1 safely home convey 'd,
And o'er the door the spell in secret laidj —
The latch mov'd up, when who should first come in,
But, in his proper person, — Lubberkin !"
Grose tells us that "a scadding of peas" is a custom in the North of boiling the common grey
peas in the shell, and eating them with butter and salt, first shelling them. A bean, shell and
all, is put into one of the pea pods ; whoever gets this bean is to be first married."
Gay mentions another species of love divination by the insect called the Lady Fly :
" This Lady Fly I take from off the grass,
Whose spotted back might scarlet red surpass.
Fly, Lady Bird, North, South, or East, or West,
Fly where the man is found that I love best."
And thus also another with apple-parings :
" I pare this pippin round and round again,
My shepherd's name to flourish on the plain,
I fling th'unbroken paring o'er my head
Upon the grass a perfect L is read."
Girls made trial also of the fidelity of their swains by sticking an apple-kernel on each cheek.
(The Connoisseur, No. 56, represents them as being stuck upon the forehead.) That which fell
first indicated that the love of him whose name it bore was unsound. Thus Gay :
" This pippin shall another tryal make,
See from the core two kernels brown I take ;
This on my cheek for Lubberkin is worn,
And Booby Clod on t'other side is borne ;
But Booby Clod soon drops upon the ground,
A certain token that his Love's unsound ;
While Lubberkin sticks firmly to the last ;
Oh ! were his lips to mine but join'd so fast !"
Something of this kind occurs in Beroaldus's Commentary on the Life of Claudius Caesar, cap. 8.
" Hac tempestate pueri ossiculis cerasorum, quae digitis exprimunt, incessere homines ludibrij
causa consuevemnt, Scribit Porphyrio Horatianus interpres solere Amantes duobus primit digit*
304 ALLHALLOW EVEN.
Nor can I omit the following lines, by Charles Graydon, Esq. " On Nuts
burning, Allhallows Eve," in a Collection of Poems printed in octavo at Dub-
lin in 1801, p. 127.
" These glowing nuts are emblems true
Of what in human life we view ;
The ill-match'd couple fret and fume,
And thus, in strife themselves consume;
Or, from each other wildly start,
And with a noise for ever part.
But see the happy happy pair,
Of genuine love and truth sincere;
With mutual fondness, while they burn,
Still to each other kindly turn :
And as the vital sparks decay,
Together gently sink away :
Till life's fierce ordeal being past,
Their mingled ashes rest at last."
"The passion of prying into Futurity," says Mr. Burns, in the notes to his
poem already mentioned, " makes a striking part of the history of human na-
compressare POMORUM SEMINA, eaque mittere in cameram, veluti augurium, ut si cameram conti-
gerint, sperare possint ad effectum perduci, quod animo conceperunt." Ad, C. Sueton. Tranq. xii.
Caesares Comment, fol. Par. 161O. col. 560. a.
Snails too were used in love divinations : they were set to crawl on the hearth, and were thought
too to mark in the a«hes the initials of the lover's name.
On the subject of love divinations there is a most curious passage in Theocritus, Idyllium 3d,
where the shepherd says :
OWE TO rn\t$n\ot
A.\\ ai/Tu; «T<*Xo>
" Intellexi nuper, cum quaererem, an me amares,
Telepliilum allisum non edidit Sonum ;
Sed frustra in tenero cubito exaruit."
" Nam (ut SchoHastes ibi annotavit) amatores papaveris folium, brachio, hutnero, manusve carpo
impositum, percutiebant, et &i Sonum ederet, redamari se se credebant, et de futuris nuptiis bene"
ominabantur; sin minus, odio se haberiinde colligebant. Interdum coloris, ex percussione cut em
tingentis, experimentum capiebant. Etenim si rubicundum duntaxat inde colorem cutis traheret,
quern roseunx appellabant, ab amatis redamari eos indicium faciebat ; si verd cutem inflammari at-
que exulcerari contingeret, contemni se odioque esse existimabant." Lydii Ritus Sponsaliorumv
p. 20, in " Faces Augustae sive Poemata, &c. a Caspare Barteo, &c." 4to. Dordraci 1643.
ALLHAIXOW EVEN. 305
ture, in its rude state, in all ages and nations ; and it may be some entertain-
ment to a philosophic mind to see the remains of it among the more unen-
lightened in our own."
This ingenious author gives therefore the principal charms and spells of this
night, so big with prophecy to the peasantry in the West of Scotland.
One of these by young women, is, by pulling stalks of corn '. Another by the
blue clue k. A third by eating the apple at the glass1.
This most accurate observer and minute describer of these rustic rites, who
well atones for Mr. Shaw's omissions on this head in the foretaste of his History
of the Province of Moray in an Appendix to Mr. Pennant's Tour, with which he
favoured the public m, goes on to enumerate several other very observable and
perfectly new customs of divination on this even of Allhallows.
The first is " Sowing Hemp seed V which is by n.o means common to Scot-
* " They go to the barn yard, and pull, each, at three several times, a stalk of Oats. If the third
stalk wants the top-pickle, that is, the grain at the top of the stalk, the party in question will
come to the marriage bed any thing but a maid."
k Blue Clue. " Whoever would, with success, try this spell, must strictly observe these direc-
tions : Steal out, all alone, to the kiln, and, darkling, throw into the pot a clew of blue yarn ;
wind it in a new clew off the old one ; and, towards the latter end, something will hold the thread ;
demand, ' wha hauds ?' i. e. who holds ? and answer will be returned from the kiln-pot, by naming
the Christian and surname of your future spouse."
1 " Take a candle and go alone to a looking glass ; eat an apple before it, and some traditions say,
you should comb your hair all the time ; the face of your conjugal companion to be, will be seen in
the glass, as if peeping over your shoulder."
m He barely says that " on Hallow Even, they have several superstitious customs." Surely this
is neither relieving nor gratifying, but is, indeed, tantalizing curiosity.
" " Steal out unperceived, and sow a handful of hemp seed, harrowing it with any thing you can
conveniently draw after you. Repeat, now and then, ' Hemp seed I saw thee, hemp seed I saw
thee ; and him (or her) that is to be my true love, come aftef me and pou thee.' Look over your
left shoulder and you will see the appearance of the person invoked, in the attitude of pulling
hemp. Some traditions say, ' Come after me and shaw thee,' that is, show thyself j in which pase
it simply appears. Others omit the harrowing, and say, 'Come after me and harrow thee'."
The subsequent passage from Gay's Pastorals greatly resembles the Scottish rite, though at adif-:
ferent time of the year :
" At eve last Midsummer no sleep I sought,
But to the field a bag of hemp seed brought ;
I scatter'd round the seed on ev'ry side,
And three times, in a trembling accent, ciy'd
VOt. 1. R R
306 ALLHALtOW EVEN.
land. The second is entirely new :
" To winn three vvechts o'naething ."
The wecht is the instrument used in winnowing corn.
Another is " to fathom the stack three times P." Another, " to dip yoar left
shirt sleeve in a burn where three Lairds land's meet 1." And the last is a singu-
lar species of Divination " with three luggies, or dishes'."
The Rev. Mr. Shaw, in his History of the Province of Moray, p. 241, seems to
consider the festivity of this night as a kind of harvest home rejoicing : " A Solem-
nity was kept," says he, " on the eve of the first of November as a thanksgiving
This hemp seed with my virgin hand I sow,
Who shall my true love be, the crop shall mow."
* " This charm must likewise be performed unperceived aud alone. You go to the barn and
open both doors, taking them oft the hinges, if possible : for there is danger that the being, about
to appear, may shut the doors and do you some mischief. Then take that instrument used in win-
nowing the corn, which, in our country dialect, we call a wecht, and go through all the attitudes
of letting down corn against the wind. Repeat it three times ; and, the third time, an apparition
will pass through the barn, in at the windy door, and out at the other, having both the figure in
question, and the appearance or retinue marking the employment or station in life."
* " Take an opportunity of going unnoticed to a bear stack (barley stack) , and fathom it three -
times round. The last fathom of the last time, you will catch in your arms the appearance of your
future conjugal yokefellow."
* "You go out, one or more, for this is a social spell, to a South-running spring or rivulet,
where ' three Lairds' lands meet," and dip your left shirt sleeve. Go to bed in sight of a fire, and
hang your wet sleeve before it to dry. Lie awake ; and some time near midnight, an apparition,
having the exact figure of the grand object in question, will come and turn the sleeve, as if to dry
the other side of it."
' " Take three dishes ; put clean water in one, foul water in another, and leave the third empty :
blindfold a person, and lead him to the hearth where the dishes are ranged : he (or she) dips the
left hand ; if by chance in the clean water, the future husband or wife will come to the bar of ma-
trimony a maid ; if in the foul, a widow ; if in the empty dish, it foretells with equal certainty no
marriage at all. It is repeated three times : and every time the arrangement of the dishes is
altered."
Sir Frederick Morton Eden, Bart, in his " State of the Poor," 4to. 1797, vol. I. p. 500. in a
note, tells us : " Robert Burns, the Ayrshire ploughman, mentions Souiens as part of the rural
feast which concludes the merriment of his countrymen on Hallow-e'en. Sowens, with butter in-
»tead of milk, is not only the Hallow-e'en supper, but the Christmas and New-year's-day's break-
-fast, in many parts of Scotland."
ALLHALLOW EVEN. 30/
for the safe in-gathering of the produce of the fields. This I am told, but have
not seen it, is observed in Buchan and other countries, by having Hallow Eve
jire kindled on some rising ground 8."
• The fires which were lighted up in Ireland on the four great festivals of the Druids have been
already noticed under the GULE OF AUGUST. The Irish, General Vallancey tells us, have dropped
the Fire of November and substituted candles. The Welch, he adds, still retain the Fire of No-
vember, but can give no reason for the illumination. Collectanea de rebus Hibernicis, vol. iii. p;
464. note.
In Sir John Sinclair's Statistical Account of Scotland, 8vo. Edinb. 1793, vol. v. p. 84. The
minister of Logierait, in Perthshire, describing the superstitious opinions and practices in the pa-
rish, says : "On the evening of the 31st of October, O. S. among many others, one remarkable
ceremony is observed. Heath, broom, and dressings of flax, are tied upon a pole. This faggot is
then kindled. One takes it upon his shoulders, and running, bears it round the village. A crowd
attend. When the first faggot is burnt out, a second is bound to the pole, and kindled in the same
manner as before. Numbers of these blazing faggots are often carried about together, and whea
the night happens to be dark, they form a splendid illumination. This is Halloween, and is a night
of great festivity."
The minister of Callander in Perthshire, ibid. vol. xi. p. 621. mentioning peculiar customs, says :
" On All Saints Even they set up bonfires in every village. When the bonfire is consumed, the
ashes are carefully collected into the form of a circle. There is a stone put in, near the circum-
ference, for every [>erson of the several families interested in the bonfire ; and whatever stone is
moved out of its place, or injured before next morning, the person represented by that stone is de-
voted, or fey ; and is supposed not to live twelve months from that day. The people received the
consecrated fire from the Druid priests next morning, the virtues of which were supposed to con-
tinue for a year."
In the same work, 8vo. Edinb. 1795, vol xv. p. 517. The minister of Kirkmichael, in Perth-
shire, speaking of antiquities and curiosities, says, " the practice of lighting bonfires on the first
night of winter, accompanied with various ceremonies, still prevails in this and the neighbouring
highland parishes. The custom too, of making a fire in the fields, baking a consecrated cake, &c.
on the first of May, is not quite worn out."
Ibid. vol. xxi. p. 145. b. palish of Monguhitter, co. of Aberdeen, we are told that formerly " the
Midsummer Even Fire, a relict of Druidism, was kindled in some parts of this county ; the Hallow-
Even Fire, another relict of Druidisin, was kindled in Buchan. Various magic ceremonies were
then celebrated to counteract the influence of witches and demons, and to prognosticate to the
young their success or disappointment in the matrimonial lottery. These being devoutly finished,
the hallow fire was kindled, and guarded by the male part of the family. Societies were formed,
either by pique or humour, to scatter certain fines, and the attack and defence here often con-
ducted with art and fury." — " But now" — " the hallow fire, when kindled, is attended by children
only : and the country girl, renouncing the rites of magic, endeavours to enchant her swain by
tb,<x charms of dress and of industry'.
308 AX.LHALLOW EVEN.
Different places adopt different ceremonies: Martin tells us that the inhabitants
of St. Kilcla, on the festival of All Saints, baked " a large cake, in form of a triangle,
In North Wales (Mr. Pennant's MS. informs me) there is a custom upon All Saints Eve of mak-
ing a great fire called CoelCoeth, when every family about an hour in the night makes a gr«at bon-
fire in the most conspicuous place near the house, and when the fire is almost extinguished, every
one throws a white stone into the ashes, having first marked it, then having said their prayers
turning round the fire, they go to bed. In the morning, as soon as they are up, they come to
search out the stones, and if any one of them is found wanting they have a notion that the person
who threw it in will die before he sees another All Saints Eve.
They have a custom also of distributing Soul Cakes on All Souls Day, at the receiving of which
poor people pray to God to bless the next crop of wheat.
There is a general observation added : " N. B. 1735. Most of the harmless old customs in this
MS. are now disused."
In Owen's account of the bards, however, preserved in Sir R. Hoare's Itinerary of Archbishop
Baldwin through Wales, vol. ii. p. 315, we read : " The autumnal fire is still kindled in North
Wales, being on the eve of the first day of November, and is attended by many ceremonies ; such
as running through the fire and smoke, each casting a stone into the fire, and all running off at
the conclusion to escape from the black short-tailed sow ; then supping upon parsnips, nuts, and
apples ; catching at an apple suspended by a string with the mouth alone, and the same by an
apple in a tub of water: each throwing a nut into the fire ; and those that burn bright, betoken
prosperity to the owners through the following year, but those that burn black and crackle, denote
misfortune. On the following morning the stones are searched for in the fire, and if any be missing,
they betide ill to those who threw them in."
Mr. Owen has prefaced these curious particulars by the following observations : " Amongst the
first aberrations, may be traced that of the knowledge of the great Huon, or the Supreme Being,
which was obscured by the hieroglyphics or emblems of his different attributes, so that the gro-
velling minds of the multitude often sought not beyond those representations, for the objects of
worship and adoration. This opened an inlet for numerous errors more minute ; and many super-
stitions became attached to their periodical solemnities, and more particularly to their rejoicing
fires, on the appearance of vegetation in spring, and on the completion of harvest in autumn."
See also Owen's Welsh Dictionary voce COELCEKTH.
A writer in the Gent. Mag. for 1783, vol. liii. p. 578. thinks " the custom prevailing among the
Roman Catholics of lighting fires upon the lulls on AH Saints night, the Eve of All Souls, scarcely
needs explaining : fire being, even among the Pagans, an emblem of immortality, and well calcu-
lated to typify the ascent of the soul to Heaven."
In the same work, for November 1784, vol. liv. p. 836, it is stated, that "at the village of Fin-
dern, in Derbyshire, the boys and girls go every year in the evening of the 2d of November (All
Souk Day) to the adjoining common, and light up a number of small fires amongst the furze grow-
ing there, and call them by the name of Tindles. Upon enquiring into the origin of this custom
amongst the inhabitants of the place, they supposed it to be a relique of popery, and that the pro-
ALLHALLOW EVEN. 309
furrowed round, and which was to be all eaten that night l." The same, or a cus-
tom nearly similar, seems to have prevailed in different parts of England u.
fussed design of it, when first instituted, was, to light souls out of purgatory. But, as the com-
mons have been inclosed there very lately, that has most probably put an end to the custom, for
want of the wonted materials."
A third writer also in the Gentleman's Magazine for 1788, vol. Iviii. p. 602. speaks of a custom
observed in some parts of the kingdom among the Papists, of illuminating some of their grounds
upon the Eve of All Souls, by bearing round them straw, or other fit materials, kindled into a
blaze. The ceremony is called a Tinlcy, and the vulgar opinion is, that it represents an emblema-
tical lighting of souls out of purgatory. Accounts of the origin of the feast of All Souls may be
seen in tlie Golden Legend and other Legends, and in Dupre's Conformity of Antient and Modern
Cerem^iiies, p. 92.
1 Bescr. of the Western Islands of Scotland, p. 237.
u In the Festyvall, fol. 1511, fol. 149 b. is the following passage : " We rede in olde tyme good
people wolde on All halowcn daye bake brade and dele it for all crysten soules."
I find the following, which is much to my purpose, in " Festa Anglo-Romana," p. 109. All
Souls Day, Nov. 2d. " The custom of Soul Mass Calces, which are a kind of Oat Calces, that some
of the richer sorts of persons in Lancashire and Herefordshire (among the Papists there) use still
to give the poor on this day : and they, in retribution of their charity, hold themselves obliged to
say tliis old couplet :
— ' God have your Saul,
Beens and all1."
At Rippon, in Yorkshire, on the Eve of All Saints, the good women make a cake for every one in
the family : so this is generally called Cake Night. See Gent. Mag. for Aug. 1790, vol. Ix. p. 719.
My servant, B. Jelkes, who is from Warwickshire, informs me that there is a custom in that
county to have Seed Cake at A'dliallows, at the end of wheat seed time. As also that at the end of
barley and bean seed time there is a custom thereto give the ploughmen f raise, a species of thick
pancake.
[Bishop Kennett mentions this (MS. Lansd. Brit. Mus. [Svo. Cat. No. 1097, p. 8,) as an old
English custom. It is also noticed by Tusser, in his " Fiue Hundred Pointes of Good Husbandrie,"
4to. Lond. 1580, fol. 75 b.
" Wife, some time this weeke, if the wether hold cleere,
An end of wheat-sowing we make for this yeare.
Remember you, therefore, though I do it not,
The SEED-CAKE, the Pasties, and Furmentie-pot."']
•" It is worth remarking:," says Toilet, in a note in Johnson's and Steevens's Shakespeare, Two
Gent, of Verona, act. ii. sc. 2. "that on All Saints Day, the poor people in Staffordshire, and per-
haps in other country places, go from parish to parish a Souling, as they call it, i. e. begging and
puling (or singing small as Bailey's Dictionary explains puling) for Soul Calces, or any good thing
to make them merry. This custom is mentioned by Peck, and seems a remnant of popish supersti-
310 ALLHALLOW EVEN.
The same writer, speaking of the Isle of Lewis, (p. 28,) says : "the inhabitants
of this island had an antient custom to sacrifice to a sea god, call'd Shony, at
Hallow-tide, in the manner following : the inhabitants round the island came to
the Church of St. Mulvay, having each man his provision along with him : every
family furnish'd a peck of malt, and this was brewed into ale : one of their num-
ber was pick'd out to wade into the sea up to the middle, and carrying a
cup of Ale in his hand, standing still in that posture, cry'd out with a loud
voice, saying, ' Shony, I give you this cup of ale, hoping that you'll be so kind
as to send us plenty of sea-ware, for enriching our ground the ensuing year :' and
so threw the cup of ale into the sea. This was performed in the night time. At
his return to land, they all went to church, where there was a candle burning
upon the altar : and then standing silent for a little time, one of them gave a
signal, at which the candle was put out, and immediately all of them went to
the fields, where they fell a drinking their ale, and spent the remainder of the
night in dancing and singing, &c.v He adds, " the ministers in Lewis told me
they spent several years before they could persuade the vulgar natives to aban-
don this ridiculous piece of superstition"."
It is stated in Kethe's Sermon preached at Blandford Forum in Dorsetshire,
tion to pray for departed souls, particularly those of friends. The Souler's Song in Staffordshire is
different from that which Mr. Peck mentions, and is by no means worthy of publication."
If it was not an indecent one, which it is hardly possible to imagine it was, I cannot help ob-
serving that Mr. Toilet might as well have not mentioned the custom at all, as have kept back the
song.
[Aubrey, in the "Remains of Gentilisme," MS. Lansd. Brit. Mus. 226, says that, in his time,
in Shropshire, &c. there was set upon the board a high heap of Soul-cakes, lying one upon an-
other, like the picture of the Shew-bread in the old Bibles. They were about the bigness of two-
penny cakes, and every visitant that day took one. He adds, " There is an old rhyme, or saying,
'A Soule-cake, a Soule-cake, have mercy on all Christen Soules for a Soule-cake."^
* Brand, in his Description of Orkney, p. 62. speaking of the superstitions of the inhabitants
says, " When the beasts, as oxen, sheep, horses, &c. are sick, they sprinkle them with a water
made up by them, which they call Fore-spoken Water; wherewith likewise they sprinkle their
Boats, when they succeed and prosper not in their fishing. And especially on Hallow Even they
use to sein or sign their boats, and put a cross of tar upon them, which my informer hath often
seen. Their houses also some use then to sein."
In the Statistical Account of Scotland, vol. xii. p. 459, the minister of Kirkmichael, in Banf-
shire, tells us, " the appearance of the three first days of winter is observed in verses thus trans-
lated from the Gaelic : ' Dark, lurid, and stormy, the first three days of winter ; whoever would
despair of the cattle, I would not till summer."
• , ,-=•'•
ALLHALLOW EVEN.
January 17th, 1570, p. 19, that "there was a custom, in the papal times, to
ring hells at Allhallow-tide for all Christian souls." [In the draught of a let-
ter which King Henry the Eighth was to send to Cranmer "against superstitious
practices," (Burnet's Hist. Ref. fol. Lond. l683, P. ii. Records and Instr. b. i.
p. 237,) " the Vigil and ringing of bells all the night long upon Allhallow Day at
night," are directed to he abolished : and the said Vigil to have no watching
or ringing?.] In the appendix also to Strype's Annals of the Reformation,
vol. i. the following injunction, made early in the reign of Queen Elizabeth, oc-
curs : " that the superfluous ringing of bels, and the superstitious ringing of
bells at Alhallowntide, and at Al Souls Day, with the two nights next before
and after, be prohibited2."
There is a great display of learning in Vallancey's Collectanea de Rebus Hi-
bernicis, vol. iii. on Allhallow Eve. " On the Oidhche Shamhna (Ee Owna) or
Vigil of Saman," he says, " the peasants in Ireland assemble with sticks and clubs,
(the emblems of laceration ) going from house to house, collecting money, bread-
cake, butter, cheese, eggs, &c. &c. for the feast, repeating verses in honour of the
solemnity, demanding preparations for the festival in the name of St. ColumbKill,
desiring them to lay aside t he Jotted calf, and to bring forth the black sheep.
The good women are employed in making the griddle cake and candles; these
last are sent from house to house in the vicinity, and are lighted up on the (Saman)
i See also Strype's Mem. of Cranmer, p. 442.
z In Mr. Nichols's Churchwardens' Accounts, p. 154, parish of Heylridge, near Maiden, Essex,
under A. D. 1517, are the following items :
" Inprimis, payed for frank} ncense agense Hollowuiosse, Ol. Cs. Id.
" Item, payed to Andrew Elyott, of Maldon, for newe m^ndynge of the third Ml knappell agenste
Hallouiinasse, Ol. Is. Sd.
" Item; payed to John Gidney, of Maldon, for a new bell-rope ayenste Hal low manse, Ol. Os. 8d."
In articles to be enquired of within the archdeaconry of Yorke by the Churchwardens and sworn
men, A. D. 163. . (any year till 1C40) 4to. Lond. b. 1. 1 find the following : •' Whether there beany
within your parish or chappelry that use to ring bells superstitiously upon any abrogated holiday,
or the eves thereof."
In a poem entitled, " Honoria, or the Day of All Souls," Lond. 1782, the scene of which issup-
posed to be in the great Church of St. Ambrose at Milan the second of November, on which day
the most solemn office is perfornied for the repose of the dead, are these lines :
" Ye hallowed bells whose voices thro' the air
The awful summons of ^afflictions bear."
The description of " All Soulne Day," in Barnube Googe's Translation of Naogeorgus's Popish
Kingdome, is grossly exaggerated.
312 ALLHALLOW EVEN.
next day, before which they pray, or are supposed to pray, for the departed
soul of the donor. Every house abounds in the best viands they can afford a :
apples and nuts are devoured in abundance ; the nut-shells are burnt, and from
the ashes many strange things are foretold : cabbages arc torn up by the root :
hemp seed is sown by the maidens, and they believe that if they look back, they
will see the apparition of the man intended for their future spouse : they hang
a smock before the fire, on the close of the feast, and sit up all night, concealed
in a corner of the room, convinced that his apparition will come down the chim-
ney and turn the smock: they throw a ball of yarn out of the window, and wind
it on the reel within, convinced that if they repeat the Pater Noster backwards,
and look at the ball of yarn without, they will then also see his sith or appari-
tion : they dip for apples in a tub of water, and endeavour to bring one up in
the mouth : they suspend a cord with a cross stick, with apples at one point,
and candles lighted at the other, and endeavour to catch the apple, while it is
in a circular motion, in the mouth. These, and many other superstitious cere-
monies, the remains of Druidism, are observed on this holiday, which will never
be eradicated while the name of Saman is permitted to remain6."
The feast of Allhallows is said to drive the Finns almost out of their wits. Sec
an account of some singular ceremonies practised by them at this time in Tooke's
Russia, vol. i. p. 48.
a A writer in the Gentleman's Magazine, vol. liv. for May, 1734, p. 343, says, he has often
met with lambs-wool in Ireland, where it is a constant ingredient at a merry making on Holy Eve,
or the evening before All Saints Day ; and it is made there by bruising roasted apples and mixing
them with ale, or sometimes with milk. Formerly, when the superior ranks were not too refined
for these periodical meetings of jollity, white wine was frequently substituted for ale. To lambs-
wool, apples and nuts are added as a necessary part of the entertainment, and the young folks
amuse themselves with burning nuts in pairs on the bar of the grate, or among the warm embers,
to which they give their name and that of their lovers, or those of their friends who are supposed
to have such attachments, and from the manner of their burning and duration of the flame,
&c. draw such inferences respecting the constancy or strength of their passions, as usually pro-
mote mirth and good humour."
The following is Vallancey's etymology of lambs wool, in the work above quoted, vol.iii. p. 444.
" The first day of November was dedicated to the angel presiding over fruits, seeds, &c. and was
therefore named La Mas Ubhal, that is, the day of the apple fruit, and being pronounced Lamasool,
the English have corrupted the name to LAMBS-WOOL."
b Collect, de rebus Hibern. vol. iii. p. 459.
313
*~— -
THE FIFTH OF NOVEMBER,
The Anniversary
of the
GUNPOWDER PLOT.
IT is still customary in London and its vicinity for the boys to dress up an
image of the infamous conspirator Guy Fawkes, holding in one hand a dark Ian-
thorn, and in the other a bundle of matches, and to carry it about the streets
begging money in these words, " Pray remember Guy Fawkes !" In the evening
there are bon-fires, and these frightful figures are burnt in the midst of them.
In Poor Robin's Almanack for the year 1 677 are the following observations on
the fifth of November :
" Now boys with
Squibs and crackers play,
And bonfires blaze
Turns night to daya."
Of
MARTINMASS.
(Eleventh of November.)
FORMERLY a custom prevailed every where amongst us, though generally
confined at present to country villages, of killing cows, oxen, swine, &c. at this
a [Mr. Brand was mistaken in supposing the celebration of the fifth of November to have been
confined to London and its neighbourhood. The observance of it was general.
When the Prince of Orange came in sight of Torbay, in 1688, we are told by Burnet, it was
the particular wish of his partizans that he should defer his landing till the day the English were
celebrating their former deliverance from popish tyranny.
Bishop Sanderson, in one of his Sermons, ad Populum, 1. i. Serrn. 5, p. 242, says: "God
grant that we nor ours ever live to see November the fifth forgotten, or the solemnity of it silenced."]
VOL. I. S S
314 MARTINMASS.
season, which were cured for the winter, when fresh provisions were seldom or
never to be had a.
Two or more of the poorer sort of rustic families still join to purchase a cow,
&c. for slaughter at this time, called always in Northumberland a mart b; the
* In Tusser's Five Hundred Points of Husbandly, under June, " The Farmer's Daily Diet," are
the following lines :
" When Easter comes, who knows not than
That veale and bacon is the man ?
And Martilmasi Beefe doth beare good tacke,
When countrey folke do dainties lacke."
With this note in Tusser Redivivus, 8vo. Lond. 1744, p. 78. " Martlemas beef is beef dried iA
the chimney, as Bacon, and is so called, because it was usual to kill the beef for this provision
about the Feast of St. Martin, Nov. 11."
Hall, in his Satires, B. iv. sat. 4, mentions
— " dried flitches of some smoked beeve,
Hang'd on a writhen wythe since Martin's Eve."
" A piece of beef hung up since Martlemass" is also mentioned in the Pinner of Wakefield, 1 599,
cited by Steevens in his last edition of Shakspeare, vol. ix. p. 65.
In the Statistical Account of Scotland, 8vo. Edinb. 1793, vol. vi. p. 517, parish of Forfar, co.
of Forfar, we read : About fifty or sixty years ago, " between Hallowmass and Christmass, when
the people laid in their winter provisions, about twenty-four beeves were killed in a week ; the best
not exceeding sixteen or twenty stone. A man who had bought a shillings worth of beef, or an
ounce of tea would have concealed it from his neighbours like murder."
In the same work, vol. ix. p. 326', parish of Tongland, county of Kirkcudbright, we have some
extracts from a Statistical Account, " drawn up about sixty or seventy years ago," i. e. from 1793,
in which it is stated that " at Martilmass," the inhabitants " killed an old ewe or two, as their
winter provision, and used the sheep that died of the braxy in the latter end of autumn."
Ibid. vol. xiv. p. 482, parish of Wigton, county of Wigton. " Almost no beef, and very little
mutton, was formerly used by the common people ; generally no more than a sheep or two, which
were killed about Martinmass, and salted up for the provision of the family during the year."
Ibid. vol. xvi. p. 460. parishes of Sandwick and Stromness, county of Orkney, under the head
" Superstitious Observances," we read : " hi a part of the parish of Sandwick, every family that
has a herd of swine, kills a sow o» the 17 th day of December, and thence it is called Sow-day. There
is no tradition as to the origin of this practice."
b Mart, according to Skinner, is a fair. He thinks it a contraction of market. These cattle are
usually bought at a kind of Cow Fair, or mart at this time. Had it not been the general name
for a fair, one might have been tempted to suppose it a contraction of Martin, the name of the
Saint whose day is commemorated.
This word occurs in " the Lawes and Constitutions of Burghs made be king David the 1st at the
MARTINMAS. 315
entrails of which, after having been filled with a kind of pudding meat, consist-
ing of blood, suet, groats c, &c. are formed into little sausage links, boiled and
sent about as presents. They are called black-puddings from their colour.
The author of the Convivial Antiquities tells us, that in Germany there was
in his time a kind of entertainment called the " Feast of Sausages, or Gut-pud-
dings d," which was wont to be celebrated with great joy and festivity.
The Feast of Saint Martin is a day of debauch among Christians on the Con-
tinent : the new wines are then begun to be tasted, and the Saint's day is cele-
brated with carousing. J. Boemus Aubanus tells us that in Franconia there was
a great deal of eating and drinking at this season; no one was so poor or nig-
gardly that on the Feast of St. Martin had not his dish of the entrails either of
oxen, swine, or calves. They drank too, as he also informs us, very liberally
of wine on the occasion e.
New Castellupon the Water of Tyne," in the Regiam Majestatem, p. 243, printed after the edit, of
1609, 4to. Edinb. 1774.
"Chap. 70. of Buchers and selling of flesh.
— 2. " The fleshours sail serve the burgessis all the time of theslauchter of Mairts ; that is, fra
Michaelmes to Zule, in preparing of their flesh and in laying in of their lardner.'"
c Groats. Oats hulled, but unground. Gloss, of Lancashire words. The etymology is from the
Anglo Saxon Eput For. —
The common people, in the North of England, have a saying that " blood without groats is no-
thing," meaning that " family without fortune is of no consequence." There is some philosophy
in this vulgarism, the pun in which is absolutely unintelligible except to those who are acquainted
with the composition of a black pudding.
The Angel, a species of coin formerly current in England, afforded matter for many a miserable
punning conceit.
Butler mentions the black-pudding in his Hudibrass, P. III. c. ii. 1. 321. speaking of the reli-
gious scruples of some of the fanatics of his time :
" Some for abolishing black pudding
And eating nothing with the blood in."
* " Hujusmodi porrd Conviviis in Ovium tonsura apud Hebreos antiquitus celebrari solitis videii-
tur similia esse ilia quse apud nos, cum in urbe, tuna in pagis post pecorum quorundam. ut Ovium,
Bourn, ac pra;sertim Suum mactationem summa cum ketitia agitari solent. ' Farciminum Convivia'
vulgo appellantur," p. 62.
e " Nemo per totam regioncm tanta paupertate preinitur, nemo tanta tenacitate tenetur qui in
Festo Sancti Martini non altili aliquo, vel saltern, suillo, vitulinove viscere assato vescatur, q'»
vino non remissius inclulgeat," p. 272. See also Dupre's Conformity, p. 97.
316 MARTINMAS.
The learned Moresin refers the great doings on this occasion, which, he says,
were common to almost all Europe in his time, to an antient Athenian Festival,
observed in honour of Bacchus, upon the eleventh, twelfth, and thirteenth days
of the month Anthesterion, corresponding with our November f. J. Boemus
Aubanus, before cited, seems to confirm this conjecture, though there is no
mention of the slaughter of any animal in the description of the rites of the
Grecian Festival. The eleventh month had a name from the ceremony of
" tapping their barrels on it;" when it was customary to make merry. See
Potter's Grecian Antiquities.
It is very observable that the fatted goose £, so common in England at
In the antient Calendar of the Church of Rome so often quoted in this work, I find the subse-
quent observations on the llth of November. " Martinalia, geniale Festum. Vini delibantur et
defecantur. Vinalia, veterum festum hue translatum. Bacchus in Martini figura," i. e. wines are
tasted and drawn from the lees. The Vinalia, a feast of the ancients, removed to this day. Bac-
chus in the figure of Martin."
In Mr. Nichols's Illustrations of Ancient Manners and Expences, 4to. 1797, among the
Churchwardens' Accounts of St. Martin Outwich, London, pp. 272, 273, are the following ar-
ticles :
A. D. 1517. " Payd on Seynt Marten's Day for bred and drynke for the syngers, vd."
A. D. 1524. " It' in for mendyng of the hovell on Sent Marten, vjd."
" It'm for rose garlands, brede, wyne, and ale, on ij Sent Marten's Days, xvd. ob."
A. D. 1525. " Payd for brede, ale, and wyne, and garlonds, on Seynt Martyns Day, ye trans-
lacyon, xvjd."
Dr. Stukeley, Iter VI. p. 131 of his Itinerary, speaking of Martinsal-hill, observes : " I take the
name of this hill to come from the merriments among the Northern people, call'd Martinalia, or
drinking healths to the memory of St. Martin, practis'd by our Saxon and Danish ancestors. I
doubt not but upon St. Martin's Day, or Martinmass, all the young people in the neighbourhood
assembled here, as they do now upon the adjacent St. Ann's-hill, upon St. Ann's Day." A note
adds, " St. Martin's Day, in the Norway clogs, is marked with a goose ; for on that day they always
feasted with a roasted goose : they say, St. Martin, being elected to a bishoprick, hid himself,
(noluit episcopari) but was discovered by that animal. We have transferred the ceremony to Mi-
chaelmas."
f riiSoiyja mense Novembri celebrabantur apud Athenienses. Plutarch, in 8. Syrnpos. 10. sicuti
nostris temporibus in omni fere Europa undecima Novembris, qute D. Martino dicata est. Mercur.
Tariar. lect. lib. i: cap. 15. Papatus. p. 127.
g The learned Moresin tells us: " Anser Isidi sacer erat. Alex, ab Alex. lib. Hi. cap. 12. In
papatu autem ea cura est cuidam Gallo oinnis commendata. Billing, cap. 34. lib. de Orig. erron.
cuk, deoram." p. 12,
MARTINMAS. 3] 7
MICHAELMAS, is, by the above foreign authors and others, marked as one of the
delicacies in common use at every table on the Continent at Martinmas h.
I find the following epigram in a Collection, in quarto, intitled, " In Mensium Opera et Donaria
Decii Ausonii Magni.
" NOVEMBER.
Carbaseo surgens post hunc indutus amictu
Mensis, ab antiquis sacra deamque colit.
A quo vix avidiis sistro compescitur Anser
Devotusque satis ubera fert humeris."
Also, in another Collection, " de iisdem :
Henrici Ranzovii Eq. et Proreg. Holsat.
" NOVEMBER.
Ligna vehit, mactatque boves, et lajtus ad igneni
Ebria Martini festa November agit.
Ad pastum in Sylvam porcos compellit, et ipse
Pinguibus interea vescitur Anteribus."
Miscellanea Menologica, 4to, Francof. excud. N. Bassseus, 1590
h " In Profesto autem Martini mos est apud Christianas Ansere et Musto liberaliter per smgulek
fere cedes fruendi. Unde et Martinianus Anser ille appellatur : et Mustum creditur mox sequent
die in Vinum verti.
De hoc ritu ita canit Thomas Naogeorgus, lib. iv. Papistic! Regni.
" Altera Martinus dein Bacchanalia praebet,
Quern colit Anseribus populus, multoque Ly<eo,
Tot£ nocte dieque. Aperit nam dolia quisque
Onmia, degustatque haustu spumosa frequenti
Musta, sacer quae post Martinus vina vocari
Efficit. Ergo canuut ilium, laudantque bibendo
Fortiter ansatis pateris, anoplisque culullis.
jQuin etiam ludi prosunt hsec festa magistris.
Circunaeunt etenim sumpto grege quisque canoro,
Non ita Martini laudes festumque canentes,
Anserem ut assatum ridendo carmine jactant.
Cujus nonnunquam partem nvmmosve vicissim
Accipiunt, celebrantque hoc festum musice et ipsi."
Moris etiam est plurimis in locis ut ad diem Martini census * debitaque solvantur."
Hospinian de Orig. Festor. Christianor. fol. 146.
* Thus I read in the Glossary to Kennet's Parochial Antiquities, in voce: " SALT-SILVER. One penny paid at
the Feast of Saint Martin by the servile tenants to their lord, as a commutation for the service of carrying
their lord's SALT from market to his larder."
Mr. Deuce's MS Notes say, that on St. Martin's night boys expose vessels of water, which they suppose will
be converted into wine. The parents deceive them by substituting wine. Dresier de festis diebus. Weinnaeht
is explained in Duben. Catal, Prodig. p. 22. And see Hospinian. Orig. Festor. fol. 159 b.
318
[QUEEN ELIZABETH'S ACCESSION.
(The Seventeenth of November.)
FROM a variety of notices scattered in different publications, the anniver-
sary of queen Elizabeth's Accession appears to have been constantly observed
even within the last century; and in many of the Almanacks was noted, certainly
as late as 1684, and probably considerably later.
In " A Protestant Memorial for the Seventeenth of November, being the In-
auguration Day of Queen Elizabeth," 8vo, Lond. 1713, is the following passage:
" In a grateful remembrance of God'e mercy, in raising up, continuing, and
prospering this most illustrious benefactor of England, the good Protestants of
this nation (those especially of LONDON and WESTMINSTER) have annually
taken notice (and not without some degree of decent and orderly solemnity) of
the } fill of November, being the day on which her majesty queen Elizabeth
began her happy reign.
" And. at present," (the author adds) " such decent and orderly observation
of it seems to me not only warranted by former motives, but also enforc'd by a
new and extraordinary argument.
" For this present Pope, call'd Clement XI. has this very year canoniz'd the
foreinentioned enemy of England, Pope Pius the Fifth, putting him into the
The following is Barnabe Googe's translation of Naogeorgus :
" To belly cheare yet once againe doth Martin more encline,
Whom all the people worshijipeth with rested geese and wine :
Both all the day long and the night now ech man open makes
His vessels all, ami of the must oft times the last he takes,
Which holy Martyn afterwarde alloweth to be wine ;
Therefore they him unto the skies extoll with prayse devine,
And drinking deepe in tankardes large, and bowles of compasse wide:
Yea, by these fees the sehoolermisters have profite great beside :
For with his scholars every one about do singing go,
Not praysing Martyn much, but at the Goose rejoyceing tho,
Whereof they oftentimes have parti and money there withall ;
For which they celebrate this Feast, with song and masicke all."
The Popish Kingdome, fol 55.
QUEEN ELIZABETH'S ACCESSION. 319
number of heavenly Saints, and falling down and worshipping that image of a
deity, which he himself has set up.
" Now the good Protestants of England, who well consider that this present
Pope has, so tar as in him lies, exalted that Pope who was so bold and so inve-
terate an adversary of queen Elizabeth and all her subjects ; as, also, that he is
an avow'd patron of the Pretender; will think it behoves them to exert their
zeal now, and at all times, (tho* always in a fit and legal manner,) against the
evil spirit of Popery, which was cast out at the Reformation, but has ever since
wancler'd about, seeking for a readmittance, which I verily hope the good provi-
dence of God, at least for his truth's sake, will never permit.
" I say we have now a new motive to this zeal, the preservation of our most
gracious queen Anne being to be added to the vindication of the most gracious
queen Elizabeth."
The figures of the Pope and the Devil were usually burnt on this occasion.
In the Gentleman's Magazine for November 1760, vol. xxx. p. 514, is an
account of the remarkable cavalcade on the evening of this day in the year
1679, at the time the Exclusion Bill was in agitation, copied from Lord Somers's
Collection, vol. xx. The Pope, it should seem, was carried on this occasion
in a pageant representing a chair of state covered with scarlet, richly embroi-
dered and fringed ; and at his back, not an effigy, but a person representing the
Devil, acting as his holiness's privy-counsellor; and " frequently caressing, hug-
ging, and whispering him, and oftentimes instructing him aloud." The procession
was set forth at Moorgate, and passed first to Aldgate, thence through Leaden-
hall-street, by the Royal Exchange and Cheapside, to Temple Bar.
The statue of the queen on the inner or eastern side of Temple Bar having
been conspicuously ornamented, the figure of the Pope was brought before it,
when, after a song, partly alluding to the protection afforded by Elizabeth to
Protestants', and partly to the existing circumstances of the times, a vast bonfire
having been prepared " over against the Inner Temple Gate, his holiness,
after some compliments and reluctances, was decently toppled from all his gran-
deur into the impartial flames ; the crafty devil leaving his infallibilityship in
the lurch, and laughing as heartily at his deserved ignominious end as subtle
Jesuits do at the ruin of bigotted lay Catholics, whom themselves have
drawn in,"
320 QUEEN ELIZABETH'S ACCESSION.
[In Queen Anne's time, a fresh advantage was taken of this Anniversary ; and
the figure of the Pretender, in addition to those of the Pope and the Devil, was
burnt by the populace a.
This custom was probably continued even after the defeat of the second
Pretender; and no doubt gave rise to the following Epigram printed in the
Works of Mr. Bishop.
Qu<ere Peregrinum.
Three Strangers blaze amidst a bonfire's revel ;
The Pope, and the Pretender, and the Devil.
Three Strangers hate our faith, and faith's defender,
The Devil, and the Pope, and the Pretender.
Three Strangers will be strangers long we hope ;
The Devil, and the Pretender, and the Pope.
Thus, in three rhymes, three Strangers dance the hay :
And he that chooses to dance after 'em, may.
In a volume of Miscellanies, without a title, in the British Museum, but evi-
dently of the time of George the first, I find, p. 65, " Merry Observations
upon every Month, and every remarkable Day throughout the whole year."
Under November, p. 99, it is said: "The 19th b of this month will prove
another protestant Holiday, dedicated to the pious memory of that antipapis-
tical Princess and virgin Preserver of the reformed Churches, Queen Eliza-
beth. This night will be a great promoter of the tallow-chandler's welfare ; for
marvellous illuminations will be set forth in every window, as emblems of her
shining virtues ; and will be stuck in clay, to put the world in mind that grace,
wisdom, beauty, and virginity, were unable to preserve the best of women from
mortality."
With the Society of the Temple, the 17th of November is considered as the
grand day of the year. It is yet kept as a holiday at the Exchequer, and at
Westminster and Merchant-Taylors Schools c.]
» See the Supplement to Swift's Works, Svo, Lend. 1779, vol. i. pp. 173, 176, 180.
* This is a mistake. The 19th of November was the day of Saint Elizabeth.
c At Christ's Hospital also the Anniversary of Queen Elizabeth is a prime holiday. The Gover-
nors attend an annual sermon at Christ Church, and afterwards dine together in their Hall.
321
ST. CLEMENTS DAY.
(Twenty-third of November.)
DR. PLOTT, in his History of Staffordshire, p. 430, describing a Clog-
Almanack, says, " a pot is marked against the 23d of November, for the Feast
of St. Clement, from the ancient custom of going about that night to beg drink
to make merry with."
In a Proclamation, July 22, 1540, in an antient Chronicle respecting London,
in my library, 8vo (wanting title and end) it is' ordered, " neither that children
should be decked, ne go about upon S. Nicholas, S. Katherine, S. Clement, the
Holy Innocents, and such like dayes *."
[Mr. Brady, in the Clavis Calendaria, 8vo, Lond. 1812, vol. ii. p. 279, ob-
serves that OLD MARTIN-MASS continues to be noticed in our Almanacks on
the twenty-third of November, because it was one of the antient quarterly pe-
riods of the year, at which even to this time a few rents become payable.]
ST. CATHARINE'S DAY.
(Twenty-jifth of November.)
SAINT CATHARINE has been already noticed from Googe's translation
of Naogeorgus as the favourer of learned men. The same writer adds, in another
folio of his work,
What should I tell what sophisters on Cathrin's Day devise ?
Or else the superstitious joyes that maisters exercise." fol. 55 b.
Camden, in his Antient and Modern Manners of the Irish, says: "The very
women and girls keep a Fast every Wednesday and Saturday throughout the
yeare, and some of them also on St. Catharine's Day; nor will they omit it
though it happen on their birth-day, or if they are ever so much out of order.
• See p. 329.
VOL. I. T T
322 ST. CATHARINE'S DAY.
The reason given by some for this is, that the girls may get good husbands, and
the women better by the death or desertion of their present ones, or at least by
an alteration in their manners a."
La Motte, in his Essay upon Poetry and Painting, 12mo, Lond. 1730, p. 126,
says : " St. Catherine is esteemed in the Church of Rome as the Saint and Pa-
troness of the spinsters ; and her holiday is observed, not in Popish countries
only, but even in many places in this nation : young women meeting on the 25th
of November, and making merry together, which they call Cathernhig b."
ST. ANDREW'S DAY.
(Thirtieth of November.)
LUTHER, in his Colloquia, part i. p. 253, says, that, on the evening of
the Feast of St. Andrew, the young maidens in his country strip themselves
naked ; and, in order to learn what sort of husbands they shall have, they re-
cite the following prayer : " Deus, Deus meus, O Sancte Andrea effice ut
bonum pium acquiram virum; hodie mihi ostende qualis sit cui me in uxorem
ducere debet."
» Cough's Camden, fol. Lond. 1789, vol. iii. p. 658.
b In an original MS. of the Churchwardens' Accounts of Horley, in the county of Surrey (bought
of Mr. Waight, bookseller, in Holborn, Sept. 2, 1801, for 14s.) I find :
" Mem. that reste in the hands of the wyffe of John Kelyoke and John Atye, 4 merkes, the
ycre of ower Lorde God 1521, of Sent Kateryn mony."
" Mem. that rests in the hands of the wyff of John Atthy and the wyff of Rye Mansell, 3 pounds
2s. 9d. the yere of our Lorde God 1522, of Sent Kaleryn mony."
" Summa totalis S'cte Katerine V. Luminis, remanet in manibus uxoris Johannis Peers et uxoris
Wyl'i Celarer, an'o d'ni 1526, tres Hbras et undecim solidos."
" Summa totalis S'cte Katerine Luminis, remanet in manibus uxoris Wyi'i Cowper, & uxoris
Thome Leakeford, an'o d'ni 1527, quatuor marcas."
" Summa totalis Ktterine Luminis, remanet in manibus uxoris Thome Leakeforth, ef uxoris
Henrici Huett, an'o d'ni 1528, quatuor marcas. Item remanet in manibus uxoris Joh'is Bray, dt
eodem Ltimine, anno supradicto 17*."
ST. ANDREW'S DAY. 323
Googe, in the translation of Naogeorgus's Regnum Papisticum, fol. 55 b.
probably alludes to some such observances :
" To Andrew all the Jovers and the lustie wooers come,
Beleeving, through his ayde, and ccrtaine ceremonies done,
(While as to him they presentes bring, and conjure all the night,)
To have good lucke, and to obtaine their chiefe and svveete delight0."
In the Statistical Account of Scotland, vol. xviii. p. 559, Dudingston parish,
county of Edinburgh, distant from Edinburgh a little more than a mile, we read,
that many of the opulent citizens resort thither in the summer months to solace
themselves over one of the antient homely dishes of Scotland, for which the
place has been long celebrated. The use of singed sheeps heads boiled or baked,
so frequent in this village, is supposed to have arisen from the practice of slaugh-
tering the sheep fed on the neighbouring hill for the market, removing the carcases
to town, and leaving the head, &c. to be consumed in the place.
Singed sheeps heads are borne in the procession before the Scots in London
on St. Andiew's Day.
Hasted, in his History of Kent, vol. ii. p. 757, speaking of the parish of
Easling, says, that, " On St. Andrew's Day, Nov. 30, there is yearly a diversion
called squirril-hunting in this and the neighbouring parishes, when the labourers
and lower kind of people, assembling together, form a lawless rabble, and being
accoutred with guns, poles, clubs, and other such weapons, spend the greatest
part of the day in parading through the woods and grounds, with loud shoutings ;
and, under the pretence of demolishing the squirrils, some few of which they
kill, they destroy numbers of hares, pheasants, partridges, and in short whatever
comes in their way, breaking down the hedges, and doing- much other mischief,
and in the evening betaking themselves to the alehouses, finish their career
there, as is usual with such sort of gentry."
e " Andraese amatores vulg6 turbaeque procorum
Doiia ferunt, creduntque illius numine dextro,
Praestigiisque alib tacita sub nocte peractis
Spem rectam fore, seque frui re posse cupita."
vid. Hospin.de Orig. Fest. Cliristianorum, fo1. 152 b.
324
.V«|jji*!H#Jl Of it
ST. NICHOLAS'S DAY.
(Sixth of December.)
ST. NICHOLAS was born at Patara, a city of Lycia, and, for his piety,
from a layman was made Bishop of Myra. He died on the 8th of the ides of
December, A. D. 343.
Some have thought that it was on account of his very early abstinence a that
he was chosen patron of school boys ; but a much better reason (according to
a This reason is indeed assigned in the English Festival, f. 55. " It is sayed of his fader, hyght
Epiphanius, and his moder Joanna, &c. and when he was born, &c. they made him Christin, and
called him Nycholas, that was a mannes name ; but he kepeth the name of the child, for he chose
to kepe vertues, meknes, and simplenes ; he fasted Wednesday and Friday ; these dayes he would
souke but ones of the day, and therwyth held him plesed. Thus he lyved all his lyf in yertues with
this childes name, and therefore children doe him worship before all other Saints, &c."
Liber Festivalis in die S. Nicholai.
I have a curious old MS legendary metrical account of Saints, which I guess to be of the age
of Henry VI. Speaking of St. Nicholas, there is the following couplet :
" Ye furst day yat was ybore : he gan to be good and clene,
" For he ne wolde Wednesday ne Friday never more souke but ene."
So, the Golden Legend : " He wolde not take the brest ne the pappe, but ones on the Wednesday,
and ones on the Frydaye."
It appears that Gregory the Great was also the patron of scholars, and that on his day boys
were called, and in many places, in Hospinian's time, still continued to be called, to the school
with certain songs, substituting one in the place of St. Gregory to act as bishop on the occasion
with his companions of the sacred order. Presents were added, to induce the boys to love their
schools. This custom is stated to have descended from the heathens to the Christians. Among the
antient Romans, the Quinquatria, on the 20th of March, were the holidays both of masters and
scholars, on which occasion the scholars presented their masters with the Mincrvalia, and the
masters distributed among the boys ears of corn.
" Gregorius cognomento magnus, ex monacho Pontifex Romanus LXVI. efficitur. Habitus est
patronus scholasticorurn. Indeque factum est, ut in hoc ipsius festo die, certia Cantilenis, ad scho-
lam vocati sint olim et adhuc vocentur pueri pluribus in locis, subornato episcopo, sub S. Gregorii
persona, cum adjunctis satellitibus sacri ordinis. Addi quoque sclent dona quibus invitentur ad
scholarum amorem pueri. Manavit hie Mos ad Christianos ab Ethnicw. In Quinquatriis enim,
Roman! solenniter celebrarunt 20 Martii, praeceptores et discipuli feriati sunt. Et discipuli
ST. NICHOLAS'S DAT. 525
the reasons given in the dark ages) is afforded to us by a writer in the Gentle-
man's Magazine b for April 1777, vol. xlvii. p. 158, who mentions having in his
possession an Italian Life of St. Nicholas, 3d. edit. 4to, Naples, 1645, from
which he translates the following story, which fully explains the occasion of boys
addressing themselves to St. Nicholas's patronage.
" The fame of St. Nicholas's virtues was so great, that an Asiatic gentleman,
on sending his two sons to Athens for education, ordered them to call on the
Bishop for his benediction ; but they, getting to Mira late in the day, thought
proper to defer their visit till the morrow, and took up their lodgings at an inn,
where the landlord, to secure their baggage and effects to himself, murdered
them in their sleep, and then cut them into pieces, salting them, and putting
them into a pickling tub, with some pork which was there already, meaning to
sell the whole as such. The Bishop, however, having had a vision of this im-
pious transaction, immediately resorted to the inn, and calling the host to him,
reproached him for his horrid villainy. The man, perceiving that he was disco-
vered, confessed his crime, and entreated the Bishop to intercede on his behalf
to the Almighty for his pardon ; who, being moved with compassion at his con-
trite behaviour, confession, and thorough repentance, besought Almighty God
not only to pardon the murtherer, but also, for the glory of his name, to restore
life to the poor innocents who had been so inhumanly put to death. The Saint
had hardly finished his prayer, when the mangled and detached pieces of the two
youths were by divine power reunited, and, perceiving themselves alive, threw
themselves at the feet of the holy man to kiss and embrace them. But the Bi-
shop, not suffering their humiliation, raised them up, exhorting them to return
thanks to God alone for this mark of his mercy, and gave them good advice for
the future conduct of their lives ; and then, giving them his blessing, he sent
them with great joy to prosecute their studies at Athens." And adds: "This,
I suppose, sufficiently explains the naked children and tub," the well known
emblems of St. Nicholas6.
quidem Minervalia sive JiJ«x.Tf« persolverunt praeceptoribus ; praeceptores vero discipulis spicaa
distribuerunt, unde illud est Horatii :
" Crustula blanda dant praeceptores pueris."
vid. Hospin. de Orig. Festor, Christianorum, f. 50 b.
b The Rev. W. Cole, of Milton, near Cambridge.
• [It is remarkable that this same story is told in a metrical Life of St. Nicholas by Maitre Wace,
326 ST. NICHOLAS'S DAY.
Hospinian tells us that in many places it was the custom for parents, on the
vigil of St. Nicholas, to convey, secretly, presents of various kinds, to their
a priest of Jersey, and chaplain to King Henry the Second, the only manuscript known of which
is preserved in the library of Mr. Douce :
" Treis clers aloent a escole,
Nen frai mie longe parole;
Lor ostes par nuit les oscieit
. Les cors musca, la .... prenoit
Saint Nicolas par Deu le sout,
Sempris fut la si cum Deu plut,
Les clers al oste demanda,
Nes peut muscier einz lui mustra.
Seint Nicolas par sa priere
Les ames mist el cors ariere.
For ceo qe as clers fit tiel honor
Font li clerc feste a icel jor."
This story, however, is not to be found in the " Golden Legend." See Mr. Douce's Illustr. of
Shakspeare, vol. I. p. 40.]
From the circumstance of scholars being anliently denominated clerks, the fraternity of Parish
Clerks adopted St. Nicholas as their patron. Jn Shakspeare's first part of Hen IV. act ii. sc. 1.
Robbers are called St. Nicholas's Clerks. They were also called St. Nicholas's Knights. St. Ni-
cholas being the patron saint of scholars, and Nicholas, or Old Nick, a cant name for the devil, ihis
equivocal patronage may possibly be solved ; or, perhaps, it may be much better accounted for by
the story of St. Nicholas and some thieves, whom he compelled to restore some stolen goods, and
brought '' to the way of trouth :" for which the curious reader is referred to the " Golden Legend."
In " Plaine Percevall, the Peace-Maker of England," 4to, b. I. (no date, but on the subject of
Martin Mai-prelate), we read, p. 1 : " He was a tender-harted fellow, though his luck were but
hard, which hasting to take up a quarrell by the highway side, between a brace of St. Nicholas ,
clargiemen, was so curteously unbraced on both parties, that he tendered his purse for their truce."
There is no end of St. Nicholas's patronship. He was also the mariners' saint. (See p. 288.)
In the " Vita? Sanctorum," by Lippcloo and Gras, 4 vols. 12mo. Colon. 1603, we read, in his
Life, that St. Nicholas preserved from a storm the ship in which he sailed to the Holy Land ; and
also, certain mariners, who in a storm invoked his aid; to whom, though at a distance and still
living, he appeared in person and saved them. See Gent. Mag. Oct. 1790, vol. Ix. p. 1076.
Hospinian says, the invocation of St. Nicholas by sailors took its rise from the legendary ac-
counts of Vincentius and Mantuanus :
" Solet etiam Sanctus Nicolaus a periclitantibus in mari aut quavis alia aqu&, invocai'i. Huic
Idolomaniee fabula originem dedit, quae extat apud Vincentium, libro xiv. capite 7O, et Mantuanum,
lib. xii. Fastorum, ubi sic canit :
" Cum Turbine Nautae
Deprensi Cilices magno clamore vocarent
ST. NICHOLAS'S DAY. 327
little sons and daughters, who were taught to believe that they owed them to
the kindness of St. Nicholas and his train, who, going up and down among the
towns and villages, came in at the windows, though they were shut, and distri-
buted them. This custom, he says, originated from the legendary account of
that Saint's having given portions to three daughters of a poor citizen, whose
necessities had driven him to an intention of prostituting them, and this he ef-
fected by throwing a purse filled with money, privately, at night, in at the
father's bed-chamber window, to enable him to portion them out honestly d.
Nicolai vivemis opem, descendere quidatu
Coelituum visus sancti sub imagine patris :
Cjui freta depulso fecit placidissima vento."
Hospinian. de Orig. Festor. Christ, fol. 153.
Armstrong, in his History of the Island of Minorca, Svo. Lond. !?5e>, 2d edit. p. 72, speaking
of Ciudadella, says : " Near the entrance of the harbour stands a chapel dedicated to St. Nicholas,
to which the sailors resort that have suffered shipwreck, to return thanks for their preservation,
and to hang up votive pictures, (representing the danger they have escaped,) in gratitude to the
Saint for the protection he vouchsafed them, and in accomplishment of the vows they made in the
height of the storm. This custom, which is in use at present throughout the Roman-Catholick
world, is taken from the old Romans, who had it, among a great number of other superstitions,
from the Greeks; for we are told that Bion the philosopher was shewn several of these votive pic-
tures hung up in a temple of Neptune near the sea-side. Horace alludes to them thus :
Me tabula sacer
Votivfl paries indicat uvida
Suspendisse potenti
Vestimenta maris Deo. Lib. i. Od. 5.
St. Nicholas is the present patron of those who lead a sea-faring life (as Neptune was of old),
and his churches generally stand within sight of the sea, and are plentifully stocked with pious
moveables."
d "Mos est plurimis in locis, ut in Vigilia Sancti Nicolai Parentes pueris ac puellis clam mu-
nuscula varii generis dent, illis opinantibus, S. Nicolaum cum suis famulis hinc inde per Oppida
ac Vicos discurrere, per clausas fenestras ingredi, et dona ipsis distribuere. Originem duxit hie
Mos ex fabellaj quse S. Nicolao affingitur, qubd dotem dederit tribus filiabus egeni cujusdam civis,
ipsas ob egestatem prostituere volentis, hoc modo : conjecit Crumenam pecunia refertam clam,
noctu, per fenestram in Cubiculum patrfs earum, unde honeste eas elocare potuit."
Hospinian. de Orig. Festor. Christian, fol. 153.
So Naogeorgus :
" Nicholas.
" Saint Nicholas money usde to give to maydens secretlie,
Who, that he still may use his wonted liberalise,
328 ST. NICHOLAS S DAT.
J. Boemus Aubanuse, describing some singular customs used in his time in
Franconia, tells us, that scholars on St. Nicholas's Day used to elect three out
of their numbers, one of whom was to play the Bishop, the other two the parts
of Deacons. The Bishop was escorted by the rest of the boys, in solemn pro-
cession, to church, where, with his mitre on, he presided during the time of
divine worship : this ended, he and his Deacons went about singing from door
to door, and collected money, not begging it as alms, but demanding it as the
The mothers all their children on the Eeve do cause to fast,
And, when they every one at night in senselesse sleepe are cast,
Both Apples, Nuttes, and Peares they bring, and other things beside,
As caps, and shooes, and petticotes, which secretly they hide,
And in the morning found, they say, that this St. Nicholas brought :
Thus tender niindes to worship Saints and wicked things are taught."
There is a festival or ceremony observed in Italy (called Zopata, from a Spanish word signifying
a shoe) in the courts of certain princes on St. Nicholas' Day, wherein persons hide presents in the
shoes and slippers of those they do honour to, in such manner as may surprize them on the mor-
row when they come to dress. This, it is repeated, is done in imitation of the practice of St. Ni-
cholas, who used in the night time to throw purses in at the windows of poor maids, to be
marriage portions for them.
[" St. Nicholas," says Mr. Brady, in the Clavis Calendaria, vol. ii. p. 297, " was likewise vene-
rated as the protector of virgins ; and there are, or were until lately, numerous fantastical cus-
toms observed in Italy and various parts of France, in reference to that peculiar tutelary pa-
tronage. In several convents it was customary, on the Eve of St. Nicholas, for the Boarders to
place each a silk stocking at the door of the apartment of the abbess, with a piece of paper in-
closed, recommending themselves to GREAT ST. NICHOLAS OF HER CHAMBLR : and the next day
they were called together to witness the Saint's attention, who never failed to fill the stockings
with sweet-meats, and other trifles of that kind, with which these credulous virgins made a ge-
neral feast."]
e In die vero Sancti Nicolai Adolescentes, qui disciplinarum gratia Scholas frequentant, inter
ge tres eligunt : unum, qui Episcopum; duos qui Diaconos agant: is ipsa die in sacrem sedem
solrnniter a scholastico coetu introductus, d:\inis officiis infulatus prsesidet : quibus finitis, cum
elei'is domes' icatim cantando nummos colligit, eleemosynam esse negant, sed Episcopi subsi-
dium Vigiliam Diei Pueri a parentibus jejunare eo modo invitantur, quod persuasum habeant,
ea Muv.iiscula, quse noctis ipsis in Calceos sub mensam ad hoc locatos imponuntur, se alargissimo
premie Nieolao percipere : unde tanto desideriu plerique jejunant, ut quia eorum sanitati timea-
tur, ad Ciburu compellendi tdnt." p. 272.
The ceremony of fasting was probably adopted from the Saint's example already quoted from
the Goluen Legend.
ST. NICHOLAS S DAT. 329
Bishop's subsidy. On the Eve of this Day the boys were prevailed upon to
fast, in order to persuade themselves that the little presents, which were put
that night for them into shoes (placed under the table for that purpose), were
made them by St. Nicholas : and many of them kept the fast so rigorously on
this account, that their friends, in order to prevent them from injuring their
healths, were under the necessity of forcing them to take some sustenance.
I know not precisely at what period the custom of electing Boy Bishops on
St. Nicholas's Day commenced in England, but there is little doubt that, after
it had been established on the Continent, it would soon be imported hitherf.
In the year 1299, we find Edward the first, on his way to Scotland, permit-
ted one of these Boy-Bishops to say vespers before him in his chapel at Heton,
near Newcastle-upon Tyne, and made a considerable present to the said Bishop
and certain other boys that came and sang with him on the occasion, on the
seventh of December, the day after St. Nicholas's Days.
f Mr. Warton thought he found traces of the religious mockery of the Boy Bishop as early as
867 or 87O. His words are : " At the Constantinopolitan Synod, anno 867, at which were pre-
sent three hundred and seventy-three Bishops, it was found to be a solemn custom in the courts
of princes, on certain stated days, to dress some layman in the episcopal apparel, who should
exactly personate a Bishop, both in his tonsure and ornaments. This scandal to the clergy was
anathematised. But ecclesiastical synods and censures have often proved too weak to suppress
popular spectacles, which take deep root in the public manners, and are only concealed for a
while, to spring up afresh with new vigour." Hist. Engl. Poet. vol. iii. p. 3S5.
In Bishop Hall's Triumphs of Rome, (Tiiumph of Pleasure,) is the following curious passage
on this subject : " What merry work it was here in the days of our holy fathers, (and I know not
whether, in some places, it may not be so still,) that upon St. Nicholas, St. Katherine, St. Cle-
ment, and Holy Innocent's Day, children were wont to be arrayed in chimers, rochets, surplices,
to counterfeit Bishops and Priests, and to be led, with songs and dances, from house to house,
blessing the people, who stood girning in the way to expect that ridiculous benediction. Yea, that
boys in that holy sport were wont to sing masses, and to climb into the pulpit to preach (no doubt
learnedly andjsdifyingly) to the simple auditory. And this was so really done, that in the cathe-
dral church of Salisbury (unless it be lately defaced) there is a perfect monument of one of these
Boy Bishops (who dyed in the time of his young pontificality), accoutred in his episcopal robes,
still to be seen. A fashion that lasted until the latter times of King Henry the Eighth, who, in
the 33d year of his reign, Anno Domini 1541, by his solemn Proclamation, printed by Thomas
Bertlet, the king's printer, cum privilegio, straitly forbad the practice."
* " Septimo die Decembris, cuidam Episcopo Puerorurn dicenti Vesperis de Sancto Nicholao
coram Rege in Capella sua apud Heton juxta Novum Castrum super Tynam, et quibusdam pueris
venientibus et cantantibus cum Episcopo predicto, de elemosina ipsius Regis per manus domiiti
VOL. I. U U
330 ST. NICHOLAS'S DAY.
Mr. Warton, in his History of English Poetry, seems to restrain the custom
of electing Boy Bishops on this day to collegiate churches, but later discoveries
adduce evidence of its having prevailed, it should seem, in almost every parish.
Though the election was on St. Nicholas's Day, yet the office and authority
appear to have lasted from that time till Innocent's Day, i. e. from the 6th to
the 28th of December. In Cathedrals this Boy Bishop seems to have been
elected from among the children of the choir. After his election, being com-
pletely apparelled in the episcopal vestments11, with a mitre and crozier, he bore
Henrici Eleniosinar' participantis denarios inter pueros predictos, 40*." Wardrobe Account of the
28 Ed. I. A. D. 1299, published by the Society of Antiquaries of London, p. 25.
In the Statutes of Salisbury Cathedral, sub anno 1319, Tit. 45, de Statu Choristarum MS. it is
ordered that the Boy Bishop shall not make a feast.
The Boy Bishop, as it should seem in the following extract from the Register of the capitulary
Acts of York Cathedral, was to be handsome and elegantly shaped."
" Dec. 2, 1367. Joannes de Quixly confirmatur Episcopus Puerorum, et Capitulum orclinavit
quod electio episcopi puerorum in Ecclesia Eboracensi de cetero fieret de eo qui diutius & magis
in dicta Ecclesia laboraverit, et magis idoneus repertus fuerit, dum tamen competenter sit corpore
formosus, et quod aliter facta electio non valebit." Warton, Hist. Engl. Poet. vol. iii. p. 302.
h There is printed in the Notes to the Northumberland Household Book, p. 441, from an old
MS. communicated by Thomas Astle, esq. an Inventory of the splendid Robes and Ornaments
belonging to one of these (Boy called also) Beam Bishops.
" Contenta de Ornamentis Ep'i puer. (e Rotulo in pergam.)
" Imprimis, i. myter, well garnished with perle and precious stones, with nowches of silver
and gilt before and behind.
" Item, iiii. rynges of silver and gilt with four ridde precious stones in them.
•' Item, i. pontifical with silver and gilt, with a blue stone in hytt.
"Item, i. owche, broken, silver and gilt, with iiii. precious stones, and a perle in the mydds.
" Item, a croose, with a staff of coper and gilt, with the ymage of St. Nicolas in the mydds.
" Item, i. vestment, redde, with lyons, with silver, with brydds of gold in the orferes of the same.
"Item, i. albe to the same, with starres in the paro.
" Item, i. white cope, stayned with tristells and orferes, redde sylke, with does of gold, and
whytt napkins about the necks.
" It. iiii. copes, blew sylk with red orferes, trayled, with whitt braunchis and flowrea.
"It. i. steyned cloth of the ymage of St. Nicholas.
" It. i. tabard of skarlet, and a hodde thereto lyned with whitt sylk.
" It. a hode of skarlett, lyned with blue sylk."
In Hearne's Liber Niger Scaccarii, 8vo. 1728, vol. ii. pp. 674, 686, we find that Archbishop
Rotheram bequeathed " a myter for the Barnebishop, of cloth of gold, with two knopps of silver
gilt and enamyled."
m raOD VUff •«•..••[ <a l.ilull'.H'M ::,i txi
ST. NICHOLAS'S DAT. 331
the title and state of a Bishop, and exacted ceremonial obedience from his fellows,
who were dressed like priests. Strange as it may appear, they took possession
of the Church, and, except mass, performed all the ceremonies and offices'.
In Lysona's Environs of London, vol. i. p. 310, among his curious extracts from the Church-
wardens' Accounts at Lambeth, is the following :
" 1523. For the Bishop's dynner and hys company on St. Nycolas Day, ijs. viijd."
The Churchwardens' Accounts of St. Mary Hill, London, 1O Hen. VI. mention " two childrens
copes, also a myter of cloth of gold set with stones." Under 1549, also, Lucas and Stephen Ch.
Ward, is : " For 12 oz. silver, being clasps of books and the Bishop's mitre, at \i. viijd. per oz. vjl.
xvis, jd." These last were sold. In the "Inventory of Church Goods" belonging to the same
parish, at the same time, we have: "Item, a mitre for a Bishop at St. Nicholas-tyde, garnished
with silver, and amelyd, and perle, and counterfeit stone."
In Mr. Nichols's Illustrations of Ancient Manners, 4to. 1797, P- HO, among some extracts
from the same Church Accounts A. D. 1554, is the following entry:
"Paid for makyng the Bishop's myter, with staff and lace that went to it, iiis.
Paid for a boke for St. Nicholas, viijd."
This was at the restoration of the ceremony under Queen Mary. See p. 335.
1 The Boy Bishop at Salisbury is actually said to have had the power of disposing of such pre-
bends there as happened to fall vacant during the days of his episcopacy. If he died during his
office, the funeral honours of a Bishop, with a monument, were granted him. See Note f. p. 329.
In the " Processionale ad usum insignis et preclare Ecclesie Sarum," 4to. Rothomagi. A. D. 1566,
is printed the service of the Boy Bishop set to musick. By this we learn that, on the Eve of In-
nocents Day, the Boy Bishop was to go in solemn procession with his fellows, " ad altare Sanctue
Trinitatis et omnium Sanctorum," (as the Processional,) or, " ad Altare Innoccntium sive
Sanctae Trinitatis," (as the Pie,) " in capis et cereis ardentibus in manibus," in their copes, and
burning tapers in their hands. The Bishop beginning, and the other boys following: "Centum
quadraginta quatuor," &c. Then the verse " Hi emti sunt ex omnibus," &c. and this was sung
by three of the boys. Then all the boys sang the " Prosa sedentem in superno majcstatis arce," &c.
The Chorister Bishop, in the mean time, fumed the altar, first, and then the image of the Holy
Trinity. Then the Bishop said modesta voce, the verse " Lajtamini," and the response was, " Et
gloriamini," &c. Then the prayer which we yet retain : " Deus cujus hodierna die preconium Inno-
centes Martyres non loquendo, sed moriendo, confess! sunt, omnia in nobis Vitiorum mala morti-
fica, ut fidem tuam quam lingua nostra loquitur, etiam- moribus vita fateatur: qui cum patre," &c.
In their return from the altar, Praecentor puerorum incipiat, &c. the chanter-chorister began " De
Sancta Maria," &c. The response was " Felix namque," &c. et " sic processio," &c. The Procession
was made into the quire, by the West door, in such order that the Dean and Canons went foremost :
the Chaplains next : the Bishop, with his little Prebendaries, in the last and highest place. The
Bishop took his seat, and the rest of the children disposed themselves upon each side of the
quire, upon the uppermost ascent, the Canons resident bearing the incense and the book: and
the petit Canons the tapers, according to the Kubrick. And from this hour to the full end of the
S32 ST. NICHOLAS'S DAY.
Having had occasion to trace the ceremony of the Boy Bishop at Canterbury,
Eton, St. Paul's London, Colchester, Winchester, Salisbury, Westminster,
Lambeth, York, Beverley, Rotherhani, and Newcastle-upon-Tyne, there can
be little doubt that the discoveries of future Antiquaries will prove it to have
been almost universal^ Gregory, in his Account of the Episcopus Puerorum,
thought he had made a great discovery, and confined it to Salisbury.
next day's procession, " Nullus Clericorum solet gradum superiorem ascendere cujuscunque condi-
tionis fuerit." Then the Bishop on his seat said the verse, " Speciosus forma, &c. diffusa est gra-
tia in labiis tuis," &c. Then the prayer, " Deus qui salutis aeternae," &c. "Pax vobis," &c. Then
after the " Benedicamus Domino," the Bishop of the children, sitting in his seat, gave the
Benediction to the people in this manner: "Princeps Ecclesiae Pastor ovilis cunctam plebem
tuam benedicere digneris," &c. Then, turning towards the people, he sung, or said, " Cum mansue-
tudine & charitate humiliate vos ad benedictionem :" the Chorus answering, " Deo gratias."
Then the Cross-bearer delivered up the crozier to the Bishop again, et tune Episcopus puerorum
primo signando se infronte sic dicat, " Adjutorium nostrum," &c. The Chorus answering, "Qui
fecit Ccelum & Terram." Then, after some other like ceremonies performed, the Boy Bishop began
the Completorium, or Complyn ; and that done, he turned towards the quire, and said, " Ad-
jutorium/' &c. and then, last of all, he said, " Benedicat Vos omnipotens Deus, Pater, & Filius>
& Spiritus Sanctus."
In die sanctorum Innocentium ad secundas Fespcras accipiat Cruciferarius baculum Episcopi puero-
rum et cantent Antiphon. " Princeps Ecclesiee," &c. sicut ad primas Vesperau. Similiter Episco-
pus Puerorum benedicat populum supradicto modo, et sic compleatur servitium hujus diei. (Rubric.
Processional.) And all this was done with solemnity of celebration, and under pain of anathema to
any that should interrupt or press upon these children. See Gregory's Posthumous Works, 4to.
Lond. 1649. p. 114.
k It appears that in Germany, A. D. 1274, at the Council at Saltzbourg, the "ludi noxii quos
vulgaiis Eloquentia Episcopates Puerorum appellat" were prohibited, as having produced great
enormities. See Du Fresne. t>. EPISCOPUS PUEKORUM.
In Spain, Mr. Bowie informs us, antiently, in cathedral churches, in memory of the election
of St. Nicholas Bishop of Myra, a chorister being placed with solemnity in the midst of the choir,
upon a scaffold, there descended from the vaulting of the cieling a cloud, which stopping, mid-
way, opened. Two angels within it carried the mitre, and descended just so low as to place it on
his head, ascending immediately in the same order in which they came down. This came to be
an occasion of some irregularities ; for, till the day of the Innocents, he had a certain jurisdiction,
and his prebendaries took secular offices, such as alguasils, catchpoles, dog-whippers, and
sweepers. " This, thank God," says the author Covarruvias, under the article Obsipillis, " has
been totally done away." He is, however, contradicted in the great Dictionary, where it is
asserted that it is still kept up, particularly at Corunna, and other cities, and in some Universities and
Colleges. The word is latinised " Puer episcopali habitu ornatus." See Archseologia. vol. Lx. p. 43..
ST. NICHOLAS'S DAY. 333
Of the several sports, or entertainments, that mixed in the solemnization of
this most singular Festival, few particulars seem to have been transmitted1. Mr.
Warton thinks we can trace in them some rude vestiges of dramatic exhibitions.
We have evidence that the Boy Bishop and his companions walked about in pro-
" Pape Colas. Enfant qui dans les clerniers siecles, paraissait, un moment, au dessua de sa
condition. I/e jour de Saint Nicolas on faisoit choix dans certaines Eglises d'un petit tondu a voix
glassissante : on lui mettait une Mitre sur la tfete, on le revetait d'habits pontificaux : ainsi chargi
de Reliques, il alJait par tout donnant des benedictions & disant des Oremus pour avoir des bis-
cuits & des petits gateaux." Fond du Sac. torn. i. p. 13.
See also Sauval. Antiq. de Paris, torn. ii. pp. (522, 623. Ducange in voce. Dom Marlot. Histoire
de la Metrop. de Rheims. torn. ii. p 7C9. Brillon Dictionn. des Arrets artic. Noyon. ed 1727-
Voyages Liturgiques de France. 8vo. Par. 1*18, p. 33 : and, among English authorities. Dugd.
Mon. torn. iii. 169, 17O, 279. Dugd. Hut. St. Paul's, p. 205, 2O6. Anstis's Onl. Gart. vol. ii.
p. 309. Drake's Eboracum. p. 481. Blomef Hist, of Norf. fol. vol. ii. p. 516. Gough'n Brit.
Top. vol ii. p. 362 There was a Boy Bishop at Exeter Cathedral. See Bishop Lyttelton's Account
of that Building, pp. 10, 11.
The following is an extract from the St. James's Chronicle, from Nov. 16th to 18th, 1797:
" From Zug, in Switzerland, it is observed that the annual Procession of the FSte of the Bishop
and his scholars, on the Fair Day, Dec. 6', is suppressed by authority. The Bishop, it seems, was
only a scholar, habited as such. Going through the streets, he was preceded by a Chaplain carry-
ing hi? crozier, and followed by a fool in the usual costume, the latter also earning a staff with
a bladder filled with pease. Other scholars, dressed like Canons, with a military guard, made up
the procession. After going to church, it was the Bishop's custom to go and demand money
from all the booths and stands in the fair. The French, and other traders, it is said, had com-
plained of this absurd exaction, and the Bishop, it is added, means to appeal to the Pope."
1 Mr. Steevens found a curious passage on this subject in Puttenham's Art of Poesie, 4to. Loud.
1589. "Methinks this fellow speaks like Bishop Nicholas: for on St. Nicholas's night, com-
monly, the scholars of the country make them a Bishop, who, like a foolish boy, goeth about
blessing and preaching with such childish terms as make the people laugh at his foolish counter-
feit speeches/' See Reed's edit, of Shaksp. 8vo. Lond. 1S03, vol. iv. p. 253. Two Gentlemen of
Verona. Act iii. sc. 1.
Prynne, HUtrio-Mastix, p. 601, cites the following Interdict of the Council of Basil, Anno 1431 :
" This sacred Synode, detesting that foule abuse frequent in certaine churches, in which, on
certaine festivals of the yeare, certain persons with a miter, stafie, and pontificall robes, blesse
men after the manner of Bishops : others being clothed like kings and dukes, which is called the
Feast of Fooles, of Innocents, or of Children in certaine countries : others practising vizarded
and theatrical sports : others making trainee and dances of men and women, move men to spec-
tacles and cachinnations : hath appointed and commanded as well Ordinaries as Deanes and Rectors
of churches, under paine of suspension of all their ecclesiastical! revenues for three moneths space,
that they suffer not these and such like playes and pastimes to be any more exercised in the church.
334 ST. NICHOLAS S DAT.
cession, and find even a Statute to restrain one of them within the limits of his
own parish™. That the arts of secular entertainment were exercised upon this
occasion, appears from a curious entry, which states, that one of these Boy
Bishops received a present of thirteen shillings and six pence for singing before
King Edward the Third, in his chamber, on the day of the Holy Innocents".
The show of the Boy Bishop, rather on account of its levity and absurdity,
than of its superstition, was abrogated by a Proclamation, July 22, 1542°.
which ought to be the house of prayer, nor yet in the church-yard, and that they neglect not to
punish the offenders by ecclesiasticall censures and other remedies of law."
m In the Statutes of the collegiate church of St. Mary Ottery, founded by Bishop Grandison in
1337, there is this passage: " Item statuimus, quod nullus Canonicus, Vicarius, vel Secundarius,
pueros choristas in festo sanctorum Innocentium extra parochiam de Oteiy trahant, aut eis licen-
tiam vagandi concedant." Cap. 50. MS. Regist. Priorat. S. Swithin. Winton. quat. 9. See Wai-ion's
Hist. Engl. Poet. vol. i. p. 249. note.
" In the Wardrobe Rolls of King Edward the Third, an. 12, we have this entry, which shows
that our mock-bishop and his chapter sometimes exceeded their adopted clerical commission, and
exercised the arts of secular entertainment : " Episcopo puerorum Ecclesiae de Andeworp cantanfi
coram domino Rege in camera sua in festo Sanctorum Innocentium, de dono ipsius Regis xiijs. vid."
Warton's Hist. Eng. Poet. vol. i. p. 249. Note.
• The conclusion of King Henry the Eighth's Proclamation is much to our purpose:
"And whereas heretofore dyvers and many superstitions and chyldysh observauncis have be used,
and yet to this day are observed and kept, in many and sundry paries of this Realm, as upon
SAINT NICHOLAS, the Holie Innocents, and such like, children be strangelie decked and appa-
rayled to counterfeit Priests, Bishops, and Women, and to be ledde with songes and dances from
house to house, blessing the people, and gathering of money; and boyes do singe masse and
preache in the pulpitt, with such other unnttinge and inconvenient usages, rather to the derysyon
than anie true glorie of God, or honour of his Sayntes. The Kynge's Majestic wylleth and com-
maundeth that henceforth all such superstitious observations be left and clerely extinguished
throwout all this Realme and Dominions," &c.
In explanation of that part of the above which mentions women, it appears that Divine Service was
not only performed by boys on the above occasion, but by little girls also, for there is an injunction
given to the Benedictine Nunnery of Godstowe, in Oxfordshire, by Archbishop Peckham, in the
year 1278, that on INNOCENTS DAY the public prayers should not any more be said in the church of
that monastery PER PARVULAS, i. e. little Girls. See Warton's Hist, of English Poetry, vol. iii. p. 325.
According to a small "Cronicle of Yeres" respecting London, &c. (in iny own possession, but
wanting both the beginning and the end,) it should seem that there had been a previous Procla-
mation, dated July 22d, 1540, in part, at least, to the same effect.
In " Yet a Course at the Romyshe Foxe. A dysclosynge or openynge of the Manne of Synne,
contayned in the late Declaration of the Pope's old Faythe, made by Edmonde Boner, Bysshopp
of London, &c. by Johan Harryson, [i.e. Bale,] Zurik printed A. D. 1542," 8vo. Signat. D. 4,
the author enumerates some "auncyent rytes and lawdable ceremonyes of holy Churche/' then,
ST. NICHOLAS'S DAY. 335
With the Catholick Liturgy, all the pageantries of popery were restored to
their antient splendour by Queen Mary. Among these, the procession of the
Boy Bishop was too popular a mummery to be overlooked?. Warton informs
us that one of the Child Bishops' songs, as it was sung before the Queen's Ma-
jesty* in her privy chamber, at her manour of St. James in the Fields, on St.
Nicholas' Day, and Innocents Day, 1555, by the Child Bishop of St. Paul's,
with his company, was printed that year in London, containing a fulsome
panegyric on the Queen's devotions, comparing her to Judith, Esther, the
Queen of Sheba, and the Virgin Mary.
The pageantry of the Boy Bishop would naturally be put down again when
Queen Elizabeth came to the crown : and yet it seems to have been exhibited
in the country villages toward the latter end of her reigni.
The practice of electing a Boy Bishop appears to have subsisted in common
grammar-schools'. St. Nicholas, says Mr. Warton, was the patron of scholars,
it should seem, laid aside, with the following censure on the Bishop : " than ought my Lorde also-
to suffre the same selfe ponnyshment, for not goynge abought with Saynt Nycolas clarkes," &c.
P In Strype's Ecclesiastical Memorials, vol. iii. p. 2O2, ch. xxv. we read that, Nov. 13, 1554. an
edict was issued by the Bishop of London to all the Clergy of his Diocese, to have a Boy Bishop
in procession.
In the same volume, however, p. 205, we read: Anno 1554, December 5, "the which was
St. Nicholas Eve, at even-song time came a commandment that St. Nicholas should not go abroad nor
about. But, notwithstanding, it seems, so much were the citizens taken with ihe mock of St. Nicolas,
that is, a Boy Bishop, that there went about these St. Nicolases in divers parishes, as in St. Andrew's
Holborn and St. Nicolas Olaves in Bread-street. The reason the procession of St. Nicolas was
forbid, was, because the Cardinal had this St. Nicolas Day sent for all the Convocation, Bishops,
and inferior Clergy, to come to him to Lambeth, there to be absolved from all their perjuries,
schisms, and heresies." In the following page, Strype gives some account of the origin of this
ceremony, in which there is nothing that has not been already noticed.
He says, ibid. vol. iii. p. 310, ch. xxxix. that in 1556, on St. Nicholas' Even, "St. Nicholas,
that is a boy habited like a Bishop in pontificalibus, went abroad in most parts of London, singing
after the old fashion, and was received with many ignorant but well-disposed people into their
houses, and had as much good cheer as ever was wont to be had before, at least in many places."
See also Strype, vol. iii. p. 387- anno 1557.
9 See the passage before cited in a Note, p. 333, from Puttenham's Art of English Poesie, 4to.
Lond. 1589,
r " Hoc anno 1464. In Festo Sancti Nicolai non erat Episcopus puerorum in Scola Grammati-
cali in Civitate Cantuariae, ex defectu Magistrorum, viz. J. Sidney et T. Hikson, &c." Lib. Johan-
nis Stone, monachi Eccles. Cant. sc. de Obitibus et aliis memorabilibus sui Coenobii ab anno 1415,
ad annum 1467, MS. C.C.C.C. Q. 8.
336 ST. NICHOLAS'S DAT.
and hence, at Eton College, St. Nicholas has a double feast; i. e. one on
account of the college, the other of the school8. He adds, " I take this oppor-
tunity of observing that the anniversary custom at ETON of going AD MON-
TEM, originated from the antient and popular practice of theatrical proces-
sions in collegiate bodies" But, with great deference to his opinion, I shall
endeavour to shew that it is only a corruption of the ceremony of the Boy Bi-
shop and his companions, who being, by Henry the Eighth's edict, prevented
from mimicking any longer their religious superiors, gave a new face to their
festivity, and began their present play at soldiers. The following shews how
early our youth began to imitate the martial manners of their elders in these
sports, for it appears from the Close Rolls of Edward I. memb. 2. that a pre-
cept was issued to the Sheriff of Oxford in 1305, from the King, "to prohibit
tournaments being intermixed with the sports of the scholars on St. Nicholas's
Day4."
It appears by Mr. Hasted's History of Kent, vol. iii. p. 174, that the Master of Wye School,
founded by Archbishop Kempe in 1447, was to teach all the scholars, both rich and poor, the
art of Grammar gratis, unless a present was voluntarily made, and except " consuetam Gallorum
et denariorum Sancti Nicolai gratuitam oblationem," the usual ottering of Cocks and Pence at the
Feast of St. Nicholas. See also Gent. Mag. for May 1777, vol. xlvii. p. 208, and for Dec. 1790,
vol. Is. p. 1O76.
In the Statutes of St. Paul's School, A. D. 1518, (See Knight's Life of Colet, p. 362,) the fol-
lowing clause occurs : " All these children shall every Childermas Daye come to Pauli'a Churche,
and hear the Childe Bishop sermon : and after be at the hygh masse, and each of them offer a
Id. to the Childe Bishop, and with them the Maisters and Surveyors of the Scole."
Strype, in his Ecclesiastical Memorials, already quoted, speaking of the Boy Bishop among
scholars, says : " I shall only remark, that there might this at least be said in favour of this old cus-
tom, that it gave a spirit to the children, and the hopes that they might one time or other attain
to the real mitre, made them mind their books."
The following most curious passage from the " Status Seholse Etonensis, A. D. 1560," shews
that in the papal times the Eton Scholars (to avoid interfering, as it should seem, with the Boy
Bishop of the College there on St. Nicholas Day,) elected their Boy Bishop on ST. HUGH'S Day, in the
month of November. St. Hugh was a real Boy Bishop at Lincoln." His day was on November 17th.
" Meuse Novembri.
" In die S'ti Hugonis Pontificis solebat yEtona; fieri electio Episcopi Nihilensis : sed Consuetude;
obsolevit. Olim Episcopus ille puerorum habebatur nobilis. In cujus electione et literata et lau-
datissima exercitatio ad ingeniorum vires et mot us excitandos ^itonse Celebris erat."
» Warton's Hist. Engl. Poet. vol. ii. p. 375.
' Ibid. vol. ii. p. 59O.
,v. c ! '••• . .-'••; : -.M.-I
837
ON THE MONTEM AT ETON8.
' ' But weak the harp now tun'd to praisfr,
When fed the raptur'cl sight,
When greedy thousands eager gaze,
Devour'd with delight :
" When triumph hails aloud the joy.
Which on those hours await :
When Montem crowns the Eton Boy,
Long fuin'd triennial File."
Poems by Henry Rowe, 8vo. Lond. 1796, vol. i. p. 11.
I HAVE just shewn that the ceremony of the Boy Bishop was called down by
a Proclamation under the reign of Henry the Eighth, and that, with its parent
Popery, it revived under that of Queen Mary; as also, that on the accession of
Queen Elizabeth it would most probably be again put down. Indeed, such a
a " The Montem is said by some to have been an old monkish institution, observed yearly, for
the purpose of raising money by the sale of Salt, absolutions, or any 6ther articles, to produce a
fund that might enable the College to purchase lands : and the Mount, now called Salt-hill, with
other land contiguous, is said to belong to the college : which idea, upon the authority of tho
late provost, Dr. Roberts, I can assert, has no foundation in truth*.
" The custom of having a procession of the scholars can be clearly proved as far back as the
reign of Queen Elizabeth, who, when she visited this College, desired to see an account of all the
antfent ceremonies observed there from its foundation to that period, in the number of which it
appears that an annual procession of the scholars was one, and that at such times verses were re-
peated, and sums of money were gathered from the public for a dinner, &c. to which fund was
added the small pittances extorted from the boys who were recently admitted, by those of a longed
standing." Ireland's Tour of the Thames, vol. ii. p. 39.
I have heard it asserted, bnt find no foundation of the fact, that in the papal times there wag
an exclusive grant to Eton College, from the Pope, to sell consecrated salt for making holy water.
* The Hill called MONTEM stands on the waste, J. B.
i. xx
358 ON THE MONTEM AT ETON.
mockery of episcopal dignity was incompatible with the principles of a Pro-
testant establishment.
The loss of a holiday, however, has always been considered, even with " chil-
dren of a larger growth," as a matter of some serious moment : much more,
with the Tyros of a school, that of an anniversary that promised to a young
juiiul, in the cessation from study, and the enjoyment of mirth and pleasure,
every negative as well as every positive good. Invention then would be racked
to find out some means of retaining, under one shape, the festivities that had
been annually forbidden under another. By substituting, for a religious, a
military appearance, the Etonians happily hit upon a method of eluding every
possibility of giving offence.
The Lilliputian See having been thus dissolved, and the puny Bishop " un-
frocked," the crozierb was extended into an ensign, and, under the title of captainc,
b " Dicite lo, Socii, bis lo jam dicite, Libris
Altera sepositis Pallas ad arma vocat.
Tuque Aurora, diem spectacula lajta ferentem.
Quain primum croceis roscida profer equis.
/l^olus insanos concludat Carcere ventos
Aut saltern invisas dissipet aura nives." —
<'Relligione sacer patrum sine fraude doloque
Aureus, ut spero, Mons erit ille mihi."
" En ! Socii innocuae ludwtt sub imagine Pugnte,
Induiturque novo plurimus Ense puer.
filiolos, quanquam Musis Phaboque dicatos,
Fulgentes armis Mortis Etona videl." Musae Etonenses, p. 115.
c In one of the " Public Advertisers," in 1778, is given an account of the MONTEM, which was
then biennial. This is the oldest printed account of the ceremony I have been able to find.. It is
dated Eton, and signed ETONENSIS.
" On Tuesday, being Whit Tuesday, the gentlemen of Eton School went, as usual, in military
procession to Salt-hill. This custom of walking to the Hill returns every second year, and gene-
rally collects together a great deal of company of all ranks." " The King and Queen, in their
phaeton, met the procession on Arbor-hill, in Slough road." " When they halted, the flag was
nourished by the ensign. The boys went, according to custom, round the mill, &c. The parson
and clerk were then called, and there these temporary ecclesiasticks went through the usual Latin
service, which was not interrupted, though delayed for some time by the laughter that was excited
by the antiquated appearance of the clerk, who had dressed himself according to the ton of 1745,
and acted his part with as minute a consistency as he had dressed the character." " The procession
began at half-past twelve from Eton." " The collection was an extraordinaiy good one, as. their
Mzyestks gave, each of them, fifty guineas."
ON THE SIOXTEM AT ETON.
llie chieftain of the same sprightly band conducted his followers to a scene of
action in the open air, where no consecrated walls were in danger of being pro-
faned, and where the gay striplings could at least exhibit their wonted pleasan-
tries with more propriety of character. The exacting of money from the spec-
tators and passengers, for the use of the principal, remained exactly the same
as in the days of Popery; but, it seems, no evidence has been transmitted
whether the deacons then, as the salt-bearers do at present, made an offer of a
little salt in return when they demanded the annual subsidy. I have been so
fortunate, however, as to discover, in some degree, a similar use of salt, that is,
an emblematical one, among the- scholars of a foreign University, at the well-
known celebrity of " Deposition," in a publication dated at Strasburgh, so late
as A. D. I666d. The consideration of every other emblem used on the above
"The principal persons, who were distinguished by their posts above the rest of the procession,
were : Mr. Hays, the captain ; Mr. Barrow, the parson ; Mr. Reeves, the clerk ; Mr. Simeon,
the marshal!; Mr. Goodall, the ensign; Mr. Sumpter, the lieutenant ; and Mr. Brown, the cap-
tain of the Oppidants : the two salt-bearers were Mr. Ascongh and Mr. Biggin. By six o'clock
the boys had put off the finery of the day, and appeared at Absence in their common dress."
d To these indignities used before Initiation I am desirous of referring the following custom at
Alnwick, in Northumberland, thus described in Tom Thumb's Travels, p. 96 : "I was at Aln-
wick on a court-day, when the whimsical ceremony was performed of making free two young men
of the town. They jumped, with great solemnity, into a miry bog, which took one of them up
to his arm-pits, and would have let me in far enough over head and ears, which made me glad I
had no right to the freedom of Alnwick. It seems King John imposed this upon the townsmen
in their charter, as a punishment for not mending the road ; his Majesty having fallen into this
very hole, and stuck there in state till he was relieved."
" The manner of making freemen of Alnwick Common is not less singular than ridiculous. The
persons that are to be made free, or, as the phrase is, that are to leap the well, assemble in the
market-place very early in the morning, on the 25th of April, being St. Mark's Day. They ara
on horse-back, with every man his sword by his side, dressed in white with white night-caps,
and attended by the four Chamberlains and the Castle Bailiffe, who are also mounted and armed
in the same manner. From the market-place they proceed in great order, with inusick playing
before them, to a large dirty pool, called the Freemen's tt'ell, on the confines of the Com-
mon. Here they draw up in a body, at some distance from the water, and then, all at once,
rush into it, like a herd of swine, and scramble through the mud as fast as they can. As the
water is generally breast high, and very foul, they come out in a condition not much better than
the heroes of the DTNCIAD after diving in Fleet Ditch; but dry cloathes being ready for them on
the other side, they put them on with all possible expedition, and then, taking a dram, remount
their liorses, and ride full gallop round the whole confines of the district, of which, by this atchieve-
nient, they are become free. And, after having completed this circuit, they again enter the towo
340 ON THE MONTEM AT ETON.
occasion, and explained in that work, being foreign to my purpose, I shall con-
fine myself to that of the salt6 alone, which one of the heads of the college ex-
plains thus to the young academicians :
sword in hand, and are generally met by women dressed up with ribbons, bells, and garlands of
gum-flowers, who welcome them with dancing and singing, and are called timber-waits (perhaps
a corruption of timbrel- waits, players on Timbrels, Halts being an old word for those who play
on musical instruments in 'the streets). The heroes then proceed in a body till they come to the
house of one of thehr company, where they leave him, having first drank another dram ; the re-
maining number proceed to the house of the second, with the same ceremony, and so of the rest,
till the last is left to go home by himself. The houses of the new freemen are on this day distin-
guished by a great holly-bush, which is planted in the street before them, as a signal for their
friends to assemble and make merry with them at their return. This strange ceremony is said to
have been instituted by King John, in memory of his having once bogged his horse in this pool,
called Freemen's Well." Gent. Mag. for Feb. 1756', vol. xxvi. p. 73.
In the 'Life of Mr. Anthony a Wood, p. 4G, are some curious particulars relating to indignities
shewn at that time, 1647, to freshmen at Oxford on Shrove Tuesday. A brass pot full of cavvdle
was made by the cook at the freshmen's charge, and set before the fire in the College-hall. " Af-
terwards every freshman, according to seniority, was to pluck off his gowne and band, and, if
possible, to make himself look like a Scoundrell. This done, they were conducted each after the
other to the high table, and there made to stand on a forme placed thereon, from whence they
were to speak their speech with an audible voice to the company : which, if well done, the person,
that spoke it was to have a cup of cawdle, and no salted drinke ; if indifferently, some cawdle
and some salted drinke ; but if dull, nothing was given to him but salted drink, or salt put in
College-beere, with Tucks * to boot. Afterwards, when they were to be admitted into the frater-
nity, the senior cook was to administer to them an oath over an old shoe, part of which runs
thus : ' Item, tu jurabis, quod Penniless Bench non visitabis,' &c. after which spoken with gra-
vity, the Freshman kist the shoe, put on his gowne and band, and took his place among the se-
niors." The Editor observes, p. 50 : " The custom described above was not, it is probable, pecu-
liar to Merton College. Perhaps it was once general, as striking traces of it may be found in
many societies in Oxford, and in some a very near resemblance of it has been kept up till within,
these few years."
To these indignities also at initiation (or rather to a compromise to prevent them) I am desirous
to refer the custom of exacting Garnish-money at the first admission of debtors into prison, con-
cerning which 1 find the following in the Gent. Mag. for May 1752, vol. xxii. p. 239 : " The She-
riffs of London have ordered that no debtor, in going into any of the Gaols of London and Mid-
dlesex, shall, for the future, pay any Garnish, it having been found for many years a great
oppression."
' There are twenty plates illustrating the several strange ceremonies of the " Depositio." The
* Tuck, i. ». set the nail of their thumb to their chin, just under the lip, and by the help of their other fin-
gers under the chin, they would give him a mark, which sometimes would produce blood.
ON THE MONTEM AT ETON. 341
" With regard to the ceremony of Salt," says he, " the sentiments and opi-
nions both of Divines and Philosophers concur in making Salt the emblem of
wisdom or learning; and that, not only on account of what it is composed of,
last represents the giving of the Salt, which a person is holding on a plate in his'left hand, and
with his right ham! about to put a pinch of it upon the tongue of each Beanus or Freshman. A
glass, holding wine (I suppose), is standing near him. Underneath is the following couplet, which
is much to our purpose ; for even the use of Wine also is not altogether unknown at present in
our Monteui procession at Eton :
" Sid Sophite gustate, bibatis vinaque leeta,
Augeat immensus vos in utrisque Deus !"
It is said to have been formerly one of the pleasantries of the Salt-bearers to fill any boorish
looking countryman's mouth with it, if, after he has given them a trifle, he asks for any thing in
return, to the no small entertainment of the spectators.
Mr. Cambridge, an old Etonian, informed me, August 9th, 1794, that, in his time, the Salt-
bearers and Scouts carried, each of them, Salt in a handkerchief, and made every person take a
pinch of it out before they gave their contributions.
The following lines from " The Favourite, a Simile," in " The Tunbridge Miscellany, for the
year 1712," 8vo, p. 29, allude to this practice :
" When boys at Eton, once a year,
In military pomp appear ;
He who just trembled at the rod,
Treads it a Heroe, talks a God,
And in an instant can create
A dozen officers of state.
His little legion all assail,
Arrest without release or bail :
Each passing traveller must halt,
Must pay the tax, and eat the Salt.
You don't love Salt, you say ; and storm —
Look o' these staves, sir — and conform."
I should conjecture that Salt Hill was the central place where antiently all the festivities used on
this occasion were annually displayed, and here only, it should seem, the Salt was originally distri-
buted, from which circumstance it has undoubtedly had its name. From hence, no doubt, the
antient boy Bishop made some ridiculous oration, similar perhaps to the following, which was the
undoubted exordium to a sermon given in the beginning of the reign of queen Elizabeth to the
scholars of Oxford in St. Mary's, by Richard Taverner, of Wood Eaton, high sheriff for the county
of Oxford ; and that too. with his gold chain about his neck, and his sword at his side : " Arriving-
at the Mount of St. Maries, in the stony stage, where I now stand, 1 have brought you some fine
bisketts baked in the oven of charity, and carefully conserved for the chickens of the Church, the
sparrows of the Spirit, and the sweet swallows of Salvation." See Sir John Cheek's Preface to
342 ON THE MONTEM AT ETON.
but also with respect to the several uses to which it is applied. As to its compo-1
nent parts, as it consists of the purest matter, so ought Wisdom to be pure,
sound, immaculate, and incorruptible: and similar to the effects which salt pro-
duces upon bodies, ought to be those of Wisdom and Learning upon the mindc."
In another part of the oration, he tells them, " This rite of Salt is a pledge
or earnest which you give that you will most strenuously apply yourselves to
the study of good arts, and as earnestly devote yourselves to the several duties
of your vocation f."
How obvious is it then to make the same application of the use of Salt in the
present ceremony at Eton.
May we not therefore, without any forced construction, understand the Salt-
bearers, when, on demanding of the several spectators or passengers their re-
spective contributions, they laconically cry, " Salt," " Salt," as addressing
his book called " The true Subject to the Rebel," 4to, Oxon. 1641. See Liber Niger, edit. 1~2S,
Tol. ii. p. 5/2.
The following extract from Dugdale's Origines Juridicialcs I do not think foreign to our pur-
pose. Speaking of the " Orders and Exercises of the Inner Temple ;" Title : " Gentlemen of the
Clerks Commons ;" he says, p. 158, " When the Clerks Commons exercise in the vacation begin-
nc'th, the abbot, or antientest of them, comes up to the Barr-table at the end of dinner, and
acquainted! them that the Gentlemen of the Clerks Commons have a Case to put their Master-
ships ; and after, during the whole exercise of that vacation, upon Monday, Wednesday, and Fri-
day, there are Clerks Common Cases to be argued. The gentleman that is to bring it in, as soon
as the tables in the hall be covered, and salt-cellars set upon the Clerks Commons Table, and that
the horn hath blown to dinner, he that is to put the Case layeth a Case fair written in paper upon the
Salt, giving thereby notice of the Case to be argued after dinner : which Case, so laid upon the Salt,
if any one gentleman of the house do take up and read, he, by order of the house, is to be sus-
pended Commons, and to be amerc'd."
e " Sal consentient! omnium cum Theologorurn turn Philosophorum judicio atque testimonio
Sapientiam she Doctrinam adumlrat. Idquc non tantum propter constitutionem sivc materiain :
scd etiam effectu & utilitatibus in quibus conveniunt maximis. Nam sicut Sal ex rebus purissimis
constat : ita et hsec debet esse pura, sana, immaculata, et sine corruptione. Effectibus vero Sal
Doctrinae et Sapientise symbolum esse depraehenditur." Dyas Orationum de Ritu Depositions,
4to. Argentorati, 1666. pp. 21, 22.
f " Agite ergo, quid in hoc ritu Sale fcederis tanquam arrlia interveniente spoponderitis, quotidie
cum gravi cura perpendite, bonis artibus strenue incumbite, & vestree vocationis officia pie curate,"
&c. Ibid. p. 21.
In Vaughan's Golden Grove, 8vo, Lond. 1608, signal. Q. it i« said : " In Prester John's country,
Salt goes for money."
ON THE MONTEM AT ETON. 343
them to the following purport : " Ladies and Gentlemen, Your subsidy money
for the Caplain of the Eton scholars s\ By this Salt, which we give as an earnest,
we pledge ourselves to become proficients in the learning we are sent hither to
acquire, the well-known emblem ofivhich we now present you with in return h."
S Warton, in his History of English Po»try, vol. iii. p. 303, has preserved tiie form of the acquit-
tance given by a Boy-Bishop to the receiver of his subsidy, then amounting to the considerable sum
of sB3 15s. Id. 06. — " Dominus Johannes Gisson, Magister Choristarum ccclesiae Eboracensis,
liberavit Roberto de Holme, choristae, qui tune ultimo fuerat Episcopus puerorum, iij libras, xv s.
irf. ob. de perquisitis ipsius Episcopi per ipsum Johannem reccptis:" and the said Robert takes an
oath that he will never molest the said John for the above sum.
The sum collected at the Mont em on Whit-Tuesday 1790 was full s£.500. This sum goes to
the captain, who is the senior of the Collegers at the time of the ceremony. The motto for
that year was, " Pro More et Monte." Their majesties presented each a purse of fifty guineas..
The fancy dresses of the Salt-bearers and their deputies, who are called scouts, are usually of dif-
ferent coloured silks, and very expensive. Formerly, the dresses used in this procession were ob-
tained from the Theatres.
h The following most curious passage from a MS. which I have frequently had occasion ta
quote in the course of the present work (the " Status Scholce Etonensis, A. D. 15GO"), and which
1 had not seen when I wrote my sentiments on the origin of the Salt-bearing at Salt Hill, confirms
my derivation of the custom beyond the possibility of a doubt :
" Mense Januario.
" Circiter Festum Conversions Dim Pauli ad horam nonam, quodam die pro arbitrio Moderators,
ex consueto modo, quo eunt collectum Avellanas mense Septembri, itur a Ptteris ad Montem.
MQNS puerili religione jEtonensium sacer locus est. Hunc ob pulchritudinem agri, amoenitatem
graminis, umbraculorum temperationena, canorum avium concentum, &c. Apollini et Musis ve-
nerabilem sedem faciunt, carminibus celebrant, Tempe vocant, Helicon! preferunt. Hie Novitii
seu Recentes, qui annum nondum viriliter et nervose in Acie JEtonensi ad verbera steterunt, SALE primo
condluntur, tarn versiculis qui habeant SALEM et leporem, quoad fieri potest, egregie depinguntur :
deinde in reecntes Epigrammata faciunt omni suavitate sermonis et facetiis, alter altcram superare
contendentes. Quicquid in buccam venit libere licet effutire, modo latine fiat, modo habcat urba-
nitatem, modo careat obscosna verborum scurrilitate ; postremb et lacrimis salsis humectant ora
gcnasque et turn demum veteranorum ritibus initiantnr. Sequuntur orationes et parvi triumph! et
serio hetantur cuno ob prateritos labores, turn ob cooptationem in tarn lepidorum Commilitonum
Societatem. His peractis ad horam 5tan> domum revertuntur & post cocnam ludunt ad 8vam usque."
I have no doubt that, from the above teazing and tormenting the junior scholars, has originated the
present custom of having " FAGS" at Eton School, i. e. little boys, who are the slaves of the
greater ones.
I must remark here that St. Nicholas Day continues to be a Gaudy-day in Eton College ; and
though the present Montern is generally kept on Whit Tuesday, yet it is certain that even within
the memory of persons now alive, it was formerly kept in the winter time, a little before the Christ-
mas holidays, as a person of high rank., who had been a scholar there, told me ; or, as others have-
344 ON THE MONTEM AT ETON*
The text is so metaphorically concise, that it cannot otherwise be explained
but by a diffuse paraphrase, or what in the language of scholars is called " a li-
beral translation."
informed me, in the month of February. Dr. Davies, one of the late Provosts, remembered when
they used to cut a passage through the snow from Eton to the hill called Salt Hill, upon which,
after the procession had arrived there, the chaplain with his clerk used to read prayers; upon the
conclusion of which it was customary for the chaplain to kick his clerk down the hill. It is said
that the first time her Majesty was present at this ceremony, she thought this sort of sport so
very irreligious, and expressed her royal dissatisfaction at it so much, that the kicking part of
the service has ever since been very properly laid aside.
There is nothing new under the sun, says the Adage. It might seem a peculiar act of royal
condescension in our present sovereign, with the queen, and other branches of the royal family, to
honour with their presence the puerile festivities of the Montem procession at Eton, yet I have
shewn before that king Edward the First, even when on a military expedition into Scotland,
thought not the then reputed innocent pleasantries of the Boy Bishop beneath the regal notice, for
we find that, at Newcastle upon Tyne, he performed vespers before the king ; and other boys with
him came and sang in the royal presence, and received a reward of forty shillings, which in those
days was a very considerable sum.
It is observable that in the Latin Verses in the " Musoe Etonenses," pp. 62 and 1 13, to both of
which " :-KO MORE ET MONTE" is the motto, the season is described to be winter:
" Jam satis terris nivis et nigrantum
Imbrium misit pater," &c.
The •'' Musae Etonenses" were published in 1755.
In Huggett's Manuscript Collections for the History of Windsor and Eton Colleges, preserved in
the British Museum* (one volume of which has been already quoted for the " Status Scholse Eto-
nensis"), is the following account of " Ad Montem :"
" The present manner is widely different from the simplicity of its first institution. Now, the
Sales Epigrammatum are changed into the Sal purum; and it is a play-day, without exercise. Here
is a procession of the school quite in the military way. The scholars of the superior classes dress
in the proper regimentals of captain, lieutenant, &c. which they borrow or hire from London on
the occasion. The procession is likewise in the military order, with drums, trumpets, &c. They
then march three times round the school-yard, and from thence to Salt Hill, on which one of the
scholars, diess'd in black and with a band, as chaplain, reads certain prayers : after which a dinner
(dressed in the College kitchen) is provided by the captain for his guests at the inn there ; the rest
getting a dinner for themselves at the other houses for entertainment. But long before the pro-
cession begins, two of the scholars called Salt-bearers, dressed in white, with a handkerchief of
Salt in their hands, and attended each with some sturdy young fellow hired for the occasion, go
* The Rev. Roger Huggctt, M. A. vicar of the king's free chapel of St. George Windsor, the compiler of
these MSS. in nine folio volumes, was born Oct. 8, 1710; and died rector of -Hartley Wasp;iill, in the count?
of Southampton, July 27, 1769.
ON THE MONTEM AT ETON. 345
The antient Calendar of the Church of Rome in my library, which I have
had such frequent occasion to quote, has the following observations on
round the College and through the town, and from thence up into the high road, and offering
Salt to all, but scarce leaving it to their choice whether they will give or not : for money they will
have, if possible, and that even from servants.
" The fifth and sixth forms dine with the captain. The noblemen usually do, and many other
scholars whose friends are willing to be at the expence. The price of the dinner to each is
10s. 6d, and 2s. 6d. more for Salt-money. Every scholar gives a shilling for Salt ; the noblemen
more. At this time also they gather the recent money, which is ... from every scholar that has
been entered within the year. Dinner being over, they march back in the order as before into the
school yard, and with the third round the ceremony is concluded. The motto on the ensigns co-
Jours is, " Pro More et Monte." Every scholar, who is no officer, inarches with a long pole, socii,
or two and two. At the same time and place the head-master of the school makes a dinner at
his own expence for his acquaintance, assistants, &c. Of late years the captain has cleared, after
all expences are paid, upwards of ^.100. The Montem day used to be fixed for the first Tuesday
in Hilary Term, which begins January 23d. In the year 1759, the day was altered to Tuesday in
the Whitsun week (which was then June 5th) ; the Whitsun holidays having a few years before
been altered from five weeks holiday at election. This procession to Montem is ever)' third year,
and sometimes oftener."
In the same volume of Huggett's Collections, another Eton custom is noticed, of
" HUNTING THE RAM.
" It was an antient custom for the butcher of the College to give on the election Saturday a
Ram to be hunted by the scholars ; but, by reason (as I have heard) of the Ram's crossing the
Thames, and running through Windsor market-place with the scholars after it, where some mis-
chief was done, as also by long courses in that hot season, the health of some of the scholars being
thereby thought endangered, about thirty years ago the Ram was ham-strung, and, after the
speech, was with large clubs knocked on the head in the stable-yard. But this carrying a shew
of barbarity in it, the custom was entirely left off in the election of 1747; but the Ram, as usual,
is served up in pasties at the high table. (Anno 1760.)
" Browne Willis would derive this custom from what is (or was) used in the reanor of East
Wrotham, Norfolk (the rectory and, I believe, the manor of which belongs to this College), where
the lord of the manor after the Harvest gave half an acre of barley and a ram to the tenants
thereof. The which ram, if they caught it, was their own ; if not, it was for the lord again.
In the Gent. Mag. for Aug. 1731, vol. i. p. 351, is the following: " Monday, Aug. 2, was the
election at Eton College, when the scholars, according to custom, hunted a ram, by which the
Provost and Fellows hold a manor."
In the Gentleman's Magazine for June 1793, vol. Ixiii. p. 571, is the following account of the
Montem procession for that year :
" On Whit-Tuesday, according to triennial custom, the procession of the young gentlemen
educated at Eton-School to Salt Hill took place. About eleven, the gentlemen assembled in the
VOL. I. Y Y
346 ON THE MONTEM AT ETOV.
St. Nicholas's Day :
"Nicholas Bishop.
School Holidays.
The Kings go to church, with presents and great shew.
The antient custom of Poets in Schools related to the Boys.
The Kings Feasts in Schools'."
Vestiges of these antient popish superstitions are still retained in several
schools about this time of the year : and, as I have heard, particularly in the
Grammar-school in the city of Durham, where the scholars barr outk the mas-
school-yard, and were soon after properly arranged in the procession, according to their rank in
the school. Their Majesties, with the Prince of Wales, Princesses Royal, Augusta, Elizabeth,
and Amelia, the Duchess of York, and Prince William of Gloucester, arrived at the College about
twelve, and took their station in the stable yard. The young gentlemen marched twice round
the school yard, and then went, in true military parade, with music playing, drums beating, and
colours flying, into the stable yard, where they passed the royal family, the ensign having first
flourished the flag, by way of salute to their Majesties. The procession then moved on, through
the playing fields, to Salt Hill, where they were again received by the royal family ; when, after
again marching by, and saluting them, the young gentlemen paraded to dinner. To the honour
of Eton, the number of gentlemen who marched in the procession amounted to 500. The col-
lection for the benefit of the captain far exceeded all former ones ; the sum spoken of amounts to
near s^.1000." " The motto on the flag, and on the Tickets distributed on the occasion, was,
Mos PRO LEGE. Their Majesties, the Prince of Wales, Princesses, and Duchess of York, made
their donations to the Salt-bearers. In the evening the gentlemen returned, in proper military
uniform, to Eton ; and afterwards the Salt-bearers and Scouts appeared on the terrace in their
dresses, and were particularly noticed by their Majesties."
Something like the MONTEM Festivities appears to have been kept up in Westminster School
after the Reformation, as we may gather from the following passage in the Funeral Sermon of
Biahop Duppa, preached at the Abbey Church of Westminster, April 24th, 1662, p. 34. " Here
ft. e. in Westminster School) he had the greatest dignity which the School could afford put upon
him, to be the Ptedonomus at Christmas, Lord of his fellow scholars : which title was a pledge and
presage that, from a Lord in jeast, he should, in his riper age, become one in earnest."
1 " 6. Nicolao Episcopo.
Scholarum feriae.
Reges ad sedem muneribus et pompa accedunt.
Poetarum mos olim in schola ad pueros relatus.
Regales in Scholis Epulae."
k In the Metamorphoses of the Town, p. 35, we read:
" Not school-boys at a barring-out
Rais'd ever such incessant rout."
, ON THE MONTEM AT ETON. 347
ter, and forcibly obtain from him what they call Orders. I learn too that
there is a similar custom at the school of Houghton le Spring, in the county of
Durham.
Harwood, in his History of Litchfield, p. 499, tells us, from Dr. Johnson's Life of Addison
that, "in 1683, when Addison had entered his twelfth year, his father, now become Dean of
Litchfield, committed him to the care of Mr. Shaw, master of the grammar-school in this city.
While he was under the tuition of Shaw, his enterprize and courage have been recorded in lead-
ing and conducting successfully a plan for barring-out his master ; a disorderly privilege, which,
in his time, prevailed in the principal seminaries of education, where the boys, exulting at the
approach of their periodical liberty, and unwilling to wait its regular commencement, took pos-
session of the school some days before the time of regular recess, of which they barred the doors :
and, not contented with the exclusive occupation of the fortress, usually bade their master defi-
ance from the windows. The whole operation of this practice was, at Litchfield, planned and
conducted by Addison."
A Writer in the Gentleman's Magazine for 1791j vol. Ixi. p. 1170, mentioning some local cus-
toms of Westmoreland and Cumberland, says :
" Another, equally as absurd, though not attended with such serious consequences, deserves to be
noticed. In September or October, the master is locked out of the school by the scholars, who,
previous to his admittance, give an account of the different holidays for the ensuing year, which
he promises to observe, and signs his name to the Orders, as they are called, with two bondsmen.
The return of these signed Orders is the signal of capitulation ; the doors are immediately opened ;
beef, beer, and wine, deck the festive board ; and the day is spent in mirth."
I find the following among the Statutes of the Grammar-school founded at Kilkenny, in Ire-
land, March IS, 1684, in Vallancey's Collectanea de rebus Hibernicis, vol. ii. p. 51<2: " In the
number of stubborn and refractory lads, who .shall refuse to submit to the Orders and Correction
of the said School, who are to be forthwith dismissed, and not re-admitted without due sub-
mission to exemplary punishment, and on the second offence to be discharged and expelled for
ever," are reckoned " such as shall offer to shut out the master or usher, but the master shall give
them leave to break up eight days before Christmas, and three days before Easter and Whitsuntide."
In the Statistical Account of Scotland, vol. xiii. p. 211, 8vo. Edinb. 1794, is an account of the
Grammar-school at the city of St. Andrews, in the county of Fife. "The scholai's, in general,
pay at least 5s. a quarter, and a Candlemas gratuity, according to their rank and fortune, from
5s. even as far as Jive guineas, when there is a keen competition for the Candlemas crown. The
KING, i.e. he who pays most, reigns for six weeks, during which period he is not only intitled
to demand an afternoon's play for the scholars once a week, but he has also the royal privilege of
remitting all punishments. The number of scholars is from 50 to CO."
A Breaking-up, in a Poem, intitled, "Christmas," 8vo. Bristol, 1795, 1. 71 , is thus described:
"A School there was, within a well known town,
(Bridgwater call'd,) in which the boys were wont,
At brealcing-up for Christmas' lov'd recess,
To meet the master, on the happy morn,
348 ON THE MONTEM AT ETON.
At early hour* : the custom, too, prevail'd,
That he who first the seminary reach'd
Should, instantly, perambulate the streets
With sounding horn, to rouse his fellows up ;
And, as a compensation for his care,
His flourish'd copies, and his chapter-task,
Before the rest, he from the master had.
For many days, ere Breaking-up commenced,
Much was the clamour, 'mongst the beardless crowd,
Who first would dare his well-warm'd bed forego,
And, round the town, with horn of ox equipp'd,
His schoolmates call. Great emulation glow'd
In all their breasts ; but, when the morning came,
Straightway was heard, resounding through the streets,
The pleasing blast, (more welcome far, to them,
Than is, to sportsmen, the delightful cry
Of hounds on chase,) which soon together brought
A tribe of boys, who, thund'ring at the doors
Of those, their fellows, sunk in Somnus' arms,
Great hubbub made, and much the town alarm'd.
At length the gladsome, congregated throng,
Toward the school their willing progress bent,
With loud huzzas, and, crowded round the desk,
Where sat the master busy at his books,
In reg'lar order, each received his own.
The youngsters then, enfranchis'd from the school,
Their fav'rite sports pursued."
At St. Mary's College, Winton, the DULCE DOMUM is sung on the evening preceding the Whit-
son Holidays : the masters, scholars, and choristers, attended by a band of musick, walk in pro-
cession round the courts of the College, singing it. It is, no doubt, of very remote antiquity,
and its origin must be traced, not to any ridiculous tradition, but to the tenderest feelings of
human nature.
" Concinamus, O Sodales
Eja ! quid silemus ?
Nobile canticum !
Dulce melos, domum !
Dulce domum resonemus !
Chorus. Domurn, domum, dulce domum !
Domum, domum, dulce domum I
Dulce, dulce, dulce domum !
Dulce domum resonemus.
* Usually at four o'clock.
ON THE MONTEM AT ETON. 349
" Appropinquat ecce ! felix
Hora gaudiorum,
Post grave tedium
Advcnit omnium
Meta petita laborum.
Domum, domum, &c.
"Musa ! libros mitte, fessa;
Mitte pensa dura,
Mitte negotium,
Jam datur otinm,
Me mea mittito cura !
Domum, domum, &c,
" Ridet annus, prata rident,
Nosque rideamus,
Jam rcpetit domum
Daulias advena :
Nosque domum repetamus,
Domum, domum, &c.
'?Heus! Rogere, fercaballos;
Eja, mine eamus,
Limen amabile,
Matris et oscula,
Suaviter et repetamus.
Domum, domum, &c.
" Concinamus ad Penates,
Vox et audiatur ;
Phosphore ! quid jubar,
Segnius emicans,
Gaudia nostra moratur.
Domum, domum," &e.
A spirited translation of this song occurs in the Gent. Mag. for March 1796, vol. Ixvi. p. 20S.
[See also Gent. Mag. for Dee. 1811, vol. Ixxxi. p. 503.]
Few school-tioys are ignorant that the first Monday after the holidays, when they are to return,
to school again, and produce, or repeat, the several tasks that had been set them, is called
Black-Monday.
On the subject of School-sports may be added, that a silver arrow used formerly to he annually
shot for by the scholars of the Free-school at Harrow.
" Thursday, Aug. 5, according to an ancient custom, a silver arrow, value 31. was shot for at
the Butts on Harrow-on-the-Hill, by six youths of that free-school, in Archery habits, and won
by a son of Capt. Brown, commander of an East Indiaman. This diversion was the gift of John
Lyon, esq. founder of the said School." Gent. Mag. for Aug 1731, vol. i. p. 351.
350
CUSTOMS, A LITTLE BEFORE, AT, OR ABOUT
CHRISTMAS.
" Age, libertate Decembrif
Quando ita majores volueruat, utere." HOR.
GOING A GOODING
at
ST. THOMAS'S DAY.
I FIND some faint traces of a custom of going a goading (as it is called) on
St. Thomas's Day, which seems to have been done by women only, who, in
return for the alms they received, appear to have presented their benefactors
with sprigs of ever-greens, probably to deck their houses with at the ensuing
Festival*. Perhaps this is only another name for the Northern custom to be
presently noticed, of going about and crying Hagmena b.
HAGMENA.
J. Boemus Aubanus tells us that in Franconia, on the three Thursday nights
preceding the Nativity of our Lord, it is customary for the youth of both sexes
to go from house to house, knocking at the doors, singing their Christmas Car-
* See Gent. Mag. for April 1794, vol. Ixiv. p. 292. The writer is speaking of the preceding
mild winter : " The women who went a goodlng (as they call it in these parts) on St. Thomas's
Pay, might, in return for alms, have presented their benefactors with sprigs of palm and bunches
of primroses." A Southern Faunist's Observation in his Chronicle of the Seasons. [The Editor
has been informed that this practice is still kept up in Kent, in the neighbourhood of Maidstone.]
b My servant B. Jelkes, who is from Warwickshire, informs me that there is a custom in that
county for the Poor, on St. Thomas's Day, to go with a bag to beg corn of the farmers, which
they call going a corning.
HAGMEVA. 351
rols, and wishing a happy New Year. They get, in return, at the houses they
stop at, pears, apples, nuts, and even money*.
c " In trium quintarum feriarum noctibus, quae proxime Domini nostri Natalem praecedunt,
utriusque Sexus pueri domesticatim eunt januas pulsantes, cautantesque ; futurum Salvatoris
exortum annunciant at salubrem Annum : undo ab his qui in sedibus sunt, pyra, poma, nuces
et nummos ctiam percipiunt." p. 264.
This custom is also described by Naogeorgus in the Regnum Papisticum :
" Hebdomadas tris ante diem qua natus lesus
Creditur, atque die Jovis, et pueri atque puellae
Discumint, pulsantque palam ostia cuncta domatim,
Adventum Domini clamantes, forsitan haud dum
Nati, ac optantes felicem habitantibus annum.
Inde nuces capiunt, pira, nummos, poma, placentas:
Quisque lubens tribuit. Tres illse namque putantur
Noctes infaustae, Satanae nocumenta timentur,
Sagarumque Artes, odiumque immune, papistis."
See Hospin. de Orig. Christ. Festor. fol. 151 b.
Thus translated by Barnabe Googe :
" Three weekes before the day whereon was borne the Lorde of Grace,
And on the Thursdaye boyes and girls do runne in every place,
And bounce and beate at every doore, with blowes and lustie snaps,
And crie, the Advent of the Lord not borne as yet perhaps.
And wishing to the neighbours all, that in the houses dwell,
A happie yeare, and every thing to spring and prosper well :
Here have they peares, and plumbs, and pence, ech man gives willinglee,
For these three nightes are alwayes thought vnfortunate to bee :
Wherein they are afrayde of sprites and cankred witches spight,
And dreadfull devils blacke and grim, that then have chiefest might."
Popish Kingdome, fol. 44 b.
In "Whimzies; or, a new Cast of Characters," l^mo. Lond. 1631, the anonymous author, in his
description of "a good and hospitable Housekeeper, has left the following picture of Christmas fes-
tivities. " Suppose Christmas now approaching, the ever-green Ivie trimming and adorning the
portals and partcloses of so frequented a building ; the usuall carolls, to observe antiquitie, cheere-
fully sounding ; and that which is the complement of his inferior comforts, his neighbours, whom
he tenders as members of his owne family, joyne with him in this consort of mirth and melody."
p. 80, In the second Part, p. 27, he calls a piper " an ill wind that begins to blow upon Christ-
masse Eve, and so continues, very lowd and blustring, all the twelve dayes : or aw airy meteor,
composed of flatuous matter, that then appeares, and vanjsheth, to the great peace of the whole
family, the thirteenth day."
352 HAGMEVA.
Little troops of boys and girls still go about in this very manner at Newcastle-
upon-Tyne, and other places in the North of England, some few nights before,
on the night of the Eve of Christmas Day, and on that of the day itself. The
Hagmena is still preserved among them, and they always conclude their beg-
ging song with wishing a merry Christmass and a happy New Year.
The very observable word " Hagitena," used on this occasion, is by some
supposed of an antiquity prior to the introduction of the Christian Faith11.
Poor Robin, in his Almanack for 1GJ6, speaking of the Winter Quarter, tells us: "And lastly,
who but would praise it because of Christmas, when good cheer doth so abound, as if all the
world were made of minc'd-pies, plumb-puddings, and furmity."
d Selden, in his Notes on the Polyolbion 9. song, tells us : " that on the Druidian custom (of
going out to cut the Misletoe) some have grounded that unto this day used in France ; where the
younger country-fellows, about New Yeare's-tide, in every village give the wish of good fortune at
the inhabitants dores, with this acclamation, ' Au guy I' an neuf,' i. e. to the Misletoe this New
Year ; which, as I remember, in llablais is read all one word, for the same purpose." He cites
here " Jo. Goropius Gallic. 5. et aliis."
I find the following in Menage's Dictionary, (torn. i. p. 12.) " Aguilanleu, par corruption,
pour An gui 1'an neuf: ad Viscum, Annus novus. Paul Merule dans sa Cosmographie, part. 2.
liv. 3. chap. xi. 'Sunt qui illud Au Gui I' an neuf, quod hactenus quot annis pridie Kalendas Ja-
nuar. vulgo publice cantari in Gallia swlet ab Druidis manasse autumant : ex hoc forte Ovidii,
Ad Viscum Druidae, Druidae cantare solebant :
Solitos enim aiunt Druidas per suos adolescentes viscum suum cunctis mittere, eo quasi munere,
bonum, faustum, felicem, & fortunatum omnibus Annum precari.' Voyez Goropius Becanus in
Gallicis, Vigenaire sur Cesar, Vinet sur Ausone, Gosselin au chapitre 14. de son Histoire des
anciens Gaulois, Andre" Favyn dans son Theatre d'Honneur, p. 38. et sur tout Jan Picard dans sa
Celtopedie. II es>t a remarquer, que les Vers cy-dessus alldgue par Merule sous le nom d'Ovide,
ii'est point d'Ovide. En Touraine on dit Aguilanneu. Les Espagnols disent Aguinuldo pour les
presants qu'on fait a la Feste de Noel. En basse Normandie, les pauvres, le dernier jour de Tan,
en demandant 1'aumosne, disent Hoguinanno."
See also Cotgrave's Dictionary in verbo "Au-guy-l'an neuf." The Celtic name for the oak was
gue or guy.
" When the end of the year approached, the old Druids marched with great solemnity to gather
the misleloe of the oak, in order to present it to Jupiter, inviting all the world to assist at this
ceremony with these words : ' The new Year is at hand, gather the Misletoe.' In Aquitania
quotannis prid. kal. Jan. pueri atque adolescentes vicosque villasque obeunt carmine stipem peten-
tes sibique atque aliis pro voto in exordio novi anni acclamantes Allguy, L'an neiif. Keysler, 305,
so that the footsteps of this custom still remain in some parts of France." Borlase's Antiq. of
Cornwall, p. 91, 92.
HAGMENA. 353
Others deduce it from three French words run together', and signifying, " the
man is born." Others again derive it from two Greek words, signifying the
Holy Month f.
On the Norman Hoquinanno, Mr. Douce observes : " This comes nearer to our word, which
was probably imported with the Normans. It was also by the French called Haguiltennes and Hagvi-
mento, and I have likewise found it corrupted into Haguirtnleux. See on this subject Carpentier,
Supplem. ad Du Cange, torn. iv. Dictionn. de Menage, Boril, and Trevoux ; the Diction, des
Mreurs & Usages des Francois ; and Bellingen L'Etymol. des Proverbes Francois.
For the following lines which the common people repeat upon this occasion, on New Year's
Day, in some parts of France, I am indebted to Mr. Olivier :
Aguilaneuf de ce"ans
On le voit a sa fenetre,
Avcc son petit bonnet blanc,
1 1 dit qu'il sera le Maitre,
Mettera le Pot au feu j
Donnez nous ma bonne Dame
Donnez nous Aguilaneuf."
e I found the following in the hand-writing of the learned Mr. Robert Harrison, of Durham :
" Scots Christmass Carrol by the Guisearts *.
Homme est ne \ .- Hoghmenay
TroisRoislk J corruPtedtolTrolerav, or Trololey.
Hinc trole, a ditty. Trololey, Shakspeare. What led to this I do not at present recollect*."
f We read in the Scotch Presbyterian Eloquence displayed, that " it is ordinary among some
plebeians in the South of Scotland, to go about from door to door upon New Year's Eve, crying
Hagmena, a corrupted word from the Greek a.ym. piv«, i. e. holy month.
John Dixon, holding forth against this custom once, in a sermon at Kelso, says : ' Sirs, do
you know what Hagmane signifies ? It is, the Devil be in the House ! that's the meaning of its
Hebrew original'." p. 1O2.
Mr. Douce's Notes say : " I am further informed, that the words used upon this occasion are,
' Hagmena, Hagmena, give us cakes and cheese, and let us go away.' Cheese and oaten-cakes,
which are called Paris, are distributed on this occasion among the cryers." See also Gent. Mag.
1790, vol. Ix. p. 499.
A Writer in the Gent. Mag. for July 1790, vol. be. p. 616, tells us: "In Scotland, till very
lately (if not in the present time), there was a custom of distributing sweet cakes, and a particular
kind of sugared bread, for several days before and after the New Year ; and on the last night of
the old year (peculiarly called Hagmenai), the visitors and company made a point of not separat-
ing tDl after the clock struck twelve, when they rose, and, mutually kissing each other, wished
each other a happy New Year. Children and others, for several nights, went about from house
to house as Guisarts, that is, disguised, or in masquerade dresses, singing,
* Guisers, Wizards.
f [This alludes to the Scotch cry, " Hogmenay, Trololoy, Give us your white bread, and none of your gray."]
VOL. I. Z Z
354
MUMMING.
.Vj.TH/' Vif-lf
MUMMING is a sport of this Festive Season which consists in changing
cloaths between Men and Women, who, when dressed in each other's habits,
go from one neighbour's house to another, partaking of Christmas cheer, and
making merry with them in disguise1.
'Rise up, good wife, and be no' swier*
To deal your bread as long's your here,
The time will come when you'll be dead,
And neither want nor meal nor bread.'
" Some of those masquerades had a fiddle, and, when admitted into a house, entertained the
company with a dramatic dialogue, partly extempore."
[An ingenious Essay on Hagmena, appeared in the Caledonian Mercury for January 2d, 1792,
with the signature PHILOLOGUS, the more important parts of which have been extracted in Dr.
Jamieson's Etymological Dictionary of the Scottish Language, ». HOGMANAY. SINGIN-E'EN, Dr.
Jamieson informs us, is the appellation given in the county of Fife to the last night of the year.
The designation, he adds, seems to have originated from the Carols sung on this evening.]
A superstitious notion prevails in the western parts of Devonshire, that at twelve o'clock at night
on Christmas Eve, the Oxen in their stalls are always found on their knees, as in an attitude of
devotion ; and that (which is still more singular) since the alteration of the stile they continue to
do this only on the Eve of old Christmas Day. An honest countryman, living on the edge of St.
Stephen's Down, near Launceston, Cornwall, informed me, October 28th, 1790, that he once,
with some others, made a trial of the truth of the above, and watching several oxen in their stalls
at the above time, at twelve o'clock at night, they observed the two oldest oxen only fall upon
their knees, and, as he expressed it in the idiom of the country, make " a cruel moan like Chris-
tian creatures." I could not but with great difficulty keep my countenance : he saw, and seemed
angry that I gave so little credit to his tale, and, walking off in a pettish humour, seemed to
"marvel at my unbelief." There is an old print of the Nativity, in which the oxen in the stable,
near the Virgin and Child, are represented upon their knees, as in a suppliant posture. This
graphic representation has probably given rise to the above superstitious notion on this head."
' Mummer signifies a masker ; one disguised under a vizard : from the Danish Mumme, or
Dutch Momme. Lipsius tells us, in his 44th Epistle, Book iii. that Momar, which is used by the
Sicilians for a fool, signifies in French, and in our language, a person with a mask on. See Junij
Etymolog. in verbo.
* Lazy.
MUMMING. 355
It is supposed to have been originally instituted in imitation of the Sigillaria,
or Festival Days added to the antient Saturnalia, and was condemned by the
Synod of Trullus, where it was decreed that the days called the Calends should
be entirely stripped of their Ceremonies, and that the faithful should no longer ob-
serve them, that the public dancings of women should cease, as being the oc-
casion of much harm and ruin, and as being invented and observed in honour
of the Gods of the Heathens, and therefore quite averse to the Christian life.
They therefore decreed that no man should be clothed with a woman's garment,
nor any woman with a man'sb.
The Author of the Convivial Antiquities0, speaking of Mumming in Germany,
See a curious Note upon Mumming in Walker's Historical Memoirs of the Irish Bards, p. 152.
The following occurs in Hospinian, De Orig. Festor. Christian.
" Ab hoc denique Circumcisionis Festo, usque ad Quadragesimae Jejunium personse induuntur
et Vesliutn inutationes fiunt, vicinique ad vicinos hac ratione commeant, turpi insaniendi bac-
chandique studio. jQuam vestium mutationem nos Germani hodie nostra lingua Mummerey voca-
mus, a Latina voce mulare. lis etiam, qui ita larvati vicinos suos salutant occilla & oscilla secum
deferunt, et ita pecuniam extorquent." fol. 32.
" Cum quotannis cernerem circa tempus Natalitium Vigilia imprimis Festi sacratissimi, more
recepto, homines quosdam Christianos partim facie larvali fcedos, nigris lemuribus non absimiles ;
partimjuvenili forma, ceu lares compitalcs & viales, conspicuos; partim veneranda canitie graves,
hunc sanctum Christum, illos sanctos Christi ministros, alios divos Apostolos, alios denique ad
seterna supplicia damnatos Diabolos, mendaci pi* se fcrente : indomita saepe lascivia, comitante
nequissimorum puerorum, servorum, ancillarum colluvie, ubivis viarum oberrantes ; mox splen-
dida pompa et veneratione novos tragoedos in sedes admissos : adductos in puerorum terrorera
propius, a quibus tantum non exanimatis, osculis, precibus, cultuque plane religiosa excipieban-
tur." Drechsler de Larvis Natalitiis. p. 19.
"The disguisyng and mummyng that is used in Christemas tyme in the Northe partes came out
of the Feastes of Pallas, that were done with visars and painted visages, named Quinquatria of
the Rornaynes." Langley's Polydor Vergil, fol. 103.
b See Bourne, chap. xvi.
c " Ut olim in Saturnalibus frequentes, luxuriosaeque coenationes inter Amicos fiebant, munera
ultro citroque naissitabantur, vestium inutationes fiebant, ita hodie etiam apud hos Christianos
eadem fieri videmus a Natalibus Dominicis usque ad Festum Epiphaniae, quod in Januario cele-
bratur : hoc enim tempore omni et crebro convivamur et Strenas, hoc est, ut nos vocamus, Novi
Anni Donaria missitamus. Eodem tempore mutationes Vestium, ut apud Roma'nos quondam
usurpantur, vicinique ad vicinos invitati hac ratione commeant, quod nos Germani Mummerey
vocamus." Antiquitat. Convivial, p. 126.
The following occurs in Hospinian, De Origine Festorum Christianor. fol. 32 b. " Eadem de re
356 MUMMING.
says, that in the antient Saturnalia there were frequent and luxurious feastings
amongst friends : presents were mutually sent, and changes of dress made : that
Christians have adopted the same customs, which continue to be used from the
Nativity to the Epiphany : that feastings are frequent during the whole time,
and we send what are called New Year's Gifts : that exchanges of dress too,
as of old among the Romans, are common, and neighbours, by mutual invita-
tions, visit each other in the manner which the Germans call Mummery. He
adds, that, as the Heathens had their Saturnalia in December, their Sigillaria
in January, and the Lupercalia and Bacchanalia in February, so, amongst
Christians, these three months are devoted to feastings and revellings of
every kind.
Stow has preserved an account of a remarkable Mummery, A. D. 1377,
made by the citizens of London for disport of the young Prince Richard, son
to the Black Princed.
Constantinopolitani Concilii sexti Canon 62. sic habet : Calendas quae dicuntur et Vota Brumalia qua
vocantur, & qui in primo Martii Mensis die fit, conventum ex fidelium civitate oinnino tolli volu-
mus ; sed et publicas Mulierum Saltationes multam noxam exitiumque afferentes ; qui etiam eas, qua?
nomine eorum, qui falso apud Graces dii nominati sunt, vel nomine virorum ac mulierum fiunt
Saltationes ac Mysteria more antique ac a vita Christiana alieno, amandamus & expellimus, sta-
tuentes, ut nullus vir deinceps muliebri veste induatur, vel mulier veste viro conveniente. Sed
neque comicas, vel satyricas, vel tragicas personas induat, neque execrandi Bacchi nomen,'1 &c.
Upon the Circumcision, or New Year's Day, the early Christians ran about masked, in imita-
tion of the superstitions of the Gentiles. Against this practice St. Maximus and Peter Chrysologus
declaimed ; whence, in some of the very antient Missals, we find written in the mass for this day,
" Missa ad prohibendtim ab Idolis."
d " Survay of London," 4to. 1G03, p. 97. " In the year 1348, eighty tunics of buckram, forty-
two visors, and a great variety of other whimsical dresses, were provided for the disguisings at
court at the feast of Christmass." Henry's Hist, of Britain, vol. iv. p. 602.
" In the reigne of King Henrie the eyght (An. 3. Hen. VIII.) it was ordeyned, that if any persons
did disguise themselves in apparel, and cover their faces with visors, gathering a company togither,
naming themselves Mummers, which use to come to the dwelling-places of men of honour, and
other substantial! persons, whereupon murders, felonie, rape, and other great hurts and incon-
veniencies have aforetime growen and hereafter be like to come, by the colour thereof, if the
sayde disorder, shoulde continue not refoimed, &c. : That then they shoulde be arreasted by the
King's liege people as vagabondes, and be committed to the Gaole without bayle or mainprise,
for the space of three monethes, and to fine at the King's pleasure. And every one that keepeth
any visors in his house, to forfeyte 20s." Northbrooke's Treatise against Dice-play, &c. p. 105.
, MUMMING. 357
"On the Sunday before Candlernass, in the night, one hundred and thirty
citizens, disguised, and well horsed, in a Mummerie, with sound of trumpets,
sackbuts, cornets, shalmes, and other minstrels, and innumerable torch-lights
of waxe, rode to Kennington, beside Lambeth, where the young Prince remayned
with his mother. In the first rank did ride forty-eight in likeness and habit of
esquires, two and two together, clothed in red coats, and gowns of say, or
sandall, with comely visors on their faces. After them came forty-eight knights,
in the same livery. Then followed one richly arrayed, like an emperour: and
after him some distance, one stately tyred, like a pope, whom followed twenty-
four cardinals : and, after them, eight or ten with black visors, not amiable,
as if they had been legates from some forrain princes.
"These maskers, after they had entered the mannor of Kennington, alighted
from their horses, and enter'd the hall on foot ; which done, the Prince, his
Mother, and the Lords, came out of the chamber into the hall, whom the
Mummers did salute; shewing, by a paire of dice upon the table, their desire to
play with the young prince, which they so handled, that the Prince did alwaies
winne when he cast them.
"Then the Mummers set to the Prince three jewels, one after another;
•which were, a boule of gold, a cup of gold, and a ring of gold, which the
Prince wanne at three casts. Then they set to the Prince's Mother, the Duke,
the Earles, and other lords, to every one a ring of gold, which they did also
•win. After which they were feasted, and the musicfc sounded, the Prince and
Lords daunced on the one part with the Mummers, which did also dance ; which
jollitie being ended, they were again made to drink, and then departed in order
as they came."
"The like," vhe says, " was to King Henry the Fourth, in the second year of
his reign, hee then keeping his Christmas at Eltham; twelve aldermen of Lon-
don and their sonnes rode a mumming, and had great thanks."
We read of another Mumming in Henry the.Fourth's time, in Fabyan's Chro-
nicle, edit. Pynson, 1516, fol. 169. "In whiche passe tyme the Dukys of Am-
In Thomas's Lodge's "Incarnate Devils," 4to. Lond. 1596, p. 15, is the following passage: "I
thinke in no time Jerome had better cause to crie out on pride then in this, for painting, now-a-
daies, is growne to such a custome, that from the swartfaste devil in the kitchin to the fairett
damsel in the cittie, the most part looke like vizards for a Momerie, rather then Christians trained
in sobrietie."
358 MUMMING.
narlc, of Surrey, and of Excetyr, with the Erlys of Salesbury and of Gloucetyr,
with other of their affynyte, made provysion for a Dysguysynge or a Mummynge,
to be shewyd to the Kynge upon Twelfethe Nyght, and the tyme was nere at
hande, and all thynge redy for the same. Upon the sayd Twelfthe Day, came
secretlye unto the Kynge the Duke of Amnarle, and shewyd to hym, that he,
wyth the other Lordys aforenamyd, were appoyntyd to sle hym in the tyme of
the fore sayd Disguysynge." So that this Mumming, it should seem, had like
to have proved a very serious jeste.
e In Perm's Paston Letters, vol. ii. p. 33O, in a Letter dated Dec 24th, 1484, we read that
Lady Morley, on account of the death of her Lord, July 23, directing what sports were to be
used in her house at Christmass, ordered that " there were none disguisings, nor harping, nor
luting, nor singing, nor none loud disports ; but playing at the tables, and chess, and cards ;
such disports she gave her folks leave to play, and none other."
The following is from the Antiquarian Repertory, No. xxvi. taken from the MS Collections of
Mr. Aubrey (relating to North Wilts) in the Ashmolean Museum at Oxford, dated 1678 :
" Heretofore, noblemen and gentlemen of fair estates had their heralds, who wore their
coate of armes at Christmas, and at other solemne times, and cryed largesse thrice. They lived
in the country like petty kings. They always eat in Gothic Halls where the Mummings and Loaf-
stealing, and other Christmas sports, were performed. The hearth was commonly in the middle ;
whence the saying, ' round about our coal-fire.' "
In the printed Introduction also to his Survey of Wiltshire, Aubrey says : " Here, in the Halls,
were the Mummings, Cob-loaf-stealing, and great number of old Christmass Plays performed."
In the Tract intitled " Round about our Coal-Fire, or Christmass Entertainments," Svo. Lond.
I find the following: "Then comes Mumming, or Masquerading, when the squire's wardrobe is
ransacked for dresses of all kinds. Corks are burnt to black the faces of the fair, or make de-
puty-mustacios, and every one in the family, except the squire himself, must be transformed."
This account farther says : " The time of the year being cold and frosty, the diversions are
within doors, either in exercise or by the fire-side. Dancing is one of the chief exercises : or else
there is a match at blindman's-buff, or puss in the corner. The next game is ' Questions and
Commands,' when the commander may oblige his subject to answer any lawful question, and make
the same obey him instantly, under the penalty of being smutted, or paying such forfeit as may
be laid on the aggressor. Most of the other diversions are cards and dice."
Bear-baiting appears antiently to have been one of the Christmas Sports with our nobility.
" Our nobility," says Pennant, in bi» Zoology, vol. i. p. 79, Svo. Lond. 177<S, " also kept their
Bear-ward : twenty shillings was the annual reward of that officer from his lord, the fifth Earl of
Northumberland, ' when he comyth to my Lorde in Cristmas, with his Lordshippe's beests for
making of his Lordschip pastyme the said twelve days'." Northumb. Household Book.
359
Of the YULE CLOG, or BLOCK,
burnt on
CHRISTMAS EVE.
CHRISTMAS DAY, in the primitive Church, was always observed as the
Sabbath-day, and, like that, preceded by an Eve, or Vigil. Hence our present
Christmas Eve.
On the night of this eve our ancestors were wont to light up Candles of an
uncommon size, called Christinas Candles*, and lay a log of wood upon the
fire, called a Yule-Clogb, or Christmas-Block, to illuminate the house, and,
as it were, to turn night into day. This custom is in some measure still kept
up in the North of England0.
a [In the Buttery of St John's College, Oxford, an antient candle-socket of stone still remains,
ornamented with the figure of the Holy Lamb. It waa formerly used to burn the Christmas
Candle in, on the high-table, at supper, during the twelve nights of that festival.]
b Clog is properly a piece of wood, fastened about the legs of beasts, to keep them from running
astray. In a secondary, or figurative sense, it signifies a load, let, or hindrance. Thus also a
Truant-clog.
Bailey supposes it to come from Log, (which he derives from the Saxon lijan, to lie, because
of its weight, it lies, as it were, immoveable,) the trunk of a tree, or stump of wood for fuel.
Block has the same signification.
There is an old Scotch proverb, " He's as bare as the Birk at Yule E'en," which, perhaps,
alludes to this custom ; the Birk meaning a block of the birch-tree, stripped of its bark and dried
against Yule Even. It is spoken of one who is exceedingly poor.
A Clergyman of Devonshire informed me that the custom of burning the Christmas-block, i. e.
the Yule Clog, still continues in that county.
In Poor Robin's Almanack for 1677, in the beginning of December, he observes :
" Now blocks to cleave
This time requires,
'Gainst Christmas for
To make good fires."
c Bourne's Antiq. of the Common People, cap. xiii. Grose, in his Provincial Glossary, tells us,
that in " Farm-houses in the North, the servants lay by a large knotty block for their Christmass
fire, and during the time it lasts they are intitled, by custom, to Ale at their meals.
" At Rippon, in Yorkshire, on Christmass Eve, the chandlers sent large mold-candles, and the
coopers logs of wood, generally called Yule Clogs, which are always used on Christmass Eve; but,
should it be so large as not to be all burnt that night, which is frequently the case, the remains
are kept tilr old Cbristmass Eve." See Gent. Mag. for Aug. 1790, vol. k. p. 719.
360 CHRISTMAS EVE.
The following occurs in Herrick's Hesperides, p. 509 :
" Ceremonies for Christmasse.
" Come bring, with a noise,
My merry, merrie boys,
In the Supplement to the Gent. Mag. for 179O, p. 1193, the subsequent very curious note upon
the Yule-log occurs : " On the Yule-log see the Cyclops of Euripides, Act i. sc. i. v. 10. Archaeo-
logia, vol. vii. p. SCO. The size of these logs of wood, wliich were, in fact, great trees, may be
collected from hence: that, in the time of the civil wars of the last century, Captain Hosier (I
suppose of the Berwick family) burnt the house of Mr. Barker, of Haghmond Abbey, near Shrews-
bury, by setting fire to the Yule-log."
- M. Court de Gebelin, in his Allegories Orientalcs, printed at Paris in 1773, informs us that the
people in the county of Lincoln, in England, still call a log, or stump, which they put into the
fire on Christmas Day, (which was to last for the whole octave,) a Gule-block, i. e. a block or
log of lul. I believe our author is not quite accurate as to the time. It is always set fire to on
Christmas Eve.
A Writer in the Gent. Mag. for February 1784, vol. liv. p. 97, says: "That this rejoicing on
Christmas Eve had its rise from the Juul, and was exchanged for it, is evident from a custom
practised in the Northern Counties, of putting a large clog of wood on the fire this evening,
which is still called the Yule-clog; the original occasion of it may have been, as the Juul was
their greatest festival, to honour it with the best fire"
"Croire qu'une Bilche," (says the Author of the Traite des Superstitions,) "que Ton commence
a mcttre au feu la Veille de Noe1! (ce qui fait qu'elle est appellee le Trefoir, ou le tison de Noel) et
que Ton continue d'y mettre quelque temps tous les Jours jusqu'aux Rois, peut garentir d'incendie
ou de tonnerre toutc 1'annee la Maison ou elle est gardee sous un lit, ou en quelqu'autre endroit :
qu'elle peut empecher que ceux qui y demeurent, n'ayent les Mules aux talons en Hyver ; qu'elle
peut guerir les Bestiaux de quantity de maladies ; qu'elle peut delivrer les Vaches prestes a veler,
en faisant tremper un morceau dans leur breuvage, enfin qu'elle peut preserver les Bleds de la
rouille en jettant de sa Cendre dans les Champs." Traite des Superstitions, par M. Jean Baptiste
Thiers, Svo. Par. 1679, torn. i. p. 323.
In a very rare Tract, intitled, " The Vindication of the Solemnity of the Nativity of Christ,"
&c. by Thomas Warmstry, D. D. 4to. 1648, p. 24, is the following passage : " If it doth appeare
that the time of this Festival doth comply with the time of the Heathens' Saturnalia, this leaves no
charge of impiety upon it ; for, since things are best cured by their contraries, it was both wis-
dome and piety in the ancient Christians, (whose work it was to convert the Heathens from such as
well as other superstitions and miscarriages,) to vindicate such times from that service of the
Devill, by appoynting them to the more solemne and especiall service of God. The Blazes are
foolish and vaine," (he means here, evidently, the Yule-clogs or Logs,) " and not countenanced
by the church."
'' Christmasse Kariles, if they be such as are fit for the time, and of holy and sober composures,,
and used with Christian sobriety and piety, they are not unlawful!, and may be profitable, if they.
Tje sung with grace in the heart. New Yeare's Gifts, if performed without superstition, may be
CHRISTMAS EVE» 361
The Christmass Log to the firing ;
While my good Dame she
Bids ye all be free,
And drink lo your hearts desiring.
" With the last year's Brand
Light the new Block <i, and,
For good successe in his spending,
On your psaltries play,
That sweet luck may
Come while the Log is a teending.
harmles provocations to Christian love and mutuall testimonies thereof to good purpose, and never
the worse because the heathens have them at the like times." From p. 25, it appears to have
been a custom to send the Clergy New Years' s Gifts. The author is addressing a Clergyman :
" Trouble not yourself, therefore ; if you dislike New Yeare's Gifts, I would advise your pa-
rishioners not to trouble your conscience with them, and all will be well *."
The following is from "Christmas, a Poem, by Romaine Joseph Thorn," 8vo. Bristol, 1795, 1. 129 :
" Thy welcome Eve, lov'd Christmas, now arriv'd,
The parish bells their tunefull peals resound,
And mirth and gladness every breast pervade.
The pondrous Ashen-faggot, from the yard,
The jolly farmer to his crowded hall
Conveys, with speed ; where, on the rising flame«
(Already fed with store of massy brands)
It blazes soon ; nine bandages it bears,
And, as they each disjoin (so Custom wills),
A mighty jug of sparkling cyder's brought,
With brandy mixt, to elevate the guests."
Again:
" High on the cheerful fire
Is blazing seen th' enormous Christmas brand."
Sir Thomas Overbury, in his Characters, speaking of the " Franklin," mentions, among the
ceremonies which he keeps annually, and yet considers as no reliques of Popery " the wakefull
ketches on Christmas Eve."
d See p. 44. among the Ceremonies for Candlemass Day.
* He is answering a query : " Whether this Feast had not its rise and growth from Christians' conformity to
the mad Feasts of Saturnalia, (kept in December to Saturne the Father of the Gods,) in which there was a
sheafe offered to Ceres, Goddesse of Corne ; a hymne to her praise called aXoi, or isXoj j and whether those
Christians, by name, to cloake it, did not afterwards call it Yule, and Christmas (as though it were for Christ's
honour) ; and whether it be not yet by some (more antient than truely or knowingly religious) called Yule, and
the mad playes (wherwith 'tis celebrated like those Saturnalia) Yule Games? and whether, from the offering
of that sheafe to Ceres, from that song in her praise, from those gifts the Heathens gave their friends in the
Calends of January, ominis gratia, did not arise or spring our Blazes, Christmai Karilet, and New Yeare's Gifts ?'*
VOL. I. 3 A
36"£ CHRISTMAS EVE.
" Drink now the strong beere,
Cut the white loafe here,
The while the meat is a shredding
For the rare mince-pie,
And the plums stand by
To fill the paste that's a kneadinge."
Christmas, says Blount, was called the Feast of Lights in the Western or
Latin Church, because they used many lights or candles at the feast; or rather,
because Christ, the light of all lights, that true light, then came into the world.
Hence the Christmas Candle, and what was, perhaps, only a succedaneum,
the Yule-Block, or Clog, before candles were in general use. Thus a large
coal is often set apart at present, in the North, for the same purpose ; i. e. to
make a great light on Yule or Christmas Eve. Lights, indeed, seem to have
been used upon all festive occasions. Thus our illuminations, fire-works, &c.
on the news of victories.
In the an?ient times to which we would trace up the origin of these almost
obsolete customs, Blocks, Logs, or Clogs of dried wood, might be easily pro-
cured and provided against this festive season. At that time of day it must
have been in the power but of a few to command candles or torches for making
their annual illumination.
However this may be, I am pretty confident that the Yule Block will be
found, in its first use, to have been only a counterpart of the Midsummer Fires,
made within doors because of the cold weather at this Winter Solstice, as those
in the hot season, at the summer one, are kindled in the open airf.
Waldron, in his Description of the Isle of Man, (Works, fol. p. 155,) tells us :
*•' On the 24th of December, towards evening, all the servants in general have a
holiday ; they go not to bed all night, but ramble about till the bells ring in all
the churches, which is at twelve o'clock : prayers being over, they go to hunt
e In p. 278, Hcrrick has another copy of Christmas Verses, " To the Maidi:"
" Wash your hands, or else the fire
Will not teind to your desire ;
Unwasht hands, ye Maidens, know,
Dead the fire, though ye hlow."
f After a diligent and close study of GebeJin, the French Bryant, on this subject, one cannot
feil, I think, of adopting this hypothesis, which is confirmed by great probability, and many-
cogent, if not infallible proofs.
CHRISTMAS EVr. 363
the wren; and, after having found one of these poor birds, they kill her, and
lay her on a bier with the utmost solemnity, bringing her to the parish church,
and burying her with a whimsical kind of solemnity, singing dirges over her in
the Manks language, which they call her knell; after which, Christmas begins^."
* A Writer in the Gentleman's Magazine for February 1795, p. 110, gives the following account
of a custom which takes place annually on the 24th of December, at the house of Sir Holt,
bart. of Aston juxta Birmingham : " As soon as supper is over, a table is set in the hall. On it is
placed a brown loaf, with twenty silver threepences stuck on the top of it, a tankard of ale, with
pipes and tobacco ; and the two oldest servants have chairs behind it, to sit as judges if they
please. The steward brings the servants, both men and women, by one at a time, covered with a
winnow-sheet, and lays their right hand on the loaf, exposing no other part of the body. The
oldest of the two judges guesses at the person, by naming a name, then the younger judge, and
lastly the oldest again. If they hit upon the right name, the steward leads the person back again ;
but, if they do not, lie takes off the winnow-sheet, and the person receives a threepence, makes
a low obeisance to the judges, but speaks not a word. When the second servant was brought, the
younger judge guessed first and third; and this they did alternately, till all the money was given
away. Whatever servant had not slept in the house the preceding night forfeited his right to the
money. No account is given of the origin of this strange custom, but it has been practised ever
since the family lived there. When the money is gone, the servants have full liberty to drink,
dance, sing, and go to bed when they please."
Can this be what Aubrey, in a passage already quoted from the Introduction to his Survey of
Wiltshire, calls the sport of " Cob-loaf-stealing" ? See page 358.
Mr. Beckwith, in Gent. Mag. for February 1734, p. 99, tells us that, in the country about
Rotherham, in Yorkshire, Furmety used, in his remembrance, to be always the breakfast and
supper on Christmas Eve.
Mr. Douce's Manuscript Notes say : " Thiers mentions, that some imagine that bread baked on
Christmas Eve will not turn mouldy." Traite des Superst. torn. i. p. 317.
Sir Herbert Croft informs us, that the inhabitants of Hamburgh are obliged, by custom, to
give their servants carp for supper on Christmas Eve. Letter from Germany, 4to. 1797, p. 8$.
It is to be regretted the learned gentleman did not inquire into the origin of this practice.
L'Estrange, in his Alliance of Divine Offices, p. 1 35, says : " The celebration of Christmas is as
old as the time of Gregory Nazianzen, and his great intimate St. Basil, having each an excellent
homily upon it ; the latter of whom says : " We name this Festival the Theophany."
Andrews, in his History of Great Britain connected with the Chronology of Europe, vol. i. p. 2.
4to, 1795, p. 329, mentions " the humorous Pageant of Christmass, personified by an old man
hung round with savory dainties ;" which, he says, in common with " dancing round the May-pole
and riding the Hobby-horse," suffered a severe check at the Reformation.
John Herolt, a Dominican friar, in a Sermon on the Nativity, condemning those who make a
bad use of this festival, mentions : " qui istam noctem in ludo consumpserunt. Item qui cumulo*
salis ponunt, & per hoc futura prognosticant. Item qui calceos per caput jactant ; similiter qui
arbores cingunt. Et significantur qui cum micis et fragmentis, qui tolluntur de mensa in vigil in
natalis Christi sua sortilegia exercent."
364
Of the Word
YULE,
formerly used to signify
CHRISTMAS.
I HAVE met with no word of which there are so many and such different
etymologies as this of YULE, of which there seems nothing certain but that it
means CHRISTMAS.
Mrs. Elstob, in her Saxon Homily on the Birth-clay of St. Gregory (Append,
p. 29), has the following observations on it : " Dehol. jeol. Angl. Sax. lol,
vel lul, Dan. Sax. and to this day in the North Yule, t'oule, signifies the so-
lemn festival of Christmass, and were words used to denote a time of festivity
very antiently, and before the introduction of Christianity among- the Northern
nations. Learned men have disputed much about this word, some deriving it
from Julius Caesar, others from the word jehpeol, a wheel, as Bede a, who
a " December Guili, eodem quo Januaiius nomine vocatur. Guili a conversione soils in auc-
tura Diei, nomen accipit." Beda. de Rat. Temp. cap. xiii.
A writer in the Gent. Mag. for 17S4, vol. liv. p. 97, observes that the night of the winter
solstice was called by our ancestors " Mother Night," as they reckoned the beginning of their years
from thence. " One of the principal Feasts," it is added, " among the Northern nations was the
Juul, aftewards called Yule, about the shortest day, which, as Mr. Mallet observes, bore a great
resemblance to the Roman Saturnalia, Feasts instituted in memory of Noah, who, as Mr. Biyant
has shewn, was the real Saturn. In the Saturnalia, all were considered on a level, like Master, like
Man ; and this was to express the social manner in which Noah lived about this time with his
family in the Ark. And as Noah was not only adored as the god of the Deluge, but also recog-
nized as a great benefactor to mankind, by teaching or improving them in the art of husbandry,
what could be more suitable than for them to regale themselves on it with a palatable dish for
those times, the principal ingredient of which is wheat >" [This is to account for the use of
Furmety on Christmas Eve.]
The same writer, ibid. p. 347, derives the Feast Juul or Yule from a Hebrew word nW Lile,
Night. Lile, he adds, is formed from a verb signifying to hotel, because at that time, i. e. at
night, the beasts of the forest go about howling for their prey. " In the Northern counties,
nothing is more common than to call that melancholy barking dogs oft make in the night Yowling*
and which they think generally happens when some one is dying in the neighbourhood."
CHRISTMAS. 365
would therefore have it so called, because of the return of the sun's annual
course, after the winter solstice. But he, writing De llatione Temporum, speaks
rather as an astronomer than an antiquary.
The best antiquaries derive it from the word Or, Ale, which was much used
in their festivities and merry meetings; and the /in lol, iul. Cimbr. as the TC
and 51 in £ehol, jeol, jiul, Sax. are premised only as intensives, to add a
little to the signification, and make it more emphatical. Ol, or Ale, as has
been observed, did not only signify the liquor then made use of, but gave deno-
mination likewise to their greatest festivals, as that of jehol or Yule at Mid-
winter; and as is yet plainly to be discerned in that custom of the VVhitsun-Ale
at the other great festival b."
Bishop Stillingflcet, in his Origines Britannicae, says, " that some think the
name of this Feast was taken from lola, which in the Gothic language signifies
to make merry." The Bishop, however, seems not inclinable to this opinion ;
and therefore tells us that Olaus Rudbeck thinks the former (viz. its bein" called
N O
so from the joy that was conceived at the return of the sun) more proper, not
only from Bede's authority, but because in the old Runick Fasti a wheel was
used to denote that Festival0.
Mr. Park, in his copy of Bourne and Brand's Popular Antiquities, p. 167, has inserted the fol-
lowing note: " At Christmas, or the Feast of Yule (Festis lolensis, as it is translated from the
Scandinavian language, vide Baillie's Lettres sur les Sciences), peculiar dishes have been always
employed, and every domestic diversion adopted that tends to cheer or to dissipate the gloom of
winter. See Henry's History of Great Britain, vol. xii. p. 384."
b Mr. Douce observes on this passage, that the best argument in support of Yule being synoni-
mous with Ale is, that the latter word is always used as synonimous with Feast in these com-
pounds, Rride-dle, Church-Ale, &c.
c " All the Celtic nations," says Mallet, in his Northern Antiquities, vol. ii. p. 68, " have been ac-
customed to the worship of the Sun ; either as distinguished from Thor, or considered as his symbol.
It \\ as a custom that every where prevailed in antient times, to celebrate a Feast at the winter
solsiice, by which men testified their joy at seeing this great luminary return again to this part of
the heavens. This was the greatest solemnity in the year. They called it, in many places, Yale or
Yuul, from the word Hiaul and Houl, which, even at this day, signifies the SUN in the languages
of Bass-Britagne and Cornwall."
This is giving a Celtic derivation of a Gothic word (two languages extremely different). The
learned Dr. Hickes thus derives the term in question : l-ol Cimbricum, Anglo Saxonice scrip-
tum Deol, et Dan. Sax. Iul, o in u facile mutato, ope intensivi praefixi i et ge, faciunt 01, com-
messatio, compotatio, conviviuin, symposium. (IsL 01 cerevisiam denotat et inctunyuiicc con-
vivium.) Junii Etym. Ang. v. Yeol.
366 CHRISTMAS.
Dr. Mores in supposes Yule a corruption of lo! lol d well known as an an-
tient acclamation on joyful occasions. Ule, Yeule, Yool, or Yule games, says
Blount", in our Northern parts, are taken for Christmas games or sports : from
the French Nouel, Christmas, which the Normans corrupt to Nuel, and from
Nuel we had Nule or Yule. Dr. Hammond thinks Yule should be taken im-
mediately from the Latin Jubilum, as that signifies a time of rejoicing or festivity.
M. Court de Gebelin, in his Allegories Orientates, printed at Paris in 1773, is
profuse of his learning on the etymon of this word f.
lol, he says, pronounced Hiol, lul, Jul, Giul, Hweol, Wheel, Wiel, f^ol,
&c. is a primitive word, carrying with it a general idea of Revolution and of
Wheel. lul-Iom signifies in Arabic the first day of the year ; literally, the day
of Revolution or of Return.
Giul-ous, in the Persian tongue, is Anniversary. It is appropriated to that of
a king's coronation.
Our ingenious author, however, is certainly right as to the origin and design of the Yule Feast;
the Greenlanders at this day keep a Sun-Feast at the winter solstice, about Dec. 22, to rejoice at
the return of the sun, and the expected renewal of _ the hunting season, &c. which custom they
may possibly have learnt of the Norwegian colony formerly settled in Greenland. See Crantz's
History of Greenland, vol. i. p. 176.
d " Sed Scoti adhuc efficacius soliti sunt reddere Saturnalia, qui ad Natalia Christi per urbes
nocte ululare lul, lul, non a nomine lulii Caesaris, sed corrupte pro lo, lo, ut fieri solet in omni
linguarum ad diversos commigratione, et hodie cum ab aliis aliis accipit, fit." Moresini Papatus,
p. 106.
e Mr. Blount tells us, that in Yorkshire, and our other Northern parts, they have an old custom :
After sermon or service on Christmas-day, the people will, even in the churches, cry Ule, Ule, as a
token of rejoicing ; and the common sort run about the streets, singing
Ule, Ule, Ule, Ult,
Three puddings in a pule,
Crack nuts, and cry Ule.
This puts one in mind of the proverb in Ray's Collection :
" It is good to cry Ule at other men's costs."
There is a Scottish proverb on this subject, which runs thus : " A Yule Feast may be quit at
Pasche ;" i. e. one good turn deserves another.
f " lol prononce" Hiol, lul, Jul, Giul, Hweol, Wheel, Wiel, Vol, &c. est un mot primitif qui em-
porta avec lui toute idee de revolution et de roue. lul-Iom de"signe en Arabe le premier jour de
1'anni'c : c'est mot a mot le Jour de la Revolution, ou du Retour. Giul-ous en Persan signifie an-
niversaire. II est affecte" a celle du Couronnement des Rois. Hiul en Danois & en Su^dois signifie
Roue. En Flamand, c'est Wiel. En Anglois, Wheel.
CHRISTMAS. 367
Hittl, in Danish and Swedish, implies Wheel. It is Wiel in Flemish ; in
English, Wheel
The verb Well-en in German signifies to turn. Wei implies waves, which
are incessantly coming and going. Tis our word ffoule (French). The f^ol-vo
of the Latin too is from hence.
The solstices being the times when the sun returns back again, have their
name from that circumstance. Hence the Greek name Tropics, which signifies
return.
Stiernhielm, skilled in the languages and antiquities of the North, informs us,
that the antient inhabitants of Sweden celebrated a feast, which they call lul,
in the winter solstice, or Christmas ; that this word means Revolution, Wheel ;
that the month of December is called lul-month, the month of return; and that
the word is written both Hiule and Giule"
Our author goes on, where I think we cannot with safety follow him, to state
that it is probable "that July, which folloivs the summer solstice, has had its
name from hence." This is a striking instance of " proving too much; for July
and August are certainly Roman names of months s.
It is the rather to be regretted that our learned foreigner should have done
this, seeing that he had already exhibited such a convincing parade of proof,
that it must appear like scepticism to doubt any longer of the true origin of this
very remarkable word h.
" Chez les Germains le vcrbe Well-en signifie tourner. Well de"signe les flots, parcequ'ils ne
font qu'aller & venir. C'est notre mot Houle. De-la le t'ol-vo des Latins. Les Solstices etant
le terns oti le soleil revient sur ses pas, en prirent le nom : de-la chez les Grecs le nom des tro-
piques, qui signifie retour.
" 11 en flit de meme chez les Celtes, ils donnerent aux Solstices, et aux mois qui commencent aux
solstices, le nom d'lul, qui signifioit e"galement retour.
" Stiernhielm, habile dans les Langues et dans les Antiquite's du Nord, nous aprend, que les
anciens habitans de la Su6de c£le"broient au solstice d'Hyver ou a Noel, une fete, qu'ils appelioient
lul, que ce mot signifie Revolution, R.oue; que le mois de De"cembre s'en apelloit ltd manat, mois
du retour, & que cet mot s'ecrivoit <-galement par Hiule & Giule."
S Mr. Douce subjoins a note on this passage of Gebelin, observing that there can be no doubt
that the names of our months are borrowed from the Romans.
1' The following is in Leland's Itinerary, end of fourth volume, p. 182 ; edit. 1/69, 8vo.
" Out of Dodsworth's Coll. MSS." vol. civil, fol. 114 a.
" Yule att York, out of a Cowcher belonging to the Cytty, per Carolum Fairfax, ar.
" The Sherifls of York, by the custome of the citty, do use to ride betwixt Michalemas and Mid-
wynter, that is Youle, and for to make a proclamation throughout the citty, in fonne following:
368 CHRISTMAS.
The following is the account of " Christmass Daye" in Barnaby Googe's
Translation of Naogeorgus :
" Then comes the day wherein the Lorde did bring his birth to passe ;
Whereas at midnight up they rise, and every man to Masse.
" 0 yes! We command of our leige lord's behalf the King of England (that God save and keeps),
that the peace of the King be well keeped and maynteyned within the citty and suburbs, by night and
by day, Ssc.
" Also, that no common woman walke in the streetes without a gray-hood on her head, and a white
viand in her hand, &c.
" Also the Sheriffes of the citty on St. Thomas Day the Apostle, before Youle, att tenne of the
( bell, shall come to All-Hallow kirke on the pavement, and ther they shall hcare a Masse of St. Tho-
mas in the high whcare (quire), and offer at the Masse; and when the Masse is done, they shall
make a proclamation att the pillory of the Youle-Girth (in the forme that followes) by ther serjant :
" Wee commaund that the peace of our Lord the King be well keeped and mayntayned by night and
by day, &c. (prout solebat in proclamatione pradicta vice-comitum in eorum equitatione.)
" Also that no manner of man make no congregations nor assemblyes (prout continetur in equi-
tatione vice-comitum.)
"Also that all manner of whores and theives, dice-players, carders, and all other unthrifty folks,
be welcome to the towne, whether they come late or early, att the reverence of the high feast of Youle,
till the twelve dayes be passed.
" The proclamation made in forme aforesaid, the fower Serjeants shall goe or ride (whether they
will) ; and one of them shall have a home of brasse, of the Toll-South ; and the other three ser-
jeants shall every one of them have a home, and so go forth to the fower barres of the citty, and
blow the Youle-Girth. And the Sheriffes for that day use to go together, they and ther wives, and
ther officers, att the reverence of the high feast of Yole, on ther proper costs, &c."
I find the following curious passage in the Scotch Presbyterian Eloquence displayed, p. 98 :
" One preaching against the observation of Christmass, said in a Scotch jingle, ' Ye will say, sirs,
good old Youl day ; I tell you, good old Fool day. You will say it is a brave Holiday ; I tell you
it is a brave Belly-day.' " Swift, in his Tale of a Tub, might have given this as an instance of
Jack's tearing off the lace, and making a plain coat.
Julklaps, or Yule-gifts, were so called from those who received them striking against the doors
of the donors. See Ihre, Glossar. Suio-Goth. pp. 1002, 1010.
[We learn from Wbrmius, that to this day the Icelanders date the beginning of their year from
Yule, in consequence of ancient custom which the laws of their counfry oblige them to retain.
They even reckon a person's age by the Yules he has seen. Fast. Dan. lib. i. s. 12. See Jamieson's
Etym. Diet, of the Scottish Language; v. YULE.]
CHRISTMAS. 369
This time so holy counted is, that divers earnestly
Do thinke the waters all to wine are chaunged sodainly ;
In that same houre that Christ himselfe was borne, and came to light,
And unto water streight againe transformde and altred quight.
There are beside that mindfully the money still do watch,
That first to aultar commes, which then they privily do snatch.
The priestes, least other should it have, take oft the same away,
Whereby they thinke throughout the yeare to have good lucke in play,
And not to lose : then straight at game till day-light do they strive,
To make some present proofe how well their hallowde pence wil thrive.
Three Masses every priest doth sing upon that solemne day,
With offrings unto every one, that so the more may play.
This done, a woodden childe in clowtes is on the aultar set,
About the which both boyes and gyrles do daunce and trymly jet ;
And Carrols sing in prayse of Christ, and, for to helpe them heare,
The organs aunswere every verse with sweete and solemne cheare.
The priestes do rore aloude ; and round about the parentes stande
To see the sport, and with their voyce do helpe them and their hande '."
The Popish Kingdome, fol. 44 b.
" Upon Wednesday, Dec. 22, 1647, the cryer of Canterbury, by the appoint-
ment of master Maior, openly proclaimed that Christmas Day, and all other
1 Harrington, in his Observations on the Statutes, p. 306, speaking of the people, says, " They
were also, by the customs prevailing in particular districts, subject to services not only of the most
servile, but the most ludicrous nature: ' Utpote DIE NATIVITATIS DOMINI coram eo saltare,
buccas cum sonitu inflare, et ventris crepitum edere." Struvii, Jurispr. Feud. p. 541. Sir Richard
Cox, in his History of Ireland, likewise mentions some very ridiculous customs, which continued
in the year 1565.
Hasted, in his History of Kent, vol. iii." p. 380, speaking of Folkstone, says, " there was a sin-
gular custom-used of long time by the fishermen of this place. They chose eight of the largest
and best whitings out of every boat, when they came home from that fishery, and sold them apart
from the rest, and out of the money arising from them they made a feast every Christmas Eve,
which they called a Rumbald. The master of each boat provided this feast for his own company.
These whitings, which are of a very large size, and are sold all round the country, as far as Caijr
terbury, are called Rumbald whitings. This custom (which is now left off, though many of the
inhabitants still meet socially on a Christmas Eve, and call it Rumbald Night), might have been
antiently instituted in honour of St. Rumbald, and at first designed as an offering to him for hifl
protection during the fishery."
VOL. I. 3 B
570 CHRISTMAS.
superstitious festivals, should be put downc, and that a market should be
kept upon Christmas Dfty." See a very rare tract, intitled, " Canterbury
Christmas; or, a true Relation of the Insurrection in Canterbury on Christ-
Boas Day last ; with the great hurt that befell divers Persons thereby." written
by a Cittizen to his Friend in London," 4to, Lond. 1648.
[Among the single Sheets in the British Museum is an Order of Parliament,
dated Dec. 24th 1652, directing " that no Observation shall be had of the five
and twentieth Day of December, commonly called CHRISTMAS DAY; nor any
solemnity used or exercised in Churches upon that day in respect thereof.'1]
In Sir John Sinclair's Statistical Account of Scotland, parish of Kirkden,
county of Angus, 8vo, Edinb. 1792, vol. ii. p. 50.9, it is said, " Christmas is
held as a great festival in this neighbourhood." On that day, " the servant is
free from his master, and goes about visiting his friends and acquaintance. The
poorest must have beef or mutton on the table, and what they call a dinner
with their friends. Many amuse themselves with various diversions, particularly
with shooting for prizes, called here Wad-shooting ; and many do but little
business all the Christmas week ; the evening of almost every day being spent in
amusement."
In the same work, vol. v. p. 428, in the account of Keith, in Banffshire, the
inhabitants are said to " have no pastimes or holidays, except dancing on Christ-
mas and New Year's Day."
THE CHRISTMAS CAROL.
" Now too is heard
The hapless cripple, tuning through the streets
His Carol new ; and oft, amid the gloom
Of midnight hours, prevail th' accustom'd sounds
Of wakeful Waits, whose melody (compos1 d
Of hautboy, organ, violin, and flute,
t And various othef instruments of mirth)
Is meant to celebrate the coming time."
Christmas, a Poem. 1. 40.
BISHOP TAYLOR observes that the " Gloria in Excelsis," the well-known
Hymn sung by the angels to the shepherds at our Lord's Nativity, was the ear-
TffE CHRlSTfcAS CASOL. 371
liest Christmas Carol. Bourne cites Durand, to prove that in the earlier ages
of the churches, the Bishops were accustomed on Christmas Day to sing Carols
among their Clergy a. He seems perfectly right in deriving the word Carol from
cant are, to sing, and rola, an interjection of joy b.
This species of pious song is undoubtedly of most antient date. We have
before considered that of which the burden is Hagmena".
The subsequent Anglo-Norman Carol is of the date of the thirteenth century.
It is copied from a Manuscript in the British Museum, Bihl. Reg. 16 E. VIII.
where it occurs upon a spare page in the middle of the Manuscript. I owe the
spirited Translation which follows it to my very learned and communicative friend
Mr. Douce ; in which it will easily be observed that the translator has necessarily
been obliged to amplify, but endeavours every where to preserve the sense of
the original.
" Seignors ore entendez a nus,
De loinz sumes venuz a wous,
Pur quere NOEL ;
Car lem nus dit que en cest hostel
Soleit tenir sa feste anuel
Ahi cest iur.
Deu doint a tuz icels joie d'aftiurs
Q.i a DANZ NOEL ferunt honors.
Seignors io vus di por veir
Ke DANZ NOEL ne uelt aveir
Si joie non ;
E repleni sa maison,
De payn, de char, & de peison,
Por faire honor.
Den doint a tuz ces joie damur.
Seignors il est crie en lost,
Qe cil qui despent bien & tost,
a " In quibusdam quoque locis — in Natali, Prslati ^itn Cltricis ludunt, vel in clfmibus Episco-
palibus : ita ut etiam descendant ad Cantus. Durand. Rat. lib. vi. cap. 86, s. 9.
b Bourne's Antiquities of the Common People, chap. xv.
c Bourne agrees in the derivation of Hagmena already given from the Scotch Presbyterian Elo-
quence displayed. See p. 353. " Angli," says Hospinian, " Haleg-monath, quasi sacrum mensem
vocant." De Origine Ethn. p. 81.
THE CHRISTMAS CAROL.
E largement;
E fet les graiiz honors sovent
Deu li duble quanque il despent
Por faire honor.
Deu doint a.
Seignors escriez les malveis,
Car vus nel les troverez jameis
De bone part :
Botun, batun, ferun groinard,
Car tot dis a le quer cuuard
Por faire honor.
Deu doint.
NOEL beyt bien li vin Engleis
E li Gascoin & li Franceys
E 1'Angeuin :
NOEL fait beivre son veisin,
Si quil se dort, le chief en clin,
Sovent le ior.
Deu doint a tuz eels.
Seignors io vus di par NOEL,
E par li sires de cest hostel,
Car beuez ben :
E io primes beurai le men,
E pois apres chescon le soen,
Par mon conseil,
Si io vus di trestoz Wesseyl
Dehaiz eit qui ne dirra Drincheyl."
TRANSLATION.
Now, Lordings, listen to our ditty,
Strangers coming from afar ;
Let poor Minstrels move your pity,
Give us welcome, soothe our care
In this mansion, as they tell us,
Christinas wassell keeps to day ;
And, as the king of all good fellows,
Reigns with uncontrouled sway.
THE CHRISTMAS CAROL. 373
Lord ings, in these realms of pleasure,
Father Christinas yearly dwells ;
Deals out joy with liberal measure,
Gloomy sorrow soon dispels :
Numerous guests, and viands dainty
Fill the hall and grace the board ;
Mirth and beauty, peace and plenty
Solid pleasures here afford.
Lordings, 'tis said the liberal mind,
That on the needy much bestows,
From Heav'n a sure reward shall find ;
From Heav'n, whence ev'ry blessing flows.
Who largely gives with willing hand,
Or quickly gives with willing heart ;
His fame shall spread throughout the land,
His memory thence shall ne'er depart.
Lordings, grant not your protection
To a base, unworthy crew,
But cherish, with a kind affection,
Men that are loyal, good, and true.
Chace from your hospitable dwelling
Swinish souls, that ever crave;
Virtue they can ne'er excel in,
Gluttons never can be brave.
Lordings, Christinas loves good drinking,
Wines of Gascoigne, France, Anjoud,
English ale, that drives out thinking,
Prince of liquors old or new.
Every neighbour shares the bowl,
Drinks of the spicy liquor deep,
Drinks his fill without controul,
Till he drowns his care in sleep.
d Gascoigne and Anjou, being at this time xmder the dominion of the English Sovereigns, were
not regarded as part of France.
374 THE CHRl&TMAS CAROL.
" And now — by Christmas, jolly soul !
By this mansion's generous sire-!
By the wine, and by the bowl,
And all the joys they both inspire !
Here I'll' drink a health to all :
The glorious task shall first be mine :
And ever may foul luck befell
Him that to pledge me shall decline !
THE CHORUS.
" Hail, father Christmas ! hail to thee !
Honour'd ever shalt thou be !
All the sweets that Love bestows,
Endless pleasures, wait on those
Who, like vassals brave and true,
Give t» Christmas homage due."
Dugdale, in his Origincs Juridiciales, p. 155, speaking of the Christmas Day
Ceremonies in the Inner Temple, says : "Service in the church ended, the gen-
tlemen presently repair into the hall to breakfast, with brawn, mustard, and
malmsey." At dinner, " at the first course, is served in a fair and large BORE'S
HEAD, upon a silver platter, with minstralsye."
Warton tells us, that, in 1521, Wynkyn de Worde printed a set of Christ-
mas Carols6. These were festal chansons for enlivening the merriments of the
Christmas celebrity; and not such religious songs as are current at this day with
the common people, under the same title, and which were substituted by those
enemies of innocent and useful mirth, the Puritans. The Boar's Head soused
was antiently the first dish on Christmas Day, and was carried up to the prin-
cipal table in the hall with great state and solemnity. For this indispensable
ceremony there was a Carol, which Wynkyn de Worde has given us in the
Miscellany just mentioned, as it was sung in his time, with the title,
« Hist. Eng. Poetry, vol. iii. p. 111. He adds : " I have seen a fragment of this scarce hook,
and it preserves this colophon : " Thus endeth the Christmasse Carolles newly imprinted at Lon-
don, in the Flete-strete, at the sygne of the Sonne, by Wynkyn de Worde. The yere of our.
Lord M.D.xxi." 4to.
In the Churchwarden's Accounts of St. Mary at Hill in the City of London, A.D. 1537, is the fol-
lowing entry : " To S' Mark for Carolls for Christmas and for 5 square Books, iij'. iiij11."
THE CHRISTMAS CAROL. 375
A CAROL bryngyng in the Bore's Head,.
Capul Apri dffero
Reddens laudes Domino.
The Bore's Heade in hancle bring I,
With gar la i ul os gay and rosemary,
I pray you all synge merely,
2.ui estis in convivio.
The Bore's Head, I understande,
Is the chefe servycef in this lande :
Loke wherever it be fande
Servile cum Cantito.
Be gladde, Lordes, both more and lasse,
For this hath ordayned our stewarde
To chere you all this Christmasse,
The Bore's Head with mustarde.
"This Carol," Mr. Warton adds, "yet with many innovations, is retained at
Queen's College in Oxfords."
f That is, the chief dish served at a feast.
g [A copy ot it as it is still sung, may be found in the new Edition of Herbert's Typographical
Antiquities, vol. ii. p. 252.] It is probable that Chaucer alluded to the above custom in the follow-
ing passage, in his Franklein's Tale :
" Janus sitteth by the fire with double herd,
And he drinketh of his bugle-horne the wine,
Before him standeth the brawne of the tusked swine."
In a curious Tract by Thomas Dekker, intitled, " The wonderful Yeare, 1603," 4to. Lond.
signat. D. 2. our author, s|>eakiug of persons apprehensive of catching the plague, says, " they
went (most bitterly) miching and muffled up and downe, with rue and wormewood stuft into
their eares and nosthrils, looking like so many BORES HEADS stuck with branches of rosemary, to
be served in for brawne at Christmas."
Holinshed says, that, in the yere 1170, upon the day of the young Prince's coronation, King
Henry the Second "served his son at the table as sewer, bringing up the BORE'S HEAD, with
trumpets before it, according to the manner." Chron. vol. iii. p. 76. See also Polyd. Virg. Hist,
edit. 1534, p. SIS. 10.
In "Batt upon Batt, a Poem upon the Parts, Patience, and Pains of Barth. Kempster, Clerk,
Poet, Cutler, of Holy- Rood-Parish, in Southampton, by a Person of Quality," the 4th edition,
4to. Lond. 1694, p. 4, speaking of Bstts carving knives, &c. the author tells us :
" Without their help, who can good Christmass keep ?•
Our teeth would chatter, and our eyes would weep
376 ftoE CHRISTMAS CAROL.
The subsequent specimen of a very curious Carol in the Scottish language,
preserved in " Ane compendious Booke of godly and spirituall Sangsh, Edin-
burgh, 1621, printed from an old Copy," will, I flatter myself, be thought a
precious relick by those who have a taste for the literary antiquities of this island.
Hunger and Dulness would invade our feasts,
Did not Batt find us arms against such guests.
He is the cunning engineer, whose skill
Makes fools to carve the goose, and shape the quill :
Fancy and wit unto our meals supplies :
Carols, and not minc'd-meat, make Christmas pies.
Tis mirth, not dishes, sets a table off;
Brutes and Phanaticks eat, and never laugh.
*****
When brawn, with powdred wig, comes swaggering in,
And mighty serjeant ushers in the Chine,
What ought a wise man first to think upon ?
Have I my Tools ? if not, I am undone :
For 'tis a law concerns both saint and sinner,
He that hath no knife must have no dinner.
So he falls on ; pig, goose, and capon, feel
The goodness of his stomach and Batt's steel.
In such fierce frays, alas ! there no remorse is ;
All flesh is grass, which makes men feed like horses:
But when the battle's done, off goes the hat *,
And each man sheaths, with God-a-mercy Batt."
h In this Collection there is a Hunting Song, in which the author runs down Rome with great
fury. I subjoin a specimen :
" The Hunter is Christ, that hunts in haist,
The Hunds are Peter and Paul ;
The Paip is the Fox, Rome is the Rox
That rubbis us on the gall."
Indulgences are alluded to in a most comical thought in the following stanza :
" He had to sell the Tantonie Bell,
And Pardons therein was,
Remission of sins in auld sheep skinnis,
Our sauls to bring from grace."
These, which are by no means golden verses, seem well adapted to the poverty of our antient
wooden churches. Yet had we, of the established English Church, no great cause of exultation, so
long as David's Psalms travesty by Sternhold, Hopkins, &c. were retained in our religious assemblies.
In Lewis's Presbyterian Eloquence, 8vo. Lond. 1720, p. 142, in a "Catalogue of Presbyterian
* It should seem to have been the custom to have sat at meat with their bats on at this time, which, how-
ever, they took off while Grace was saying.
THE CHRISTMAS CAROL. 377
"ANE SANG OF THE BIRTH OF CHRIST
With the Tune of Saw lula law1.
(Angelus, ut opinor, loquitur.)
" I come from Kevin to tell
The best novvellis that ever befell ;
To yow this tythinges trew I bring,
And I will of them sayk and sing.
" This day to yow is borne ane Childe
Of Marie meike and Virgine mylde,
That blissit Barne, bining and kynde,
Sail yow rejoyce baith heart arid mynd.
Cooks," occurs the following : " A Cabinet of choice Jewels, or the Christian's Joy and Gladness :
set forth in sundry pleasant new Cliristmas Carols, viz. a Carol for Christmass Day, to the tune of
Over Hills and high Mountains ; for Christmass Day at Night, to the tune of My Life and My
Death ; for St. Stephen's Day, to the tune of O cruel bloody Tale ; for New Year's Day, to the
tune of Caper and firk it ; for Twelfth Day, to the tune of O Mother Roger."
There is a Christmas Carol preserved in Tusser's Husbandry, and another at the end of Aylct's
Eclogues and Elegies, 1653.
1 The Rev. Mr. Lamb, in his entertaining Notes on the old Poem on the Battle of Flodden
Field, tells us that the Nurse's Lullaby Song, Balovv, (or " He balelow",) is literally French, " He
bas ! la le loup." " Hush ! there's the wolt." An etymologist, with a tolerably inventive fancy,
might easily persuade himself that the song usually sung in dandling children in Sandgate, in the
suburbs of Newcustle-upon-Tyne, the VVapping or Billingsgate of that place, " A you a hinny *,"
is nearly of a similar signification with the antient Eastern mode of saluting kings, viz. " Live for
ever." A, aa, or aaa, in Anglo Saxon signifies for ever. See Benson's Vocabulary.
The good women of the district above-named are not a liule famous for their powers in a certain
female mode of declamation, vulgarly called scolding. A common menace which they use to each
other is, " I'll make a holy lyson of you." In Anglo Saxon, Bij-ene signifies example: so that
this evidently alludes to the penitential act of standing in a white sheet before the congregation,
which a certain set of delinquents are enjoined to perform, and is synonymous with that in the
Gentle Shepherd :
— — " I'll gar ye stand
Wee a het face before the haly band."
k If it were fair to bring to the .standard of modem criticism compositions of such remote anti-
f)uityj one might observe that the word say is happily used here.. The author, whoever he has
been, has dealt much more in saying than in singing. He is, indeed, the veriest coast-sailor that
ever ventured out into the perilous ocean of verse.
* His Grace the Duke of Northumberland informed me that a similar kind of Song is used about Keelder
Castle, his Hunting Seat, on the borders of Scotland.
•i ,-->o:i4>i TetctUfiure 3'!< n/ Jj*d Ar-'"'«:' PBII
VOL. I. 3 C
•878 THE CHRISTMAS CAROI..
"My saull and lyfe, stand up and see
Quha lyes in ane cribe of tree,
Quhat Babe is that, so gude and faire ?
It is Christ, God's sonne and aire.
" O God ! that made all creature,
How art thow becum so pure,
That oil the hay and stray will lye,
Amang the asses, oxin, and kye ?
" O, my deir hert, zoung Jesus sweit,
Prepare thy crecldill in my spreit,
And I sail rocke thee in my hert,
And never mair from thee depart.
" But I sail praise thee ever moir,
With sangs sweit unto thy gloir,
The knees of my hert sail I bow,
And sing that right Balulalow1."
At the end of Wither's Juvenilia, in a " Miscellany of Epigrams, Sonnets, Epi-
taphs," &c.is a " Christmas Carroll," in which the customs of that season are not
overlooked.
" Lo ! now is come our joyful'st feast !
Let every man be jolly.
Each roome with yvie leaves is drest,
And every post with holly.
Now, all our neighbours' chimneys smoke,
And Christmas Blocks are burning ;
Their ovens they with bak't-meats choke,
And all their spits are turning.
Without the doore let sorrow lie ;
And if, for cold, it hap to die,
Wee'le bury't in a Christmas pye,
And ever more be merry.
" Now every lad is wondrous trimm,
And no man minds his labour.
1 It is hardly credible that such a composition as this should ever have been thought serious.
The author has left a fine example in the art of sinking. Had he designed to have rendered his
subject ridiculous, he could not more effectually have made it so ; and yet we will absolve him
from having had, in the smallest degree, any such intention.
THE CHRISTMAS CAROL. 37$
Our lasses have provided them
A bag-pipe and a tabor.
Ranke misers now doe sparing shun :
Theire hall of musicke soundeth :
And dogs thence with whole shoulders run,
So all things there aboundeth.
The countrey-folke themselves advance ;
For Crowdy-Mutton's come out of France :
And Jack shall pipe, and Jyll shall daunce,
And all the towne be merry.
" Now poore men to the justices
With capons make their arrants,
And, if they hap to faile of these,
They plague them with their warrants.
* * * * #
" Harke how the wagges abrode doe call
Each other foorth to rambling ;
Anon, you'll see them in the hall,
For nuts and apples scambling.
The wenches, with their wassell-bowles,
About the streets are singing ;
The boyes are come to catch the owlesm,
The wild mare in is bringing.
Our kitchen-boy hath broke his boxe,
And, to the dealing of the oxe,
Our honest neighbours come by flocks,
And here they will be merry.
*****
" Now kings and queens poove sheep-cotes have,
And mate with every body :
The honest now may play the knave,
And wise men play at noddy.
Some youths will now a mumming goe ;
Some others play at Rowland-hoe,
And twenty other gameboyes moe ;
Because they will be. merry."
m A credible person born and brought up in a village not far from Bury St Edmunds in the
county of Suffolk, informed me that, when he was a boy, there was a rural Custom there among
the youths, of hunting Owls and Squirrels on Christmas Day.
$80 THE CHRISTMAS CAROL.
At the end of Herrick's " Hesperides" in his Noble Numbers, or his pious
Pieces, p. 3 1 . is " A Christmas Caroll sung to the King in the presence at White-
Hall. The Musical Part composed by Mr. Henry Lawes." It concludes as
follows :
" The darling of the world is come,
And fit it is, we find a roorne
To welcome him. The nobler part
Of all the House here is the Heart.
Chor. Which we will give him ; and bequeath
This Hollie and this Ivie Wreath,
To do him honour; who's our King,
And Lord of all this revelling.'1''
The following good old English Christmas Carol is preserved in " Poor Ro-
bin's Almanack," for lb"°,,5.
"A Christmas Song.
" Now thrice welcome* Christmas,
Which brings us good cheer,
Minc'd-pies and plumb-porridge,
Good ale and strong beer ;
With pig, goose, and capon,
The best that may be,
So well doth the weather
And our stomachs agree.
Observe how the chimneys
Do smoak all about,
The cooks are providing
For dinner, no doubt ; ^
But those on whose tables
No victuals appear,
O may they keep Lent
All the rest of the year !
With holly and ivy
fiii-.l So green and so gay ;
We deck up our houses
As fresh as the day,
•"•. .• /jail aciti ' ' . /vrt ',j"/<?. '»ii« i.Vu<) I5«ti\sss^. 1o ,sillJf&;9tU
THE CHRISTMAS CAROL. 381
v .
:. :. ... With bays and rosemary,
And lawrel compleat,
And every one now , >
Is a king in conceit.
~" f t* ** f
# # * * *
But as for curmudgeons,
Who will not be free,
I wish they may die
On the three-legged tree."
I saw some years ago, at Nevvcastle-upon-Tyne, in the printing office of the
late Mr. Saint, a hereditary collection of Ballads, numerous almost as the cele-
brated one in the Pepysian Library at Cambridge. Among these, of which the
greater part were the veriest trash imaginable, and which neither deserve to be
printed again or remembered, I found several Carols for this Season ; for the
Nativity, St. Stephen's Day, Childermas Day n, &c. with Alexander and the
King of Egypt, a mock play, usually acted about this time, by Mummers. The
style of all of these was so puerile and simple, that I could not think it would
have been worth while to have invaded the hawker's province by exhibiting any
specimens of them. The conclusion of this bombastic play I find in Ray's Col-
lection of Proverbs :
" Bounce Buckram, velvets dear0,
Christmas comes but once a^year :
o Strype, in his Annals, vol. iii. p. 139, sub anno 1582, mentions a riot in Finsbury, about
Christmas holidays, " by some loose young men of the Inns of Chancery, one of whom, named
Light, was especially indicted for singing in the church, upon Childermas Day, Fallantida dilli, &c.
an idle loose song then used."
In the Scilly Islands they have a custom of singing Carols on a Christmas Day at church, to
which the congregation make contribution by dropping money into a hat carried about the church
when the performance is over. Heath's Account of the Scilly Islands, p. 125.
Dr. Goldsmith, in his Vicar of Wakefield, describing the manner of some Rustics, tells us, that
among other customs which they retained, " they kept up the Christmass Carrol.''
[A writer in the Gent. Mag. for May 181 1, vol. Ixxxi. p. 423. describing the manner in which the
Inhabitants of the North Riding of Yorkshire celebrate Christmas, says : " About six o'clock on
Christmas day, I was awakened by a sweet singing under my window ; surprized at a visit so early
and unexpected, I arose, and looking out of the window I beheld six young women, and four men,
welcoming with sweet music the blessed morn."]
0 " Bounce Buckram, &c." seems, if it has any meaning at all, to be an apology offered for the
382 THE CHRISTMAS CAROL.
And, when it comes, it brings good cheer P;
But, when it's gone, it's never the near."
Dr. Johnson, in a note on Hamlet, tells us, that the pious Chansons, a kind of
Christmas Carol containing some Scripture History thrown into loose rhimes,
were sung about the streets by the common people, when they went at that season
to beg alms P.
HOBBY-HORSE AT CHRISTMAS.
f
IN "A true Relation of the Faction begun at Wisbeach, by Fa. Edmonds,
alias Weston, a Jesuite, 15y5," &c. "newly imprinted 1G01," 4to. p. 7. speaking
of Weston, the writer says : " He lifted up his countenance, as if a new spirit
badness or coarseness of the mummers' cloaths : the moral reflections that follow are equally new
and excellent : the " carpe diem" of Horace is included in them, and, if I mistake not, the good
advice is seldom thrown away.
P There is an old proverb preserved by Ray, which I think is happily expressive of the great
doings, as we say, or good eating at this festive time.
" Blessed be St. Stephen, there's no Fast upon his Even."
<1 In " The Twelve Months," &c. by M. Stevenson, 4to. Lond. 1661, p. 4. speaking'of January the
author says, " For the recreations of this month, they are within doors, as it relates to Christmasse :
it shares the chearfull Carrols of the Wassell Cup — Cards and dice purge many a purse, and the ad-
venturous youth shew their agility in shooing the Wild-Mare. The Lord of Misrule is no meane
man for his time ; masking and mumming, and choosing king and queen." Under December are
the following notices : p. 56. " Now capons and hens, besides turkeys, geese, and ducks, with beef
and mutton — must all die — for in twelve dayes a multitude of people will not be fed with a little.
Now plumbes and spice, sugar and honey, square it among pies and broath. Now a journeyman
cares not a rush for his master though he begs his plum-porridge all the twelve dayes. Now or
never must the music be in tune, for the youth must dance and sing to get them a heat, while
the aged set by the fire. The country maid leaves half her market, and must be sent againe if
she forgets a pair of cards on Christmasse Even. Great is the contention of holly and ivy, whether
master or dame weares the breeches. Dice and the cards benefit the butler ; and, if the cook do
ivot lack wit, he will sweetly lick his fingers."
" Christmasse is come, make ready the good cheare :
Apollo will be frollick once a yeare:
I speake not here of England's twelve dayes madness,
But humble gratitude and hearty gladnesse.
These but observ'd let instruments speak out,
We may be merry, and we ought, no doubt ;
Christians 'tis the birth-day of Christ our King,
Are WE disputing when the angels sing." Ibid. p. 59.
HOBBY-HORSE AT CHRISTMAS. 383
had been put into him, and tooke upon him to control), and finde fault with
this and that : (as the comming into the Hall of the Hobby-Horse in Christ-
mas :) affirming that he would no longer tolerate these and those so grosse abuses,
but would have them reformed."
[" Dr. Plot, in his History of Staffordshire, p. 434, mentions that within
memory, at Abbot's or Paget's Bromley, they had a sort of sport, which they
celebrated at Christmas, or on New Year and Twelfth Days, called the Hobby-
Horse Dance, from a person who carried the image of a horse between his legs,
made of thin boards, and in his hand a bow and arrow. The latter passing
througli a hole in the bow, and stopping on a shoulder, made a snapping noise
when drawn to and fro, keeping time with the musick. With this man danced
six others, carrying on their shoulders as many rein-deer heads, with the arms
of the chief families to whom the revenues of the town belonged. They danced
the heys and other country dances. To the above Hobby-Horse Dance there
belonged a pot, which was kept by turns by the reeves of the town, who pro-
vided cakes and ale to put into this pot; all people who had any kindness for
the good intent of the institution of the sport giving pence a-piece for them-
selves and families. Foreigners also that came to see it contributed ; and the
money, after defraying the expence of the cakes and ale, went to repair the
church and support the poor : which charges, adds the doctor, are not now per-
haps so cheerfully borne.*.]
a Deuce's Illustr. of Shaksp. vol. ii. p. 470. In an ingenious paper in the World, No. 1O4, attri-
buted to R. O. Cambridge, Esq. the following occurs : " Our ancestors considered Christmas in the
double light of a holy commemoration and a chearful festival ; and accordingly dislinguished it by
devotion, by vacation from business, by merriment, and hospitality. They seemed eagerly bent
to make themselves and every body about them happy. With what punctual zeal did they wish one
another a merry Christmas ? and what an omission would it have been thought, to have concluded
a letter without the compliment) of the season ? The great hall resounded with the tumultuous joys
of servants and tenants, and the gambols they played served as amusement to the lord of the man-
sion and his family, who, by encouraging every art conducive to mirth and entertainment, endea-
voured to soften the rigour of the season, and mitigate the influence of winter. What a fund of
delight was the chusing King and Queen upon Twelfth Night ! and how greatly ought we to regret
the neglect of Minced Pyes, which, besides the ideas of merry-making inseparable from them, were
always considered as the test of schismatics ! How zealously were they swallowed by the orthodox,
to the utter confusion of all fanatical recusants ! If any country gentleman should be so unfortu-
nate in this age as to lie under a suspicion of heresy, where will he find so easy a method of ac-
quitting himself, as by the ordeal of Plumb-Porridge?
384
'
CHRISTMAS Box.
" Gladly, the Boy, with Christmass Box in hand,
Throughout the town, his devious route pursues ;
And, of his master's Customers, implores
The yearly mite : often his cash he shakes ;
The which, perchance, of coppers few consists
Whose dulcet jingle fills his little soul
With joy as boundless as the debtor feels,
When, from the bailiff's rude, uncivil gripe
His friends redeem him, and with pity fraught.
The claims of all his creditors discharge."
Christmas, a Poem, 1. 262.
" The Christmas Box (says the author of the Connoisseur) was formerly the
bounty of well-disposed people, who were willing to contribute something to-
wards rewarding the industrious, and supplying them with necessaries*. But
the gift is now almost demanded as a right, and our journeymen, apprentices,
&c. are grown so polite, that instead of reserving their Christmas Box for its
original use, their ready cash serves them only for pocket-money ; and instead of
visiting their friends and relations, they commence the fine gentlemen of the
week."
The bestowing of Christmas Boxes, indeed, is one of those absurd customs of
antiquity which, till within these few years, had spread itself almost into a na-
tional grievance.
The butcher and the baker sent their journeymen and apprentices to levy con-
tributions on their customers, who were paid back again in fees to the servants
a Mr. Hutchinson, in his History of Northumberland, vol. ii. ad finem, p. 50, observes on these
Gifts to Servants and Mechanics, for their good services in the labouring part of the year, " The
Paganalia of the Romans, instituted by Servius Tullius, were celebrated in the beginning of the
year : an altar was erected in each village, where all persons gave money. This was a mode ori-
ginally devised for gaining the number of inhabitants."
In Lewis's English Presbyterian Eloquence, p. 142, (8vo. Lond. 1 720,) in a Catalogue of Pres-
byterian Books, I find one, with the following title, " Christmass Cordials fit for refreshing the
Souls and cheering the Hearts ; and more fit for Chrittmass Boxes than Gold or Silver."
THE CHRISTMAS BOX.
of the different families. The tradesman had, in consequence, a pretence to
lengthen out his bill, and the master and mistress to lower the wages on account
of the vailsc.
We are told, in the Athenian Oracle, vol. i. p. 360, that the Christmas Box
money is derived from hence. The Romish Priests had Masses said for almost
every thing : if a ship went out to the Indies, the Priests had a Box in her, under
the protection of some Saint : and for Masses, as their cant was, to be said for
them to that saint, &c. the poor people must put in something into the Priest's
Box, which was not opened till the ship's return. The Mass at that time was
called Christmass : the Box called Christmass Box, or money gathered against
that time, that Masses might be made by the Priests to the Saints to forgive the
people the debaucheries of that time: and from this, servants had the liberty
to get box moneyd, that they too might be enabled to pay the Priest for his
Masses, knowing well the truth of the proverb; " No Penny, no Pater Nosters."
c In the illustration of the cut to " The English Usurer," 4to. Lond. 1634, the author speaking
of the usurer and swine, says : '
" Both with the Christmas Bo.te may well comply,
It nothing yields till broke ; they till they dye."
In " A Map of the Microcosme, or a Morall Description of Man, newly compiled into Essays by
H. (Humphrey) Browne," 12mo. Lond. 16-12, signal, c. 6 b. speaking of "a covetous wretch," the
author says, he " doth exceed in receiving, but is very deficient in giving; like the Christmas earthen
Boxes of apprentices, apt to take in money, but he restores none till hee be broken like a potter's
vessell into many shares." And in Mason's " Handful of Essaies," 12mo. Lond. IC21, signat.
c. 2. we find a similar thought — " like a swine he never doth good till his death : as an appren-
tice's box of earth, apt he is to take all, but to restore none till hee be broken."
Aubrey, in his Introduction to the Survey and Natural History of the North Division of the
Bounty of North Wiltshire (Miscellanies on several curious Subjects, 8vo. Lond. printed for
E. Curll, 1714,) p. '26. speaking of a Pot in which some Roman Denarii were found, says ; " it re-
sembles in appearance an apprentice's earthen Christmass Box."
<1 This is still retained in Barbers' shops. A Thrift Box, as it is vulgarly called, is put up
against the wall, and every customer puts in something. Gay, in his Trivia, mentions the
Christmas Box :
" Some boys are rich by birth beyond all wants,
Belov'd by uncles, and kind, good, old aunts ;
When Time comes round a Christmas Box they bear,
And one day makes them rich for all the year."
Misson, in his Travels in England, translated by Ozell, p. 34, says: " From Christmas Day till after
VOL. 11. 3D
386 THE CHRISTMAS BOX.
The practice, however, of giving presents at Christmas, was undoubtedly
founded on the Pagan custom of New Years Gifts, with which in these times it
is blended. Monsieur de Valois says, that the Kings of France gave presents to
their soldiers at this season6.
Twelfth Day is a time of Christian rejoicing ; a mixture of devotion and pleasure. — They give treats,
and make it their whole business to drive away melancholy. Whereas little presents from one another
are made only on the first day of the year in France, they begin here at Christmas ; and they are n )t
so much presents from friend to friend, or from equal to equal (which is less practis'd in England
now than formerly) as from superior to inferior. In the taverns the landlord gives part of what
is eaten and drank in his house, that and the two next days ; for instance, they reckon you for the
wine, and tell you there is nothing to pay for bread, nor for your slice of Westphalia," i. e. ham.
He had observed, p. 29. " The English and most other Protestant nations are utterly unacquainted
with those diversions of the Carnival which are so famous at Venice, and known more or less
jn all other Roman Catholic countries. The great festival times here are from Christmas to Twelfth
Day inclusive, at Easter, and at Whitsuntide."
The following is from " Hildebrandi de Diebus festis Libellus," 4to. Helmaest. 1735. p. 16. De-
nique in nostris Ecclesiis nocte natali Parentes varia munuscula, Crepundia, Cistellas, Vestes, Vehi-
cula, Poma, Nuces, &c. liberis suis donant, quibus plerumque Vvrga additur, ut metu casCigationis
eo facilius regantur. Dantur haec munuscula nomine S. Christi, quern per tegulas vel fenestras
illabi, vel cum Angelis domos obire fingunt. Mos iste similiter a Saturnalibus Gentilium descen-
dere videtur, in quibus Ethnicos sportulas sive varia Munera ultro citroque misisse, antiquissimus
patrum Tertullianus meminit in lib. de Persecut."
I find the Christmas Box mentioned in the following passage in Cotgrave's English Treasury of
Wit and Language, 8vo. Lond. 1655, p. 163 :
" th'are sure fair gamesters use
To pay the Box well, especially at In and In.
Innes of Court Butlers would have but a
Bad Christmass of it else."
The subsequent passage is in the work of John Taylor the Water-poet, p. 180. " One ask'd a
fellow what Westminster Hall was like : Marry, quoth the other, it is like a Butlers Box at Christ-
mas amongst gamesters, for whosoever loseth, the box will be sure to be a winner."
e See Valesiana, p. 72. See also Du Cange's Glossary, in «. Natali. Drechler, in his Treatise
" De Larvis," p. 30, thinks he has discovered the origin of this custom : " Quin et Donorum Se-
mina invenimus apud rerum ecclesiasticarum Scriptores et Conciliorum Observatores. NamConciL
Constant iiiopolitiinum, vi. Can. 79, inter alia, haec habet : ' Quando aliqui post Diem Natalis Christ!
Dei nostri reperiuntur coquentes similam et se hac mutuo donantes, praetextu scil. honoris secun-
dinarum impollutae Virginis Matris, statuimus ut deinceps nihil tale fiat a fidelibus.' Simila ergo
mutuum fuit donum natalitium in recordationem (sic enim colligo ex dicto Canone) nati Messiae,
& honorem beat ae Matris Virginis ; cui dono postmodum alia sine discrimine f uerunt addita, retento
•ode 01 fine ac respectu,"
387
SPORTS, GAMES, Sec,
at CHRISTMAS.
THE LORD OF MISRULE.
" Upon my life, I am a LORD, indeed ;
And not a tinker, nor Christopher Sly.
Well, bring our Lady hither to our sight :
And once again, a pot o'the smallest ale."
Shaksp. Tarn, of the Shrew.
WARTON, in his History of English Poetry, tells us, that in an original
Draught of the Statutes of Trinity College at Cambridge, founded in 1546, one
of the Chapters is entitled, " De Praefecto Ludorutn qui IMPERATOR dicitur,"
under whose direction and authority Latin Comedies and Tragedies are to be
exhibited in the Hall at Christmas ; as also Sex Spectacula, or as many
Dialogues.
With regard to the peculiar business and office of Imperator, it is ordered,
that one of the Masters of Arts shall be placed over the juniors every Christ-
mass, for the regulation of their Games and Diversions at that season of fes-
tivity. His sovereignty is to last during the twelve days of Christmas : and he
is to exerjise the same power on Candlemas Day. His fee is forty shillings*.
In an audit-book of Trinity College in Oxford, for the year 1 559, Mr. War-
ton found a disbursement " Pro prandio Principis NATALICII." A Christ-
mas Prince, or Lord of Misrule, he adds, corresponding to the Imperator at
a Hist. Eng. Poet. vol. ii. p. 378. It appears from the " Status Scholae Etonensis," A. D. 1560,
that the Eton Scholars used to act Plays in the Christmas Holidays.
" Decembri Mense.
" Circiter Festum D. Andreae Ludi Magister eligere solet pro suo arbitrio scaenicas FabuLis opti-
mas et quam accommodatissitnas, quas pueri Fcriis Natalitiis subsequentibus non sine ludorutn
elegantia, populo spectante, publice aliquando peragant. Histrionum levie ars est : ad actionem
tamen oratorum et gestum niotumve corporis decentem tantopcre fecit, ut nihil magis.
" Interdum etiam exhibct Anglicis Sermone contextas fabulas quas habeant acumen e,t I
388 THE LORD OF MISRULE.
Cambridge, was a common temporary Magistrate in the Colleges at Oxford1*.
" When the Societies of the Law performed these Shews within their own
respective Refectories, at Christmas, or any other festival, a Christmas Prince
or Revel Master was constantly appointed. At a Christmas celebrated in the Hall
of the Middle Temple in the year 1635, the Jurisdiction, Privileges, and Parade
of this mock monarch are thus circumstantially described. He was attended by his
Lord Keeper, Lord Treasurer, with eight white Staves, a Captain of his Band of
Pensioners, and of his Guard ; and with two Chaplains, who were so seriously im-
pressed with an idea of his regal dignity, that when they preached before him on
the preceding Sunday in the Temple Church, on ascending the pulpit they saluted
him with three low Bows. He dined both in the Hall and in his Privy Cham-
ber, under a Cloth of Estate. The pole-axes for his Gentlemen Pensioners
were borrowed of Lord Salisbury. Lord Holland, his temporary Justice in
Eyre, supplies him with venison, on demand ; and the Lord Mayor and Sheriffs
of London, with wine. On Twelfth Day, at going to Church, he received many
Petitions, which he gave to his Master of Requests : and, like other kings, he
had a favourite, whom with others, gentlemen of high quality, he knighted at
t> Hist. Eng. Poet. vol. ii. p. 380. Wood, in his Athena? Oxonienses, vol. ii. p. 239, speaking of a
Manuscript which among other things contains " The Description of the Christmas Prince of St.
John's College, whom the Juniors have annually for the most part elected from the first foundation
of the College," says: " the custom was not only observed in that College, but in several other
Houses, particularly in Merton College, where, from the iirst foundation, the Fellows annually
elected, about St. Edmund's Day, in November, a Christmas Lord, or Lord of Misrule, styled
in the Registers Rex Falarum and Rex Regid Fabarum ; which custom continued till the Reforma-
tion of Religion, and then, that producing Puritanism, and Puritanism Presbytery, the profession
of it looked upon such laudable and ingenious customs as popish, diabolical, and antichristian."
Thus far Wood, who gives us also the titles, (ludicrous enough,) assumed by Thomas Tooker, when
he was elected Prince : they will not be thought foreign to our purpose. " The most magnificent
and renowned Thomas, by the favour of Fortune, Prince of Alba Fortunata, Lord of St. John's,
High Regent of the Hall, Duke of St. Giles's, Marquis of Magdalen's, Landgrave of the Grove,
Count Palatine of the Cloysters, Chief Bailiff of Beaumont, High Ruler of Rome, (Rome is a piece
of land, so called, near to the end of the walk called non ultra, on the north side of Oxon), Master
of the Manor of Walton, Governor of Gloucester Green, sole Commander of all Titles, Tourna-
ments, and Triumphs, Superintendant in all Solemnities whatever." I fear the humour with
which this bombast is so parsimoniously seasoned, can only be relished by an Oxonian, well
acquainted with the Topography of that place and its environs. See similar Titles in the " Gesta
Gjeyorum."
THE LOUD OF MISRULE. 389
returning from Church. His expences, all from his own purse, amounted to
two thousand pounds." After he was deposed, the King knighted him at
Whitehall0.
In the feast of Christmas, says Stow in his Survey, there was in the King's
House, wheresoever he lodged, a Lord of Misrule4, or Master of merry Dis-
ports, and the like had ye in the House of every Nobleman of honour or good
worship, were he spiritual or temporal". The Mayor of London and either
c Hist. Eng Poet. vol. ii. p. 405. George Ferrers of Lincoln's Inn was Lord of Misrule or the
merry disports for twelve days, when King Edward VI. kept his Christmass with open House at
Greenwich A. D. 1553, to his Majesty's great delight iu the diversion. See Stowe's Chron. by
Howes., ed. fol. 1631. p. 608. See also Holinshed, Chron. vol. iii. p. 1067.
Dugdale, in his Origines Juridiciales, p. 156. speaking of the Fooleries of the Lord of Misrule
in the Inner Temple on St. Stephen's Day, says : " Supper ended, the Constable-Marshall presented
himself with Drums afore him, mounted upon a Scaffold born by four men, andgoeth three times
round about the harthe, crying out aloud, ' A Lord, a Lord,' &c. Then he descendeth, and goeth
to dance, &c. and after he calleth his Court, every one by name, e. g. Sir Rmidle Rackabite, of
Raskall-Hall in the County of Rake-hell, &c. &c. This done, the Lord of Misrule addresscth him-
self to the Banquet : which ended with some Minstralsye, Mirth, and Dancing, eveiy man depart-
eth to rest."
4 In a Royal Household Account, communicated by Craven Ord, Esq. of the Exchequer, I find
the following article : " From 16 to 18 Nov. 8 Hen. VII. Item, to Walter Alwyn for the Eecelh
at Christenmes xiijl'. yj*. viijd."
« [In the Northumberland Household Book, p. 344, we read : " Item my Lord useth and ac-
customylh to gyf yerely when his Lordship is home and hath an ABBOT of Miscrewll in Christyn-
mas in his Lordschippis Hous upon New-yers-day in rewarde xxs." See also the Notes to the
same work, p 441.]
The following curious passage is from Roper's Life of Sir Tho. More, p. 3. " He was, by his
Father's procurement, received into the House of the right reverend, wise, and learned prelate Car-
dinall Mourton, where (thoughe hee was yonge of yeares, yet) would he at Christmas tyd sodenh
sometymes stepp in among the Players, and never studinge for the matter, make a parte of his ownr
there presently amonge them, which made the lookers-on more sport than all the players besid.
In whose ,witt and towardnesse the Cardinall much delightinge, would often say of him unto the
Nobles that divers tymes dyned with him : ' This child here way ting at the Table, who soever shall
live to see it, will prove a marvellous man'."
Langley's Translation of Polydore Vergil, fol. 102 b. mentions " The Christemass Lordes, that
be commonly made at the nativitee of our Lorde, to whom all the householde and familie, with the
Master himself, must be obedient, began of the equabilitie that the Servauntes had with their Mas-
ters in Saturnus Feastes that were called Saturnalia : wherein the Servauntes have like autoiite with
their Masters duryng the tyme of the sayd Feastes."
390 THE LORD OF MISRULE.
of the Sheriffsf had their several Lords of Misrule, ever contending, without
quarrel or offence, who should make the rarest pastime to delight the beholders.
These Lords, beginning their rule at Allhallond Eve, continued the same till the
morrow after the feast of the Purification, commonly called Candlemas Day: in
which space there were fine and subtle disguisings, masks, and mummeries,
with playing at Cards for Counters, Nayles, and Points in every House, more for
pastimes than for gained
The following is too curious an account of the Lord of Misrule to be omitted
here : it is extracted from a most rare book intituled, "The Anatomie of Abuses,"
by Phillip Stubs, 12mo. Lond. 1585. f. 92 b. Our author has been already no-
ticed in the Account of May Customs as a rigid puritan.
" Firste, all the wilde heades of the parishe, conventynge together, chuse
them a grand Capitaine (of mischeef) whom they innoble with the title of my
Lorde of Misserule, and hym they crown with great solemnitie, and adopt for
Hinde, in his Life of John Bruen, Esq. an eminent puritan, born about the beginning of j^ueen
Elizabeth's reign, and who died in 1625, p. 86. censures those Gentlemen " who had much rather
spend much of their estate in maintaining idle and base persons to serve their owne lustes and
satisfie the humour of a rude and profane people as many do their Hors-riders, Faulkeners,
Huntsmen, Lords of Misrule, Pipers, and Minstrels, rather to lead them and their followers (both
in their publike Assemblies and private Families) a Dance about the C'alfe, than such a Dance as
David danced before the Arke, with spiritual rejoicing in God's mercies, &c,"
Sir Thomas Urquhart, in his most curious work, intitled, " The Discovery of a most exquisite
Jewel found in the Kennel of Worcester Streets, the Day after the Fight," 1651, p.238, says, "They
may be said to use their King as about Christmas we use to do the King of Misrule * ; whom we
invest with that title to no other end, but to countenance the Bacchanalian riots and preposterous
disorders of the. Family where he is installed.'1
Christmas, says Selden, succeeds the Saturnalia, the same time, the same number of holy days,
then the Master waited upon the Servant like the Lord of Misrule. See his Table Taik.
f In Stowe's Chronicle, by Howes, fol. 1631. p. 608, we read that Serjeant Vawce was Lord of
Misrule to John Mainard, one of the Sheriffs of London in 1553.
The keeping a Fool in a family to entertain them with his several pleasantries was anticntly
very common. I have shewn in my History of Newcastle that the Mayor of that Town used to
keep his Fool. The following passage I found in Lodge's Wits Miserie, or the Devils Incarnate of
this Age, 4to. Lond. 1596. p. 73. " He is like Captain Cloux' Foole of Lyons, that would needs die
of the sullens, because his master would entertaine a new Foole besides himselfe."
E See Strype's Edit, of Stowe, B. i. p. 252.
* Dugdale, in the Account of the grant! Cliristmassrs held in Lincolne'e Inn, in bis Orrg. Juridic. p. 34'. loca-
tions the choosing " a king on CArulmast Day."
THE LORD OF MISRULE. 391
their kyng. This kyng anoynted, chuseth for the twentie, fourtie, three score,
or a hundred lustie guttes like to hymself, to waite uppon his lordely majestic,
and to guarde his noble persone. Then every one of these his menne he invest-
eth with his liveries, of greene, yellowe, or some other light wanton colour.
And as though that were not (baudie) gaudy enough I should saie, they be-
decke themselves with scarffes, ribons, and laces, hanged all over with golde
rynges, precious stones, and other jewelles : this doen, they tye about either
legge twentie or fourtie belles with rich hande-kercheefes, in their handes, and
sometymes laied acrosse over their shoulders and neckes, borrowed for the
moste parte of their pretie Mopsies and loovyng Bessies for bussyng them
in the darcke. Thus thinges sette in order, they have their Hobbie horsesh,
Dragons, and other antiques, together with their baudie Pipers, and
thunderyng Drommers, to strike up the Deville's Daunce withall', then
marche these Heathen companie towardes the Church and Churche yarde,
their Pipers pipyng, Drommers thonderyng, their stumppes dauncyng, their
Belles iynglyng, their hatidkerchefes swyngyng about their heades like
madmen, their Hobbie horses, and other Monsters skyrmishyng amongest
the throng: and in this sorte they goe to the Churche, (though the Mi-
nister bee at Praier or Preachyng) dauncyng and swingyng their handker-
cheefes over their heades, in the Churche, like Devilles incarnate, with suche
a confused noise, that no man can heare his owne voice. Then the foolishe
people, they looke, they stare, they laugh, they fleere, and mount upon formes
and pewes, to see these goodly pageauntes, solemnized in this sort. Then after
this, aboute the Churche they goe againe and againe, and so forthe into the
Churche yardek, where they have commonly their sommer haules, their Bowers)
l> See p. 219.
» He means here the Morris Dance.
k I find the following, iu Articles to be enquired of within the Archdeaconry of Yorke, by the
Churchwardens and Sworne Men, A.D. 163— , (any year till 1640.) 4to. Lond. 6. /. "Whether
hath your Church or Church-yard beene abused and prophaned by any fighting, chiding, brawling,,
or quarrelling, and Playes, Lords of Misrule, Summer Lords, Morris-Dancers, Pedlers, Bowlers,
Bearewards, Butchers, Feastes, Schooles, Temporal Courts, or Leets, Lay-Juries, Musters, or other
prophane usage in your Church or Church-yard.
THE LORD OF MISRULE.
Arbours, and Banquettyng Houses set up, wherein they feaste, banquet, and
daunce all that daie, and (peradventure) all that night too. And thus these ter-
restrial furies spend their Sabbaoth daie.
" Then for the further innoblyng of this honorable Lurdane (Lorde I should
save) they have also certaine papers, wherein is paynted some babblerie or
other, of Imagerie worke, and these they call my Lord of Misrules badges,
these thei giue to every one, that will geve money for them to maintaine them in
this their Heathenrie, Divelrie, Whoredqme, Dronkennesse, Pride, and what
not. And who will not shewe himselfe buxome to them, and geve them money
for these the Deville's Cognizaunces, they shall be mocked, and flouted at
shamefully. And so assotted are some that they not onely give them money,
to maintaine their abhomination withall, but also weare their Badges and Cog-
nizances in their Hattes, or Cappes, openly.
"An other sorte of fantasticall fooles, bring to these Helhoundes (the Lord
of Misrule and his complices ) some Bread, some good Ale, some newe Cheese,
some olde Cheese, some Custardes, some Cakes, some Flaunes, some Tartes,
some Creame, some Meate, some one thing, some another : but if they knewe
that as often as they bring any to the maintenaunce of these execrable pastymes,
they offer sacrifice to the Devill and Sathanas, they would repent, and with-
drawe their handes, whiche God graunt they rnaie."
The name only of the Lord of Misrule is now remembered : The Lords of
Misrule in Colleges were preached against at Cambridge1 by the Puritans in the
Lodge, in his Wits Miserie, already quoted, 4to. 1596, p. 84. speaking of A JEASTER, says, " This
fellow in person is comely, in apparell courtly, but in behaviour a very ape, and no man : his studye
is to coine bitter Jeastes, or to show antique motions, or to bing baudie sonnets and ballads :
give him a little wine in his head, he is continually flearing and making of mouths : he laughes
intemperately at every little occasion, and dances about the house, leaps over tables, outskips
men's heads, trips up his companion's heeles, burns sacke with a candle, and hath all the
feats of a Lord of Misrule in the countrie. It is a special marke of him at Table, he sits and
makes faces.
1 See Warton's Observations on Spenser's Fairy Queen, vol. ii. p. 2 11. See also Fuller's Church
History, fol. Lond. 1655. Hist, of Cambridge, p. 159. See also the Life of Dr. Dee in Joan. Glas-
toniensis Chronica. ed. Hearne, 8vo. Oxon, 1726. Append, p. 502. Dugd. Orig. Jurid. ed. 1671.
pp. 154. 156. 247. 285.
THE LOnD OF MISRULE. 393
reign of James the First, as inconsistent with a place of religious education and
as a relict of the Pagan ritual™.
In Scotland, where the Reformation took a more severe and gloomy turn
than in England, the Abbot of Unreason, as he was called, with other festive
characters, were thought worthy to be suppressed by the Legislature as early
as 1555". This Abbot of Misrule, or Unreason, appears to have borne much
resemblance to the Abbas Stultorum, who presided over the Feast of Fools
in France. At Rodez, the capital of the Province of Rovergne in France,
they had an Abbe de la Malgouvernt, who corresponds exactly with our
Abbot of Misrule0.
Fuller, in his " Meditations on the Times," in " Good Thoughts in Worse Times," 12mo. Lond.
16'47. p. 139. tells us : " Some sixty yeares since, in the University of Cambridge, it was solemnly
debated betwixt the Heads to debarre^oung sehollers of that liberty allowed them in Christmas, as
inconsistent with the Discipline of Students. But some grave Governors mentioned the good use
thereof, because thereby, in twelve days, they more discover the dispositions of Scholars than in
twelve moneths oefore."
m "If we compare," says Prynne, Histrio-Mastix. p. 757- " our Bacchanalian Christmasses and
New Years Tides with these Saturnalia and Feasts of Janus, we shall finde such near affinitye be-
tweene them both in regard of time (they being both in the end of December and on the first of
January) and in their manner of solemnizing (both of them being spent in revelling, epicurisme,
wantonesse, idlenesse, dancing, drinking, Stage-plafes, Masques, and carnall Pompe and Jollity),
that wee must needes conclude the one to be but the very ape or issue of the other. Hence Poly-
dor Virgil affirmcs in expresse tearmes that our Christmas Lords of Misrule (which custom, saith
he, is chiefly observed in England) together with dancing, Masques, Mummeries, Stage-playes,
and such other Christmass disorders now in use with Christians, were derived from these Roman
Saturnalia and Bacchanalian Festivals ; which (concludes he) should cause all pious Christians eter-
nally to abominate them."
B See p. 213. [Dr. Jamieson says the prohibition does not appear to have been the effect of
the Protestant Doctrine : for as yet the Reformation was strenuously opposed by the Court. He
thinks it was most probably owing to the disorders carried on, both in town and country, under
the pretence of innocent recreation. Etym. Diet.]
• See Du Tilliot Memoirs de la Fete des Fous, p. 22.
[Mr. Warton, in a Note on the History of English Poetry, says, " In the French towns there was
L'Able de Liesse, who in many towns was elected from the burgesses by the magistrates, and was
the director of all their public shews. Among his numerous mock officers were a herald, and a
Malt re d'Hotel. In the city of Auxerre he was especially concerned to superintend the Play which
was annually acted on Quinquagesima Sunday. Carpentier, Suppl. Gloss. Lat. Du Cange, lorn. i.
p. 7. v. ABBAS LJETITI JE. See also, ibid. v. CHAR AVXRITUM, p. 923."]
VOL. I. 3 E
394 THE LORD OP MISRULE.
IN ' ' The Vindication of Christmas, or his Twelve Yeares Observations upon
the Times," 4to. Lond. 1653, a very rare Tract, Old Christmas is introduced
describing the former annual Festivities of the Season as follows : " After dinner
we arose from the Boord and sate by the Fire, where the Harth was imbrodered
all over with roasted Apples, piping hot, expecting a Bole of Ale for a cooler,
which immediately was transformed into Lamb-wool. After which we discoursed
merily, without either prophaness or obscenity ; some went to Cards ; others
sang Carols and pleasant Songs (suitable to the times) ; then the poor labouring
Hinds and Maid-servants, with the Plow-boys, went nimbly to dancing; the
poor toyling wretches being glad of m.y Company,, because they had little or no
sport at all till I came amongst them; and therefore they skipped and leaped
for joy, singing a Carol to the tune of Hey,
" Let's dance and sing, and make good cheer,
For Christmass comes but once a year."
" Thus at active Games and Gambols of Hot-cockles, Shooing the Wild Mare,
and the like harmless sports, some part of the tedious Night was spent, and
early in the morning I took my leave of them, promising they should have my
presence again the next 25th of December."
Another account of the Christmas Gambols occurs in the curious Poem,
" Batt upon Batt, upon the Parts, Patience, and Pains of Earth. Kempster," by a
Person of Quality, 4th Edit.4to. Lond. 1694, p, 5.
" O mortal Man ! is eating all you do
,At Christ-Tide ? or the making Sing-Songs? No :
Our Batt can dance, play at high Jinks with Dice,
At any primitive, orthodoxal Vice.
Shooing (he wild Mare, tumbling the young Wenches,
Drinking all Night, and sleeping on the Benches.
Shew me a man can shuffle fair and cut,
Yet always have three Trays in hund at Putt :
Shew me a man can turn up Noddy still,
And deal himself three Fives too when he will :
THE LORD OF MISRULE. 395
Conclude with one and thirty, and a Pair,
Never fail Ten in stock, and yet play fair,
If Batt be not that Wight, I lose my aim*."
Stafforde, in his " Niobe, or Age ofTeares," 12mo. Lond. ]6ll. p. 107.
speaking of some deluded men, says, they " make me call to mind an old
Christmas Gambole, contrived with a Thred, which being fastned to some
Beame, hath at the nether end of it a sticke, at the one end of which is tied a
Candle, and at the other end an Apple ; so that when a Man comes to bite at
the Apple, the Candle burnes his nose. The Application is as easy as the Trick
common."
a Another enumeration of the festive Sports of this Season occurs in a Poem, already quoted
more than once, intitled " Christmas," 1.285.
" Young Men and Maidens, now
At Feed the Dove (with laurel leaf in mouth)
Or Blindman's Buff, or Hunt the Slipper play,
Replete with glee. Some, haply, Cords adopt ;
Or if to Forfeits they the sport confine,
The happy Folk, adjacent to the fire,
Their stations take ; excepting one alone
(Sometimes the social Mistress of the house)
Who sils within the centre of the room,
To cry the pawns ; much is the laughter, now.
Of such as can't the Christmas Catch repeat,
And who, perchance, are sentenc'd to salute
The jetty beauties of the chimney-back*,
Or Lady's shoe : others, more lucky far,
By hap or favour, meet a sweeter doom,
And 011 each fair-one's lovely lips imprint
The ardent kiss.
[Among the Garrick Plays in the British Museum, is " The Christmas Ordinary, a private Show^
wherein is expressed the jovial Freedom of that Festival : at it wot acted at a Gentleman't Home
among other ftetefe. by W. K. Master of Arts," 4to. Lond. 1682.]
• The following from Goldsmith's Deserted Village must not be omitted:
" The Swain mistrustless of his smutted Face,
While secret Laughter tittcr'd round the Place."
396
FOOL PLOUGH and SWORD DANCE.
IN the North of England there is a Custom used at or about this time, which,
as will be seen, was antiently observed also in the beginning of Lent. The
FOOL PLOUGH a goes about, a Pageant that consists of a number of Sword
a It is also called the fond* Plough, aliter the white Plough-)-, so denominated because the gallant
young men that compose it appear to be dressed in their shirts (without coat or waistcoat) upon
which great numbers of ribbands folded into roses are loosely stitched on. It appears to be a very
airy Habit at this cold season, but they have on warm waistcoats under it. Mr. Hutchinson in his
Histoiy of Northumberland, vol. ii. ad finem, p. 18. speaking of the dress of the Sword-dancers at
Christmas, adds : " Others, in the same kind of gay attire, draw about a Plough, called the Slot
Plough t, and, when they receive the gift, make the exclamation Largess! but if not requited at any
house for their appearance, they draw the Plough through the Pavement and raise the ground
of the front in furrows. I have seen twenty men in the yoke of one Plough." He concludes thus :
" The Slot-plough has been conceived by some to have no other derivation than a mere rural
triumph, the plough having ceased from its labour."
In " A Compendiouse Treetise Dyalogue of Dives and Pauper/' printed by Richard Pynson, fol.
1493. signal. E. 2. among Superstitions censured at Ihe beginning of Ihe year we find the follow-
ing: " ledyiig ofthePLOVGHE aboute the Fire as for gode begynnyng of theyere that they shulde fare
the better alle the yere followyng."
In a very rare book in my Library, intitled " Yet a Course at the Romyshe Foxe, a Dysclosyng*
or Openynge of the Manne of Synne," &c. by Johan Harryson [i. e. John Bale] 8vo. Zurick. 1542.
signal. D.4. the author enumerales, among "auncyent Ryles & lawdable Ceremonyes of holy
Churche" then it should seem laid aside, the following, asserting " than ought my Lorde (Bonuer
Bishop of London) to suffre the same selfe ponnyshment for not sensing the PLOWGHESS, upon
Plowgh Mondaye."
In the printed Churchwardens' Accounts of St. Margaret's Westminster, 4to. p. 3. under the year
1494, is the following item :
" Item of the Brotherhood of Rynsyvale for the Ploui-gere s@.0 4s. Od."
" Fond means the same as Fool.
f In Mr. Nichols's Illust. of Antient Manners and Expences, p. 1C9. Churchwardens' Accounts of Heybridge
near Maiden, E^sex, under A. D. 1522. is the following Receipt, " Item receyved of the gadryng of the White
Flows £.0. Is. 3d." To which this Note is affixed : " Q. does this mean Plough Monday ; on which the Coun-
try People come and dance and make a gathering as on May-Day ?"
J AStot signifies a young Bullock or Steer. See Ray'i North Country Words.
FOOL PLOUGH AND SWORD DANCE. 397
dancers dragging a Plough, with Music, and one, sometimes two, in very
strange attire ; the Bessy, in the grotesque habit of an old woman, and the
Fool, almost covered with skins, a hairy cap on, and the tail of some
Animal hanging from his back. The Office of one of these characters, in which
he is very assiduous, is to go about rattling a Box amongst the Spectators of
the Dance, in which he receives their little Donations.
This Pageant, or Dance, as used at present, seems a composition made up of
the gleaning of several obsolete customs, followed antiently, here and elsewhere,
on this and the like festive occasions'1.
The Fool-Plough upon the Continent appears to have been used after the so-
lemn service of Ash Wednesday was over. Hospinian gives a very particular
account of it from Naogeorgus, and explains the origin of its name0.
In another page of Mr. Nichols's Illustrations of Antient Manners and Expences, among the ex-
tracts from the Churchwardens' Accounts of Wigtoft, Lincolnshire, 1575, is
" Receid of Wyll" Clarke & John Waytt, of ye plougadrin g£.l. Os. Od."
With the following Note : " Plow-gathering ; but why this was applied to the use of the
Church, I cannot say. There is a custom in this neighbourhood of the ploughmen parading on
Plow-Monday; but what little they collect is applied wholly to feasting themselves. They put
themselves in grotesque habits, with ribbands, &c. &c."
I find in Stukeley's Itinerary, p. 19. the following Article from " A Boake of the Stuffe in the
Cheyrche of Holbeche sowlde by Chyrche Wardyns of the same according to the Injunctyons of
the Kynges Magyste."
" Item, to Win. Davy the Sygne whereon the Plovrghe did stond, xvjd.
There was a Liiiht in many Churches called the PLOW LIGHT, maintained by old and young
persons who were husbandmen, before some Image; who on Plough Monday had a Feast, and
went about with a Plough and some Dancers to support it. See Blomefield's Hist, of Norfolk,
fol. vol. iv. p. 297.
b See Reed's Shakspeare, vol. viii. p. 241.
c Estubi se sociant Juvenes tibicine sumpto,
Et famulas rapiunt ex ajdibus, atque ad ARATRUM
Jungunt, quos Scutica pellitque atque dirigit unus,
Unus item stivam tenet : at tibicen Aratri
Considet in medio, ridendasque occinit Odas.
Unui item seqnitur SATOR, is vel spargit arenam,
J'elfatuo cinerem gestu, vultuque «ereno.
Postquam luserunt ita per fora, perque plateas,
398 FOOL PLOUGH AND SW'ORU DANCE.
Joannes Boemus Aubanus, in his Description of some remarkable Customs,
used, in his time, in Franconia, tells us of a similar one on Ash Wednesday,
Per rivum tandem ancillas et ducit Aratrum
Rector, et ad Coenam Madidas vocat atque Choreas."
Hospinian. de Origine Festorura Christian, fol. 47. b.
See Googe's translation of this passage in p. 82.
It has been before remarked that in some places where this pageant is retained, the Sword-
dancers plough up the soil before any house at which they have exhibited and received no reward.
" Aratrum inducere Moris fuit Romania, cum urbem aliquam evertissent, ut earn funditus dele-
rent." Vocab. utriusque Juris, a Scot. J. C. in ». ARATRUM.
In the British Apollo, fol. 1710, vol. ii. number 92, to an enquiry, why the first Monday after
Twelfth Day is called Plough Monday ? answer is given : " Plough Monday is a country phrase,
and only used by peasants, because they generally used to meet together at some neighbourhood
over a cup of ale, and feast themselves, as well to wish themselves a plentiful Harvest from the great
Corn sown (as they call Wheat and Rye) as also to wish a God-speed to the Plough as soon as they
begin to break the ground to sow Barley and other Corn, which they at that tune make a Holiday
to themselves as a finishing stroke after Christmas, which is their Master's holyday time, as Pren-
tices in many places make it the same, appropriated by consent to revel amongst themselves."
T. Row (Dr. Samuel Pegge) in the Gent. Mag. for December 1762, vol. xxxii. p. 568. informs
us that Plough-Monday, the Monday after Twelfth Day, is when the labour of the Plough and the
other rustic toils begin. On this day the young men yoke themselves and draw a PLOUGH about
with Musick, and one or two persons, in antic dresses, like Jack-Puddings, go, from house to
house, to gather money to drink. If you refuse them they plough up your dunghill. We call
them here [in Derbyshire ?] the Plough Bullocks."
Macaulay, in his History and Antiquities of Claybrook in Leicestershire, Svo. Lond. 1791.
p. 128, says : " On Plow-Monday I have taken notice of an annual display of MORRIS-DANCERS at
Claybrook, who come from the neighbouring Villages of Sapcote and Sharnford."
In Tusser's Five Hundred Points of Husbandry, under the Account of the Ploughman's Feast-
Days are the following lines :
" Plough Munday.
Plough Munday, next after that Tvvelf-tide is past,
Bids out with the Plough, the worst Husband is last :
If Plowman get hatchet, or whip to the skreene,
Maids loseth their Cocke, if no water be seen :"
which are thus explained in Tusser Redivivus, Svo. Lond. 1744, p. 79. " Alter Christinass (which,
formerly during the Twelve Days was a time of very little work,) every Gentleman feasted the
Farmers, and every Fanner their Servants and Task Men. Plough Monday puts them in mind of
their business. In the morning the Men and Maid-servants strive who shall shew their diligence
in rising earliest. If the Ploughman can get his Whip, his Plough-staff, Hatchet, or any thing
FOOL PLOUGH AND SWORD DANCE. 399
when such young women, he says, as have frequented the Dances throughout
the year are gathered together by young men, and, instead of Horses, are yoked
to a Plough, upon which a Piper sits and plays : in this manner they are
dragged into some river or pool. He suspects this to have been a kind of self-
enjoined voluntary penance for not having abstained from their favourite diver-
sion on Holidays, contrary to the injunctions of the Churchd.
that he wants in the Field, by the Fire-side, before the Maid hath got her Kettle on, then the Maid
loseth her Shrove-tide Cock, and it wholly belongs to the Men. Thus did our Forefathers strive
to allure youth to their duty, and provided them innocent mirth as well as labour. On this Plough
Monday they have a good Supper and some strong Drink."
The Monday after Twelfth Day (as Coles tells us) was antiently called Plough Monday, when our
Northern Ploughmen begged Plough-money to drink. He adds, " In some places if the Plough-
man (after that day's work) come with his Whip to the Kitchen Hatch and cry " Cock in Pot" be-
fore the Maid cry " Cook on the Dunghill," he gains a Cock for Shrove Tuesday. Coles tells us
also of an old custom, in some places, of Farmers' giving sharping Corn to their Smith at Christ-
mass, for sharping Plough irons, &c.
In a marginal Note to a most rare Poem, entitled " A Briefe Relation of the Gleanings of the
Idiotismes and Absurdities of Miles Corbet Esquire, Councellor at Law, Recorder and Burgesse for
Great Yarmouth : by Antho: Roiley," 4to. 1646. p. 6. we are told that the Monday after Twelfth
Day is called " Plowiick Monday by the Husbandmen in Norfolk, because on that day they doe
first begin to plough."
Among the Antients the " Compitalia were Feasts instituted, some say, by Tarquinius Priscus, in
the month of January and celebrated by servants alone, when their plowing was over." Sheridan's
Persius,2d edit. Svo. 1739, p. 6". note.
Mr. Christie, junr. inh's " Inquiry into the ancient Greek game, supposed to have been invented
by Palamedes," 4to Lond. 18O1. says, p. 136. "The new year of the Persians was opened with
agricultural ceremonies (as is also the case with the Chinese at the present day.)"
Ibid. p. 137. " The Athenians (says Plutarch) celebrate three sacr.-d ploughings." "The Chinese
ploughing took place on the first day of their Csolar) new year, (.the same ceremony is practised
in Tunquin, Cochin-China, and Siam) which, however, happened at an earlier season than with
the Greeks, viz. when the sun entered the 15th degree of Aquarius; but the difference of season
need not be objected to, since we have observed that similar rites were adopted by the antient
Persians, the beginning of whose year differed again from that of the Greeks and Chinese ; but
all these ceremonies may be presumed to have sprung from the same source. The Grecian
ploughing was perhaps at first but a civil institution, although a mystical meaning was afterwards
attached to it.
d " In Die Cinerum mirum est quot'i in plerisque locis agitur. Virgines quotquot per annum
Choream frcquentaverunt, a juvenibus congregantur, et aratro, pro equis advects, cum tibicine,
qui super illud modulans sedet, in fluvium aut lacum frahuntur. Id quare fiat non plane video.
400 KOOL PLOUGU AND SWORD DANCE1.
In Du Cange's Glossary8, there is a reference to some old Laws which men-
tion the drawing a Plough about. These may be seen in Lindenbrogii Codex
Legum Antiquarum, and the passage cited from Du Cange in vol. i. p. 434, of
that rare and curious work, but it appears to have nothing to do with the subject
in question.
I find a curious and very minute description of the SWOUD DANCE in Olaus
Magnus's History of the Northern Nations*. He tells us that the Northern
Goths and Swedes have a sport wherein they exercise their youth, consisting of
a Dance with Swords in the following manner : first, with their Swords sheathed
and erect in their hands, they dance in a triple round : then with their drawn
nisi cogitem eas per hoc expiare velle, quod festis diebus contra Ecclesiae praeceptum, a levitate sua
non abstinuerunt." p. 278.
« " Aratrum circumducere; in Lege Bajuvar." tit. xvii. § 2.
f De Chorea gladiatoria vel armifera Saltatione."
" Habent praeterea Septentrionales Gothi et Sueci pro exercenda juventute Ludum, quod inter
nudos eases et infestos gladios seu frameas, sese exerceant saltuj idque quodam gymnastico ritu
et disciplina, state successiva, a peritis et preesultore, sub cantu addiscunt : et ostendunt hunc
ludum praecipue tempore Carnisprivii Maschararum Italico verbo dicto. Ante etenim tempus
ejusdem Carnisprivii, octo diebus continua Saltatione sese adolescentes numerose' exercent, elevatis,
scilicet Gladiis, sed vagina reelusis, ad triplicem gyrum. Deinde evaginatis, itidemque elevatis
Ensibus, postmodum manuatim extensis, modestius gyrando alterius cuspidem capulumque recep-
tantes, sese mutato ordine in modum figura? hexagoni subjiciunt : quam Rosam dicunt : et ilico
earn gladios retrahendo elevandoque resolvunt ut super uni uscuj usque caput quadrata^rosa resul-
tet : et tandem vehementissima gladiorum laterali collisione, celeri-iine" retrograda Saltatione de-
terminant luduin : quern tibiis, vel cantilenis, aut utrisque simul, primum per graviorem, demum
vehementiorem saltum, et xiltimo iinpetuosissimum moderantur." Olai Magni Hist. Septentr.
Gent. Breviar. 12mo. Lugd. Bat. 1645. p. 4O8.
Henry, in his Hist, of Britain, 4to. Lond. 1771- vol. i. p. 487. says, " The Germans, and proba-
bly the Gauls and Britons, had a kind of martial Dance which was exhibited at every entertain-
ment. This was performed by certain young men, who, by long practice, had acquired the art of
dancing amongst the sharp points of swords and spears, with such wonderful agility and graceful-
ness, that they gained great applause to themselves, and gave great delight to the spectators."
Dr. Morisin, who has been a most accurate observer of Popular Antiquities, mentions a Dance
without Swords, in Scotland : " Sicinnium, genus Saltationis, seu Choreas, ubi Saltitantes canta-
bant, ac Papistse facere sunt solid in Scotia ad Natalitia Domini et alibi adhuc servant." Pa-
patus. p. 160.
FOOL PLOUGH AND SWORD DANCE. 401
Swords held erect as before : afterwards, extending them from hand to hand, they
lay hold of each other's hilts and points, and while they are wheeling more mode-
rately round and changing their order, throw themselves into the figure of a
hexagon, which they call a Rose : but, presently raising and drawing back their
Swords, they undo that figure, in order to form with them a four-square Rose,
that they may rebound over the head of each other. Lastly, they dance rapidly
backwards, and vehemently rattling the sides of their Swords together, con-
clude their sport. Pipes, or Songs, (sometimes both) direct the measure,
which, at first, is slow, but increasing afterwards, becomes a very quick one to-
wards the conclusion.
Mr. Douce has a very curious old Cut representing this Dances.
Olaus Magnus calls this a kind of Gymnastic rite, in which the ignorant were
S Mr. Park has inserted the following Note in his Copy of Bourne and Brand's Popular Anti-
quities, p. 176. on the Sword Dance :
" This is performed by the MORRIS-DANCERS in the vicinage of Lincoln."
I have before roe a copy of a Drama played by a set of " Plow-Boys or Morris-Dancers," in
their ribbon dresses, with Swords, on October the 20th 1779, at Revesby Abbey in Lincolnshire,
the seat of the Right Hon. Sir Joseph Banks, Bart. P.R.S. The assumed characters of the piece
are different from those of the more regular MORRIS, and they were accompanied by two men from
Kirtley without any particular dresses, who sang the song of Landlord and Tenant. The Dramatis
persona were ; Men, The Fool and his five Sons, Pickle Herring, Blue Breeches, Pepper Breeches*
Ginger Breeches, and John Allspice : Woman, Cicely : with a Fidler or Master Musick Man.
In the Play itself the Hobby Horse is not omitted :
" We are come over the Mire and Moss ;
We dance an Hobby Horse ;
A Dragon you shall see,
And a wild Worm for to flee.
Still we are all brave jovial boys,
And take delight in Christmas toys."
[A Writer in the Gent. Mag. for May 1811, vol. Ixxxi. p. 422. tells us that in the North Riding
of Yorkshire the Sword Dance is performed from St. Stephen's Day till New Year's Day. Tlie
Dancers usually consist of six youths dressed in white with ribbands, attended by a fidler, a youth
with the name of ' Bessey/ and also by one who personates a Doctor. They travel from village to
village. One of the six youths acts the part of King in a kind of farce which consists chiefly of
singing and dancing, when the Bessey interferes while they are making a hexagon with theii
ewords, and is killed.]
VOL. I. 3 F
402 FOOL PLOUGH AND SWORD DANCE.
successively instructed by those who were skilled in it: and thus it must have
been preserved and handed down to us.
I have been a frequent spectator of this Dance, which is now, or was very
lately, performed with few or no alterations in Northumberland11 and the ad-
joining counties : one difference however is observable in our Northern Sword
Dancers, that, when the Swords are formed into a figure, they lay them down
upon the ground and dance round them.
As to the Fool and Bessy, they have probably been derived to us from the
antient Festival of Fools held on New Year's Day'.
There was antiently a profane sport among the Heathens on the Kalends of
January k, when they used to roam about in disguises, resembling the figures of
h Wallis, in hi* History of Northumberland, vol. ii. p. 28. tells us, that the Saltatio armata of the
Roman Militia on their Festival Armilustrium, celebrated on the 19th of October, is still practised
by the country people in this neighbourhood, on the annual Festivity of Christmas, the Yule-tide
of the Druids. Young Men march from Village to Village, and from House to House, with Music
before them, dressed in an antic attire, and before the vestibulum or entrance of every house enter-
tain the family with the Motus incompositus, the antic Dance, or Chorus Armatus, with Sword or
Spears in their hands, erect and shining. This they call the Sword Dance. For their pains they
are presented with a small gratuity in money, more or less, according to every householder's abi-
lity : their gratitude is expressed by firing a gun. One of the company is distinguished from the
rest by a more antic dress ; a foxes skin generally serving him for a covering and ornament
to his head, the tail hanging down his back. This droll figure is their chief or leader. He does
not mingle in the dance."
* Concerning the Feast of Fools, see Du Cange's Glossary, v. KALENDJE, and Du Tilliot, " Me-
moire pour servir a 1'Histoire de la Fete des Foux," 12mo. Lausanne, 1751.
k " Ludi profani apud ethnicos et Paganos : solebant quippe ii Kalendis Januarii belluarum,
pecudum, et vetularum assumptis formis hue et illuc discursare, & petulantius sese gerere : quod a
Christianis non modo proscriptum, set et ab iis postmodum inductum constat, ut ea die ad calcan-
dam Gentilium consuetudinem private fierent Litaniae, & jejunaretur, ut observare est ex Concilio
Toletano iv. can. 1O. S. Isidore lib. 1. de Offic. Eccles. cap. 40, &c." Du Cange, v. CERVULA.
" Vide quae in hauc rem dissent D. Le Boeuf, torn. i. Collect, ver. Script, p. 294, & seq." Carpen-
tier Supplem. ad Du Cange.
Delrio in Disquisit. Magic. L. III. P. ii. Qurest. 4. Sect. 5. p. 477> has the subsequent passage :
" Verba sunt Concil. Antisiodorensis. — Non licet calendis Januariis Vecolo (Vitulo sen Buculo)
aut Cervolo facere, vel strenas diabolicas observare ; sed in ipsa die sic omnia beneficia tribuantur,
sicut et reliquis diebus." See also Hospinian de Origine Festorum Christianorum, fol. 32 b. where
the practice is mentioned nearly in the same words.
FOOL PLOUGH AND SWORD DANCE. 403
wild beasts, of cattle, and of old women. The Christians adopted this : Faus-
tinus, the bishop, inveighs against it with great warmth. They were wont to be
covered with skins of cattle, and to put on the heads of beasts, &c. '
Dr. Johnson tells us in his Journey to the Western Islands, that a gentleman
informed him of an odd game : at New Year's Eve, in the hall or castle of the
Laird, where at festal seasons there may be supposed a very numerous com-
pany, one man dresses himself in a cow's hide, upon which other men beat with
sticks. He runs with all this noise round the house, which all the company
quits in a counterfeited fright; the door is then shut. At New Year's Eve,
there is no great pleasure to be had out of doors in the Hebrides. They are
sure soon to recover from their terror enough to solicit for re-admission : which,
for the honour of poetry, is not to be obtained but by repeating a verse, with
which those that are knowing and provident take care to be furnished. The
learned traveller tells us that they who played at this odd game, gave no account
of the origin of it, and that he described it as it might perhaps be used in other
places, where the reason of it is not yet forgotten.
This, too, is probably a vestige of the Festivai of Fools. The '•' vestiuntur
pellibus Pecudum" of Du Cange, and " a man's dressing himself in a cow's hide,"
both too on the first of January, (observe here that they sat up the whole night
upon these Vigils) are such circumstances as leave no room for doubt, but
that, allowing for the mutilations of time, they are one and the same custom.
Ihreinhis "Glossarium Suio Gothicum," fol. Upsaliffl 1769, v. JUL says : " Julbock est ludicrum,
quo tempore hoc pellem et formam Arietis incluunt Adolcscentuli, et ita adstantibus incursant.
Credo, idem hoc esse quod exteri Scriptores Cervulum appellant, vel in Cervulum se transformare :
ut olim in sacris ludi profana consuetudine, usitati erant : e. g. pilae ludus in festo Paschatos. v.
Du Fresne Lex. Lat. in v. PELOTA, ut nil dicam de Festo Stultorum, de quadragesimal! Scena,
&c. Aliam Arietis Jnlii origincm tradit Wormius in Fastis, p. 21. quern, qui fabulas amat, aclirc
poterit."
* Faustinus Episcopus Serm. in Kl. Jan. has these words : " Cjuis euirn sapiens credere poterit
invcniri aliquos sanae mentis qui Cervulum facientes, in ferarum se velint habitus commutaii ?
Alii vestiuntur pellibus pecudum, alii assuvnunt capita bestiarum, gaudentes et exultantcs, si
taliter se in fcrinas species transformaverint, ut homines non esse viileantur." v. Du Cange, y.
CERVULA.
404
DECKING CHURCHES, HOUSES, &c.
EVERGREENS a#
CHRISTMAS.
" From ev'ry hedge is pluck'd by eager hands
The Holly branch with prickly leaves replete,
And fraught with berries of a crimson hue ;
Which, torn asunder from its parent trunk,
Is straightway taken to the neighb'ring towns,
Where windows, mantels, candlesticks, and shelves,
Quarts, pints, decanters, pipkins, basons, jugs,
And other articles of household ware,
The verdant garb confess."
Christmas, a Poem, 1. 32, &c.
THIS custom too, the Christians appear to have copied from their Pa«an
ancestors. Bourne, in his Antiquities of the Common People, p. 173, cites the
Council of Bracara Canon 73", as forbidding Christians to deck their Houses
with Bay leaves and green Boughs ; hut this extended only to their doing it at
the same time with the Pagans.
Dr. Chandler tells us, in his Travels in Greece, that it is related where
* Non liceat iniquas observantias agere Kalendarum et ociis vacare Geiitilibus, neque lauro,
neque viriditate arborum cingere domos. Omnis enini haec observatio Paganismi est. Brace.
Can. 73. Instell. Prynne, in his Histrio-Mastix, p. 581, cites nearly the same words from the
73d Canon of the " Consilium Antisiodorense," in France, anno Domini 614. In the same work,
p. 21. he cites the Councils as forbidding the early Christians "to decke up their houses with
lawrell, yvie, and greene boughes (as we use to doe in the Christmass Season)." Adding from
Ovid, Fast. lib. iii.
" Hedera est gratissinia Baccho."
Compare also, Tertull, de Idol. cap. 15.
DECKING CHURCHES, &C, AT CHRISTMAS. 405
V
Druidism prevailed the houses were decked with ever-greens in December,
that the sylvan Spirits might repair to them, and remain unnipped with frost and
cold winds, until a milder season had renewed the foliage of their darling
abodes.
Stow, in his Survey of London, says, that against the Feast of Christmas,
every man's house, as also their parish churches, were decked with holme, ivy,
bayesb, and whatsoever the season of the year afforded to be green. The Con-
I find the following dull Epigram in an old Collection of Poetry, &c. p. 357 :
" On Christmass IVY.
" At Christmass men do always Ivy get,
And in each corner of the house it set :
But why do they then use that Bacchus' weed ?
Because they mean, then, Bacchus-like to feed."
Bourne cites an Oration of Gregory Nazianzen, which throws light upon the antient rites of
Christmas Day. " Let us not," says he, " celebrate the feast after an earthly, but an heavenly
manner; let not our doors be crowned; let not dancing be encouraged; let not the cross-paths
be adorned, the eyes fed, nor the ears delighted ; let us not feast to excess, nor be drunk with
wine."
" Trimmyng of the Temples," says Polydore Vergil, (Lang-ley's Transl. fol. 100 b.) " with
hangynges, floures, boughes, and garlondes, was taken of the heathen people, whiche decked their
idols and houses with suche array."
b In the antient Calendar of the Church of Rome, in my Library, so frequently quoted in this
work, I find the following observation on Christinas Eve :
" Templa exornantur."
Churches are decked.
Gay, in his Trivia, B. ii. 1.437. describes this custom:
" When Rosemary and Bays, the poet's crown,
Are bawl'd in frequent cries through all the town ;
Then judge the festival of Christmass near,
Christmass, the joyous period of the year !
Now with bright Holly all the temples strow,
With Lawrel green, and sacred MISLETOE."
Among the antient Annual Disbursements of the Church of St. Mary at Hill, in the city of Lon-
don, I find the following entry : " Holme and Ivy at Christmas Eve iiijd."
In Coates's Hist, of Reading, 4to Lond. 1802, p. 216, in the Churchwardens' Accounts of St.
Laurence's Parish, anno 1505, we read : " It. payed to Makrell for the Holy Bussh agay' Christ-
mas ijrf.
In the Churchwardens' Accounts of St. Martin Outwich, London, A. D. 1524, is : " It'm for Holy
and Ivy at Chrystrnas ij<J. ob. A. D. 1525, " Payd for Holy and Ivye at Chrystmas ijd."
406 DECKING CHURCHES, HOUSES, &C.
duits and Standards in the streets were likewise garnished : among the which I
read that in the year 1444 by tempest of thunder and lightning, towards the
morning of Candlemas Day, at the Leaden-hall, in Cornhill, a Standard of tree,
being set up in the midst of the pavement, fast in the ground, nailed full of
holme and ivie, for disport of Christmass to the people, was torne up and cast
downe by the malignant Spirit c (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 at the great tempests.
Bourne observes that this Custom of adorning the Windows at this season
with Bay and Laurel, is but seldom used in the North; but in the South, particu-
larly at our Universities, it is very common to deck not only the common win-
dows of the town, but also the chapels of the colleges, with Branches of Laurel,
which was used by the antient Romans as the emblem of Peace, Joy, and
In similar Accounts for the Parish of St. Margaret, Westminster, A. D. 1647, we read : " Item
paid for Rosemarie and Hayes that was stuck about the church at Christmas, Is. 6d."
In Herbert's Country Parson, 12mo. Lond. 1675, p. 56. the author tells us : " Our Parson takes
order that the church be swept and kept clean, without dust or cobwebs, and at great festivals
ttrawed and stuck with boughs, and perfumed with incense."
A writer in the Gent. Mag. for 1765, conjectures that the antient custom of dressing Churches
and Houses at Christmas with Laurel, Box, Holly, or Ivy, was in allusion to many figurative ex-
pressions in the Prophets relative to Christ, the Branch of Righteousness, &c. or that it was in re-
membrance of the Oratory of Wrythen Wands or Boughs, which was the first Christian Church
erected in Britain. Before we can admit either of these hypotheses, the Question must be deter-
mined whether or not this Custom did not prevail at this season prior to the introduction of the
Christian Faith amongst us.
Another writer in that Magazine for July 1783, vol. liii. p. 578, remarking on the same usage,
enquires, " May we refer the Branches (as well as the Palms on Palm Sunday) to this, ' And they
cut down Branches and strewed them in the way' ?"
[A third writer in the same Miscellany for May 1S11, speaking of the manner in which the In-
habitants of the North Riding of Yorkshire celebrate Christmas, says: "The Windows and Pews
of the Church (and also the windows of Houses) are adorned with branches of Holly, which remain
till GOOD FRIDAY."]
e This illustrates the Spectator's observation, where he tells us that our forefathers looked into
Nature with other eyes than we do now, and always ascribed common natural effects to super-
natural causes. It should seem that this joy of the people at Christmas was death to their in-
fernal enemy. Envying their festal pleasures, and owing them a grudge, he took this opportunity
of spoiling their sport.
WITH EVERGREENS At CHRISTMAS. 40?
Victory. In the Christian sense it may be applied to the Victory gained over the
Powers of Darkness by the coming of Christ.
In a curious Tract, without date, but certainly published about the begin-
ning of the last Century, entitled, " Round about our Coal Fire, or Christmas
Entertainments," (8vo Loncl. 2d edit.) I find the following passage on this sub-
ject: "The Rooms were embowered with Holly d, Ivy, Cyprus, Bays, Laurel,
and Misletoe, and a bouncing Christmas Log in the Chimney."
d The following Carol in praise of the HOLLY, written during the reign of the sixth Henry, is
to be found in the Harleian Collection of Manuscripts, No. 5396.
'•' Nay, Ivy ! nay, it shall not be I wys ;
Let Holy hafe the maystry, as the inaner ys.
Holy stond in the Halle, fayre to behold ;
Ivy stond without the dore; she ys full sore a cold.
Nay, Ivy ! &c.
Holy and hys inery men they dawnsyn and they syng,
Ivy and hur rnaydenys they wepyn and they wryng.
Nay, Ivy, Nay, hyt, &c.
l»y hath a lybe ; she laghtit with the cold,
So mot they all hafe that wyth Ivy hold.
Nay, Ivy ! Nay, hyt, &c.
Holy hat berys as red as any Rose,
The foster the hunters, kepe hem from the doo *.
Nay, Ivy ! Nay, hyt, &c.
Ivy hath berys as black as any slo ;
Ther com the oule and etc hym as she goo.
Nay, Ivy ! Nay, hyt, &c.
Holy hath byrdys, aful fayre flok,
The Nyghtyngale, the Poppyngy, the gayntyl Lavyrok.
Nay, Ivy ! Nay, hyt, &c.
Good Ivy! what byrdys ast thou !
Non but the howlet that kreye ' How ! How !'
Nay, Ivy ! Nay, hyt shall not, &c.
From this it should seem that Holly was used only to deck the inside of Houses at Christmas :
while Ivy was used not only as a Vintner's Sign, but also among the evergreens at Funerals.
uA' A-- *r»*v ,'. . |. ,
* Perhaps doole, pain, fatigue.
408 DECKING CHURCHES, HOUSES, &C.
In this Account the "CYPRUS" is quite a new article. Indeed I should as
soon have expected to have seen the Yew as the Cypress used on this joyful
occasion °.
I am of opinion, although Gay mentions the MISLETOK among those ever-
greens that were put up in Churches, it never entered those sacred edifices
but by mistake, or ignorance of the sextons ; for it was the heathenish
and profane plant, as having been of such distinction in the pagan rites of
Druidism, and it therefore had its place assigned it in Kitchens, where it was
hung up in great state with its white berries, and whatever female chanced to
stand under it, the young man present either had a right or claimed one of sa-
luting her, and of plucking off a berry at each kiss f. I have made many dili-
gent enquiries after the truth of this. I learnt at Bath that it never came into
Churches there. An old Sexton at Teddington in Middlesex informed me that
some Misletoe was once put up in the Church there, but was by the Clergyman
immediately ordered to be taken away*.
Sir John Colbatch, in his Dissertation concerning Misletoeh, which he strongly
e Coles, however, in his Introduction to the Knowledge of Plants, (Art of Simpling, 12mo. Lonil.
1656.) p. 64, tells us, " In some places setting up of Holly, Ivy, Rosemary, Bayes, YEW, &c. in
Churches at Christmass is still in use." The use of Box as well as Yew, " to decke up Houses in
Winter," is noticed in Parkinson's Garden of Flowers, &c. fol. Lond. 1629, p. 606.
A Clergyman of Devonshire informed me that the custom of Decking Churches at Christmas is
still continued in that county.
f Coles, in the Introduction just quoted, p. 41, speaking of Misletoe, says : " It is carryed many
miles to set up in Houses about Christmas time, when it is adorned with a white glistering
berry."
g Stukeley, in his Medallic History of Carausius, book ii. pp. 163, 164, mentions the Introduction
of Misletoe into York Cathedral on Christmas Eve as a remain of Druidism. Speaking of the Winter
Solstice, our Christmas, he says : " This was the most respectable festival of our Druids, called
Yule-tide ; when Misletoe, which they called All-heal, was carried in their hands and laid on their
altars, as an emblem of the salutiferous advent of Messiah. This Misletoe they cut off the trees
with their upright hatchets of brass, called Celts, put upon the ends of their staffs, which they
carried in their hands. Innumerable are these instruments found all over the British Isles.
" The custom is still preserved in the North, and was lately at York : on the Eve of Christ-
mas-Day they carry MISLETOE to the high Altar of the Cathedral and proclaim a public and uni-
versal liberty, pardon, and freedom to all sorts of inferior and even wicked people at the gates of the
city, towards the four quarters of Heaven."
» 8vo. Lond. 1720. Two Parts.
DECKING CHURCHES, HOUSES, &C. AT CHRISTMAS. 409
recommends as a medicine very likely to subdue not only the Epilepsy, but
all other convulsive disorders, observes that this beautiful plant must have been
designed by the Almighty " for further and more noble purposes thaji barely
to feed thrushes, or to be hung up superstitiously in Houses to drive away evil
Spirits, "p. 3.
He tells us, p. 12, that " the high veneration in which the Druids were antiently
held by people of all ranks, proceeded in a great measure from the wonderful
cures they wrought by means of the Misletoe of the Oak: this tree being sacred
to them, but none so that had not the Misletoe upon them."
With the Druids the Misletoe of the Oak was every thing', but Sir John
endeavours to evince, that that of the Crab, the Lime, the Pear, or any other Tree,
is of equal virtue.
This sacred Epidendron is beautifully described by Virgil in the 6th ^Eneid.
" Quale solet silvis brumali frigore Viscuin
Fronde virere nova, quod non sua seminat Arbos,
Et croceo fu:tu teretes circumdare truncos :
Tails erat species, &c." 1. 205. k
Mr. W.Williams, dating from Pembroke, Jan. 28th, 1791, tells us in the
Gentleman's Magazine for February that year, that GUIDHEL, Misseltoe, a magi-
cal shrub, appears to be the forbidden Tree in the middle of the Trees of Eden ;
for in the Edda, the Misseltoe is said to be Raider's death, who yet perished
through blindness and a woman."
1 The Misletoe of the Oak, which is very rare, is vulgarly said to be a cure for wind-rup-
tures in Children. The same authority asserts that the kind that is found upon the Apple is good
for fits.
In the Statistical Account of Scotland, vol. xiii. p. 520, parish of Kiltarlity, county of Inverness,
(8vo. Edinb. 1794,) it is said, " In Lovat's Garden are a great number of Standard Trees. On two
Standard Apple Trees here Misletoe grows, which is a very rare plant in this country.
k Mr. Christie junior, in his Enquiry into the antient Greek Game, supposed to have been in-
vented by Palamedes, 4to. London 1801, p. 129, Second Dissertation, speaking of the respect the
Northern Nations entertained for the Mibletoe, and of the Celts and Goths being distinct in the
instance of their equally venerating the Misletoe about the time of the year when the Sun ap-
proached the Winter Solstice"
At p. 131, he adds, "We find by the allusion of Virgil, who compared the golden Bough in Infernu,
to the Misletoe, that the use of this plant was not unknown in the religious ceremonies of the antients,
particularly the Greeks, of whose poets he was the acknowledged imitator."
VOL. I. 3 G
410
YULE DOUGHS, MINCE-PIES, CHRISTMAS PIES,
and
PLUM PORRIDGE.
" Let Christinas boast her customary treat,
A mixture strange of suet, currants, meat,
Where various tastes combine, the greasy and the sweet."
Oxford Sausage, p. 22.
THE YULE-DOUGH, or Dow a, was a kind of Baby, or little Image of Paste,
which our Bakers used formerly to bake at this season, and present to their cus-
tomers, in the same manner as the Chandlers gave Christmas Candles.
They are called Yule Cakes in the county of Durham. I find in the antient
Calendar of the Romish Church, so often quoted, that at Rome, on the vigil of
the Nativity, Sweet Meats were presented to the Fathers in the "Vatican, and
• Dough or Dow, is vulgarly used in the North for a little cake, though it properly signifies a
mass of flour tempered with water, salt, and yeast, and kneaded fit for baking. It is derived as
Junius tells us from the Dutch Deeg, which comes from the Theostican thihen, to grow bigger, or
rise, as the bakers term it.
" JULBROD dicitur panis, qui sub hoc tempore vario aromatum genere conditur, inque varias
formas animalium pisciumque fictus apponi solet. Originem hujus ritus earn esse credo, quod apud
veteres usu receptum erat, ut praediorum locatores dominis suis hoc tempore oiferrent panem, ut
dicebatur natalitium, qui in Gallia cuignets appellabatur, et, ut speciosior esset, in diversas ejusmodi
formas pinsebatur, v. Du Fresne in v. PANIS NATALITIUS." Glossar. Suio. Goth, auctore J. Ihre.
fol. Upsal. 1769, torn. i. p. 1009.
Dufresne says : " PANIS NATALITIUS, cujusmodi fieri solet in die Natalis Domini, et praeberi
Dominis a praediorum conductoribus, in quibusdam Provinciis, qui ex farina delicatiori, bvis
et lacte confici solent : Cuignets appellant Picardi, quod in cttneorum varias species effor-
mentur."
YU1E DOUGHS, MINCE PIES, &C. 411
that all kinds of little Images (no doubt of paste) were to be found at the con-
fectioners' shops6.
There is the greatest probability that we have had from hence both our Yule-
doughs, Plum-porridge, and Mince-pies, the latter of which are still in com-
mon use at this season c. The Yule-dough has perhaps been intended for an
image of the Child Jesus, with the Virgin Mary. It is now, if I mistake not,
pretty generally laid aside, or at most retained only by children.
In Lewis's English Presbyterian Eloquence, 8vo. Lond. 1720, p. 17, the au-
thor, speaking of the Enthusiasts in the grand Rebellion, tells us, that under
6 " In Vaticano, Dulcia Patribus exhibentur.
In Cupidinariorum mensis, omnia generum imagunculap*."
On Christmas Day, in this Calendar, we read : " Dulcia continuantur et Strenae."
Ben Jonson in his " Masque of Christmas," 4to. 1616, has introduced " Minced-Pye" and
" Babie-Cake," who act their parts in the Drama. See Granger Biogr. Hist. vol. ii. p. 296, note.
Hospinian. de Origine Festorum Christianorum fol. 32, speaking of Christmas Customs, says :
" Strenas quoque ultro citroque mittimus, et Dulciuriis nos mutuu honoramus."
" At Rippon in Yorkshire on Christmas Eve, the Grocers send each of then: customers a pound,
or half a pound, of currants and raisins to make a Christmas Pudding." Gent. Mag. for Aug. 1790,
vol.lx. p. 719.
c A Writer in the Gent. Mag. for July 1783, vol. liii. p. 5~8. enquires : " May not the Minced
Pye, a compound of the choicest productions of the East, have in view the offerings made by the
Wise Men, who came from afar to worship, bringing spices, &c. ':"
In Sheppard's Epigrams, Svo. Lond. 1651, p. 121, Mince, [or Minced] Pies are called
" SArirf-pies."
Epig. 19.
" Christmasse Day.
" No matter for Plomb-porridge, or Shrid-pies
Or a whole Oxe offered in sacrifice
To Comus, not to Christ," &c.
In a Tract in my library, the running title of which is " Warr&s," (the Title-page being lost;
printed about the time of Cj. Eliz. or James I. these Pies are called " Minched Pies." Signal, c. 4.
Minced Pies are thus mentioned in a small Poem entitled " The Religion of the Hypocritical
Presbyterians in meeter," 4to. 1661, p. 16.
" Three Christmass or Minc'd Pies, all rery fair,
Methought they had this Motto, ' Though they flirt us
And preach us down, sub pondere crescit virtut'."
* See a most rare book entitled " Ephemeris, sive Uiarium Hist. *c. 4to. I'raucof. I W.
412 YULE DOUGHS, MINCE PIE*,!
the censure of lewd customs they include all sorts of public sports, exercises, and
recreations, how innocent soever. Nay, the poor Rosemary and Bays d, and
Christmas Pyee, is made an abomination.
* " My Dish of Chastity with Rosemary and Bays." Antiently many Dishes were served up with
this Garniture during the season of Christmas. See Reed's edit, of Shakespeare, vol. xxi.
p. 344.
c Selden, in his Table Talk, v. CHKISTMA.SS, tells us that the Coffin of our Christmas Pies,
in shape long, is in imitation of the Cratch, i. e. the manger wherein the infant Jesus was laid'.
In R. Fletcher's Poems and Translations, Svo. Lond. 1656, p. 154, in a' poem styled "Christmas.
Day," we find the ingredients and shape of the Christmas Pye.
" Christ-mass ? give me my beads : the word implies
A plot, by its ingredients, beef and pyes.
The cloyster'd steaks with salt and pepper rye
Like Nunnes with patches in a monastrie.
Prophaneness in a conclave ? Nay, much more,
Idolatrie in crust ! Babylon's whore
Rak'd from the grave, and bak'd by hanches, then
Serv'd up in Coffins to unholy men ;
Defil'd, with superstition, like the Gentiles
Of old, that worship'd onions, roots, and lentiles !"
Misson, in his Travels in England, p. 322, makes the following observations on Christmas Pies :
" Dans toutes les families on fait a Noel un fameux Pat€ qu'on appelle le pati de Noel. C'est
un grande science que la composition de ce pat6 : c'est un docte hachis de langue de boeuf, de
blanc de volaitle, d'oeufs, de sucre, des raisins de Corinthe, d'ecorce de citron & d'orange, de
diverses sortes 1'epiceries," &c. &c. i. e. " Every family against Christmass makes a famous pye,
which they call Christmas Pye. It is a great nostrum, the composition of this pasty : it is a most
learned mixture of neat's-tongues, chicken, eggs, sugar, raisins, lemon and orange peel, various
kinds of spicery, &c.
Among: the ceremonies of Christmas Eve, in Herrick's Hesperides, I find the following : p. 278.
" Come guard this night the Christmas-Pie
That the Thiefe, though ne'r so slie,
With his flesh hooks don't come nie
To catch it ;
From him, who all alone sits there,
Having his eyes still in his eare>
And a deale of nightly feare
To watch it."
In the Gentleman's Magazine for Dec. 1733, vol. iii. p. 652, is an essay on Christmas Pye, M
CHRISTMAS PIES, AND PLUM PORRIDGE. 413
We have never been witnesses, says Dr. Johnson in his Life of Butler, of
animosities excited by the use of Minced Pies and Plumb-porridge f, nor seea
which the author tells us : "That this dish is most in vogue at this time of year, some think is
owing to the barrenness of the season, and the scarcity of fruit and milk to make tarts, custards,
and other desserts ; this being a compound that furnishes a dessert itself. But I rather think it
bears a religious kind of relation to the festivity from whence it takes its name. Our tables are
always set out with this dish just at the tune and probably for the same reason that our windows
are adorned with Ivy. I am the more confirmed in this opinion from the zealous opposition it
meets with from the Quakers, who distinguish their feasts by an heretical sort of pudding, known
by their name, and inveigh against Christmas Pye as an invention of the scarlet whore of Babylon,
an hodge-podge of superstition, popery, the devil, and all his works.
" The famous Bickerstaff rose up against such as would cut out the clergy from having any
share in it. ' The Christmass Pye,' says he, ' is in its own nature a kind of consecrated cake,
and a badge of distinction, and yet 'tis often forbidden to the Druid of the family. Strange ! that
a sirloin of beef, whether boiled or roasted, when entire, is exposed to his utmost depredations
and incisions : but if minced into small pieces, and tossed up with plumbs and sugar, changes its
property, and forsooth is meat for his master. Thus with a becoming zeal he defends the chaplains
of noblemen in particular, and the clergy in general, who it seems were debarred, under pretence
that a sweet tooth and liquorish palate are inconsistent with the sanctity of their character."
In the North of England, a Goose is always the chief ingredient in the composition of a Clirist-
mas Pye.
Allan Ramsay, in his Poems, (4to. Edinb. 1721.) p. 31. (Elegy on lucky Wood) tells us, that
among other baits by which the good ale-wife drew customers to her house, she never failed to
tempt them at Christmas with a Goose-pye.
" Than ay at Yule whene'er we came,
A bra' Goose Pye,
And was na that a good Belly baum ?
Nane dare deny."
* Both Plum-porridge and Christmas Pies are noticed in the following passage in Nedhr»m-V
History of the Rebellion: 1661.
" All Plums the Prophet's sons defy,
And Spice-broths are too hot ;
Treason's in a December-pyc,
And death within the pot.
Christmas, farewell ; thy days I fear
And merry days are done :
So they may keep feasts all the year
Our Saviour shall have none.
414 TULE DOUGHS, MINCE PIES, &C.
with what abhorrence those who could eat them at all other times of the year,
would shrink from them in December.
In the Tract entitled " Round about our Coal-Fire, or Christmas Entertain-
ments," (of which there are four Editions) I find the following account of the
usual diet and drink of this season, with other curious particulars :
" An English Gentleman at the opening of the great day, i. e. on Christmass
Day in the morning, had all his tenants and neighbours entered his Hall by
day-break. The strong beer was broached, and the black jacks went plenti-
fully about with toast, sugar, nutmegg, and good Cheshire cheese. The HackinS
(the great sausage) must be boiled by day-break, or else two young men must
take the maiden (i. e. the cook, ) by the arms and run her round the market-
place till she is ashamed of her laziness.
" In Christmass Holidays, the tables were all spread from the first to the
last; the sirloins of beef, the minced pies, the plumb-porridge, the capons,
turkeys, geese, and plumb-puddings, were all brought upon the board : every one
eat heartily, and was welcome, which gave rise to the proverb, ' Merry in the
hall when beards wag allh."
Gone are those golden days of yore,
When Christmass was a high day :
Whose Sports we now shall see no more ;
Tis turn'd into Good-Friday."
Misson, in continuation of the passage already quoted from his Travels, says : " On fait aussi
une certaine sorte de potage avec des raisins qui ne cede au past6 : cela s'appelle Plum-porridge."
i. e. " They also make a sort of soup with plums which is not at all inferior to the pye, which is in
their language called Plum-porridge."
Memorandum. I dined at the Chaplain's table at St. James's on Christinas Day 1801, and par-
took of the first thing served up and eaten on that festival at that table, i. e. a tureen full of rich
luscious plum-porridge. I do not know that the custom is any where else retained.
s I find the word HACKIN thus explained in Ray's Glossarium Northanhymbricum : " A Hackin.
Lucanica. A. S. jehaccob. Flej-c. Farcimen ; & jehajcca. Farcimentum."
h Aubrey, in a MS. of the date of 1673, in the Ashmolean Museum at Oxford, cited in the An-
tiquarian Repertory, No. xxvi.' says, " Before the last Civil Wars in Gentlemen's houses at Christ-
mass the first diet that was brought to table, was a Boar's Head with a Lemon in his mouth." See
before, p. 375.
YULE DOUGHS, MINCE PIES, &C. 415
In Sir John Sinclair's Statistical Account of Scotland, vol. v. p. 48, 8vo.
1793, the Minister of Montrose, County of Angus, under the head of Amuse-
ments, tells us : " At Christmas and the New Year, the opulent Burghers begin
to feast with their friends, and go a round of visits, which takes up the space of
many weeks. Upon such occasions, the gravest is expected to be merry and to
join in a cheerful song."
Morant, in his Account of Horn Church, in the Liberty of Havering, (Hist, of Essex, vol. i.
p. 74.) informs us that " the Inhabitants pay the Great Tithes on Christmas Day, and are treated
with a Bull and Brawn. The Boar's Head is wrestled for. The poor have the scraps."
Poor Robin, for 1677, notes the festive doings of Christmas as follows:
" Now grocer's trade Mirth and gladness
Is in request, Doth abound,
For Plums and Spices And strong beer in
Of the best. Each house is found.
Good cheer doth with Minc'd Pies, roast Beef,
This month agree, With other cheer
And dainty chaps And feasting, doth
Must sweetned be. Conclude the year.
They are likewise alluded to in King's Art of Cookery, p. 75.
" At Christmas time —
Then if you wou'd send up the Brawner's Head,
Sweet Rosemary and Bays around it spread ;
His foaming tusks let some large Pippin * grace,
Or, 'midst these thundring spears an Orange place ;
Sauce, like himself, offensive to its foes,
The roguish Mustard, dang'rous to the nose.
Sack, and the well-spic'd Hippocras the wine
Wassail the bowl with antient ribbands fine,
Porridge with Plumbs, and Turkeys with the chine.'
tiine."J
* At Rippon, in Yorkshire, on Christmas Day, the singing boys come into the church with large baskets full
of red Apples, with a sprig of Rosemary stuck in each, which they present to all the Congregation, and gene-
rally have a return made them of 2rf. 4rf. or 6<f. according to the quality of the lady or gentleman." Gent. Map.
for August 1790, vol. U. p. 7)9.
41ft
ST. STKIMIKN'S DAY,
)
(Twenty ~j«ivth «/' DtceNtfor J
HOSIMN1AN quotes « snpei-Hlitiou!* notion from NtOgeorgUI llml it is good
to gullop horses till they nrc nil over in u swenl, and thon bleed them, on
St. Stephen's Duy, to preve.nl their having any disorders for the ensuing year:
" KONtlt hoc ,|ui-..|it.' » '.il'.ill,' .
In . .mi|i.' ,-M-I. > i i iii-.ii. KI\|I uniio votucri
Hum thiui. o loto I'oMorum corporo. siul.ir.
\.l.ju, I i'"i.. ,!u, M . iH.in.l.uii poriumloro vcimm,
S(-ihvc( lioi- pnxloNito t'criini, \\i\\- luoo porncluiu
No nioilils ulliN ill. i I. 'in. '111111 in ami,'
i'oi'nipo<liini 'M. |.!i inn-, rou ciirtuii • . • -.••m
Si .iU« >i> Cltrinliiuiii, « INwm l>) Hoii»rth«' .1i»»rj»li Tltorn :
•• Now »>. t:il ii i. ii.l ili. •" •••' i ii I'M. n.l . invite
I •• li.«i< 'li<- !'•>••! i '"".I on ili.- dvMo'x |'!,i, .!.
IK.' lUut'il ulilont. \viih l*v»liliiij;-» nu-i'ly lu>KM.
^in « Ii. >i C.'.l \Mlli i>lmiilvt, und iVoin (lie o\i'i\ ho( ,
Nov \\:>n(tni\ mi1 ^^ln^%'(l I'len, in [dA
tl\o (likiiiiico ol'dvo l»r.«o
l.nihor in \\\* I\\\\\*\\\\A, I* i. i>. 'J.I.I, toll* u» (l>i\l "«|ion d«c Kvf ,'f i hn-.iin.i • \)<\y (l\o t\i<ntrit
um M'.'ut ;ui.l nd'tko .1 su-iMi»h A<>Nr j'iiN:int l>.ni\i\\ ouillMUi) : if n rt,»viv( >io>v gmntit. it ilrunlru tlif
llllUI.' lul .1' lll.l 10 1)0 Itn .'1.1 HI. 111. if II -111.111 "U. A \.HI1,-. Ill HI I :llll :l( :l llVM tO «-.M\. .MM' ill.
niriinuiv, of (his l\o\)r.
« H<v>\iin\un. d*1 Oviji', Wn( . rhrUt >««»«•. fill. »rt»>. 'lluw (r»twlftt<«tl hy R«n>i\l>o (Jo>^t> :
11 n«M> ft»\U»\wth S»i\\( Str|iUpi\v» l>vy, \vhrr«>n «\««h rxt>r\> IIINU
Hi. H,H>. - \:llllll -tl\,l .•.'III-,- ;ll'l.',lr, A* -.«.ril\ n* h<> ' :IH.
I'ulU tlwy tlor c\t»v«>»nrly »wtN«tr, ami th«n thry lit them Mm*!,
I'.n dm In'itvji; *U«w »)>on Ihw >l*y,, tlwy »«>' «loth tlo thom ji>H*l,
\ii-l K.-, c< •• them iVoiH nil i»rtU<hr» M\\\ >ii-k»\r>M< (hnnvjih (W JTHMIC.
A* if ()M( MoM'n »uy time ti>okc ch»i)iv of Mor»r« homv "
IVpUh KinjixloutK.
ST. STEPHEN'S DAT. 417
In Tusscr's Fife Hundred Points of Husbandry, under December, are the
following lines :
" Vcr Christmas he passed, let f/i>r.i.ie be let blood,
For manic a purpose' it dooth them much good :
The Day of S. Stcevcn, old fathers did use,
If that do misliku thec, some other day chuse :
On which is this Note in Tusser Rcdivivus, 8vo. Loud. 1744-, p. 148. " About
Christmas is a very proper time to bleed Horses in, for then they are com-
monly at house, then Spring comes on, the Sun being now coming back from
the Winter Solstice, and there are three or four days of rest, and if it be
upon St. Stephen's Day it is not the worse, seeing there tire with it three days of
rest, or at least two."
In Mr. Nichols's Illustrations of the Manners and Expenccs of Anticnt Times
in England, p. '294, among the " Receipts and Disbursements of the Canons of
St. Mary in Huntingdon," under the year 1.5 17 we have the following entry :
" Item, for letting our Horses blede in Chrystmasse Weke iiijrf."
Mr. Douce's manuscript notes say the practice of bleeding Horses on this day
is extremely antient, and appears to have been brought into this country by the
Danes. SceOlai Wormii Fasti Dnnici, lib. ii. cup. 19.
" Duo :ibiiMis, (jui in Festo Stcphani & Johannis irn-jwonint iiotfiuiw. Altcra Huperstitio est, quod
in Feito S. Sttphani equos eierccunt, ilonrc, tnto corpore tudent : jiottta ad V<tl>rn* tlucant, <yui fquu ve-
nam pertttnilant, rati tale* ci/uoa, anno i>n>riinn mart nun jinmr. QuaM vrro S. Str|>h;mim erjuoruin
unquam curam gcsserit . Altera suprrstitio rM, quod In Festo S. Johannfo Apostoli oibi iiiTiccin
benedictioncm S. Johnnnis, vel liauittuiii Johannm niittnrc xnlrnt. I'ut.tnt nonnulli hunc niorcui a
vclcribus Kthnicis desc-enderc <jui sub initium Januarii, vinum honorarium amitu tuu miltcn-
lolrbant, in honorcm bicipitis Jani qurm primum vitiiim satorrni putant. ChrUtiani, postna, ex
Jano Jolianncin formarunt. I^egitur alias, in vita Johannis quod |><x:uliiin vini, vcnrno mixtmn,
j r <].in;ituin ci fiu-rit, acd Johannes, cum poculuin cnicc nignaitnt, sine damno cbibit. Mine
adhuc 8. Juhannis rum calicc pin^itur, ex quo Scrpcru promicai. Forte him- nata «it 8U|>cntilio
mittcndi in Feato Johannit vinum, ut Johannc* cidcm adhuc boncdicat." J. Ilildcbrandi dc Die-
bug FcMis, SS. Antiquitat. Kpitomc. p. 33.
The following ia from a rare Quarto b. 1. intitlrd " Wits Fil», and Fancir* :" " On S. Slcvcn*
D:iy it is the Customc for all Horse* to be let bloud and drcnch'd. A gcntlcmau being (that morn-
ing) demaundcd whether it plca»ed him to have his Horse let bloud and drcnclit, according to thr
fashion ? He answered No, sirra, my Horse is iK>t di»«afi'd of ihcfaihion*."
[Aubrey in the " Remains of Gentilismc," MS. Lands. Brit. Mus. W>. »iiy» : •• On St. Stephen's
Day the Farrier came constantly and blouded all our Cart-horses."]
VOL. I. 3 II
418 ST. STEPHEN'S DAY.
Among the Finns, upon St. Stephen's Day, a piece of money, or a bit of sil-
ver must be thrown into the trough out of which the Horses drink, by every one
that wishes to prosper h.
Bishop Hall, in his Triumphs of Rome3 p. 58, says : " On St. Stephen's Day
blessings are implored upon pastures."
fc See Tooke's Russia, vol. 1. p. 47- Perhaps it will be thought no uninteresting article in
this little Code of Vulgar Antiquities to mention a well known Interjection used by the country
people to their Horses, when yoked to a cart, &c. Heit or Heck ! I find this used in the days of
Chaucer :
" They saw a cart, that charged was with hay,
The which a carter drove forth on his way :
Depe was the way, for which the carte stode ;
The carter smote and cryde as he were wode,
Heit Scot ! Heit Erok ! what spare ye for the stones ?
The Fend quoth he, you fetch, body and bones."
Frere'sT. ed. Tyrwh. 4to. Lond. vol.i. p. 287-
The name of Brok is still too in frequent use amongst farmer's draught Oxen.
A Writer in the Gentleman's Magazine for August 1799, vol. Ixix. p. 659, derives " Whoohe .'"
the well known exclamation to stop a team of horses, from the Latin. " The exclamation used
by our waggoners when they wish for any purpose to stop their team (an exclamation which it
is less difficult to speak than to write, although neither is a task of great facility) is probably a
legacy bequeathed us by our Roman ancestors : precisely a translation of the antient classical Ohe !
an Interjection strictly confined to bespeaking a pause — rendered by our Lexicographers Enough !
Oh, Enough !
' Ohe, jam satis est — Ohe, Libelle'."
A learned friend, who»e communications I have frequently had occasion to acknowledge in the
course of this work, says : " The exclamation ' Geho, Geho,' which carmen use to their horses is
probably of great antiquity. It is not peculiar to this country, as I have heard it used in France. In
the story of the Milkmaid who kicked down her pail, and with it. all her hopes of getting rich, as
related in a very antient Collection of Apologues, entitled "Dialogus Creaturarum," printed at
Gouda, in 1480, is the following passage : " Et cum sic gloriaretur, et cogitaret cum quanta gloria
duceretur ad ilium virum super equum dieendo gio gio, cepit pede percutere terrain quasi pungeret
equum calcaribus.""
[A Memoir on the manner in which the Inhabitants of the North Riding of Yorkshire celebrate
Christmas, in the Gent. Mag. for May 1811, informs us that " On the Feast of St. Stephen large
Goose Pies are made, all of which they distribute among their needy neighbours, except one which
is carefully laid up, and not tasted till the Purification of the Virgin, called Candlemas."]
419
ST. JOHN THE EVANGELIST.
( The Twenty-seventh of December.)
THE Custom of giving Wine on the Day of St. John the Evangelist has been
already noticed under St. Stephen's Day. The following is Naogeorgus's ac-
count of the practice :
" Nexte John the sonne of Zebedee hath his appoynted Day,
Who once by cruell Tyraunts will, constrayned was they say
Strong poyson up to drinke, therefore the Papistes doe beleeve
That whoso puts their trust in him, no poyson them can greeve.
The wine beside that halowed is, in worship of his name,
The Priestes doe give the people that bring money for the same.
And after with the selfe same wine are little manchets made
Agaynst the boystrous winter stormes, and sundrie such like trade.
The men upon this solemne day, do take this holy wine
To make them strong, so do the maydes to make them faire and fine."
Popish Kingdome, fol. 45.
IN the Statistical Account of Scotland, 8vo. Edinb. 1793, vol. viii. p. 3Q9,
parish of Duffus, County of Moray, we read : " Our common people here still
celebrate (perhaps without ever thinking of the origin of the practice) St. JOHN'S
DAY, St. Stephen's Day, Christmas Day, &c. by assembling in large compa-
nies to play at Foot-Ball, and to dance and make merry. That horror at the
name of Holidays which was once a characteristic of the Puritans and true blue
Presbyterians, never took possession of them."
420
mm^mmmm
CHILDERMAS'
or
HOLY INNOCENTS' DAY.
THIS Day, in the Calendar of Superstition, is of most unlucky omen. None
ever marry on a Childermas Day.
Melton in his Astrologaster, p. 45. informs us it was formerly an article in the
Creed of Popular Superstition, that it was not lucky to put on a new suit, pare
ones nails, or begin any thing on a Childermas Day.
It appears from Fenn's Letters, vol.i. p. 234, that on account of this supersti-
tion the Coronation of king Edward the Fourth was put off till the Monday,
because the preceding Sunday was Childermas Day.
In the play of Sir John Oldcastle, Act. ii. sc. 2. Murley objects to the rendez-
vous of the Wickliffites on a Friday : " Friday, quoth'a, a dismal day ; Childer-
mas Day this year M'as Friday b.
The learned Gregory, in his Treatise on 'the Boy Bishop, preserved in his
posthumous works, observes that " It hath been a custom, and yet is elsewhere,
to whip up the children upon Innocents Day morning, that the memorie of
Herod's murder of the Innocents might stick the closer, and in a moderate pro-
portion to act over the crueltie again in kindec/'
1 Childermas, cybamaerre b^S- Sax. Childirmas-dai, in Wicklif 's time. Childery-masse. Rob.
Glouc. Gent. Mag. Jan. 1?99, vol. Ixix. p. 33.
b Bourne tells us, chap, xviii. that " according to the Monks it was very unlucky to begin any
work upon Childermas Day : and whatsoever day that falls on, whether on the Monday, Tuesday,
or any other,* nothing must be begun on that day through the year.
€ See Cotgrave'e Diet, the Diction, de Furetierc, and Diction, de Trevoux, v. INNOCENTER.
This Custom is mentioned by Hospinian. de Orig. Festor. Christianor. fol. 160b.
" Hujus lanienae truculentissimas ut pueri Christianorum recordentur et simul discant odium,
persecutionem, crucem, exilium, egestatemque statim cum nato Christo incipere, virgis caedi solent
in aurora hujus Diei adhuc in lectulis jacentes a parentibus suis."
CHILDERMAS DAT. 481
Dugdale, in his Origines Juridiciales, p. 247, speaking of the Christinas Festivi-
ties kept in Lincoln's Inn, cites an order dated 9th Hen. VIII. " that the KING
OF COCKNEYS, on Childermass Day, should sit and have due service; and that
he and all his officers should use honest manner and good order, without any
waste or destruction making in wine, brawn, chely, or other vitails : as also that
he, and his marshal, butler, and constable marshal, should have their lawful and
honest commandments by delivery of the officers of Christmas, and that the
said King of Cockneys, ne none of his officers medyl neither in the buttery, nor
in the stuard of Christmass his office, upon pain of 40*. for every such medling,
And lastly, that Jack Straw, and all his adherents, should be thenceforth utterly
banislit and no more to be used in this house, upon pain to forfeit, for every
time, five pounds, to be levied on every Fellow hapning to offend a gainst this
rule."
Processions of Children on this Day have been already noticed as forbidden
by king Henry the Eighth's proclamation of July 22d 1540d.
Naogeorgus in his Regnum Papisticum, lib. iv. shews it to have been still more extensively
practised.
Clement Marot has an Epigram on this subject (Epig. cxxxv.) upon which Dufressus his Editor
has the following Note :
" INNOCENTES. Allusion a un usage pratique lors en France, ou les jeunes personnes qu'on
pouvoit surprendre au lit le jour des Innocens, recevoient sur le derriere quelques claques, &
quelque fois un peu plus, quand les sujet en valois la paine. Cela ne se pratique plus aujourd'hui :
nous sommes bien plus sages & plus reserves que nos peres."
The following is the account given of it in " Les Origines des quelques Coutumes anciennes," &c.
12mo. Caen. 1672, p. 141.
" Quoy que la mi-moire de cette sanglante Tragedie ne doivc faire naitre que des pensees de
pie"t6 & des sentimens de compassion; neantmoins, il se pratique en Normandie, & ailleurs, une
coutume badine et ridicule, qui est, que ce jour des Innocents, les plus eveille"s & diligcns a se
lever matin, vont surprendre les paresseux & les endormis, & les foiietter dans leur lit, etcela s'ap-
pelle baillerles Innocents a quelqu'un."
d See p. 331. Mr. Douce's MS Notes say : " Chez les cordeliers d'Antibes, lejour des Innocent
les Freres, coupe-choux et les Marmitons occupaient la place des Peres ; et revfetu d'ornemens
tournes a 1'envers ayant au nez des Lunettes, garnies d'ecosses de citron, Us marmotaient con-
fusement quelques mots des prieres dans le livree tourne's a 1'envers," Voyageur i Paris,
torn. ii. p. 21
422
COUNTRY WAKES*,
called aho
FEASTS OF DEDICATION, REVELLINGS, RUSH-BEARINGS,
and
in the North of England
HOPPINGS.
AS in the times of Paganism annual Festivals were celebrated in honour and
memory of their Gods, Goddesses, and Heroes, when the people resorted toge-
* Spelman in his Glossary, v. Wak, derives the word Wake from the Saxon fak, signifying
drunkenness. His words are, " Sunt celebritates bacchanales sub fructuum tempoiibus, ab occi-
dulis et borealibus Anglis pagatim habitae. Bacchanales dixi ex nomine : nam p"ak, Sax. est
temulentia." With all deference to so great a name, I think Spelman is evidently mistaken, and
that he even contradicts himself, when he tells us that on the Sunday after the Encoenia, or Feast
of the Dedication of the Church, a great multitude both of grown and young persons were wont to
meet about break of day, shouting Holy Wakes, Holy Wakes. " Die dominica post Eneosniam seu
Festum Dedicationis Ecclesiae cujusvis Villa? convenire solet in aurora magna hominum juvenum-
que multitude, & canora voce Holy Wakes, Holy Wakes, exclamando designare," &c. Gloss, fol.
Lond. 1664, p. 562.
Mr. Strutt gives us a quotation on this subject from Dugdale's Warwickshire, from an old MS
Legend of St. John the Baptist, which entirely overthrows the etymology of Wake given by
Spelman :
" And ye shal understond & know how the Evyns were furst found in old time. In the begyn-
COUNTRY WAKES. 423
ther at their temples'5 and tombs ; and as the Jews constantly kept their anniver-
sary feast of Dedication in remembrance of Judas Maccabaeus their deliverer ;
so it hath been an antient custom among the Christians of this island to keep a
feast every year upon a certain week or day, in remembrance of the finishing of
the building of their parish Church, and of the first solemn dedicating of it
to the service of God, and committing it to the protection of some guardian
Saint or Angel c.
o
At the Conversion of the Saxons, says Bourne, by Austin the monk, the Hea-
then Paganalia were continued among the converts, with some regulations, by an
order of Pope Gregory the Great, to Mellitus the Abbot, who accompanied
Austin in his mission to this island. His words are to this effect: on the Day
of Dedication, or the Birth Day of holy Martyrs, whose relicks are there placed,
ning of holy Churche, it was so that the pepul cam to the Chirche with Candellys brennyng and
wold wake and coome with light toward to the Chirche in their devocions ; and after they fell to
lecherie and songs, daunces, harping, piping, and also to glotony and sinne, and so turned the
holinesse to cursydness : wherfore holy Faders ordenned the pepul to leve that Waking and to
fast the Evyn. But hit is called Vigilia, that is waking in English, and it is called Evyn, for at
cvyn they were wont to come to Chirche."
Bishop Hall, in his Triumphs of Rome, alludes as follows to these convivial entertainments :
" What should I speak of our merry Wakes and May Games and Christmass Triumphs, which you
have once seen here and may see still in those under the Roman dition : in all which put toge-
ther, you may well say no Greek can he merrier than they." Triumph of Pleasure, p. 23.
I have a curious Sermon entitled " The Religious REVEL," preached at Atsuch, a Country Revel,
dedicated to Mr. William Ekins of the Parish of St. Thomas near Exon, by H. Rosewell," Svo.
Lond. 1711. It is a Defence and Vindication of keeping the annual feast of the dedication, finish-
ing, and consecration of our Churches (constantly kept and called in the country a Wake or REVEL)
stUl supposing and asserting the very great impiety of revellings properly so called, i. e. lewd and
disorderly Revellings, upon any account or occasion.
In Collinson's History of Somersetshire, vol. i. Abdick and BuUton Hundred, p. 64, speaking
of Stocklinch, St. Magdalen Parish, the author says : " A Revel is held here on St. Mary Magda-
len's day."
b The Paganalia or Country Feasts of the Heathens were of the same stamp with this of the
Wake. Spelman says : " Hsec eadem sunt quae apud Ethnicos Paganalia dicebantur," &c. Gloss,
ut supra.
c Saint Michael for instance. Of Saints it has been observed by Antiquaries that few churches or
none are any where found honoured with the name of St. Barnabas, except one at Rome.
424 COUNTRY WAKES.
let the people make to themselves booths of the boughs of trees, round about
those very Churches which had been the temples of Idols, and in a religious way
to observe a feast : that beasts may no longer be slaughtered by way of sacrifice to
the Devil but for their own eating and the glory of God : and that when they are
satisfied they may return thanks to him who is the giver of all good things d.
Such are the foundations of the Country Wake e.
This feast was at first regularly kept on that day in every week, on which the
Church was dedicated : but it being observed and complained of, that the num-
ber of holidays was excessively increased, to the detriment of civil government
and secular affairs ; and also that the great irregularities and licentiousness
which had crept into these festivities by degrees, especially in the Churches,
Chapels, and Churchyards, were found highly injurious to piety, virtue, and good
manners ; there were therefore both Statutes and Canons made to regulate and
restrain them : and by an act of Convocation passed by Henry the Eighth in the
year 153b'f, their number was in some measure lessened. The Feast of the
d "' Ut die Dedications, vel Natalitiis Sanctorum Martyrum, quorum illic Reliquiae ponuntur,
tabernacula sibi circa easdem Ecclesias, quse ex fanis commutatae sunt de ramis arborum faciant,"
&c. Bed. lib.. . . cap. 30.
In Bridges's Hist, of Northamptonshire, are very many instances recorded of the Wake being still
kept on or near to the day of the Saint to which the Church was dedicated.
• InTussir's " Five Hundred Points of Good Husbandry," under the head of " Ploughman's Feast
Days," are the following lines :
" The Wake-Day.
" Fil oven ful of flawnes, Ginnie passe not for sleepe,
To-morrow thy father his wake day will kcepe :
Then every wanton may danse at her will
Both Tomkin with Toinlin, and Jankin vvitli Gil."
Thus explained in Tusser Redivivus, 8vo. Lond. 1744, p. 81. "The Wake Day is the Day on
which the Parish Church was dedicated, called so, because the night before it they were used to
watch till morning in the church, and feasted all the next day. Waking in the Church was left off
because of some abuses, and we see here it was converted to waking at the oven. The other con-
tinued down to our author's days, and in a great many places continues still to be observed with
all sorts of rural merriments ; such as dancing, wrestling, cudgel-playing," &c.
e This injunction, says Borlase, in his Account of Cornwall, was never universally complied with,
Custom in this case, prevailing against the law of the land.
COUNTRY WAKES. 425
Dedication of every Church was ordered to be kept upon one and the same day
every where ; that is, on the first Sunday in October ; and the Saint's Day to
which the Church was dedicated entirely laid aside. This act is now disregarded ;
but probably it arose from thence that the Feast of Wakes was first put oft'
till the Sunday following the proper day, that the people might not have too
many avocations from their necessary and domestic business.
In King Charles the First's Book of Sports, Oct. 18, 1633, we read: " His
Majesty finds that, under pretence of taking away abuses, there hath been a ge-
neral forbidding, not only of ordinary meetings, but of the Feasts of the Dedi-
cations of the Churches, commonly called Wakes. Now his Majesty's express
will and pleasure is, that these Feasts, with others, shall be observed ; and that
his Justices of the Peace, in their several Divisions, shall look to it, both that all
disorders there may be prevented or punished, and that all neighbourhood and
freedom, with manlike and lawful exercises be used." See Harris's Life of
Charles I. p. 50.
In the southern parts of this nation, says Bourne, most country villages s are
The following entries occur in the Churchwardens' Accounts of St. Mary at Hill in the City ol
London, A. D. 1495. " For bred and wyn and ale to Bowear (a singer) and his co. and to the
Quere on Dedication Even and on the morrow, is. vjd.
1555. " Of the Sumcyon of our Ladys day, which is our Church holyday, for drinkyng over-
night at Mr. Haywards at the Kings Head with certen of the parish and certen of the chapel and
other singing men, in wyne, pears, and sugar, and other chargis viiw. jrf.
" For a dynner for our Ladys Day for all the syngyng men & syngyng children, \l."
" For a pounde and halfe of sugar at dinner is. vijd. ol>."
1557. " For garlands for our Ladys Day & for strawenge yerbes, ij*. ijrf."
" For bryngyng down the Images to Rome Land and other things to be burnt."
In these Accounts, " To singing Men and Children from the King's Chapel and elsewhere," on
some of the grand festivals, particularly the Parish Feast (our Lady's Assumption), a reward in
money and a feast is charged in several years.
When an order was made in 1627 and in 1631, at Exeter, and in Somersetshire, for the sup-
pression of the Wakes, both the Ministers and the People desired their continuance, not only for
preserving the memorial of the dedication of their several Churches, but for civilizing then-
parishioners, composing differences by the mediation and meeting of friends, increasing of love,
and unity, by these feasts of charity, and for the relief and comfort of the poor.
g Bourne's Antiq. of the Common People, chap. xxx. Carew tells us in his Survey of Cornwall,
p. 69. " The Saint's Feast is kept upon the Dedication Day by every householder of the parish,
VOL. I. 5 I
426 COUNTRY WAKES.
wont to observe some Sunday in a more particular manner than the rest, i. e. the
within his own dores, each entertaining such forrayne acquaintance, as will not fayle, when their
like turne cometh about, to requite them with the like kindness." But Borlase informs us that,
in his time, it being very inconvenient, especially in harvest time, to observe the Parish Feast
on the Saint's Day, they were by the Bishop's special authority transferred to the following
Sunday.
Stubs, in his " Anatomic of Abuses," 12mo. 1585, p. 95. gives us the manner of keeping of
Wakesses and Feastes in England. " This is their order therein. Every towne, parish, and village,
some at one time of the yeare, some at an other (but so that every one keeps his proper day as-
signed and appropriate to itselfe which they call their Wake day) useth to make great preparation
and provision for goode cheare. To the which all their friendes and kinsfolkes farre and neere are
invited." He adds that there are such doings at them, " insomuch as the poore men that beare the
charges of these Feastes and Wakesses are the poorer and keep the worser houses a long tyme
after. And no marvaile, for many spend more at one of these Wakesses than in all the whole yere
besides." Stubs has been already mentioned as a puritan : and consequently one who did not duly
distinguish between the institution itself and the degenerate abuse of it.
Borlase says, the Parish Feasts instituted in commemoration of the dedication of parochial
churches were highly esteemed among the primitive Christians, and originally kept on the Saint's
Day to whose memoiy the church was dedicated. The generosity of the founder and endower
thereof was at the same time celebrated, and a service composed suitable to the occasion. (This
is still done in the Colleges of Oxford, to the memory of the respective Founders.) On the eve of
this day prayers were said and hymns were sung all night in the church ; and from these watchingi
the festivals were styled Wakes ; which name still continues in many parts of England, though the
vigils have been long abolished.
See also, Wheatley on the Common Prayer, Svo. Lond. 1728, p. 92. and Dugd. Warw. 1st edit,
p. 515.
Speght, in his Glossary to Chaucer, says : " It was the manner in times past upon festival evens
called VigiliiB, for parishioners to meet in their church houses or church yards, and there to have
a drinking fit for the time. Here they used to end many quarrels between neighbour and neigh-
bour. Hither came the wives in comely manner : and they which were of the better sort had their
mantles can led with them, as well for shew as to keep them from cold at the table. These mantles,
also, many did use in the church at morrow-masses and other times.
In the 28th Canon given under king Edgar (preserved in Wheloc's edition of Bede,) I find decent
behaviour enjoined at these Church Wakes. The people are commanded to pray devoutly at them
and not betake themselves to drinking or debauchery.
28. Anb pe laepap ji man aet Cyjuc paeccan j-p^e jebpeoh jy. 1 jeopne jebibbe. •] aenije
bjienc ne aemj unnit panne bneoje.
This, too, opposes the opinion of Spelman that Wakes are derived from the Saxon word Fak, sig-
nifying drunkenness.
COUNTRY WAKES. 427
Sunday after the Day of Dedication, or Day of the Saint to whom their Church
was dedicated. Then the inhabitants deck themselves in their gaudiest cloaths,
and have open doors and splendid entertainments for the reception and treating
of their relations and friends, who visit them on that occasion from each neigh-
bouring town. The morning is spent for the most part at Church, though not
as that morning was wont to be spent, not in commemorating the Saint or
Martyr, or in gratefully remembering the Builder and Endower. The remain-
ing part of the day is spent in eating and drinking. Thus also they spend a
day or two afterwards in all sorts of rural pastimes and exercises : such as danc-
ing on the Green, Wrestling, Cudgelling, &c.
Great numbers attending at these Wakes, by degrees, less devotion and re-
The following is preserved in the Antiquarian Repertory, No. xxvi. from the MS Collections of
Aubrey (relating to North Wilts) in the Ashmolean Museum at Oxford. Dated 1C~S.
" Before the Wake or Feast of the Dedication of the Church, they sat up all night fasting and
praying." That is, upon the Eve of the Wake.
Captain Silas Taylor says, that in the days of yore, when a Church was to be built, they watched
and prayed on the Vigil of the Dedication, and took that point of the horizon where the sun arose
for the east, which makes that variation, so that few [Churches] stand true except those built be-
tween the two equinoxes. I have experimented some Churches, and have found the line to point to
that part of the horizon where the sun rises on the day of that Saint to whom the church in
dedicated."
In the Introduction to the Survey of North Wiltshire, printed in Aubrey's Miscellanies, 8vo.
1714, p. 33, we read : " The night before the Day of Dedication of the Church, certain officers were
chosen for gathering the money for charitable uses. Old John Wastfield of Langley, was Peter
Man at St. Peter's Chapel there."
The following ludicrous trait in the Description of a Country Wake is a curious one, from a
most rare little book entitled : " A strange Metamorphosis of Man, transformed into a Wildernesse,
deciphered in Characters." 12mo. Lond. 1634. He is speaking of The Goose. " They hate" (says
our quaint author) " the laurell, which is the reason they have no poets amongst them ; so as if
there be any that seeme to have a smatch in that generous science, he airives no higher than the
style of a Ballet, wherein they have a reasonable facultie ; especially at a WAKE, when they assemble
themselves together at a toicne-grcene,for then they sing their Ballets, and lay out such throats as the
country fidlers cannot be heard." I cannot omit quoting thence also, the well-known singularity
of this domestic fowl. " She hath a great opinion of her own stature, especially if she be in com-
pany of the rest of her neighbours and fellow-gossippes, the Duckes and Hennes, at a Harvest Feast :
for then if she enter into the Hall there, as high and vide as the Doore is, she u-ill stoop for feare
of breaking her head."
428 COUNTRV WAKES.
verence were observed, till, at length, from Hawkers and Pedlars coming thither
to sell their petty wares, the Merchants1' came also and set up stalls and booths
in the Church-yards : and not only those, says Spelman, who lived in the parish
to which the Church belonged resorted thither, but others also, from all the
neighbouring towns and villages : and the greater the reputation of the Saint,
the greater were the numbers that flocked together on this occasion. The hold-
ing of these Fairs on Sundays was justly found fault with by the Clergy. The
Abbot of Ely, in King John's reign, inveighed much against so flagrant a profa-
nation of the Sabbath ; but this irreligious Custom was not entirely abolished till
the reign of King Henry the Sixth.
In many villages in the North of England these meetings are still kept up,
under the name of HOPPINGS', We shall hope that the rejoicings on them are
h The words of Hospinian on this head are as follow : " Accessit etiam Mercatus, ut circa Tem-
pla, necnon in Templis et coEmeteriis forum rerum venalium videas."
In the Statistical Account of Scotland, vol. xvi. p. 460. (8vo. Edinb. 1795.) Parishes of Sandwick
and Stromness, co. of Orkney, we read : " Parish of Sandwick-" — "The people do no work on
the 3d day of March, in commemoration of the Day on which the Church of Sandwick was con-
secrated ; and as the Church was dedicated to St. Peter, they also abstain from working for
themselves on St. Peter's Day (29th of June) ; but they will work to another person who em-
ploys them."
In the same work, vol. xviii. p. 652. Parish of Culross, Appendix. St. Serf : we are told " St.
Serf was considered as the tutelar Saint of this place, in honour of whom there was an annual pro-
cession on his day : m. 1st July, early in the morning of which, all the inhabitants, men and
women, young and old, assembled and carried green branches through the town, decking the
publick places with flowers, and spent the rest of the day in festivity. (The Church was dedi-
cated not only to the Virgin Mary, but also to St. Serf.) The procession is still continued, though
the day is changed from the Saint's Day to the present King's Birth Day."
' Hopping is derived from the Anglo Saxon Jjoppan, to leap or dance, which Skinner deduces
from the Dutch Huppe, coxendix (whence also our Hip.) " haec enim Saltitatio, qua corpus in ahum
tollitur ope robustissimorum illorum musculorum, qui ossibus femoris et coxendicis movendis
dicati sunt, prsecipue peragitur." Skinner in v. Hop. Dancings in the North of England,
and I believe in other parts, are called Hops. The word in its original meaning is preserved in
Grass-hopper.
The word " Hoppe" occurs in Chaucer, in the beginning of the Coke's Tale :
" And til that he had all the sight ysein
And danced wel, he wold not come agcin ;
COUNTRY WAKES.
still restrained in general within the bounds of innocent Festivity ; though it is
And gadred him a meinie of his sort
To hoppe and sing and maken swiche disport." Ed. Tyrwh. 4to. vol. i. p. 173.
So, in Northbrooke's rare Treatise against Dauncing, &c. p. 1 18. " Also their daunces were spi-
ritual, religious, and godly, not after our hoppings and leapings, and interminglings men with wo-
men, &c. (dauneing every one for his part,) but soberly, gravely," &c. Also, p. 132, " What good
doth all that dauncing of young women holding upon, men's armes, that they may hop the
higher ?"
In a most curious and rare Tract, entitled, '' A Joco-serious Discourse in two Dialogues, be-
tween a Northumberland-Gentleman and his Tenant a Scotchman, both old Cavaliers, &c. 4to.
Load. 16S6, p. 32, we read:
" To Horse-race, Fair, or Hoppin go,
There play our casts among the whipsters,
Throw for the hammer, lowp * for slippers,
And see the maids dance for the ring,
Or any other pleasant thing ;
F*** for the Pigg, lye for the Whetstone,
Or chuse what side to lay our betts on."
We find Notes explaining the word " Hoppin" by " Annual Feasts in country towns where 110
market is kept," and " lying for the Whetstone," I'm told, has been practised f, but ******
» Leap.
t InStowe's Chronicle (edit. Howes, fol. Lond. 1631. p. 604.) we read that in the month of September 1550,
" Grig a poulter of Surrey, taken among the people for a prophet, in caring of divers diseases by words and
prayers, and saying he would take no money, &c. was by commandement of the Earle of Warwick, and other of
the Councell, set on a scaffold, in the towne of Croydon in Surrey, with a paper on his breast, wherein was written
bis deceiptfull and hypocriticall dealings. And after that, on the 8. of September set on the pillorie in South-
warke, being then our Lady faire there kept, and the Maior of London, with his brethren the Aldermen, riding
thorow the faire, the said Grig asked them and all the Citizens forgivenesse. Thus much for Grig.
"Of the like counterfeit physitian have I noted in tile Summary of my Chronicles, Anno 1382, to be set on
horse-backe, his face to the horse taile, the same taile in his hand as a bridle, a cbolar of Jordant about his
necke, a WHETSTONE OH kit breast, and so led through the City of London, with ringing of basons, and
banished."
In Lupton's "Too good to be true," 4to.Lond. 1580. p. 80. (by way of Dialogue between Omen and Siuqila,
i. e. Nemo and AKguis, concerning Mauqsun t. e. nusr/uam, but meaning England,) is the following passage :
" Merry and pleasant lyes we take rather for a sport than for a sin. Lying with us is so loved and allowed, that
there are many tymes gamings and prises therefore purposely, to encourage one to out lye another. Omen. And
what shall he gaine that gets the victorie in lying. Siuqila. He shall have a silver WHETSTONE for his labour.
Omen. Surely, if one be worthy to have a Wtatttant of silver for telling of lyes, then one is worthy to have a
Whetstone of gold for telling of truth : truly met hinks a whip of whitleather were more meete for a lyar than a
Whetstone of silver. Siuqila. In my judgment he was eyther a notable lyar, or loved lying better than St.
Paule did, that devised suche a reward for iuch« an evil desert. I marvel what moved him, that the lewdest ly»r
430 COUNTRY WAKES.
to be feared they sometimes prove fatal to the morals of our swains, and cor-
rupt the innocence of our rustic maids k.
for the Pigg is beyond the memory of any I met with ; tho' it is a common phrase in the North to
any that's gifted that way ; and probably there has been such a mad practice formerly." The antient
grossiert£ of our manners would almost exceed belief." In the stage directions to old Moralities
we often find " Here Satan letteth a **** "
k Hospinian cites Thomas Naogeorgus, in his fourth Book of the Regnum Papisticum, as
drawing a most loathsome picture of the excesses and obscenities used in his time at the Feast of
Dedications.
shoulde have a silver Whetstone for his labour. Omen. I know* not, unlesse he thoughte lie was worthy for hit
lying to goe always with a blunte knife, whereby he should not be able to cutte his meate ; and that he shoulde
have no other Whetstone wherewyth to sharp his knife, but the same of sylver which he hadde wonne with
lying. Siutjilu. What his fond fancie was therein I know not : but I wishe, that every such lyar hadde rather
a sharp knife, and no meate, than to have meate enough, with a blunt edged knife, untill they left their
lying."
Perhaps our author, in another passage of his work, p. 94, speaking of Chesse, hints at a better reason than
the above for making a Whetstone the prize in this singular contest: his words are ' Gentlemen to solace
their wearied mindes by honest pastimes, playe at Chesse, the astronomer's game and the philosopher's game,
U'hich whettes thyr wittes, recreates theyr minds, and hurts no body in the meane season." The essence of a lie
is well known to be an intention to deceive. The prize-6ghters in this contest have no such intention. Their
aim is only, who can raise the loudest laugh.
In " A ful and round Answer to N. L>. alias Robert Parsons the Noddie his foolish and rude Warne-word."4to,
Lond. 1604. 6. /. by Matthew Sutcliffe. p. 310. " A List of Robert Parsons his Lies, Fooleries, and Abuses," we
read : " And for bis witnesses he citeth jEneas Sylvius, Dubravius, Genebrard, Surius, Claudius de Sanctes, and
a rabble of other lying rascals, not worth a cockle-shell. What then doth he deserve, but a Crownc of Fexe
talks, counterpointed with ffhetstones for his labour."
In Dekker's " Seven deadlie Sinns of London," 4to. 1606. Signal. D. it is said " the Chariot then that Lying
is drawne in, is made al of ffhetstones.
In " Plaiae Percevall the Peace-Maker of England," 4. 1. (relating to the affair of Martin Mar-prelate). No
date. Signat. C. 2. is the following passage : " He put those IMS into print unlawfully, which he coin'd in
hugger-mugger : and others opposite to his humor will have their Lies lie open manifestly, if it be but to shew
that they dare put in for the ffhetstone, and make as lowd Lies as Martin the forman."
In " Faultes Faults, and nothing else butFaultes," by Barnabie Rich, 4to. Lond. 1606, p. 13. the author speak-
ing of lying and slandering, says : " most execrable creatures, whose depraving tongues are more persing than
the point ol a sword, and are whetted still with scandalous and lying reports."
In Vaughan's Golden Grove, also, 8vo. Lond. 1608. B. i. chap. 32. "Of Lies," is the following passage :
" Papists — assure yourselves that for all your falsehoods and lies, you shall, at the last, in recompence have
nought els save the Whetstant"
So, in Walter Costelow's " Charles Stuart and Oliver Cromwell united," 8vo. 1655. p. 92. "Of a like nature
was one heard, praying in the pulpit for a Reformation, in those over-active times, dispairingly say, How can we
hope for it to God's glory, when there is not one in our Universities, or Cathedrals, but what are factors for
that Whore of Babylon ? Sure he was never there ? he was so ignorant; mistake me not, I mean the University,
if otherwise, give him the ff^ietittae, having thai preacliedfor it."
•
COUNTRY WAKES. 431
The following is found in Herrick's Hesperides, p. 300.
« The WAKE.
" Come Anthea let us two
Go to feast, as others do.
" Adscribam ex Thotna Naogeorgo libro 4. Regni papistic! quam turpia obscoeua & idcirco non
ferenda, in hujusmodi Dedicationum Festis ac Solennitatibus, passim fiant. Ita canit .
" Templi sacrati celebrantur festa quotannis,
Catholicfe nimis. E turri suspenditur alta
Among Ray's proverbial Phrases, 8vo. Lond. 1768, p. 70, we have the following: "ALier. He deserve! the
Whetstone."
There are two allusions to something of this kind in the common version of the Psalms. Ps. lii. 2. " Thy
tongue — like a sharp razor, working deceitfully." Ps. Ixiv. 3. " Who whet their tongue like a sword."
In the Library of Francis Douce, Esq. is preserved a " Pake of Knaves," t. e. a Pack of bad characters, cer-
tainly out of Hollar's school, if not engraved by hii own burin, consisting of eighteen in number. This appears
to have been the first, and most fully illustrates the Whetstone as an emblem of lying . The last line of the in-,
scription attempts to account for its having been so.
" An edge must needs be set on every lye."
In an Extract from the Berkeley MSS. read to the Society of Antiquaries of London, Thursday June 4th, 1801.
in an account of a sanctuary man at Westminster, who had behaved himself with great treachery and falsehood,
it is stated, on his detection that (vol. 2. p. 568.) " upon his own confession, the Abbot decreed him to bee had
to an open place in the Sanctuary of punishment and reproofe, and made him to bee arrayed inpapires painted
with signes of untruth, sedition, and doublenesse, and was made to got before the procession in that array, ami after-
wards soeset him in the slocks that the people might behold him."
The curious Tract entitled " A full and round Answer to N. D. alias Robert Parsons," already quoted, furnishes
a notice of some other modes of punishing 1. 1 Kits.
P. 280. " For this worthy place therefore thus falsely alledged, this worthlesse^/eMou; is worthy to have a
paper clapped to his head for a Falsary."
Ibid. p. 223. "While he continued in Bailiol Colledge, one Stancliffe bis fellow-burser did charge him with
forgery, and with sueh favour he departed, that no man seemed desirous he should remaine in the Colledge any
longer. I thinke he may remember, that he was rung with belles oxt of the house, which was either a signe of
triumph, or else of his dismall departure out of the world."
Ibid. p. 279- " Would not this fellow then have a Garland ofPeacocke's Feathers for his notorious cogging; and
for his presumption in falsely alleaging and belying the Fathers."
Ibid. p. 250. " I will here bestvw tm him a crowne of fox tayles, and make him King of al renegate traiiort :
and doubt not, if he come into England, but to see him crowned at Tibunie, and his quarters enstalled at New-
gate andMoorgate."
Ibid. p. 355. " And so for his pride I give Parsons a Crowne of Pecocke's Feathers, and leave him to be en-
stalled Kard-foole at Tyburne."
Mr. Punshon informed me, that among the Colliers at Newcastle there is a custom of giving a pin to a person
432 COUNTRY WAKES.
Tarts and Custards, Creams and Cakes,
Are the Junketts still at Wakes :
Vexillum crucis, & redolenti gramine tempi!
Sternitur omne solum : ramisque virentibus arae
Suggestumque nitet, sellaeque omnesque columnae
Panduntur tabulae, idolorutn armaria, picta?,
Praecipue ver6 sertis habituque patronus
Excolitur diti, atque sua resplendet in ara,
Mensula Pontificum bullas, indutaque nmltis
Sustentat signis, festum celebrantibus illud,
Concessa ; Idolum quoque patroni ostia circa
Sustinet ha;c eadem mendicans : quod quia inutum est,
Aut nondum populi linguam oraque barbara novit,
Assidet interpres quidam, clamansque rogansque
Intrantes atque egredientes, munera prsestent
Patrono, & nummis redimant indulta Paparum.
Pastor pastores alios invitat, & ipsa
Scorta jubet simul adduci, turbasque nothorum.
Vndique conveniunt quoque vicini, atque remoti
Ruricolae, pars sponte sua, partimque vocati.
Arnia ferunt oumes, gladios, venabla, secures,
Bombardas, fustes ferratas atque bipennes.
Adveniunt juvenes culti, comptaeque puellae,
Adsunt & mimi, mendicique atque choraules
Institor exponit nitidas ex ordine merces.
Caupo disponit mensas, & pocula profert
Omnia Venturis : neutrum spes fallit avara.
Namque fere referunt summa ex hoc commoda festo,
Prae cunctis aliis. Igitur post sacra peracta,
Aut ad cauponem properant, notosve sodales,
Explenturque omnes laule vinoque cibisque
in company, by nay of hinting to him that he is. fibbing. If another pit-man outlies him, he in turn delivers the
pin to him. No duels ensue on the occasion.
" Take my CAP," appears to have been formerly a taunt for a Lier. In " A Trip through the Town, &c." 8vo.
p. 17, we read : " A Yorkshire wench was indicted at the Old Bailey for feloniously stealing from her mistress a
dozen of round-eared laced caps, of a very considerable value. The creature pleaded not guilty, insisting very
strenuously that she had her mistress's express orders for what she had done. The prosecutrix being called
upon by the Court to answer this allegation, said, ' Mary, tliou wast always a most abominable LYAR.' ' Very
true, Madam,' replies the hussey, ' for whenever I told a round Lye, you was so good as to bid me TAKE YOUR
CAP. The Court fell into a violent fit of laughter, and the Jury acquitted the prisoner."
COUNTRY WAKES. 433
Unto which the tribes resort,
Where the businesse is the sport
Octo sclent septemque interdum ponere missus,
Pontificumque nihil veterum concedere coenis.
Sublatis tandem mensis consurgitur, & mox
Orchestram juvenes adeunt ascaule vocato :
Cjui postquam insonuit raucum, signumque cliorcis
Vtre dedit, veniunt illuc pueri atque puclke,
Longaevique senes, mediaque aetate mariti.
Spectatum accedunt & anus, juvenesque maritae.
Turn varii surgunt ludi, turpesque choreas
A madidis, nee non ris.se pugnaeque cruentae
Fervent, vt digiti, palmae, calcentur & aures,
£t capita & facies & brachia sanguine manent ;
Nonnunquam & caesus media linquatur arena.
Multi, quod placeat, cupidae mercantur amicae.
Multi cauponam repetunt, potantque gregatim,
Insipido adjuncto cantu, clamoreque summo.
Luduntque interea chartis, rapidoque fritillo.
In cauponam etiam est pastorem accersere moris,
Quo praesente putant compleri deniqu* ludum.
Is superat clamando omnes, calicesque frequente*
Siccando, rex quidam est : vicinoque vomenti
Sinciput apprendit, niniium officiosus & aequus,
£t tenet, ima quoad stomachi fundamina vertit,
Hinc est vicinis gratus, charusque sodalis :
Cui si quando nocent Euantica dona vicissim
Debilitantque gradum, ne possit adire Penates
Ipse suos (quod nou rare) contingere notum)
Quadrupedem grati vice versa in tecta reducunt :
Catholicum hunc servat veneranda dicatio morem."
Thus translated by Barnabe Googe :
The Dedication of the Church is yerely had in minde,
With worship passing Catholicke, and in a wondrous kincle :
From out the steeple hie is hangde a crosse and banner fayre,
The pavement of the temple strowde with hearbes of pleasant ayre,
The pulpets and the aulters all that in the Church are scene,
And every pewe and piller great, are deckt with boughes of greene •
VOL. I. 3K
434 COUNTRY WAKES.
Morris-dancers thou shah see,
Marian too in pagentrie :
The tabernacles opned are, and Images are drest,
But chiefly he that patron is, doth shine above the rest :
A borde there standes, whereon their bulles and pardons thick they lay,
That given are to every one that keepes this holyday :
The Idoll of the Patron eke, without the doore doth stande,
And beggeth last of every man, with pardons in his hande :
Who for bicause he lackes his tongue, and hath not yet the skill
In common people's languages, when they speake well or ill :
He hath his owne interpreter, that alwayes standeth by,
And vnto every man that commeth in or out doth cry :
Desiring them the Patrone there, with giftes to have in minde,
And Popishe pardons for to buie, release ofsinn.es to finde.
*****
On every side the neighbours come, and such as dwell not nere,
Come of their owne good willes, and some required to be there.
And every man his weapon hath, their swordes and launces long,
Their axes, curriars, pystolets, with pykes and darts among.
The yong men in their best array, and trimmest maydes appeare,
Both jeasters, roges, and minstrels with their instruments are heare.
The pedler doth his packe untrusse, the host his pots doth fill,
And on the table breade and drinke doth set for all that will :
Nor eyther of them their heape deceyves, for of the others all,
To them th' advauntage of this feaste, and gaine, doth chiefly fall.
The service done, they eyther to the taverne fast doe flic,
Or to their neighbour's house, whereas they feede unreasonablie :
For sixe or seven courses they vnto the table bring,
And for their suppers may compare with any heathen king.
The table taken up, they rise, and all the youth apace,
The minstrell with them called go to some convenient place :
Where when with bggpipe hoarce, he hath begon his musicke fine,
And vnto such as are preparde to daunce hath given signe,
Comes thither streight both boys and gyrles, and men that aged bee,
And maryed iblkes of middle age, there also comes to see,
Old wrinckled hagges, and youthfull dames, that minde to dauuce aloft,
Then sundiie pastimes do begin, and filthie daunces oft:
When drunkards they do lead the daunce with fray and bloody fight,
That handes, and eares, and head, and face, are torne in wofull plight.
The streamesof bloud runne downe the armes, and oftentimes is scene
The carkasse of some ruffian slaine, is left upon the greene.
COUNTRY WAKES. 435
And a Mimick to devise
Many grinning properties.
Here many, for their lovers sweete, some daintie thing do buie,
And many to the taverne goe, and drinke for companie,
Whereas they foolish songs do sing, and noyses great do make :
Some in the meane while play at cardes, and some the dice do shake.
Their custome also is, the priest into the house to pull :
Whom when they have, they thinke their game accomplished at full :
He farre in noyse exceedes them all, and eke in drinking drie
The cuppes, a prince he is, and holdes their heades that speewing lie."
In Hinde's Life of John Bruen of Bruen-Stapleford, in the county of Chester, Esquire, 8vo.
Lond. 1641, at p. 89, the author, speaking of popish and profane Wakes at Tarum, says: "Popery
and Profannes, two sisters in evil, had consented and conspired in this parish, as in many other
places, together to advance their Idols against the Arke of God, and to celebrate their solemne
Feastes of their Popish Saints, as being the Dii Tutelares, the speclall Patrons and Protectory of
their Church and Parish, by their WAKES and VIGILS, kept in commemoration and honour of them,
in all riot and excesse of eating and drinking, dalliance and dancing, sporting and gaming, and
other abominable impieties and idolatries.
" In the Northern Counties," says Hutchinson, in his History of Northumberland, vol. ii. p. 2<f,
" these holy Feasts are not yet abolished ; and in the county of Durham, many are yet celebrated.
They were originally Feasts of dedication in commemoration of the consecration of the Church,
in imitation of Solomon's great Convocation at the consecrating the Temple of Jerusalem. The
religious tenor is totally forgotten, and the Sabbath is made a day of every dissipation and vice
which it is possible to conceive could crowd upon a villager's manners and rural life. The manner
of holding these festivals in former times was under tents and booths erected in the Church-yard
where all kinds of diversions were introduced. Interludes were there performed, being a species
of theatrical performance consisting of a rehearsal of some passages in holy Writ personated by
actors. This kind of exhibition is spoken of by travellers, who have visited Jerusalem, where the
religious even presume to exhibit the Crucifixion and Ascension with all their tremendous circum-
stances. On these Celebrations in this country, great Feasts were displayed and vast abundance
of meat and drink.
Of Cheshire, Dr. Gower, in his Sketch of the Materials for a History of that County, tells us:
" I cannot avoid reminding you upon the present occasion, that Frumenty makes the principal en-
tertainment of all our Country Wakes : our common people call it ' Firmitry.' It is an agreeable
composition* of boiled wheat, milk, spice, and sugar." p. 10.
King, in his Vale Royal of England, p. 20, speaking of the Inhabitants of Chester, says, " touch-
ing their house-keeping, it is bountiful and comparable with any other Shire in the Realm : and
that is to be seen at their Weddings and Burials, but chiefly at their Wakes, which they yearly
hold (although it be of late years well laid down.")
436 COUNTRY WAKES.
Players there will be, and those,
Base in action as in clothes ;
Yet with strutting they will please
The incurious villages.
Near the dying of the day,
There will be a Cudgel-play,
When a coxcomb will be broke,
Ere a good word can be spoke.
But the anger ends all here,
Drencht in ale, or drown' d in Beere.
Happy rusticks, best content
With the cheapest merriment :
And possesie no other feare
Than to want the Wake next yeare l.
It appears that in antient times the Parishioners brought Rushes at the Feast
of Dedication, wherewith to strew the Church, and from that circumstance the
Festivity itself has obtained the name of RUSH-BEARING m, which occurs for a
Country Wake in a Glossary to the Lancashire dialect.
Macaulay, in his History and Antiquities of Claybrook in Leicestershire, 8vo. Lond. 1791, p 93,
observes that there is a Wake the Sunday next after St. Peter, to whom the Church is dedicated ;
adding at p. 128. " the people of this neighbourhood are much attached to the celebration of
Wakes ; and on the annual return of those Festivals, the cousins assemble from all quarters, fill the
Church on Sunday, and celebrate Monday with feasting, with musick, and with dancing. The
spirit of old English hospitality is conspicuous among the Farmers on those occasions ; but with
the lower sort of people, especially in manufacturing villages, the return of the Wake never fails
to produce a week at least, of idleness, intoxication, and riot ; these and other abuses, by which
these Festivals are so grossly perverted from the original end of their institution, render it highly
desirable to all the friends of order, of decency, and of religion, that they were totally sup-
pressed." [See Nichols's Leicestershire, vol. iv. p. 131.]
1 In Sir Aston Cokain's Poems, 8vo. Lond. 1658, p. 21O. is the following :
" To Justice Would be.
That you are vext their Wakes your neighbours keep
They guess it is, because you want your sleep .-
I therefore wish that you your sleep would take
That they (without offence) might keep their Wake"
" The following quotation from Du Cange, v. JUNCUS, explains this appellation : " Juncus
COUNTRY U'AKES. 437
In Ireland, " on the Patron Day, in most parishes, as also on the Feasts of
Easter and Whitsuntide the more ordinary sort of people meet near the Ale-
house in the afternoon, on some convenient spot of ground, and dance for the
majoribus Festis sparsus in Ecclesia et alibi. Consuetud. MSS. S. Augustini Lemovic. fol. 14. In festo
S. Augustini preepositus debet recipere juncum qui debetur ex consuetudine ad parandum Chorum
ct capitulum. Codex MS. Montis S. Michaelis annorum circiter 400. Elcemosynarius tenetur
e.tiam invenire Juncum in magnis festivitatibus in chore & in claustro."
The Poet Naogeorgus, as already cited from Hospinian, thus describes this custom :
" redolenti gramine templi
Sternitur omne Solum ; ramisque virentibus arae."
In the Churchwardens' Accounts of St. Mary at Hill, in the City of London, 1504. Yonge-
ham and Revell, is the following article : " Paid for 2 Berden Rysshes for the strewyng the
newe pewes, 3d." Ibid. 1493. Ho-vtyng and Overy — "for 3 Burdens of Rushes for y« new
pews, 3d."
In similar Accounts for the parish of St. Margaret's Westminster, (4to. p. 12.) under the year
1544, is the following item : " Paid for Rushes against the Dedication Day, which is always the
first Sunday of October, Is. 5d."
In Coates's Hist, of Reading, p. 227. among the entries in the Churchwardens' Accounts of St.
Laurence Parish, for 1602, we have : " Paid for Flowers and Rushes for the Churche when the
Queene was in towne, xxd."
In Thomas Newton's Herball to the Bible, 1587, is the following passage : " Sedge and Rushes
with the which many in the Country do use in sommer time to strawe their Parlors & Chui'ches,
as well for cooleness as for pleasant smell." Sec Reed's edit, of Shaksp. 8vo. Lond. 18O3, vol.
xviii. p. 467. " Chambers, and indeed all apartments usually inhabited, were formerly strewed in
this manner. As our ancestors rarely washed their floors, disguises of uncleanliness became neces-
sary things." Ibid. vol. xii. p. 250. It appears that the English stage was strewed with rushes.
The practice in private houses is noticed by Dr. Johnson from Caius de Ephemera Britannica.
Compare Reed's Shakspeare, vol. xi. p. 331.
In " Whimzies, or a new Cast of Characters," 12mo. 1631, p. 197, describing a zealous brother,
the author tells us : " He denounceth a heavie woe upon all Wakes, Summerings, and Rush-bear-
ings, preferring that act whereby pipers were made rogues, by Act of Parliament, before any in
all the Acts and Monuments." In the same work, p. 19. (Second Part) speaking of a Pedlar the
author says : " A Countrey Rush-bearing, or Morrice-Pastoral, is his Festivall : if ever he aspire to
plum-porridge, that is the day. Here the guga-girles gingle it with his neat nifles."
So, also, in a curious book, entitled, •' A Boulster Lecture," 8vo. Lond. 1640. p. 78, we find :
Such an one as not a Rush-bearer or May-morrish in all that Parish could subsist without
him."
43* COUNTRY WAKES.
cake ; here to be sure the Piper fails not of diligent attendance. The cake to be
danced for is provided at the charge of the Ale-wife, and is advanced on a board
on the top of a pike, about ten feet high ; this board is round, and from it riseth
a kind of a Garland, beset and tied round with meadow flowers, if it be early in
the summer ; if later, the garland has the addition of Apples, set round on pegs,
fastened unto it. The whole number of dancers begin all at once in a large ring,
a man and a woman, and dance round about the bush, (so is this garland called,)
and the piper, as long as they are able to hold out. They that hold out longest
at the exercise, win the Cake and Apples, and then the Alewife's trade
goes on".
Bridges, in his History of Northamptonshire, vol. i. p. 187, speaking of the parish of Middleton
Chenduit, says : " It is a Custom here to strew the Church in summer with Hay* gathered from
six or seven swaths in Ash-meadow, which have been given for this purpose. The Rector finds
straw in winter.
n Sir Henry Piers's Description of Westmeath, 1682, in Vallancey's Collectanea de Rebus Hiber-
nicis, No. i. p. I'ZS.
" St. Kenelm's : a place consisting only of a few farm-houses, on the south east side of dent-Hill,
in the Parish of Hales-Owen, and County of Salop. At the Wake held there, called Kenelm's Wake,
^ ias Crab Wake, the inhabitants have a singular custom of pelting each other with CR ABS ; and even
Uie Clergyman seldom escapes as he goes to or comes from the Chapel." See Gent. Mag. for Sept.
1797, vol. Ixvii. p. 738.
» Hentzner, in his Itinerary, speaking of Queen Elizabeth's presence-chamber at Greenwich, says, " The
floor, after the English fashion , was strewed with Hay," meaning Rushes.
«' Henry the third, king of France, demaunded of Monsieur Dandelot, what especiall thinges he had noted in
England, during the time of his neffociation there : he answered that he had seene but three thingcs remark-
able : which were, that the people did drinke in bootes, eate rawe fish, and strewed all their best roomes with
Hay, meaning blacke Jackes, Oysters, and Rushes." Wits, Fits, and Fancies, 4to. Lond. 1614. p. 8.
-Jill •
439
HARVEST HOME,
alias
MELL SUPPER, KERN, or CHURN SUPPER,
or
FEAST of INGATHERING.
MACROBIUS tells us a that, among the Heathens, the Masters of Families,
when they had got in their Harvest, were wont to feast with their Servants, who
had laboured for them in tilling the ground. In exact conformity to this, it is
common among Christians, when the fruits of the earth are gathered in and laid
in their proper repositories, to provide a plentiful supper for the harvest men
and the servants of the family. At this entertainment, all are in the modern re-
volutionary idea of the word, perfectly equal. Here is no distinction of persons,
but master and servant sit at the same table, converse freely together, and
spend the remainder of the night in dancing, singing, &c. in the most easy fa-
miliarity1'.
Bourne thinks the original of both these customs is Jewish, and cites Hospi-
nian, who tells us that the Heathens copied after this custom of the Jews, and at
the end of their Harvest, offered up their First- Fruits to the Godsc. For the
Jews rejoiced and feasted at the getting in of the Harvest.
» " Patres familiarum, & frugibus & fructibus jam coactis, passim cum servis vescerentur, cum
quibus patientiam laboris in colendo rure toleraverant." Maerob. Saturnal. Die prim. cap. 10.
" Antiquitus consuetude fuit apud Gentiles, quod hoc mense Servi, Pastores, et Ancillae quadam
libertate fruerentur ; et cum dominis suis dominarentur, & cum eis facerent Festa & Convivia,
post collectas messes." Durand. Rat. lib.vi. cap. 86.
b See Bourne's Antiq. Vulg. chap. xxxi.
c " Et pro collectis frugibus Deo gratis agebantur. Quern morem Ethnic! postea ab iis mil-
440 HARVEST HOME.
This festivity is undoubtedly of the most remote antiquity. That men in all
nations where agriculture flourished should have expressed their joy on this oc-
casion by some outward ceremonies, has its foundation in the nature of things.
Sowing is hope ; reaping, fruition of the expected good. To the husbandman,
whom the fear of wet, blights, &c. had harrassed with great anxiety, the
completion of his wishes could not fail of imparting an enviable feeling
of delight. Festivity is but the reflex of inward joy, and it could hardly fail of
being produced on this occasion, which is a temporary suspension of every
cared.
tuati sunt." Hospin. de Orig. Fest. Jud. Stukius Antiq. Conviv. p. 63. Theophylact mentions
" Scenopegia, quod celebrant in gratiaium actionem propter convectas Fruges in Mense Sep-
tembri. Tune enim gratias agebant Deo, convectis omnibus fructibus, &c." Theoph. in 7 cap.
Joan.
d In Tusser's " Five Hundred Points of Husbandry," under the month of August are the follow--
ing lines :
" Grant Harvest-Lord more, by a penny or twoo,
To call on his fellowes the better to doo :
Give Gloves to thy Reapers a Larges to crie,
And daily to loiterers have a good eie."
On which is this Note in Tusser Redivivus, 8vo. Lond. 1744, p. 100. " He that is the Lord of
Harvest is generally some stayed sober-working man, who understands all sorts of Harvest-work.
If he be of able body, he commonly leads the swarth in reaping and mowing. It is customary to
give Gloves to Reapers, especially where the Wheat is thistly. As to crying a Largess, they need
not be reminded of it in these our days, whatever they were in our author's time."
M. Stevenson in "The Twelve Moneths." 4to. Lond. 1661, p. 37. speaking of August, thus
glances at the Customs of Harvest Home. " The Furmenty Pot welcomes home the Harvest Cart,
and the Garland of Flowers crowns the Captain of the Reapers ; the battle of the field is now
stoutly fought. The pipe and the tabor are now busily set a-work, and the lad and the lass will
have no lead on their heels. O 'tis the merry time wherein honest neighbours make good cheer
and God is glorified in his blessings on the earth."
The following is in Herrick's Hesperides, p. 1 13 :
" Tlte Hock-Cart, or Harvest Home: to the Right Honourable Mildmay Earle of Westmorland.
" Come Sons of Summer, by whose toile
We are the Lords of Wine and Oile,
By whose tough labours, and rough hands,
We rip up first, then reap our lands,
HARVEST HOME. 441
The respect shewn to servants at this season seems to have sprung from a
grateful sense of their good services. Every thing depends at this juncture on
their labour and dispatch.
Vacina, (or Vacuna, so called as it is said a vacando, the tutelar Deity, as it
Crown'd with the eares of corne, now come,
And to the pipe sing Harvest home.
Come forth, my Lord, and see the Cart,
Drest up with all the country art.
See here a Maukin, there a sheet
As spotlesse pure as it is sweet :
The horses, mares, and frisking fillies,
(Clad, all, in linnen, white as lillies,)
The harvest swaines and wenches bound
•For joy, to see the Hock-Cart crown'd.
About the Cart, heare, how the rout
Of rural younglings raise the shout * ;
Pressing before, some coming after,
Those with a shout, and these with laughter.
Some blesse the Cart ; some kisse the sheaves ;
Some prank them up with oaken leaves :
Some crosse the fill-horse ; some, with great
Devotion, stroak the home-borne wheat :
While other Rusticks, lesse attent
To prayers than to merryment,
Run after with their breeches rent.
Well, on brave boyes, to your Lord's hearth
Glitt'ring with fire ; where, for your mirth,
You shall see, first, the large and cheefe
Foundation of your feast, fat beefe :
With upper stories, mutton, veale,
And bacon, (which makes full the meale)
With sev'rall dishes standing by,
And here a custard, there a pie,
And here all-tempting Frumentie.'
• In " Poor Robin's Almanack" for 1676, among the Observations on August, we read :
" Hoacky is brought
Home with hallowin.
Boys with Plumb-Cake
The Cart following."
VOL. I. 3 L
eai;
}
by, -)
pie, I
entie." J
442 HARVEST HOME.
were, of rest and ease) among the antients, was the name of the goddess to whom
rustics sacrificed at the conclusion of harvest.
Moresin tells use, that Popery, in imitation of this, brings home her Chaplets
of corn, which she suspends on poles, that Offerings are made on the altars of
her tutelar Gods, while thanks are returned for the collected stores, and
Prayers are made for future ease and rest. Images too of straw or stubble, he
adds, are wont to be carried about on this occasion ; and that in England he
himself saw the rustics bringing home in a Cart, a Figure made of Corn,
round which men and women were singing promiscuously, preceded by a Drum
or Piper f.
' " Vacina Dea, cui sacrificabant Agricoke messe peracta : Papatus fert domum spiceas coronas,
quas a tignis suspendit, nunc altaribus suorum tutelarium offerunt, gratias agunt pro collectis
frugibus et otium precantur. Alii stramineas statuas circumferunt. Anglos vidi spiceam ferre
domum in llheda Imaginem circum cantantibus promiscue viris et feminis, precedence tibiciiie
aut tympano." Papatus, p.173. in v. Vacina.
Newton, in his " Tryall of a Man's owne Selfe," 12mo. Lond. 1602, p. 54, under Breaches of the
«etond Commandment, censures " the adorning with garlands, or presenting unto any image of any
Saint, whom thou hast made speciall choise of to be thy patron and advocate, the firstlings of thy in-
crease, as CORNE and GKAINE, and other oblations.
l In "A Journey into England by Paul Hentzner in the year 1598," Svo. Strawb. Hill, 1757,
p. 79, speaking of Windsor, he says, " As we were returning to our inn we happened to meet
some country people celebrating their Harvest-home ; their last load of corn they crown with
flowers/having besides an image richly dressed, by which perhaps they would signify Ceres : this
they keep moving about, while men and women, men and maid-servants, riding through the
streets in the cart, shout as loud as they can till they arrive at the barn."
" I have seen," says Hutchinson in his History of Northumberland, vol. ii. ad finem, p. 17, " in
some places, an Image apparelled in great finery, crowned with flowers, a sheaf of corn placed
under her arm, and a scycle in her hand, carried out of the village in the morning of the conclusive
reaping day, with musick and much clamour of the reapers, into 'the field, where it stands fixed on
a pole all day, and when the reaping is done, is brought home in like manner. This they call the
Harvest Queen, and it represents the Roman Ceres."
An old woman, who in a case of this nature is respectable authority, at a Village in Northumber-
land, informed me that, not half a century ago, they used every where to dress up something, si-
milar to the figure above described, at the end of Harvest, which was called a Harvest Doll, or
Kern Baby. This northern word is plainly a corruption of Corn Baby, or Image, as is the Kern
Supper, which we shall presently consider, of Corn Supper. In Carew's Survey of Cornwall, p. 20 b.
" an ill kerned or saved Harvest" occurs.
At VVerington in Devonshire, the clergyman of the parish informed me that when a farmer
finishes his reaping, a small quantity of the ears of the last corn are twisted or tied together into a
curious kind of figure, which is brought home with great acclamations, hung up over the table,
HARVEST HOME. 443
Different places adopt different ceremonies. There is a sport on this occa-
sion in Hertfordshire, called '•' Crying the Mare," (it is the same in Shropshire,)
when the Reapers tie together the tops of the last blades of Corn, which is
and kept till the next year. The owner would think it extremely unlucky to part with tliis, which
is called " a Knack." The Reapers whoop and hollow " A Knack ! a Knack ! well cut ! well
bound ! well shocked !" and, in some places, in a sort of mockery it is added, " Well scattered on
the ground." A countryman gave me a somewhat different account, as follows : "When they have
cut the Corn, the Reapers assemble together : a Knack is made, which one placed in the middle
of the company holds up, ciying thrice " a Knack," which all the rest repeat : the person in the
middle then says :
' Well cut ! well bound !
Well shocked ! well saved from the ground.'
he afterwards cries ' Whoop' and his companions hollow as loud as they can."
I have not the most distant idea of the etymology of the " Knack," used on this occasion. I
applied for one of them. No farmer would part with that which hung over his table ; but one was
made on purpose for me. I should suppose that Moresin alludes to something like this when he
says : " Et spiceas papatus (habet) coronas, quas videre est in domibus, &c." Papatus, p. 163,
v. SPICJE.
Purchas in his Pilgr. (fol. Lond. 1626. lib. ix. c. 12.) speaking'of the Peruvian Superstitions, and
quoting Acosta, lib. vi. c. 3. tells us : " In the sixth moneth they offered a hundred sheep of all co-
lours, and then made a feast, bringing the Mayz from the fields into the house, which they yet use.
This feast is made, coming from the farm to the house, saying certain songs, and praying that the
Mayz may long continue. They put a quantity of the Mayz (the best that groweth in their farms)
in a thing which they call Pirva, with certain ceremonies, watching three nights. Then do they
put it in the richest garment they have, and, being thus wrapped and dressed, they worship this
Pirva, holding it in great veneration, and saying, it is the mother of the Mayz of their inheritance,
and that by this means the Mayz augments and is preserved. In this moneth they make a parti-
cular sacrifice, and the witches demand of this Pirra if it hath strength enough to continue until the
next .year : and if it answeres No, then they carry this Maiz to the Farm whence it was taken,
to burn and make another Pirva as before : and this foolish vanity still continueth."
This Peruvian Pirva, says my learned and ingenious friend the Rev. Mr. Walter, Fellow of
Christ's Coll. Cambridge, bears a strong resemblance to what is called in Kent, an Ivy Girl, which
is a figure composed of some of the best corn the field produces, and made, as well as they can,
into a human shape ; this is afterwards curiously dressed by the Women, and adorned with paper
trimmings, cut to resemble a cap, ruffles, handkerchief, &c. of the finest lace. It is brought home
with the last load of corn from the field upon the waggon, and they suppose entitles them to a
supper at the expence of their employers*.
[Dr. E.D.Clarke, noticing the annual Custom at Rhodes of carrying Silenus in procession at
« Here a note informs us, "This amtient custom i»,to this day, faintly preserved all over Scotland, by what
we call the Corn Lady, or Maiden, in a small Packet of Grain, which is hung up when the Reapers have finished."
444 HARVEST HOME.
Mare, ami standing at some distance, throw their sickles at it, and he who
cuts the knot, has the prize, with acclamations and good cheer?. I was in-
Easter, says : "Even in the town of Cambridge, and "centre of our University, such curious re-
mains of antient customs may be noticed, in different seasons of the year, which pass without ob-
servation. The custom of blowing horns upon the First of May (Old Stile) is derived from a Fes-
tival in honour of Diana. At the Hawkie, as it is called, I have seen a Clown dressed in woman's-
clothes, having his face painted, his head decorated with ears of Corn, and bearing about him
other symbols of Ceres, carried in a Waggon, with great pomp and loud shouts, through the
streets, the horses being covered with white sheets ; and when I enquired the meaning of the cere-
mony, was answered by the people that they were drawing the HARVEST QUEEN."]
In " Otia. Sacra," 4to. Lond. 1648, p. 173, in " Verses on Retiredness," we read :
" How the Hock-Cart with all its Gear
Should be trick'd up, and what good chcar."
Hockey Cake is that which is distributed to the people at Harvest-home. The Hockey Cart is that
which brings the last Corn and the Children rejoicing with Boughs in their hands, with which the
horses also are attired. See Salmon's Survey. Hertfordshire, vol. ii. p. 415.
In some parts of Yorkshire, as a Clergyman of that County informed me, there is given at
the end of shearing or reaping the Corn, a prize Sheaf to be run for, and when all the Corn is got
home into the Stack-yard, an entertainment is given called the Inning Goose.
f See Blount. Who tells us farther that " After the Knot is cut, then they cry with a loud voice
three times, ' I have her.' Others answer, as many times, ' What have you ?' — ' A Mare, a Mare, a
Mare.' — < WTiose is she,' thrice also. — J. B. (naming the owner three times). — ' Whither will you
send her?' — ' To J. a Nicks,' (naming some neighbour who has not all his corn reaped); then
they all shout three times, and so the ceremony ends with good chear.
" In Yorkshire, upon the like occasion they have a Harvest Dame ; in Bedfordshire, a Jack and
a Gill."
A writer in the Gent. Mag. for Feb. 1795, p. 124. on Antient Customs in the Isle of Sky, says :
" In this Hyperborean country, in every district, there is to be met with a rude stone consecrated
to Gruagach, or Apollo. The first who is done with his reaping, sends a man or a maiden with a
bundle of Corn to his next neighbour, who hath not yet reaped down his Harvest, who when he has
finished, dispatches to his own next neighbour, who is behind in his work, and so on, until the whole
corns are cut down *. This Sheaf is called the Cripple Goat, an Gaobbir Bhacagh, and is at pre-
sent meant as a brag or affront to the Farmer, for being more remiss, or later than others in
reaping the harvest, for which reason the bearer of it must make as good a pair of heels, for fear
of being ill used for his indiscretion, as he can. Whether the appellation of Cripple Goat may
have any the least reference to the Apollonian Altar of Goats Horns, I shall not pretend to de-
termine." From some Reflections by the Rev. Donald M'Cjueen of Kihnuir in the Isle of Sky.
* A Newspaper of 1773 says : " A few days ago a melancholy accident happened near Worcester at a Harvest
Home. As near thirty persons were coming from the field in a waggon, it overturned, whereby great part of
the company had one or other of their limbs broken, or were dangerously bruised ; and one young woman was
killed on the spot."
HARVEST HOJIE. 445
formed of the following custom on this occasion at Hitchin in the same county,
where each farmer drives furiously home with the last load of his corn, while
the people run after him with Bowls full of water in order to throw on it : this
is also accompanied with great shouting.
Thomson, in his Seasons, has left us a beautiful description of this annual Fes-
tivity of Harvest Home. His words are these :
— " The Harvest treasures all
Now gather' d in, beyond the rage of storms,
Sure to the swain ; the circling fence shut up ;
And instant Winter's utmost rage defy'd.
While, loose to festive joy, the Country round
Laughs with the loud sincerity of mirth,
Shook to the wind their cares. The toil-strung youth,
By the quick sense of musick taught alone,
Leaps wildly graceful in the lively dance.
Her ev'ry charm abroad, the Village toast,
Young, buxom, warm, in native beauty rich,
Darts not unmeaning looks : and where her eye
Points an approving smile, with double force
The cudgel rattles, and the wrestler twines.
Age too shines out ; and, garrulous, recounts
In the antient Roman Calendar, so often cited, I find the following observations on the
Eleventh of June: (The harvests in Italy are much earlier than with us.)
" Messorum aestas, et eorum consuetudo cum agresti pompk."
The season of reapers, and their Custom with rustic pomp.
In the Statistical Account of Scotland, vol. xix. p. 550. 8vo. Edinb. 1797. Palish of Longforgan,
in the County of Perth, we read : " It was, till very lately, the custom to give what was called a
Maiden Feast, upon the finishing of the Harvest ; and to prepare for which, the last handful of Corn
reaped in-the field was called the Maiden. This was generally contrived to fall into the hands of one
of the finest girls in the field, was dressed up with ribbands, and brought home in triumph with the
music of fiddles or bagpipes. A good dinner was given to the whole band, and the evening spent
in joviality and dancing, while the fortunate lass who took the Maiden was the Queen of the Feast ;
after which this handful of Corn was dressed out generally in the form of a Cross, and hung up with
the date of the year, in some conspicuous part of the house. This custom is now entirely done
away, and in its room each shearer is given 6d. and a loaf of bread. However, some farmers, when
all their Corns are brought in, give their servants a dinner and a jovial evening, by way of Harvest-
Home."
446 HARVEST HOME.
The feats of youth. Thus they rejoice ; nor think
That, with to-morrow's sun, their annual toil
Begins again the never-ceasing roundh.
Autumn, 1. 1215. ed. Svo. Lond. 1793.
I once thought that the Northern name of the Entertainment given on this
h In Tusser's Five Hundred Points of Husbandry, under the month of August, in addition to
the lines already quoted, are the following, alluding to this festirity :
" In Harvest time, harvest folke, servants and all,
Should make, alltogither, good cheere in the hall,
And fill out the black bol of bleith to their song,
And let them be merie al Harvest time long.
Once ended thy Harvest, let none be begilde,
Please such as did please thee, man, woman, and child.
Thus doing, with alway suche helpe as they can,
Thou winnest the praise of the labouring man."
On which is this note in " Tusser Redivivus," Svo. Lond. 1744, p. 104 : " This, the poor la-
bourer thinks, crowns all, a good supper must be provided, and every one that did any thing to-
wards the Inning must now have some reward, as ribbons, laces, rows of pins to boys and girls,
if never so small, for their encouragement ; and, to be sure, plumb-pudding. The men must
now have some better than best drink, which, with a little tobacco and their screaming for their
largesses, their business will soon be done."
In another part of Tusser's work, under " The Ploughman's Feast Days," are these lines :
" For all this good feasting, yet art thou not loose,
Til Ploughman thou givest his Harvest Home Goose ;
Though goose go in stubble, I passe not for that,
Let Goose have a Goose, be she lean, be she fat:"
On which "Tusser Redivivus" remarks, p. 81, "The Goose is forfeited, if they overthrow during
Harvest."
In the Abb*: de Marolles' Memoirs, in the Description of the State of France under Henry the
Fourth, we find the following account of Harvest Home : " After the Harvest, the peasants fixed
upon some holiday to meet together and have a little Regale (by them called the Harvest Gosling),
to which they invited not only each other but even their masters, who pleased them very much
when they condescended to partake of it." Anecdotes of some distinguished Persons, vol. iii.
Svo. Lond. 1795, p. 198.
In Cornwall, it should seem, they have " Harvest Dinners ;" and these, too, not given imme-
diately at the end of the Harvest. " The Harvest Dinners," says Carew, in his Survey, fol. 68 b. are
held by every wealthy man, or, as we term it, every good liver, between Michaelmas and Candle-
mass, whereto he inviteth his next neighbours and kinred. And., though it beare only the name of
HARVEST HOME. 447
occasion, i. e. MELL-SUPPER, was derived from the French word mesler1, to
mingle or mix together, the Master and Servant sitting promiscuously at the same
table ; but some to whose opinion I pay great deference, would rather deduce
it from the Teutonic word MeJd^, farina, or meal. It has been also suggested
to me that it might come from the Med-Syp. i. e. the Reward Supper.
Professing myself to be guided by no other motive than the love of truth, I
a dinner, yet the ghests take their supper also with them, and consume a great part of the night
after in Christmas rule. Neither doth the good cheere wholly expire- (though it somewhat de-
crease) but with the end of the weeke."
The country people in Warwickshire use a sport at their Harvest Home, where one sits as a
judge to try misdemeanors committed in Harvest, and the punishment of the men is, to be laid
on a bench and slapped on the breech with a pair of boots. This they call giving them the Boots.
See Steevens's last edition of Shakspeare, vol. iii. p. 171.
Formerly, it should seem, there was a HARVEST HOME SONO. Bishop Kennett, in the Glos-
sary to his Parochial Antiquities, v. DYTENUM, tells us : " Homines de Hedyngton ad curiam Do-
mini singulis annis inter festum S. Michaelis et festum S. Martini venient cum toto et pleno Dy-
teno, sicut hactenus consueverunt." This, he adds, is singing Harvest Home.
Dr. Johnson tells us, in his Tour to the Hebrides, that he saw the Harvest of a small field in
one of the Western Islands. The strokes of the sickle were timed by the modulation of the Har-
vest Song, in which all their voices were united. They accompany, in the Highlands, every ac-
tion which can be done in equal time with an appropriated strain, which has, they say, not much
meaning, but its effects are regularity and chearfulness. The ancient proceleusmatic song, by
which the rowers of gallies were animated, may be supposed to have been of this kind. There is
now an Oar Song used by the Hebridians. Thus far the learned traveller. I have often observed
at Newcastle-upon-Tyne (and I suppose it is the same in other sea-port towns) that the sailors,
in heaving their anchors, made use of a similar kind of song. In plowing with oxen in Devon-
shire I observed a song of the same kind.
In the Statistical Account of Scotland, vol. xix. p. 348, 8vo. Edinb. 1797, Parish of Bandothy,
County of Perth ; it is said, " There is one family on the Cupar-Grange Estate, which has been
there a century. The former tenant in that family kept a Piper to play to his shearers all the time
of Harvest, and gave him his Harvest-fee. The slowest shearer had always the Drone behind him.
' All being upon an equal footing, or as the Northern vulgar idiom has it " Hail Fellow well
met." Amell in the North also is commonly used for betwixt, or among. I find indeed that
many of our Northumbrian rustic or vulgar words are derived to us from the French . Perhaps we
have not imported them from the first market, but have had them at second hand from the Scots,
a people who in former times were greatly connected with that nation.
k In a Letter dated Aug. 1-2, 1786, with which I was honoured on this subject by Samuel
Pegge, Esq. he says : The most obvious interpretation of the term Mell Supper seems to insinuate
that it is the Meal-Supper, from the Teutonic word mehl (farina). In another Letter, dated Aug.
448 HARVEST HOME.
S
may with great pleasure on every occasion retract any opinion of mine that new
light shall discover to be erroneous.
The unfortunate Eugene Aram derived MELL, either from Meal, or else the
instrument called with us a Mell \ wherewith Corn was antiently reduced to
meal in a Mortar.
28th, 1786, he cites Cowel's Interpreter, inw. Med-syp*. i. e. the reward supper, as thinking it may
also be deduced from that. The Rev. Mr. Drake, Vicar of Isleworth, supposes it means the Meal-
Supper, by way of eminence.
In the Life of Eugene Aram, 2d edit. p. 71. there is an Essay on " the Mell Supper, and shout-
ing the Churn," by that unhappy, but very extraordinary man. In this lie supposes these feasts to
be the relicks of Pagan Ceremonies, or of Judaism, and to be of far higher antiquity than is gene-
rally apprehended, as old as a sense of joy for the benefit of plentiful Harvests and human grati-
tude to the Creator for his munificence to men. In England, he adds, we hear of it under various
names in different Counties, as Mel-Supper, Churn-Supper, Harvest-Supper, Hanest-Home, Feast
of Ingathering, &c. To prove that the Jews celebrated the Feast of Harvest, he cites Exodua
xxiii. 16. and Leviticus xxiii. 39. and refers to Callimachus's Hymn to Apollo to shew that the
Heathens misapplied through ignorance the acknowledgment of this Festivity, and directed it to a
secondary, not the primary Fountain of this Benefit, i. e. Apollo or the Sun.
Bread, or Cakes, he says, composed part of the Hebrew offering, as appears by Leviticus xxiii.
13.; and we gather from Homer, in the first Book of his Iliad, that a Cake thrown upon the head
of the Victim was also part of the Greek offering to Apollo.
Apollo, continues Aram, losing his divinity on the progress of Christianity, what had been an-
tiently offered to the God, the Reapers as prudently eat up themselves. At last the use of the
meal of new Corn was neglected, and the Supper, so far as Meal was concerned, was made indif-
ferently of old or new Corn, as was most agreeable to the founder.
1 He adds, as the Harvest was last concluded with several preparations of Meal, or brought to
be ready for the Mell, this term became, in a translated signification, to mean the last of other
things ; as when a horse comes last in the race, they often say in the North, he lias got the Mell.
In so great a variety of conjectures concerning the true etymon of Mell-Supper, it will not be the
less dangerous to hazard another. There is an old word for a contest, i. e. Melle, which the Glos-
sary to Gawin Douglas derives from the French Melee, Lat. inf. set. Melleia et Melletum, i.e. Cer-
tamen. Now, it is well known, that when a set of Reapers are drawing near to a conclusion, the
parties upon different ridges have frequently a veiy sharp contest which shall be first donef. This
* " [Med-Sypp. In manerio de Stiveton Com. Berk, quando Tenentes mount terras Domini, habebunt Con-
vivium quod vocatur MED-SYPP.1']
f Martin, in his Description of the Western Islands of Scotland, p. 368, mentions a singular Harvest supersti-
tion: speaking of the Orkneys, he says, " There is one day in Harvest on which the vulgar abstain from work,
because of an antiejit and foolish tradition, that if they do their work the ridges will bleed." Brand also men~
tions this in his Description of the Orkney Islands, 4to. Ediub. 1805.
HARVEST HOME. 449
There was also a Churn Supper, or more properly a Kern Supper, (so they
pronounce it vulgarly in Northumberland,) and a shouting the Church, or Kern.
This, Aram informs us, was different from that of the Mell Supper : the for-
mer being always provided when all was shorn, the latter after all was got in. I
should have thought that most certainly Kern Supper was no more than Corn
Supper, had not Aram asserted that it was called the Churn Supper, because,
from immemorial times, it was customary to produce in a Churn a great quantity
of cream, and to circulate it in cups to each of the rustic company, to be eaten
with bread m.
ARMSTRONG, in his History of the Island of Minorca, p. 177, says:
"Their Harvests are generally gathered by the middle of June; and, as the corn
contest is mentioned in the above Glossary under the name of Kemping *, which is explained " the
contending of Shearers or Reapers, in harvest."
The following is from Hutchinson's Durham, vol. ii. p. 583, Parish of -Easington : "In this
part of the country are retained some antient customs evidently derived from the Romans, parti-
cularly that of dressing up a figure of Ceres, during Harvest, which is placed in the field while
the reapers are labouring, and brought home on the last evening of reaping, with musick and
great acclamation. After this a feast is made, called the Mell-suppcr, from the antient sacrifice
of mingling the new meal."
[Dr. Jamieson, in his Etymological Dictionary of the Scottish Language, v. MELL, says :
" MELL, s. a Company.
"A dozen or twenty men will sometimes go in and stand abreast in the stream, at this kin$ of
fishing, [called heaving or hauling,'] up to the middle, in strong running water, for three or four
hours together: a company of this kind is called a MM.' P. Dornock, Dumfr. Statist. Ace. ii. 16.
"Germ, mal, A. S. Teut. mael, comitia, coetus, conventus; from mael-en conjugi, or Su. G.
mael-a loqui. Hence L. B. mallus, mallum, placitum majus, in quo majora Comitatus negotia,
qua? in Villis Centuriisve terminari non poterant, a comite finiebantur. Spelin. Gl. vo. Mallum;
Schilter Gl."
Allied (he adds) to this, seems 3/eW-supper.]
m This Custom in Aram's time, (he was executed in August 1759,) survived about Whitby and
Scarborough in the Eastern parts of Yorkshire, and round about Gisburne, &c. in the West. In
other places cream has been commuted for ale, and the tankard politely preferred to the churn.
* In the Statistical Account of Scotland, 8vo. Ediub. 1793, vol. vii. p. 303, Parish of Mouswald, County of
Dumfries, we read: " The inhabitants can now laugh at the superstition and credulity of their Ancestors, who,
it it said, could swallow down the absurd nonsense of ' a Boon of Shearers/' i. a. Reapers, being turned into
Urge grey stones, on account of their temping, i.e. striving. These stones, about twenty 3 ears ago, after
being blasted with gunpowder, were used in building the farm-houses then erecting near the spot, which bail
formerly been part of a common.''
VOL. I. 3 M
450 HARVEST HOME.
ripens, a number of boys and girls station themselves at the edges of the fields,
and on the tops of the fence-walls, to fright away the small birds with their shouts
and cries. This puts one in mind of Virgil's precept in the first book of his
Georgicks,
' Et sonitu terrebis aves,'
and was a custom, I doubt not, among the Roman fanners, from whom the
antient Minorquins learned it. They also use, for the same purpose, a split
Reed ; which makes a horrid rattling, as they shake it with their hands."
Bridges, in his History of Northamptonshire, vol. i. p. 2J9, tells us: "With-
in the Liberty of Warkworth is Ashe Meadow, divided amongst the neighbouring
parishes, and tamed for the following customs observed in the mowing of it.
The meadow is divided into fifteen portions, answering to fifteen lots, which are
pieces of wood cut off from an arrow, and marked according to the landmarks
in the field. To each lot are allowed eight mowers, amounting to one hun-
dred and twenty in the whole. On the Saturday sevennight after Midsummer
Day, these portions are laid out by six persons, of whom two are chosen from
Warkworth, two from Overthorp, one from Griinsbury, and one from Nether-
cote. These are called Field-men, and have an entertainment provided for
them upon the day of laying out the Meadow, at the appointment of the Lord
of the Manor. As soon as the Meadow is measured, the man who provides
the feast, attended by the Hay-ward of Warkworth, brings into the field three
gallons of ale. After this the Meadow is run, as they term it, or trod, to dis-
tinguish the lots ; and, when this is over, the Hay-ward brings into the field a
rump of beef, six penny loaves, and three gallons of ale, and is allowed a cer-
tain portion of Hay in return, though not of equal value with his provision.
This Hay-ward, and the Master of the feast, have the name of Crocus-men.
In running the field each man hath a boy allowed to assist him. On Monday
morning lots are drawn, consisting some of eight swaths and others of four.
Of these the first and last carry the garlands. The t>vo first lots are of four
swaths, and whilst these are mowing the mowers go double ; and, as soon as
these are finished, the following orders are read aloud : ' Oyez, Oyez, Oyez, I
charge you, under God, and in his Majesty's name, that you keep the King's
peace in the Lord of the Manor's behalf, according to the Orders and Customs
of this Meadow. No man or men shall go before the two Garlands; if you do,
you shall pay your penny, or deliver your scythe at the first demand, and this
HARVEST HOME. 45J
so often as you shall transgress. No man, or men, shall mow above eight
swaths over their lots, before they lay down their scythes and go to breakfast.
No man, or men, shall mow any farther than Monks-holm-Brook, but leave
their scythes there, and go to dinner; according to the custom and manner of
this Manor. God save the King !' The dinner, provided by the Lord of the
Manor's tenant, consists of three cheesecakes, three cakes, and a new-milk-
cheese. The cakes and cheesecakes are of the size of a winnou ing-sieve ; and
the person who brings them is to have three gallons of ale. The Master of the
feast is paid in hay, and is farther allowed to turn all his cows into the meadow
on Saturday morning till eleven o'clock; that by this means giving the more
milk the cakes may be made the bigger. Other like customs are observed in
the mowing of other meadows in this parish."
To the festivities of Harvest Home" must be referred the following popular
custom among the hop-pickers in Kent, thus described in Smart's Hop Garden,
" To Festivities of the same kind must be referred the MEADOW VEKSE. In Herrick's Hespe-
rides, p. Id, we have :
" The Meddow Verse, or Aniiersary, to Mistris Bridget Lawman.
" Come with the Spring-time, forth fair Maid, and be
This year again the Medow's Deity.
Yet ere ye enter, give us leave to set
Upon your head this flovvry coronet ;
To make this neat distinction from the rest,
You are the Prime, and Princesse of the Feast :
To which, with silver feet lead you the way,
While sweet-breath Nimphs attend on you this day.
This is your houre ; and best you may command,
Since you are Lady of this Fairie land.
Full mirth wait on you, and such mirth as shall
Cherrish the cheek, but make none blush at all.
The parting Verse, the Feast there ended.
Loth to depart, but yet at last, each one
Back must now go to's habitation :
Not knowing thus much, when we once do sever,
Whether or no, that we shall meet here ever."
" If Fates do give
Me longer date, and more fresh springs to live,
Oft as your field shall her old age renew,
Herrick shall make the Meddow~Verse for you."
452 HARVEST HOME.
B. ii. 1. 177, and of which he gives an engraved representation in the title-page
to his Poems, 4to. Lond. 1752. He is describing their competitions :
" Who first may fill
The bellying bin, and cleanest cull the hops.
Nor ought retards, unless invited out
By Sol's declining, and the evening's calm,
Leander leads Lsetitia to the scene
Of shade and fragrance — Then th' exulting band
Of pickers, male and female, seize the Fair
Reluctant, and with boisterous force and brute,
By cries unmov'd, they bury her in the bin.
Nor does the youth escape — him too they seize,
And in such posture place as best may serve
To hide his charmer's blushes. Then with shouts
They rend the echoing air, and from them both
(So custom has ordain' d) a Largess claim."
THE FEAST OF SHEEP-SHEARING.
THE Author of the Convivial Antiquities tells us, that the pastoral life was an-
tiently accounted an honourable one, particularly among the Jews and the Ro-
mans. Mention occurs in the Old Testament of the festive entertainments of the
former on this occasion, particularly in the second Book of Samuel, where Absa-
lom the King's son was master of the feast. And Varro may be consulted for
the manner of celebrating this feast among the latter1. In England, particu-
a Apud Latinos oves tondere, ut et sementem facere otnnino non fuit licitum, priusquam Catu-
latio, hoc est, ex Cane sacrum fieret : ut Gyraldus testatur de Diis gentium. Ex his ergo omnibus
constat illam ovium tonsuram (quam Luna decrescente a veteribus fieri fuisse solitam M. Varro
testatuv : de tempore autem oves lavandi et tondendi, vide Plin. lib. xviii. c. 17.) magna cum festivi-
tate, hrt ii ia, atque conviviis fuisse celebratam ; id quod mirum non est. Nam in animalibus pri •
mum non sine causa putant oves assumptas, et propter utilitatem et propter plaeiditatem : max-
ime enim hee natura quietse et aptissimae ad vitam hominum. Ad cibmn enim lac et Caseum* ad-
* I find the following account, I know not whether it will be thought satisfactory, of the aversion which
some persons have to Cheese. " L' aversion qui quelques personnes ont du Fromage vient de ci. Quand une
THE FEAST OF SHEEP SHEARING. 433
larly in the Southern parts, for these festivities are not so common in the North,
on the day they begin to shear their sheep, they provide a plentiful dinner for
the Shearers and their friends who visit them on the occasion : a table also, if
the weather permit, is spread in the open village for the young people and chil-
dren. The washing and shearing of sheep is attended with great mirth and fes-
tivity. Indeed, the value of the covering of this very useful animal must always
have made the shearing time, in all pastoral countries, a kind of Harvest-home.
In Tusser's Tive Hundred Points of Husbandry, under "The Ploughman's
Feast Days,'' are the following lines, alluding to this festivity:
" Sheep Shearing.
" Wife, make us a dinner, spare flesh neither corne,
Make wafers and Cakesb, for our Sheepe must be sliorne,
At Sheepe shearing, neighbours none other things crave,
But good cheere and welcome like neighbours to have."
There is a beautiful description of this festivity in Dyer's Poem, called " The
Fleece," at the end of the first book: 1. 601.
" At Shearing time, along the lively vales,
Rural festivities are often heard :
hibitum : ad corpus vestitum et pelles attulerunt. Itaque cum in illis tot prcscrtim numero ton-
tlendis plurimuin pastoribus atque famulis esset laboris exantlandum, justa profecto de causa Patres-
familias atque Domini illos convivial! hujusmodi laetitia recreare rursus atquc exhilarare volue-
runt." Antiq. Conviv. p. 61.
b By the following passage in Feme's Glory of Generositie, p. 71, it should seem that Cheese Cakes
composed a principal dainty at the Feast of Sheep-shearing. " Well vor your paines (if you come
to our Sheep Shering Veast) bum vaith yous taste of our CHEESE CAKE." This is put into the
mouth of Columell the Plowman. In " The Lancashire Lovers," (a Romance founded on a true
History in that County,) 8vo. Lond. 1640. Camillas the Clown, courting Doriclea, tells her : We
will have a lustie CHEESE-CAKE at our Sheepe Wash," p. 19.
" The expence attending these festivities appears to have afforded matter of complaint.
Thus in ' Questions of profitable and pleasant Concernings, &c. 1594 :' If it be a Sheep Shear-
ing Feast, Master Baily can entertaine you with his Bill of Reckonings to his Maister of three Sheap-
herd's Wages, spent on fresli Gates, besides Spices and Saffron Pottage." Stecvens's last edit, of
Shaksp. vol. vii. p. 113.
Nourice dcvient grosse, son lait s'epaissit, s'engrumelle et se tourne comrae en fromage, de sorte que 1'enfanl
qui est encore a la mamelle, n'y trouvant plus in la saveure, in la nourriture accoutumee, s'en degoute aUe-
inent, se severe de lui meme et en prend une aversion si forte, qu'il la conserve tout le reste de sa vie." Trac-
tat. de Butyro, Groningae. Mart. Schookii.
454 THE FEAST OF SHEEP SHEARING.
Beneath each blooming arbor all is joy
And lusty merriment : while on the grass
The mingled youth in gaudy circles sport,
We think the golden age again return'd,
And all the fabled Dryades in dance.
Leering they bound along, with laughing air,
To the shrill pipe and deep remurm'ring chords
Of th' antient harp, or tabor's hollow sound ;
While th' old apart, upon a bank reclin'd
Attend the tuneful carol, softly mixt
With ev'ry murmur of the sliding wave,
And ev'ry warble of the feather'd choir;
Music of Paradise ! which still is heard,
When the heart listens ; still the views appear
Of the first happy Garden, when Content
To Nature's flowery scenes directs the sight.
*****
With light fantastick toe, the Nymphs
Thither assembled, thither ev'ry Swain ;
And o'er the dimpled stream a thousand flow'rs,
Pale Lilies, Roses, Violets, and Pinks,
Mixt with the Greens of Burnet, Mint, and Thyme,
And Trefoil, sprinkled with their sportive arms.
Such custom holds along th' irriguous Vales
From Wreakin's Brow to rocky Dolvoryn,
Sabrina's early haunt.
The jolly chear
Spread on a mossy bank, untouch'd abides
Till cease the rites : and now the mossy bank
Is gaily circled, and the jolly chear
Dispers'd in copious measure : early fruits
And those of frugal store, in husk or kind ;
Steep'd grain, and curdlet milk with dulcet cream
Soft temper'd, in full merriment they quaff,
And cast about their gibes : and some apace
Whistle to roundelays : their little ones
Lpok on delighted : while the mountain-woods,
THE FEAST OF SHEEP SHEARING. 455
And winding rallies, with the various notes
Of pipe, sheep, kine, and birds, and liquid brooks,
Unite their echoes : near at hand the wide
Majestic wave of Severn slowly rolls
Along the deep-divided glebe : the flood,
And trading hark with low contracted sail,
Linger among the reeds and copsy banks
To listen ; and to view the joyous scene."
Thus also Thomson, in his Summer, describes the washing and shearingof Sheep:
" In one diffusive band
They drive the troubled flocks, by many a dog
Compell'd, to where the mazy-running brook
Forms a deep pool : this bank abrupt and high,
And that fair-spreading in a pebbled shore.
Urg'd to the giddy brink, much is the toil,
The clamour much of men, and boys, and dogs,
Ere the soft fearful people to the flood
Commit their woolly sides. And oft the swain
On some impatient seizing, hurls them in c ;
Embolclen'd then, nor hesitating more,
Fast, fast, they plunge amidst the flashing wave,
And, panting, labour to the farthest shore.
Repeated this, till deep the well-wash'd fleece
Has drunk the flood, and from his lively haunt
The trout is banish'd by the sordid stream ;
Heavy, and dripping, to the breezy brow
Slow move the harmless race ; where, as they spread
Their swelling treasures to the sunny ray,
« In Ireland, ' On the first Sunday in Harvest, viz. in August, they will be sure to drive their
Cattle into some Pool or River and therein swim them : this they observe as inviolable as if it were
a point of religion, for they think no beast will live the whole year thro' unless they be thus
drenched. I deny not but that swimming of cattle, and chiefly in this season of the year, is health-
ful unto them, as the poet hath observed :
" Balantumque gregem fluvio mersare salubri." Virg.
In th' healthful flood to plunge the bleating flock.
but precisely to do this on the first Sunday in Harvest, I look on as not only superstitious but
profane." Sir Henry Piers' Desc. of West Meatb, in Vallancey's Collectanea, vol. i. p. 121.
456 THE FEAST OF SHEEP SHEARING.
Inly disturb'd, and wondering what this wild
Outrageous tumult means, their loud complaints
The country fill ; and toss'd from rock to rock
Incessant bleatings run around the hills.
At last, of snowy white, the gathered flocks
Are in the wattled pen innumerous press'd
Head above head ; and rang'd in lusty rows
The shepherds sit, and whet the sounding shears,
The housewife waits to roll her fleecy stores
With all her gay-drest maids attending round.
One, chief, in gracious dignity enthron'd,
Shines o'er the rest the past'ral Queen, and rays
Her smiles, sweet-beaming on her shepherd-King :
While the glad circle round them yield their souls
To festive mirth, and wit that knows no gall.
Meantime, their joyous task goes on apace :
Some mingling stir the melted tar, and some,
Deep on the new-shorn vagrant's heaving side,
To stamp his master's cypher, ready stand ;
Others th'unwilling wether drag along;
And glorying in his might, the sturdy boy
Holds by the twisted horns th'indignant ram.
Behold when bound, and of its robe bereft,
By needy man, that all-depending Lord,
How meek, how patient, the mild creature lies !
What softness in its melancholy face,
What dumb complaining innocence appears !
Fear not, ye gentle tribes ! 'tis not the knife
Of horrid slaughter that is o'er you wav'd ;
No 'tis the tender swain's well-guided shears,
Who having now, to pay his annual care,
Borrow'd your fleece, to you a cumbrous load,
Will send you bounding to your hills again." 1. 371.
457
SATURDAY AFTERNOON.
BOURNE observes*, that in his time it was usual in Country Villages, where
the politeness of the age had made no great conquest, to pay a greater defer-
ence to Saturday Afternoon than to any other of the Working Days of the
week.
The first idea of this cessation from labour at that time was, that every one
might attend evening prayers as a kind of preparation for the ensuing Sabbath.
The eve of the Jewish Sabbath is called the Preparation, Moses having taught
that people to remember the Sabbath over nightb.
• Chap. xii.
fc In " Hearing and Doing the ready Way to Blessednesse," by Henry Mason, parson of St. An-
drew Undershaft, 12mo. Lond. 1635, p. 537, is the following, which should seem to prove that at
that time Saturday Afternoon was kept holy by some even in the metropolis.
" For better keeping of which [the Seventh] Day, Moses commanded the Jews (Exod. xvi. 23.)
that the Day before the Sabbath they should bake what they had to bake ; and seeth what they had to
seeth ; that so they might have no businesse of their own to do, when they were to keepe God's
holy day. And from hence it was that the Jews called the Sixth Day of the week, the preparation of
the Sabbath. (Matt, xxvii. 61, and Lukexxiii. 54.)
" answerably whereunto, and (as I take it) in imitation thereof, the Christian Church hath
beene accustomed to keepe Saterday half holy-day, that in the afternoon they might ridd by-busi-
nesses out of the way, and by the evening service might prepare their mindes for the Lord's Day
then ensuing. Which custome and usage of God's people, as I will not presse it upon any man's
conscience as a necessarie dutie ; so every man will grant mee, that God's people, as well Christian
as Jewish, have thought a time of preparation most fit for the well observing of God's holy
day."
In Jacob's History of Faversham, p. 172, in " Articles for the Sexton of Faversham," 22 Hen.
VIII. I find, " Item, the said Sexton, or his Deputy, every Saturday, Saint's Even, and principal
Feasts, shall ring noon with as many bells as shall be convenient to the Saturday, Saint's Even, and
principal Feasts," &c.
The following curious extract is from a MS volume of Sermons for all the Saints' Days, and
VOL. I. 3 N
458 SATURDAY AFTERNOON.
It appears by a Council of William, king of Scotland, A.D. 1203, that it was
then determined that Saturday, after the twelfth hour, should be kept holy r.
King Edgar, A.D. 958, made an Ecclesiastical Law that the Sabbath or Sun-
day should be observed on Saturday at noon, till the light should appear on Mon-
day morning d.
remarkable Sundays in the year, in the Episcopal Library at Durham, communicated by the learned
Mr. Robert Harrison.
" It is writen in ye liffe of Seynt ****** that he was bisi on Ester Eve before None that he made
one to shave him or ye sunne \vcnte doune. And the fiend aspied that : and gadirid up his heeri*
and whan this holi man sawe it, he conjured him and badde him tell him whi he did so. Thane
said he bycause yu didest no reverence to the Suridaie and therfore thise heris wolle I kepe unto
ye Day of Dome in reproffe of yc. Thane he left of all his shavyng and toke the heris of the fiend
and made to brene hem in his owne hand for penaunce, whiche him thought he was worthe to
suffre : and bode unshaven unto Monday. This is saide in reproffe of hem tkat worchen at Afternone
on Saturdayes."
The Hallowyng of Saturday Afternoon is thus accounted for in the Dialogue of Dives and Pauper,
fol. Lond. Pynson 1493. " The thridde Precepte, xiv. chap. " Dives. How longe owyth ye hali-
tlay to be kept and halowyd. Pauper. From even to even. — Nathelesse summe begynne sonner to
halow after that the feest is, and after use of the Cuntre. But that men use in Saturdaies and Vi-
gilies to ryng holy at midday compellith nat men anon to halowe, but warnythe them of the hali-
day folowynge, that they shulde thynke theron and spede theym, and so dispose hem and their oc-
cupacions that they might halowe in due tyme.*'
c In Scotia anno sahuis 1203, Guliclmus Rex primorum Regni sui concilium cogit, cui etiam in-
terfuit pontiticius Legatus, in quo decrctum est, ut Saturni dies ab hora 12 meridiei sacer esset, neque
quisquam res profunas exerceret, quemadmodum aliis quoque festis diebus vetitum id erat. Idque
cam panic pulsu populo indicaretur, ac postea sacris rebus, ut diebus festis operam darint, concioni-
bus intcressent, vesperas audirent, idque in diem luna: facerent, constituta transgressoribus gravi
pocna." Boet. lib. xiii. de Scot, ex Hospinian. p. 176.
d " Dies Sabbathi ab ipsa diei Saturni hora pomeridiana tertia, usque in lunaris diei diluculum
festus agitator, &c. " Selden. Analect. Angl. lib. ii. cap. 6.
Mr. Johnson upon this law, says, the Noon-tide "signifies three in the afternoon, according
to our present account : and this practice, I conceive, continued down to the Reformation. In
King Withfred's time, the Lord's Day did not begin till sunset on the Saturday. See 697. Numb. 10.
Three in the afternoon, was hora nona in the Latin account, and therefore called noon. How it
cams afterwards to signifie Mid-day, 1 can but guess. The Monks by their rules could not eat their
dinner till they had said their Noon-song, which was a service regularly to be said at three o'clock:
but they probably anticipated their devotions and their dinner, by saying their Noon Song immedi-
ately after their Mid-day Song, and presently falling on. I wish they had never been guilty of a
SATURDAY AFTERNOON. 459
Hence, without doubt, was derived the present (or more properly speaking,
the late) custom of spending a part of Saturday Afternoon, without servile la-
bour «.
The religious observation of the Saturday Afternoon is now entirely at an end.
It were happy if the conclusion of that of the Sunday too did not seem to be
approaching.
With regard to Saturday Afternoons, perhaps men who live by manual labour,
and have families to support by it, cannot spend them better than in following
the several callings in which they have employed themselves on the preceding
days of the week. For industry will be no bad preparation for the Sabbath.
Considered in a political view, much harm has been done by that prodigal
waste of days, very falsely called Holy Days in the Church of Romef.
worse fraud than this. But it may fairly be supposed, that when Mid-day became the time of din-
ing and saying Noon Song, it was for this reason called Noon by the Monks, who were the mas-
ters of the language during the dark ages. In the Shepherd's Almanack Noon, is mid-day j High
Noon, three." Johnson's Const. Part. 1. Ann. 956. 5.
In a curious Treatise, b. 1. 8vo. 1543, said to be " unprented at Zurik by Olyver Jacobson," en-
titled, •'' Yet a Course at the Romyshe Foxe," &o. p. 21. is the following " Processyon upon Satur-
dayes at Even-songe." — " Your holye Father Agapitus*, popett of Rome, fyrst dreamed it out and
enacted it for a lawdable cereinonye of your whoryshe Churche. But I inarvele sore that ye observe
yt upon Saturdayes at mjght at Even-songe he commaundynge yt to bee observed upon the Sondayes,
in the mornynge betwixt holie water makynge ami high masse." — " Much is Saturnus beholden unto
yow (whych is one of the olde Goddes) to garnyshe the goyng out of hys daye with so holye an
observacyon. Joye yt ys ofyourlyfe as to remember your olde fryndes. Doubtlesse yt ys a fyne
myrye pageant, and yow worthye to be called a Saturnyane for it."
e In the year 1332, at a Provincial Council, held by Archbishop Mcpham, at Mayfield, after
complaint made, that instead of fasting upon the Vigils, they ran out to all the excesses of riot,
&c. it was appointed, among many other things relative to holy-days, that, " The solemnity for
Sunday should begin upon Saturday in the evening and not before, to prevent the misconstruction
of keeping a Judaical Sabbath." See Collier's Eccl. History, vol. i. p. 531.
Wheatley tells us, that in the East, the Church thought fit to indulge the humour of the Judaiz-
ing Christians so far, as to observe the Saturday as a Festival Day of Devotion and thereon to meet
for the exercise of religious duties, as is plain from several passages of the antients, Illustr. of the
Common Prayer, 8vo. Loud. 1741. p. 191.
f I find the following homely Rhimes upon the several clays of the week in " Divers Crab-tree
Lectures," 12mo. Lond. 1639, p. 126.
* Petrus tie Natalibus. Werneru*.
460 tHE BORROWED DAYS.
They have, however well intended, greatly favoured the cause of vice and dissi-
pation, without doing any essential service to that of rational religion. Com-
plaints appear to have been made in almost every Synod and Council of the li-
centiousness introduced by the keeping of VigilsC. Nor will the Philosopher
wonder at this, for it has its foundation in the Nature of Things.
THE BORROWED DAYS.
THERE is a singular old proverb preserved in Ray's Collection: "April
borrows three days of March, and they are ill."
April is pronounced with an emphasis on the last syllable, so as to make a
kind of jingling rhyme with "ill," the last word in the line.
I have taken notice of this, because I find in the antient Calendar of the
Church of Rome, to which I have so often referred, the following observations
on the 31st of March:
" The rustic fable concerning the nature of the month.
"The rustic names of six days which shall follow in April, or may be the last
in March1." There is no doubt but that these observations in the antient Ca-
" You know that Munday is Sundayes brother ;
Tuesday is such another ;
Wednesday you must go to Church and pray ;
Thursday is half-holiday ;
On Friday it is too late to begin to spin j
The Saturday is half-holiday agen."
Hooker says : " Holy-days were set apart to be the Land-marks to distinguish times."
* A striking instance of this is recorded by Dr. Moresin : " Et videre contigit Anno 1599. Lug-
duni in vigiliis natalium Domini, deprehensos in stupro duos post missanti saltare hora inter duo-
decimam et primam noctis, cum prater unum aut aliud alt arU lumen, nullum esset in Templo reli-
quum, &c." Papatus, p. 177.
* " Rust ica fabula de nature Mensis,
THE BORROWED DAYS. 46l
lend.ir, and our proverb, are derived from one common origin ; but for want of
more lights I am unable at present to trace them any farther.
Nomina rustica 6 Dierum, qui sequentur in Aprili, seu ultimi sint Martii."
The Borrowing Days, as they are called, occur in "The Complaynt of Scotland," p. 58. " There
eftir i entrit in ane grene forest, to contempil the tendir zong frutes of grene treis, because the
borial blastis of the thre borouing dais of Marche hed chaissit the fragrant flureise of evyrie frut-
tree far athourt the feildis." The Glossary fin verbo) explains " Borrouing days, the three last
days of March:" and adds, "concerning the origin of the term, the following popular rhyme is
often repeated :
" March borrowit fra Averill
Three days, and they were ill."
Also the following —
" March said to Aperill,
I see three hogs upon a hill ;
But lend your three first days to me,
And I'll be bound to gar them die.
The first, it sail be wind and weet j
The next, it sail be snaw and sleet ;
The third, it sail be sic a freeze
Sail gar the birds stick to the trees.
But when the Borrowed Days were gane
The three silly hogs came hirplin hame."
Compl. of Scot! 8vo. Edinb. 1801.
In the Statistical Account of Scotland, 8vo. Edinb. 1791, vol. i. p. 57, Parish of Kirkmichael.
The minister mentioning an old man of the age of 103 years, says : " His account of himself is,
that he was born in the Borrowing Days of the year that King William came in." A note adds,
" that is, on one of the three last days of March 1688."
In " The Country Almanack" for 1676, among "the remarques upon April" are the following :
" No blust'ring blasts from March needs April borrow :
His own oft proves enow to breed us sorrow.
Yet if he weep (with us to simpathize)
His trickling tears will make us wipe our eyes."
In the British Apollo, vol. iii. No. 18, the meaning is asked of the old poetical saying —
" March borrows of April
Three days, and they are ill ;
April returns them back again,
Three days, and they are rain."
A. Proverbs relating to the weather cannot be founded on any certainty. The meaning of this
462 THE BORROWED DAYS.
These had not escaped the observation of the learned author of the Vulgar
Errors. He, too, seems to have been in the dark concerning them ; for he
barely tells us, p. 247, "It is usual to ascribe unto March certain Borrowed
Daies from April."
[Dr. Jamieson, in his Etymological Dictionary of the Scottish Language,
says : " These days being generally stormy, our forefathers have endeavoured
to account for this circumstance by pretending that March borrowed them from
April, that he might extend his power so much longer." "Those," he adds,
" who are much addicted to superstition, will neither borrow nor lend on any
of these days. If any one should propose to borrow of them, they would con-
sider it as an evidence that the person wished to employ the article borrowed
for the purposes of witchcraft against the lenders.
" Some of the vulgar imagine that these days received their designation from
the conduct of the Israelites in borrowing the property of the Egyptians. This
extravgant idea must have originated partly from the name, and partly from the
circumstances of these days nearly corresponding to the time when the Israelites
left Egypt, which was on the fourteenth day of the month Abib, or Xisan, includ-
ing part of our March and April. I know .not whether our Western Magi sup-
pose that the inclemency pf the Borrowing Days has any relation to the storm
which proved so fatal to the Egyptians."]
is, that it is more seasonable for the end of March and the beginning of April to be fair, but often
*' March does from April gain
Three days, and they 're in rain ;
Return'd by April in 's bad kind,
Three days, and they 're in wind."
A clergyman in Devonshire informed me that the old farmers in his parish call the three first
days of March "Blind Days," which were antiently considered as unlucky ones, and upon which
no fanner would sow any seed. This superstition, however, is now wearing out apace.
463
DAYS
LUCKY or UNLUCKY*.
THE following curious passage on this subject is taken from Melton's Astro-
logaster, p. 56 and seq. " Those observers of time are to be laught at that
will not goe out of their house before they have had counsell of their Almanacke,
and will rather have the house fall on their heads than stirre if they note some
natural effect about the motion of the aire, which they suppose will varie the
lucky blasts of the Starres, that will not marry, or traffique, or doe the like, but
.under some constellation. These, sure, are no Christians : because faithfull
a Bourne, chap, xviii. speaking of that superstitious custom among the Heathens of observing
one Day as good, and another as bad, observes, " that among these were lucky and unlucky Days :
some were Dies atri, and some Dies alii. The Atri were pointed out in their Calendar with a
black character, the Albi with a white. The former to denote it a Day of bad success, the latter
a Day of good. Thus have the Monks, in the dark and unlearned ages of Popery, copy'd after
the Heathens, and dream'd themselves into the like Superstitions, esteeming one Day more suc-
cessful than another." He tells us, also, that St. Austin, upon the passage of St. Paul to the Ga-
latians against observing Days, and months, and times, and years, explains it to have this mean-
ing : " The persons the Apostle blames, are those who say, I will not set forward on my journey
because it is the next day after such a time, or because the moon is so ; or I'll set forward, that I
may have luck, because such is just now the position of the stars. I will not traffick this month,
because such a star presides, or I will because it does. 1 shall plant no vines this year, because it
is Leap Year," &c.
Barnabe Googe thus translates the remarks of Naogeorgus on this subject :
" And lirst, betwixt the Daves they make no little difference,
For all be not of vertue like, nor like preheminence.
But some of them Egyptian are, and full of ieopardee,
And some againe, beside the rest, both good and luckie bee.
Like diffrence of the Nights they make, as if th' Almightie King,
That made them all, not gracious were to them in every thing."
Popish Kingdome, fol. 44.
464 DAYS LUCKY OR UNLUCKY.
men ought not to doubt that the Divine Providence from any part of the world,
or from any time whatsoever, is absent. Therefore we should not impute any
secular businesse to the power of the Starres, but to know that all things are dis-
posed by the arbitrement of the King of Kings. The Christian faith is violated
when, so like a pagan and apostate, any man doth observe those days which
are called yEgyptiaci, or the calends of Januarie, or any moneth, or day, or
time, or yeere, eyther to travell, marry, or to doe any thing in."
Thomas Lodge, in his " Incarnate Devils," 4to. 1596, p. 12, glances as follows at the supersti-
tious observer of lucky and unlucky times : " He will not eat his dinner before he hath lookt in
his Almanacke."
Mason, in "The Anatomie of Sorcerie," 4to. Lond. 1612, p. 85, enumerates among the super-
stitious of that age " Regarders of times, as they are which will have one time more lucky then an-
other : to be borne at one hower more unfortunate then at another : to take a journey or any
other enterprize in hand, to be more dangerous or prosperous at one time then at another :
as likewise if such afestivall day fall upon such a day of the weeke, or such like, we shall have
such a yeare following: and many other such like vaine speculations, set downe by our Astrolo-
gians, having neither footing in God's Word, nor yet natural reason to support them ; but being
grounded onely upon the superstitious imagination of man's braine."
In "The Tryall of a Man's own Selfe," by Thomas Newton, 12mo. Lond. 16O2, p, 44, he en-
quires, under "sinnes externall and outward" against the first commandment, " whether, for the
procuring of any thing either good or bad, thou hast used any unlawfull meanes, or superstitious
and damnable helps. Of which sort bee the observation and choise of DAYES, of planetarie houres,
of motions and courses of starres, mumbling of prophane praiers, consisting of words both
strange and senselesse, adjurations, sacrifices, consecrations, and hallowings of divers thinges,
rytes and ceremonies unknowne to the Church of God, toyish characters and figures, demanding
of questions and aunsweares of the dead, dealing with damned spirits, or with any instruments of
phanaticall divination, as basons, rings, cristalls, glasses, roddes, prickes, numbers, dreames,
lots, fortune-tellings, oracles, soothsayings, horoscoping, or marking the houres of nativities,
•witchcraft es, enchauntments, and all such superstitious trumperie : — the enclosing or binding of
spirits to certaine instruments, and such like devises of Sathan the Devill."
Under the same head, p. 5O, he asks, " Whether the apothecarie have superstit'wusly observed or
fondly stayed for CHOISE DAYES or houres, or any other ceremonious rites in gathering his herbs and
other simples for the making of drougs and receipts."
At the end of an antient MS. mentioned in the Duke de la Valiere's Catalogue, torn. i. p. 44.
(Additions.) there is a part of a Calendar in which the following unlucky Days are noticed.
" Januar. iiii. Non. [10th] Dies ater et nefastus.
viii. Id. [25th] Dies ater et nefastus.
DAYS LUCKY OR UNLUCKY. 465
In the Book of Knowledge, b. I. p. 19, I find the following "Account of the
perillous Dayes of every Month."
" In the change of every moon be two Dayes, in the which what thing soever
is begun, late or never, it shall come to no good end, and the dayes be full
perillous for many things. In January, when the moon is three or four dayes
old. In February, 5 or 7. In March, 6' or 7. In April, 5 or 8. May, 8 or p.
June, 5 or 15. July, 3 or 13. August, 8 or 13. September, 8 or 13. Oc-
tober, 5 or 12. November, 5 or 9. In December, 3 or 13.
" Astronomers say, that six Dayes in the year are perillous of death ; and
therefore they forbid men to let blood on them, or take any drink : that is to
say, January the 3d, July the 1st, October the 2d, the last of April, August
the first, the last day going out of December. These six Dayes with great dili-
gence ought to be kept, but namely the latter three, for all the veins are then
full. For then, whether man or beast be knit in them within seven dayes, or
certainly within fourteen dayes, he shall die. And if they take any drinks
within fifteene dayes, they shall die ; and, if they eat any goose in these three
Dayes, within forty dayes they shall die ; and, if any child be born in these
three latter Dayes, they shall die a wicked death.
" Astronomers and Astrologers say, that in the beginning of March, the se-
venth Night, or the fourteenth Day, let thee blond of the right arm ; and in the
beginning of April, the eleventh Day, of the left arm ; and in the end of May,
third or fifth Day, on whether arm thou wilt ; and thus, of all that year, thou
shalt orderly be kept from the fever, the falling gout, the sister gout, and losse
of thy sight."
Grose tells us that many persons have certain Days of the week and month
on which they are particularly fortunate, and others in which they are as gene-
Mar, vi. Non. [10th] non est bonum nugsre. [<?. nubere ?]
Jan. iiii. Kal. [2d] Dies ater."
" Sed et circa Dies injecta est aniinis Religio. Inde Dies neiasti, qui 'AToifpalsj Graecis, quibus
iter, aut aliquid alicu jus moment! indipisci, periculosum existimatur. " — " DC quibus diebus faustis,
aut infaustis, multa Hesiodus iippeuj et Virgilius primo Georgicon. Quam scrupulosam supersti-
tioniMu, sese illigantem delira formidine, damnat Apostolus ad Galatas. 4. Observatis dies, # menses,
et tempora, et annos; metuo ne incassum circa vos mefatigaverim." Pet. Molinaei Vates. p. 155.
VOL. I. 3 O
466 DAYS LUCKY OR UNLUCKY.
rally unlucky. These Days are different to different persons. Mr. Aubrey has
given several instances of both in divers persons. Some Days, however, are
commonly deemed unluckyb: among others, Friday labours under that oppro-
brium ; and it is pretty generally held that no new "work or enterprize should
commence on that day. Likewise, respecting the weather there is this proverb:
" Friday's moon,
Come when it will, it comes too soon."
A respectable merchant of the city of London informed me, that no person
there will begin any business, i. e. open his shop for the first time, oil a Friday.
In the Calendar prefixed to Grafton's "Manuel," or Abridgement of his
Chronicle, 1565, the unlucky Days according to the opinion of the Astrono-
mers are noted, which I have extracted as follows: "January J, 2, 4, 5, 10,
]5, 17, 29, very unlucky. February 20, 27, 28, unlucky ; 8, 10, 17, very un-
lucky. March 16, 17, 20, very unlucky. April 7, 8, 10, 20, unlucky; 16,
21, very unlucky. May 3, 6, unlucky; 7, 15, 20,% very unlucky. June 10,
22, unlucky; 4, 8, very unlucky. July 15, 21, 'very unlucky. August 1,
29, 30, unlucky; 19, 20, very unlucky. September 3, 4, 21, 23, unlucky;
(>, 7, very unlucky. October 4, 16, 24, unlucky'; 6, very unlucky. Novem-
ber 5, 6, 29, 30, unlucky; 15, 20, very unlucky. December 15, 22, un-
lucky; 6, 7, 9, very unlucky0."
b In "Preceptes, &c. left by William Lord Burghley to his Sonne," Svo. Lond. 1636, p. 36,
xve read : " Though I thinke no day amisse to undertake any good enterprize or businesse in
hande, yet have I observed some, and no meane clerks, very cautionarie to forbeare these three
Mundayes in the yeare, which I leave to thine owne consideration, either to use or refuse; viz.
1. The first Munday in April, which Day Came was born, and his brother Mel slaine. 2. The se-
cond Munday in August, which D;:y Sodome and Gomorrah were destroyed. 3. The last Munday
in December, which Day Judas was born, that betrayed our Saviour Christ."
Bishop Hall, in his Characters of Virtues and Vices, speaking of the superstitious man, observes :
" If his journey began unawares on the dismal Day, he feares a mischiel'e."
c In the Prognostication of Erra Pater, 1565, printed by Colwell, the unlucky Days vary from
these of Grafton. See more on this subject in Aubrey's Miscellanies, p. 1. &c.
I find an observation on the 13th of December in the antient Romish Calendar, which I have so
often cited. (Decemb. xiii. prognostica Mensium per totuna annum,) that on this Day prognosti-
cations of the months were drawn for the whole year. As also, that on the Day of St. Barnabas^
DAYS LUCKY OR UNLUCKY. 46?
In Sir John Sinclair's Statistical Account of Scotland, vol. v. p. 82, 8vo. Lond.
5 the Minister of Logierait, in Perthshire, mentioning the superstitious
opinions and practices in the parish, says : " In this parish, and in the neigh-
bourhood, a variety of superstitious practices still prevail among the vulgar,
which may be in part the remains of ancient idolatry, or of the corrupted Chris-
tianity of the Romish Church, and partly, perhaps, the result of the natural
hopes and fears of the human mind in a state of simplicity and ignorance. Lucky
and unlucky Days are by many anxiously observed. That Day of the week upon
which the 14th of May happens to fall, for instance, is esteemed unlucky
through all the remainder of the year ; none marry or begin any business upon it.
None chuse to marry in January or May ; or to have their banns proclaimed
in the end of one quarter of the year, and to marry in the beginning of the next.
Some things are to be done before the full moon ; others after. In fevers, the
illness is expected to be more severe on Sunday than on the other days of the'
week; if easier on Sunday, a relapse is feared."
In the same work, vol. vii. p. 560. Parishes of Kirkwall and St. Ola, County
of Orkney, we read : " In many days of the year they will neither go to sea in
search offish, nor perform any sort of work at home."
Ibid. vol. viii. p. 1.56. Parish of Canisbay, County of Caithness, we are told,
under the head of Dress, Customs, &c. " There are few superstitious usages
among them. No gentleman, however, of the name of Sinclair, either in Canis-
bay, or throughout Caithness, will put on green apparel, or think of crossing the
Ord upon a Monday. They were dressed in green, and they crossed the Ord
upon a Monday, in their way to the Battle of Flowden, where they fought and
fell in the service of their Country, almost without leaving a representative of
their name behind them. The Day and the Dress are accordingly regarded
and on that of St. Simon and St. Jude, a tempest often arises. (Barnaba: Apoat. Tempestas saepe
oritur.) •
In the Schola Curiositatis, torn,, ii. p. 236, we read : " Multi nolunt opus inchoare die Martis
tanquam infausto die."
Many superstitious observations on Days may be found in a curious old book called " Practica
Rusticorum," which I suspect to be an earlier edition of "The Husbandman's Practice," 8vo.
Lond. 1658, at the end of the Book of Knowledge of the same date.
468 DAYS LUCKY OR UNLUCKY.
as inauspicious. If the Ord must be got beyond on Monday, the Journey is per-
formed by sead." i i J
The Spaniards hold Friday to be a very unlucky Day, and never undertake
any thing of consequence upon ite.
Among the Finns whoever undertakes any business on a Monday or Friday
must expect very little success f.
And yet from the following Extract from Eradut Khan's Memoirs of the
Mogul Empire, p. 10, it should seem to appear that Friday is there considered
in a different light :
"On Friday the 28th of Zekand, his Majesty (Aurengzebe) performed his
morning devotions in company with his attendants ; after which, as was fre-
quently his custom, he exclaimed, ' O that my death may happen on a Friday,
for blessed is he who dieth on that days.' "
d So, vol. xiv. p. 541. Parish of Forglen, Banffshire -. " There are happy and unhappy days for
beginning any undertaking. Thus few would choose to be married here on Friday, though it is
the ordinary day in other quarters of the Church."
Ibid. vol. xv. p. 258. Parish of Monzie, County of Perth : The Inhabitants are stated to be not
entirely free of superstition. Lucky and unlucky Days, and Feet, are still attended to, especially
about the end and beginning of the year. No person will be proclaimed for marriage in the end
of one year, or even quarter of the year, and be married in the beginning of the next."
Ibid. vol. xxi. p. 148. " Lucky and unlucky Days, Dreams, and Omens, are still too much ob->
served by the country people : but in this respect the meanest Christian far surpasses, in strength of
mind, Gibbon's all-accomplished and philosophic Julian."
« Voyage en Espagne par le Marquis de Langle. torn. ii. p. 36.
f Tooke's Russia, vol. 5. p. 47. See, on this subject, Selden de Jure Nat. Gen. lib. iii. cap. 17. et
Alexand. ab Alexandro genial. Dier. lib. iv. c. 20.
« Eradut Khan's Memoirs of the Mogul Empire, p. 1O.
469
COCK-CROWING.
TIME OF THE MORNING so CALLED.
BOURNE, Chapter vi. of his Antiquitatcs Vulgares, tells us, there is a tradi-
tion among the common people that at the time of Cock-crowing the midnight
Spirits forsake these lower regions, and go to their proper places. Hence it is
that in the country villages, where the way of life requires more early labour,
the inhabitants always go chearfully to work at that time : whereas if they are
called abroad sooner, they are apt to imagine every thing they see or hear to be
a wandering Ghost. Shakspeare has given us an excellent account of this vulgar
notion in his Hamlet.
" Ber. It was about to speak, when the Cock crew.
Hor. And then it started like a guilty thing
Upon a dreadful summons. I have heard,
The Cock, that is the trumpet to the morn,
Doth with his lofty and shrill-sounding throat
Awake the God of Day : and at his warning,
Whether in Sea or Fire, in Earth or Air,
The extravagant and erring Spirit hies
To his confine, and of the truth herein,
This present object made probation.
Mar. It faded at the crowing of the Cock*.
» What follows, in this passage, is an exception from the general time of Cock-crowing :
" Some say, that ever "gainst that season comes,
Wherein our Saviour's birth is celebrated,
This bird of dawning singeth all night long.
And then, they say, no Spirit dares stir abroad ;
470 COCK-CROW IN<3.
Bourne, very seriously, in the above chapter, examines the fact, whether Spi-
rits roam about in the night, or are obliged to go away at Cock-Crow : first
citing from the Sacred Writings that good and evil Angels attend upon men :
and proving thence also that there have been Apparitions of good and evil
Spirits. He is of opinion that these can ordinarily have been nothing but the
appearances of some of those Angels of Light or Darkness : " for," he adds, " I
am far from thinking that either the Ghosts of the damned or the happy, either
the Soul of a Dives or a Lazarus, returns here any more." Their appearance in
the night, he goes on to say, is linked to our idea of Apparitions. Night, indeed,
by its awfulness and horror, naturally inclines the mind of man to these reflec-
tions, which are much heightened by the legendary stories of nurses and old
women.
The traditions of all ages appropriate the appearance of Spirits to the night.
The Jews had an opinion that hurtful Spirits walked about in the night. The
same opinion obtained among the antient Christians, who divided the night
into four Watches, called the Evening, Midnight, Cock-crowing, and the
Morning.
The opinion that Spirits fly away at Cock-Crow is certainly very antient, for
we find it mentioned by the Christian poet Prudentius, who flourished in the be-
ginning of the Fourth Century, as a tradition of common belief:
" Ferunt vagantes DsFmonas
Laetos tenebris noctium,
Gallo canente exterritos,
Sparsim timere & ceclere.
Invisa nam vicinitas
Lucis, salutis, nutninis,
» Rupto tenebrarum situ,
Noctis fugat satellites.
The nights are wholesome ; then no planets strike,
No Fairy takes, nor Witch hath power to charm,
So hallow'd and so gracious is the time."
COCK-CROWING. 471
Hoc esse signum praescii
Norunt repromissx spei,
Qua nos soporis Liberi
Speramus adventum Deib."
Cassian, alsoc, who lived in the same century, mentioning a host of Devils
who had been abroad in the night, says, that as soon as the Morn approached,
b The passage is thus translated in Bourne, ut supra.
" They say the wandering powers, that love
The silent darkness of the night,
At Cock-crowing give o'er to rove,
And all in fear do take their flight.
The approaching salutary morn,
Th' approach divine of hated day,
Makes darkness to its place return,
And drives the midnight ghosts away.
They know that this an emblem is,
Of what precedes our lasting bliss,
That morn when graves give up their dead
In certain hope to meet their God."
Dr. Farmer citing Bourne in this place, says : " And he quotes on this occasion, as all his prede-
cessors had done, the well-known lines from the first hymn of Prudentius. I know not whose trans-
lation he gives us, but there is an old one by Heywood. The pious Chansons, the Hymns and
Carrols which Shakspeare mentions presently, were usually copied from the elder Christian poets."
Reed's edit, of Shaksp. 1803. vol. xviii. p. 24.
c " Aurora itaque superveniente, cum omnis haec ab oculis evanisset Dsemonum multitude."
Cass. Coll. viii. c. 1C.
Thus the Ghost in Hamlet -.
" But soft, methinks I scent the morning air —
Brief let me be."
And again,
" The Glow-worm shews the Matin to be near."
Philostratus giving an account of the Apparition of Achilles' Shade to Apollonius Tyaneus, says,
that it vanished with a little glimmer as soon as the Cock crowed. Vit. ApoL iv. 16. See Reed's
edit, of Shakspeare, vol. xviii. p. 23.
The following is cited ibid, from Spenser :
" The morning Cock crew loud ;
And at the sound it shrunk in haste away,
And vanish'd from our sight."
472 COCK-CROWING.
they all vanished and fled away : which farther evinces that this was the current
opinion of the time.
Bourne tells us he never met with any reasons assigned for the departure of
Spirits at the Cock-crowing; "but," he adds, "there have been produced at
that time of Night, things of very memorable worth, which might perhaps raise
the pious credulity of some men to imagine that there was something more in it
than in other times. It was about the time of Cock-crowing when our Saviour
was born, and the Angels sung the first Christmas Carol to the poor Shepherds
in the fields of Bethlehem. Now it may be presumed, as the Saviour of the
World was then born, and the heavenly Host had then descended to proclaim
the news, that the Angels of Darkness would be terrified and confounded, and
immediately fly away : and perhaps this consideration has partly been the foun-
dation of this opinion." It was also about this time when our Saviour rose from
the dead. " A third reason is, that Passage in the Book of Genesis, where
Jacob wrestled with the Angel for a blessing*1 ; where the Angel says unto him
" Let me go, for the day breaketh."
Bourne, however, thinks this tradition seems more especially to have arisen
from some particular circumstances attending the time of Cock-crowing; and
which, as Prudentius, as before cited, seems to say, are an emblem of the ap-
proach of the Day of Resurrection."
"The circumstances, therefore, of the time of Cock-crowing," he adds, "being
so natural a figure and representation of the Morning of the Resurrection ; the
Night so shadowing out the Night of the Grave ; the third Watch, being, as
some suppose, the time our Saviour will come to Judgment at; the noise of the
So Butler in his Hudibras, Canto I. p. iii. 1. 1553 :
" The Cock crows and the morn grows on,
When 'tis decreed I must be gone."
Thus also Blair in his " Grave ;"
" The Tale
Of horrid Apparition, tall and ghastly,
That walks at dead of night or takes his stand
O'er some new-open'd Grave ; and strange to tell
Evanishes at crowing of the Cock."
d Gen. xxxiii.
COCK-CUOW1NG. 47
Cock awakening sleepy man, and telling him as it were, the Night is far spent,
the Day is at hand ; representing so naturally the voice of the Arch-angel awak-
ening the Dead, and calling up the righteous to everlasting Day ; so naturally
does the time of Cock- crowing shadow out these things, that probably some good
well-meaning men might have been brought to believe that the very Devils
themselves, when the Cock crew and reminded them of them, did fear and tremble,
and shun the Light."
The Antients, because the Cock gives notice of the approach and break
of Day, have, with a propriety equal to any thing in their Mythology, dedicated
this Bird to Apollo. They have also made him the Emblem of Watchfulness,
from the circumstance of his summoning men to their business by his crowing,
and have therefore dedicated him also to Mercury. With the Lark he may be
poetically styled the " Herald of the Morne."
The Day civil and political has been divided into thirteen partsf. The after-
e In England's Parnassus, 8vo. 1600. I find the two following Lines ascribed to Drayton, but
know not in which of his Poems they are found :
" And now the Cocke, the morning's trumpeter,
Play'd Hunt's up for the Day-Star to appear."
Mr. Gray has imitated our Poet,
" The Cock's shrill clarion, or the echoing Horn,
No more shall rouse them from their lowly bed."
Reed's edit, of Shaksp. vol. xviii. p. 23.
The following is from Chaucer's Assemblie of Foules, fol.235.
" The tame Ruddocke and the coward Kite
The Cocke, that horologe is of Thropes lite*."
Thus, in the Merry Devil of Edmonton, 4to. 1631 :
" More watchfull than the day-proclayming Cocke."
I 1. After-midnight. 2. Cock-crow. 3. The space between the first Cock-crow and break of
day. 4. The Dawn of the Morning. 5. Morning. 6. Noon. 7. Afternoon. 8. Sunset. 9. Twi-
light. 10. Evening. 11. Candle-time. 12. Bed-time. 13. The Dead of the Night.
The Church of Rome made four nocturnal Vigils : the Conticinium, Gallicinium or Cock-crow,
Intempestum, and Antelucinum. Durand. de Nocturnis.
There is a curious Discourse on the antient Divisions of the Night and the Day in Peck's Desi-
derata Curiosa, vol. i. p. 223, & seq.
• i. «. The Clock of the Villages.
VOL. I. 3 P
474
; ^visf •*.
. , .,
rhittorght arid: the dead of the night arc the most solemn of them all, and have
'...•..- _ _ • ' '
By a'passage in Macbeth, " we were carousing till the second Cock," it should seem to appear
as if there were two separate times of Cock-crowing. The commentators, however, say nothing
of this. They explain the passage as follows : — " Till the second Cock :] — Cock-crowing. So in
King Lear — ' He begins at Curfew, and walks till the first Cock.' Again, in The Twelve Mery
Jestes of the Widow Edith, 1573 :
' The time they pas merely til ten of the clok,
Yea, and I shall not lye, till after the first Cok.'
It appears from a passage in Romeo and Juliet, that Shakspeare means that they were carom-
ing till three o'clock :
- ' The second Cock has crow'd,
The Curfew-bell has toll'd ; 'tis three o'clock'."
See Reed's edit, of Shakspeare, 1803, vol. x. p. 123.
[Perhaps Tusser makes this point clear, " Five Hundreth Pointes of good Husbandrie," 4to.
Lond. 1585, p. 126 :
" Cocke croweth at midnight, times few above six,
With pause to his neighbour, to answer bctwix :
At three aclocke thicker, and then as ye knowe,
Like all in to mattens neere day they doo crowe,
At midnight, at three, and an hour yer day,
They utter their language as well as they may."]
The following very curious "Old Wives Prayer" is found in Herrick's Hesperides, p. 205 :
" Holy-rood, come forth and shield
Us ith' citie, and the field :
Safely guard us, now and aye,
From the blast that burns by day ;
And those sounds that us affright
In the dead of dampish night.
Drive all hurtful Feincls us fro,
By the time the Cocks first crow."
Vanes on the tops of steeples were antiently made in the form of a Cock, (called from hence
Weather-Cocks,) and put up, in papal times, to remind the clergy of watchfulness. "Insummi-
tate Crucis, quae Companario rulgo imponitur, Galli Gallinacei effugi solet Figura, quae Ecclesi-
aruin Rectores Vigilantiae admoneat." Du Cange, Gloss.
I find the following on this subject in "A Helpe to Discourse," 12mo. Lond. 1633 :
Q. Wherefore on the top of Church Steeples is the Cocke set upon the Crosse, of along continuance ?
A. The flocks of Jesuits will answer you. For instruction : that whilst aloft we behold the
Crosse and the Cocke standing thereon, we may remember our sinnes, and with Peter seeke and
COCK-CROWING. 475
therefore, it should seem, been appropriated by antient superstition to the walk-
ing of Spirits.
obtaine mercy : as though without this dumbe Cocke, which many will not hearken to, untill he
crow, the Scriptures were not a sufficient larum."
The following occurs in Johnson and Steevena's Shakspeare, vol. vi. p. 242. " The inconstancy
of the French was always the subject of satire. I have read a Dissertation written to prove that
the Index of the wind upon our steeples was made in form of a Cock, to ridicule the French for
their frequent changes." JOHNSON.
A writer, dating Wisbich, May 7, in the St. James's Chronicle, June 10th, 1777. says, that
"the intention of the original Cock-Vane was derived from the Cock's Crowing when St. Peter
had denied his Lord, meaning by this device to forbid all schism in the Church, which might arise
amongst her members by their departing from her Communion, and denying the established prin-
ciples of her Faith. But though this invention was, in all probability, of popish original, and a
Man who often changes his opinion is known by the appellation of a Weather-Cock, I would hiut
to the advocates for that unrefonned Church, that neither this intention, nor the antiquity of this
little device, can afford any matter for religious argument."
A writer in the Gent. Mag. for January 1737. vol. vii. p. 7. says : " Levity and inconstancy of
temper is a general reproach upon the French. The Cock upon the steeple (set up in contempt and
derision of that nation on some violation of peace, or breach of alliance,) naturally represents these
ill qualities." [This derivation, however, seems to be as illiberal as it is groundless.]
In the Minute Book of the Society of Antiquaries, vol. i. p. 105. we read : " 29 Jan. 1723-4,
Mr. Norroy [Peter Le Neve] brought a Script from Gramaye, Historia Brabantiie, Bruxell. p. 14,
shewing that the manner of adorning the tops of Steeples with a Cross and a Cock, is derived from
the GOTHS, who bore that as their warlike ensign." \
" The Lyon hath an antipathy with the Cocke, especially of the game : one reason is, because he
sees him commonly with his crowne on his head, while Princes commonly are jealous of each other.
Some say, because he presumes to come into his presence booted and spurred, contrary to the law
in court. But I thinke rather because he meetes with a Lyon's heart in so weake a body."
See " A strange Metamorphosis of Man transformed into a Wildernesse, deciphered in Cha-
racters," 12mo. Lond. 1634. Signat. B. 1. b.
VOL. I. 3 Q
476
STREWING CHURCHES
with
FLOWERS
On Days of Humiliation and Thanksgiving.
IN Mr. Nichols's Illustrations of the Manners and Expences of ancient Times
in England, 4to. Lond. 1797- among the Parish Accounts of St. Margaret West-
minster, under the year 1650. are the following Items :
" Item, paid for Herbs that were strewed in the Windows of the Church, and
about the same, att two severall Daies of Humiliation, 3*. lOrf."
" Item, paid for Herbs that were strewed in the Church upon a daie of
Thanksgiving, 2*. 6d."
Under 1651.
" Item, paid for Hearbs that were strewed in the Church on the 24th day of
May, being a Day of Humiliation, 3*.
" Item, paid to the Ringers, for ringing on the 24th of October, being a Day
of Thanksgiving for the Victorie over the Scotts at Worcester, 7*.
" Item, paid for Hearbes and Lawrell that were strewed in the Church the
same Day, 8*.
COCK-FIGHTING.
— " Quanquam in media jam morte tenentur,
Non tamen absistunt, martemve, iramve remittunt
Magnanimi." Musae Anglicanae. vol. ii. p. 89.
MEN have long availed themselves of the antipathy which one Cock shows
to another, and have encouraged that natural hatred with Arts that may be said
COCK-FIGHTING. 477
to disgrace human Reason*.
Bailey tells us that the origin of this Sport was derived from the Athenians on
the following occasion : when Themistocles was marching his Army against the
Persians, he, by the way, espying two Cocks fighting, caused his Army to behold
them, and addressed them as follows : " Behold, these do not fight for their
household Gods, for the Monuments of their Ancestors, nor for Glory, nor for
Liberty, nor for the safety of their Children, but only because the one will not
* Stubs, in his Anatomic of Abuses, Svo. Lond. 1585. p. 117. b. inveighs against Cock-fighting,
which in his days seems to have been practised on the Sabbath in England:
" Cock-Jightyng in Ailgna.
They flock thicke and threefolde to theCock-fightes, an exercise nothing inferiour to the rest,\vhere
nothing is used but swearing, forswearing, deceipt, fraud, collusion, cosenage, skoldyng, railyng,
convitious talkyng, iightyng, bravvlyng, quarellyng, drinkyng, and robbing one another of their
goods, and that not by direct, but indirect means and attempts. And yet to blaunch and set
out these mischiefs withall, (as though they were virtues,) they have their appointed dayes and set
houres, when these Devilries must be exercised. They have Houses erected to that purpose, Flags
and Ensignes hanged out, to give notice of it to others, and proclamation goes out, to proclaim
the same, to the ende that many may come to the dedication of this solemne Feast of Mischiefe."
At the end of " The compleat Gamester," 2d edit. Svo. Lond. IfiSO. I find a Poem entitled " An
excellent and elegant Copy of Verses upon two Cocks fighting, by Dr. R. Wild. The spirited
qualities of the Combatants are given in the following most brilliant Couplet:
" They scorn the Dunghill ; 'tis their only prize
To dig for Pearls within each other's Eyes."
Our Poet makes his conquered, or dying Cock, dictate a Will, some of the quaint Items of
which follow :
" Imp. first of all, let never be forgot,
My body freely I bequeath to th' Pot,
Decently to be boil'd, and for it's Tomb,
Let it be buried in some hungry womb.
Item, Executors I will have none
But he that on my side laid Seven to One,
And like a Gentleman that he mny live,
To him and to his heirs my Comb I give."
To cry Coke is in vulgar language synonimous with crying Peccavi. Coke, says the learned
Kuddiman, in his Glossary to Douglas's Virgil, is the sound which Cocks utter, especially when
they are beaten, from which Skinner is of opinion they have the name of Cock,
478 COCK-FIGHTING.
give way unto the other." This so encouraged the Grecians, that they fought
strenuously and obtained the victory over the Persians; upon which Cock-
fighting was by a particular law ordained to be annually practised by the
Athenians11.
Dr. Pegge, in his excellent Memoir on this subject in the Archaeologia, has
proved that though the antient Greeks piqued themselves on their politeness,
calling all other nations barbarous, yet they were the authors of this cruel and
inhuman mode of diversion. The Inhabitants of Delos were great lovers of this
sport; and Tanagra, a City of Boeotia, the Isle of Rhodes, Chalcis in Euboea,
and the Country of Media, were famous for their generous and magnanimous
race of Chickens.
It appears that the Greeks had some method of preparing the Birds for battle6.
Cock-fighting was an institution partly religious and partly political at Athens,
b See vol. i. p. 61.
e The modern manner of preparing is thus described in the Musae Anglicanae, vol. ii. Oxon.
16S9. p. 86.
" Nee per agros sivit dulcesve errare per hortos ;
Ne venere absumant natas ad praolia vires,
Aut alvo nimium pleni turgente laborent.
Sed rerum prudens penetrali in sede locavit,
Et salicis circum virgas dedit ; insuper ipsos
Cortibus inclusos tenero nutrimine fovit ;
Et panem, mulsumque genusque leguminis omne,
Atque exorta sua de Conjuge prebuit ova,
Ut validas firment Vires
jQuinetiam cristas ipsis, caudasque fluentes,
Et colli impexas secuit pulchro ordine plumas ;
Ut rapido magis adversura, quasi Veles, in hostem
Impetu procurrat Callus.
Arma dedit calci ; chalybemque aptavit acutum
Ad talos, graviore queat qu6 surgere plaga."
In the Statistical Account of Scotland, vol. vi. 8vo. Edinb. 1793. p. 614. in the account of Edin-
burgh, we read : " In 1763. there was no such diversion as public Cock-fighting at Edinburgh.
In 1783. there were many public Cock-fighting Matches, or Mains, as they were technically
termed ; and a regular Cock-Pit was built for the accommodation of this School of Gambling and
Cruelty, where every distinction of rank and character is levelled. In 1790, the Cock-pit continued
to be frequented."
COCK-FIGHTINO. 479
and was continued there for the purpose of improving the seeds of valour in the
minds of the Athenian Youth. But it was afterwards abused and perverted both
there and in other parts of Greece, to a common pastime and amusement, with-
out any moral, political, or religious intention ; and as it is now followed and
practised amongst us.
It appears that the Romans, who borrowed this with many other things from
Greece, used Quails as well as Cocks for fighting d.
The first cause of contention between the two Brothers, Bassianus and Geta,
sons of the Emperor Septimus Severus, happened, according to Herodian, in
their youth, about fighting their Quails and Cocks6.
Cocks and Quails, fitted for the purpose of engaging one another to the last
gasp, for diversion, are frequently compared in the Roman Writers f, and, with
much propriety, to Gladiators. The Fathers of the Church inveigh with great
warmth against the spectacles of the Arena, the wanton shedding of human
blood in sport; one would have thought that with that of the Gladiators, Cock-
d Hence Marcus Aurelius, i. sect. 6. says : " I learn from Diognetus " ne rebus inanibus
studium impcnderem, ne Coturnices ad pugnain alerem, neve rebus istiusmoili animuuj ad-
jicerem."
[Mr. Douce, Illustr. of Shaksp. vol. ii. p. 87. informs us: " Quail Combats were well known
among the Ancients, and especially at Athens. Julius Pollux relates, that a circle was made ia
which the Birds were placed, and he whose Quail was driven out of this circle lost the stake,
which was sometimes money, and occasionally the Quails themselves. Another practice was to
produce one of these Birds, which being first smitten or filliped with the middle finger, a feather
was then plucked from its head: if the Quail bore this operation without flinching, his master
gained the stake, but lost it if he ran away. The Chinese have been always extremely fond of
Quail-fighting, as appears from most of the accounts of that people, and particularly in Mr. Bell's
excellent relation of his Travels in China, where the reader will find much curious matter on the
subject. See vol. i. p. 424. edit, in 8vo. We are told by Mr. Maralen that the Sumatrans like-
wise use these Birds in the manner of Game Cocks." This account is accompanied by a Copy
from an elegant Chinese miniature painting, representing some Ladies engaged at this amuse-
ment.]
" " Interque se Fratres dissidebant, puerili primum certamine, edendis Coturnicum pugnis,
Gallinaceorumque conflictibus, ac Puerorum colluctationibus exorta discordia." Herodian. iii.
sect. 33,
f Hence Pliny's expression "Gallorum, seu Gladiatorumj" and that of Columella, " rixosarum
Avium Lanistae." Lanista being the proper term for the Master of the Gladiators.
480 COCK FIGHTING.
fighting would also have been discarded under the mild and humane Genius of
Christianity. But, as the Doctor observes, it was reserved for this enlightened
.(Era to practise it with new and aggravated circumstances of cruelty.
The Shrove-Tuesdays Massacre of this useful and spirited Creature is now in-
deed in a declining way : but those monstrous barbarities, the Battle Royal and
Welsh Main, still continue among us in full force. A striking disgrace to the
manly character of Britons.
It is probable that Cock-fighting was first introduced into this Island by the
Romans; the Bird itself was here before Cassar's arrivals.
William Fitzstephen, who wrote the Life of Archbishop Becket in the reign of
Henry the second, is the first of our Writers that mentions Cock-fighting, de-
scribing it as the sport of School boys on Shrove Tuesday h.
The Cock-pit, it seems, was the School, and the Master was the Comptroller
and Director of the Sport'.
From this time, at least, the Diversion, however absurd and even impious,
\vas continued among us. It was followed, though disapproved and prohibited
in the 39th year of the reign of Edward the third k : also in the reign of Henry
8 Bell. Gall. v. sect. 12.
h See vol. i. p. 62. It was also a Boy's Sport at Rome. Misson, in his Travels in England trans-
lated by Ozell, p. 39. says: " Cockfight ing is one of the great English Diversions. They build
Amphitheatres for this purpose, and persons of Quality sometimes appear at them. Great Wagers
are laid ; but I'm told that a Man may be damnably bubbled, if he is not very sharp." At
p. 304. he tells us : " Cock fighting is a royal pleasure in England. Their Combats between Bulls
and Dogs, Bears and Dogs, and sometimes Bulls and Bears, are not Battels to death, as those
of Cocks."
' Fitzstephen's Words are : " Praeterea quotannis, die qua dicitu Carnilevaria — singuli pueri
suos apportant magistro suo gallos gallinaceos pugnaces, & totum illud antemeridianum datur
ludo puerorum vacantium spectare in scholis suorum pugnas gallorura." See Dr. Pegge's edit.
4to. Lond. 1772. p. 74.
In the Statutes of St. Paul's School, A. D. 1518. the following clause occurs: " I will they use
no Cock-fightinge nor ridinge about of Victorye, nor disputing at Saint Bartilemewe, which is but
foolish babling and lossc of time." Knight's Life of Dean Colet, p. 362.
In Sir John Sinclair's Statistical Account of Scotland, vol. iii. 8vo. Edinb. 1792. p. 378. the Mi-
nister of Applecross co. Ross, speaking of the Schoolmaster's perquisites, says : " he has the Cock-
fight dues, which are equal to one Quarter's payment for each Scholar."
fc Maitland's Hist, of London, p. J01, Stowe's Survey of Lond. edit. 1754. B. i. p. 302.
COCK FIGHTING. 481
the eighth1, and A. D. 1569 m.
It has been by some called a royal Diversion, and as every one knows, the
Cock-pit at Whitehall was erected by a crowned head", for the more magnifi-
cent celebration of the sport.
It was prohibited however by one of the Acts of Oliver Cromwell, March
31st 1654°.
Dr. Pegge describes the Welsh Main?, in order to expose the cruelty of it,
and supposes it peculiar to this kingdom, known neither in China, nor in Persia,
nor in Malacca, nor among the savage Tribes of America. Suppose, says he,
sixteen pair of Cocks; of these the sixteen Conquerors are pitted the second
time — the eight Conquerors of these are pitted a third time — the four of
these a fourth time — and lastly, the two Conquerors of these are pitted a
fifth time : so that, incredible Barbarity ! thirty-one of these Creatures are
sure to be thus inhumanly destroyed for the sport and pleasure, amid noise •«
and nonsense, blended with the blasphemies and profaneness, of those who will
yet assume to themselves the name of Christians.
Without running into all the extravagance and superstition of Pythagoreans
1 Maitland, p. 1313. 933.
m Maitland, p. 260.
n King Henry VIII. See Maitland, p. 1343. It appears that James I. was remarkably fond oJ
Cock-fighting.
0 Historia Histrionica.
f Perhaps the subsequent Extract from a MS. Life of Alderman Barnes, p. 4. which I have fre-
quently cited in my History of Newcastle, about the date of James the second's time, leads to the
Etymon of the word Main, which signifies a Battle offhand.
" His chief Recreation was Cock-fighting, and which long after, he was not able to say whether
it did not at least border upon what was criminal, he is said to have been the Champion of the
Cock-pit. One Cock particularly he had, called ' Spang Counter,' which came off victor in a
great many battles a la main; but the Sparks of Streatlem Castle killed it out of mere Knvy: so
there was an end of Spang Counter and of his Master's sport of Cocking ever after."
1 " Ecce decem pono libras : Quis pignore certat
Dimidio ? hunc alter transverso lumine spectat
Gallorum mores multorum expertus et artes ;
Tecum, inquit, contendam : "
MUSK Angl. p. 83.
482 -COCK-FIGHTING.
and Brahmins, yet certainly we have no right, no power or authority, to abuse
and torment any of God's creatures, or needlessly to sport with their Lives :
but, on the contrary, ought to use them with all possible tenderness and
moderation.
In a word Cock-fighting was an heathenish mode of diversion in its beginning,
and at this day ought certainly to be confined to barbarous nations. Yet it may
and must be added, to aggravate the matter, and enhance our shame, our
Butchers in this cruel business have contrived a method, unknown to the
antients, of arming the Heels of the Bird with Steelr: a device which has been
considered a most noble improvement in the Art, and indeed an invention highly
worthy of Men that delight in blood.
It still continues to be a favourite Sport of the Colliers in the North of Eng-
land8. The clamorous wants of their Families solicit them to go to work in vain,
when a Match is heard of :
" Nequicquam jejuni urgent vestigia nati,
Poscentes lacrymis teuerisque amplexibus escam :
Vincit amor Gallorum, et avitse gloria Gentis."
Musae Angl. p. 86.
' Pliny mentions the Spur and calls it Telum, but the Gafle is a mere modern Invention, as
likewise is the great, and, I suppose, necessary exactness in matching them.
The Asiatics, however, use Spurs that act on each side like a Lancet, and which almost imme-
diately decide the Battle. Hence they are never permitted by the modern Cock-fighters.
• In the North, before any Collier ventures down a pit, which is suspected to contain foul air,
a Cock is let down.
In performing some years ago the Service appropriated to the Visitation of the Sick with one
of these Men, who died a few days afterwards, to my great astonishment I was interrupted by the
crowing of a Game Cock, hung in a Bag over his head. To this exultation an immediate answer
was. given by another Cock concealed in a Closet, to which the first replied, and instantly the last
rejoined. I never remember to have met with an incident so truly of the tragi-comical cast as
this, and could not proceed in the execution of that very solemn office, till one of the Disputants
was removed. It had been industriously hung beside him, it should seem, for the sake of Com-
pany. He had thus an opportunity of casting at an object he had dearly loved in the days of his
health and strength, what Gray has well called ' a long lingering look behind.'
483
BULL-RUNNING
in the Town of
STAMFORD.
At Stamford in Lincolnshire, an annual Sport is celebrated, called Bull-run-
ning : of which the following account is taken from Butcher's Survey of the
Town, 8vo. Lond. 1717. pp. 76. 77. " It is performed just the day six weeks
before Christmas. The Butchers of the Town at their own charge against the
time, provide the wildest Bull they can get : This Bull over night is had into
some Stable or Barn belonging to the Alderman. The next morning proclama-
tion is made by the common Bellman of the Town, round about the same, that
each one shut up their Shop-doors and Gates, and that none, upon pain of im-
prisonment, offer to do any violence to Strangers, for the preventing whereof
(the Town being a great thoroughfare and then being in Term Time) a Guard [is
appointed for the passing of Travellers through the same (without hurt). That
none have any iron upon their Bull-Clubs or other Staff which they pursue the
Bull with. Which proclamation made, and the gates all shut up, the Bull is
turned out of the Alderman's House, and then hivie skivy, tag and rag, men,
women, and children of all sorts and sizes, with all the dogs in the town pro-
miscuously running after him with their Bull-Clubs spattering dirt in each
others faces, that one would think them to be so many Furies started out of Hell
for the punishment of Cerberus, as when Theseus and Perillas conquered the
place (as Ovid describes it)
' A ragged Troop of Boys and Girls
Do pellow him with Stones :
With Clubs, with Whips, and many raps,
They part his skin from Bones.'
and (which is the greater shame) I have seen both senatores majorum Gentium
& matrones de eodem gradu, following this Bulling business,
•" 1 can say no more of it, but only to set forth the Antiquity thereof, (as the
Tradition goes), William Earl of Warren, the first Lord -of tlu's Town, in the
VOL. L 3 R
484 BULL-RUNNING IN STAMFORD.
of King John, standing upon his Castle-walls in Stamford, viewing the fair
prospects of the River and Meadow, under the same, saw two Bulls a fighting
for one Cow ; a Butcher of the Town, the owner of one of those Bulls, with a
great Mastiff Dog accidentally coming by, set his Dog upon his own Bull, who
forced the same Bull up into the Town, which no sooner was come within the
same but all the Butcher's Dogs both great and small, follow'd in pursuit of the
Bull, which by this time made stark mad with the noise of the people and the
fierceness of the Dogs, ran over man, woman, and child, that stood in the way :
this caused all the Butchers and others in the Town to rise up as it were in a
tumult, making such an hideous noise that the sound thereof came into the
Castle unto the ears of Earl Warren, who presently thereupon mounted on
Horseback, rid into the Town to see the business, which then appearing (to his
humour) very delightful, he gave all those Meadows in which the two Bulls were
at the first found fighting, (which we now call the Castle Meadows) perpetually
as a Common to the Butchers of the Town, (after the first Grass is eaten) to
keep their Cattle in till the time of Slaughter : upon this condition, that as upon
that day on which this sport first began, which was (as I said before) that day
six weeks before Christmas, the Butchers of the Town should from time to time
yearly for ever, find a mad Bull for the continuance of that sport."
At present the Magistracy of the Town decline any interference in the
Bull-Running.
[A very long account of a similar practice at Tutbury will be found in Dr.
Plot's History of Staffordshire, where it appears to have been a custom, be-
longing to the Honour of the Place, that the Minstrels who came to Matins there
on the feast of the Assumption of the blessed Virgin, should have a Bull given
them by the prior of Tutbury, if they could take him on this side the river
Dove nearest to the Town ; or else the Prior was to give them forty pence; for
the enjoyment of which Custom they were to give to the lord at the said feasj
twenty pence. See Plot's Staffordshire, p. 439. See also Shaw's History of Staf-
fordshire, vol. i. p. 52. and an elaborate Memoir in the second Volume of the
Archa3ologia, p. 86. where the subject is considered by Dr. Pcgge.
In later times the Tutbury Bull-running appears to have given rise to greater
excesses than that at Stamford. "Happily," says Mr. Shaw, "a few years
since, his Grace the Duke of Devonshire, who is grantee of the scite of the
BULL-RUNNING IN STAMFORD. 485
Priory, and the Estates belonging to it, was pleased to abolish this barbarous
custom, which it is to be hoped will have the same effect upon those similar
brutish Diversions of Bull-baiting, practised in many country towns (particularly
in the North-west parts of this County,) at that season of the Year called
the Wake."]
ADDITIONS
to
VOL. I.
P. 196. MAY POLES.
[In Burton's " Judgements upon Sabbath Breakers", a Work written professed-
ly against the Book of Sports, and published in quarto 1641. are some curious
particulars illustrating May Games: pag. 9. Example 16.
" At Dartmouth, 1634. upon the coming forth and publishing of the Book of
Sports, a company of younkers on May-day morning before day, went into the
country, to fetch home a May-pole with Drumme and Trumpet, whereat the
neighbouring Inhabitants were affrighted., supposing some enemies had landed to
sack them. The Pole being thus brought home, and set up, they began to
drink healths about it, and to it, till they could not stand so steady as the Pole
did, whereupon the Major and Justice bound the ringleaders over to the Ses-
sions, whereupon these complaining to the Archbishop's Vicar Generall, then in
his Visitation, he prohibited the Justices to proceed against them in regard of
the King's Book. But the Justices acquainted hirn they did it for their disorder,
in transgressing the bounds of the book. Hereupon these libertines scorning at
Authority, one of them fell suddenly into a Consumption, whereof he shortly
after died ; now although this revelling was not on the Lord's Day, yet being
upon any other day and especially May-day, the May Pole set up thereon giving
occasion to the prophanation of the Lord's Day the whole yeer after, it was suf-
ficient to provoke God to send plagues and judgements among them."
The greater part of the Examples are levelled at Summer-poles.]
P. 235. TRINITY SUNDAY.
In a Letter from Mr. E. G. to Mr. Aubrey, (Miscellanies on several curi-
ous subjects, 8vo. Loncl. printed by Curl. 1714.) dated Ascension Day 1682. is
486 ADDITIONS.
an Account of Newnton in North Wiltshire ; where to perpetuate the Memory
of the donation of a Common to that place by King Athelstan and of an House
for the Hayward, i. e. the person who looked after the Beasts that fed upon this
Common, the following Ceremonies were appointed : " Upon every Trinity Sun-
day, the Parishioners being come to the Door of the Hayward's House, the
door was struck thrice, in honour of the Holy Trinity ; then they entered. The
Bell was rung ; after which, silence being ordered, they read their prayers afore-
said. Then was a Ghirland of Flowers (about the year 1660. one was killed
striving to take away the Ghirland) made upon an Hoop, brought forth by a
Maid of the Town upon her Neck, and a young Man (a Bachelor) of another
Parish, first saluted her three times, in honour of the Trinity, in respect of God
the Father. Then she puts the Ghirland upon his neck, and kisses him three
times, in honour of the Trinity, particularly God the Son. Then he puts the Ghir-
land on her neck again, and kisses her three times, in respect of the Holy Tri-
nity, and particularly the Holy Ghost. Then he takes the Ghirland from her
neck, and, by the Custom, must give her a penny at least, which as Fancy leads,
is now exceeded, as 2s. 6d. or £c.
"The method of giving this Ghirland is from House to House annually, till it
comes round.
" In the Evening every Commoner sends his supper up to this House, which
is called the Eale House ; and having before laid in there equally a Stock of
Malt, which was brewed in the House, they sup together, and what was left was
given to the poor."
P. 444. HOCKEY-CAKE: or SEED CAKE.
In the Lancashire Lovers, a Romance founded on a true History, 8vo.
Lond. 1640. p. 19. the rustic Lover entices his Mistress to marriage with pro-
mise of many rural pleasures, among which occurs " Wee will han a Seed-
•Cake at Fastens :" and in Sir Thomas Overbury's Wife, with addition of New
Characters, &c. 12mo. Lond. 1638. under the Character of a Franklin, Signal.
O fi.t). we find enumerated the several Country Sports, amongst which occurs
•"the Hoky or Setd-Cake"
END OF THE FIRST VOLUME.
Printed by Nichols, Son, and Ucntlcy,
Sled Lion Passage, Fleet Street, Loiuloi).
DA Brand, John
Observations on popular
antiquities
1813
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