THE LIBRARY 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 RIVERSIDE
 
 BRITISH POPULAR CUSTOMS 
 
 PRESENT AND PAST
 
 GEORGE BELL AND SONS, LTD. 
 
 LONDON : PORTUGAL ST., KING SWAY 
 CAMBRIDGE : DEIGHTON, BELL AND CO. 
 NEW YORK : THE MACMILLAN CO. 
 BOMBAY : A. H. WHEELER AND CO.
 
 BRITISH 
 POPULAR CUSTOMS 
 
 PRESENT AND PAST 
 
 ARRANGED 
 ACCORDING TO THE CALENDAR OF THE YEAR 
 
 BY THE RLV. 
 
 T. F. THISELTON-DYER, M.A. 
 //i 
 
 PEMBROKE COLLEGE, OXON. 
 
 LONDON 
 
 G. BELL AND SONS, LIMITED 
 1911
 
 o 
 
 [Reprinted from Stereotype plates.]
 
 PREFACE. 
 
 IN presenting the following pages to the Public I do 
 not lay claim to any originality, my object simply 
 having been to collect together, into a readable and 
 condensed form, from various sources within my 
 reach, accounts of Customs which, if not already obso- 
 lete, are quickly becoming so. 
 
 With regard to the general plan of the book, it 
 speaks for itself. It should, however, be stated that 
 the movable feasts are placed under the earliest days 
 on which they can fall. 
 
 In conclusion, I would only add that I am much 
 
 indebted to Mr. James Britten, of the British Museum, 
 
 for s the valuable help and suggestions which he has 
 
 given me whilst passing the proof-sheets through the 
 
 v Press. 
 
 T. F. THISELTON DYEB. 
 
 September 15th, 1875. 
 
 CO 
 LO 
 CT* 
 O 
 CO 
 
 0)
 
 POPULAR CUSTOMS. 
 
 JAN. i.J NEW YEAR'S DAY. 
 
 NEW Year's Day has always been a time of general rejoicing 
 and festivity, its observance being characterised by many <i 
 curious custom and superstitious practice. History tells us 
 how on this day the Druids were accustomed, with much 
 pomp and ceremony, to distribute branches of the sacred 
 mistletoe amongst the people; those precious gifts having 
 the night before been cut from the oak-tree in a forest 
 dedicated to the gods. Among the Saxons of the northern 
 nations the new year was ushered in by friendly gifts, and 
 celebrated with such extraordinary festivity that people 
 actually used to reckon their age by the numbers of annual 
 merry-makings in which they had participated. Fosbroke, 
 in his Encyclopedia of Antiquities, notices the continua- 
 tion of the Roman practice of interchanging gifts during 
 the middle and later ages ; a custom which prevailed 
 espec'ally amongst our kings, queens, and the nobility. 
 According to Matthew Paris, Henry III., following tlio 
 discreditable example of some of the Roman emperors, even 
 extorted them from his subjects. 
 
 In Rymer's Foedera (vol. x. p. 387) a list is given of tho 
 gifts received by Henry VI. between Christmas Day and 
 February 4th, 1428, consisting of sums of 40., 20s., 13s. 4J., 
 10*., 6*. 8d.. and 3s. 4d. 
 
 In the reign of Henry VII. the reception of the New 
 Year's gifts presented by the king and queen to each other
 
 2 NEW YEAR'S DAT. [JAN. t. 
 
 and by their household and courtiers, was reduced to a 
 solemn formula. 
 
 Agnes Strickland, in her Lives of the Queens of England 
 (1864, vol. ii. p. 83), quotes the following extract from a 
 MS. of Henry VII.'s Norroy herald, in possession of Peter 
 Le Neve, Esq. : " On the day of the New Year, when the 
 king came to his foot-sheet, his usher of his chamber- 
 door said to him, ' Sire, here is a New Year's gift coming 
 from the queen ; ' then the king replied, ' Let it come 
 in.' Then the king's usher let the queen's messenger come 
 within the yate" (meaning the gate of the railing which 
 surrounded the royal bed, instances of which are familiar 
 to the public in the state bedrooms at Hampton Court 
 to this day, and it is probable that the scene was very 
 similar), " Henry VII. sitting at the foot of the bed in 
 his dressing-gown, the officers of his bed-chamber having 
 turned the top sheet smoothly down to the foot of the bed 
 when the royal personage rose. The queen,* in like manner, 
 sat at her foot-sheet, and received the king's New Year's 
 gift within the gate of her bed-railing. When this formal 
 exchange of presents had taken place between the king and 
 his consort, they received, seated in the same manner, the 
 New Year's gifts of their nobles. ' And,' adds the herald, 
 assuming the first person, ' I shall report to the queen's 
 grace and them that be about her, what rewards are to 
 be given to them that bring her grace New Year's gifts, for 
 I trow they are not so good as those of the king.' " 
 
 There is in the possession of the Marquis of Bath, 
 Longleat, a manuscript, which contains a list of moneys 
 given to King Henry VIII. in the twenty-fourth year of his 
 reign, as New Year's gifts. They are from archbishops, 
 bishops, noblemen, doctors, gentlemen, &c. The amoufci 
 which the king's grace complacently pocketed on this 
 occasion was 792Z. 10s. Wd.N. &. Q. 4.th S. vol. xi. p. 8. 
 
 Honest old Latimer, however, says Hone (Every Day 
 Book, 1836, vol. i. p. 7), instead of presenting Henry VIII. 
 with a purse of gold, put into the king's hand a New 
 Testament, with a leaf conspicuously doubled down at 
 Hebrews xiii. 4, which, on reference, will be found to havo 
 * Elizabeth of York.
 
 JAN. I.] NEW YEAll's DAY. 3 
 
 bcon worthy of all acceptation, though not, perhaps, 
 accepted. 
 
 A manuscript roll of the public revenue of the fifth year 
 cf Edward VI. has an entry of rewards given on New Year's 
 Day to the king, officers, and servants, amounting to 155Z. 5s., 
 and also of sums given to the servants of those who presented 
 New Year's gifts to the king. 
 
 During the reign of Queen Elizabeth, the custom of 
 presenting New Year's gifts to the sovereign was carried to 
 an extravagant height. Indei d, Dr. Drake is of opinion 
 that the wardrobe and jewelry of Queen Elizabeth were 
 principally supported by these annual contributions on 
 New Year's Day. He cites lists of New Year's gifts pre- 
 sented to her from the original rolls published in her 
 " progresses " by Mr. Nichols ; and from these it appears that 
 the presents were made by the grext officers of state, peers 
 and peeresses, bishops, knights and their ladies, gentlemen 
 and gentlewomen, physicians and apothecaries, and others 
 of lower grade, down to her Majesty's dustman. The 
 presents consisted of sums of money, costly articles of 
 ornament for the queen's person or apartments, caskets 
 studded with precious stones, valuable necklaces, bracelets, 
 gowns, embroidered mantles, smocks, petticoats, looking- 
 glasses, fans, silk stockings, and a great variety of other 
 articles. The largest sum given by any of the temporal 
 lords was 20Z. ; but the Archbishop of Canterbury gave 40L, 
 the Archbishop of York 30Z., and the other spiritual lords, 
 20Z. and 10Z. Dr. Drake says, that although Elizabeth made 
 returns to the New Year's gifts, in plate and other articles, 
 yet she nevertheless took sufficient care that the balance 
 should be in her own favour. 
 
 In the reign of James I. the money gifts seem to have 
 been continued for some time, but the ornamental articles 
 presented seem to have been few and of small value. No 
 rolls, nor, indeed, any notices of New Year's gifts presented 
 to Charles I. seem to have been preserved, though probably 
 there were such. The custom, no doubt, ceased entirely 
 during the Commonwealth, and was never afterwards revived, 
 at least, to any extent worthy of notice. Mr. Nichols men- 
 tions that the last remains of the custom at court consisted 
 
 B 2
 
 4 NEW TEAll'S DAY. [JAN. I. 
 
 in placing a crown-piece under the plate of each of the 
 chaplains in waiting on New Year's Day, and that this 
 custom had cea<ed early in the nineteenth century. 
 
 The New Year's gifts, says Chambers (Book of Days, 
 vol. i. p. 31), presented by individuals to each other were 
 suited to sex, rank, situation, and circumstances. From 
 Bishop Hall's Satires (1598), it appears that the usual gift 
 of tenantry in the country to their landlords was a capon ; 
 and Cowley, addressing the same class of society says : 
 
 " Ye used in the formnr days to fall 
 Froatr^te to your Itmdlord in his hall, 
 When with low legs, and in an humMe guise, 
 Ye offor'd np a cnpou s-a 'lifice 
 Unto his worship, at a New Year's tide." 
 
 Ben Jonson, in his Christmas Masque, among other cha- 
 racters introduces " New Year's gift in a blue coat, serving- 
 man like, with an orange, and a sprig of rosemary on 
 h:'s head, his hat full of brooches, with a collar of ginger- 
 bread, his torch-bearer carrying a marchpane, with a 
 bottle of wine on either arm." An orange stuck with cloves 
 was a common present, and is explained by Lupton, who 
 pays that the flavour of the wine is improved, and the wine 
 itself preserved from mouldiness, by an orange or lemon stuck 
 with cloves being hung within the vessel, so as not to touch 
 the liquor. 
 
 When pins were first invented, and brought into use 
 about the beginning of the sixteenth century, they were 
 a New Year's gift very acceptable to ladies, instead of 
 the wooden skewers which they had hitherto used. Some- 
 times, however, in lieu of pins, they received a composition 
 in money, called pin money, an expression which has been 
 extended to a sum of money secured by a husband on 
 his marriage for the private expenses of his wife. 
 
 Gloves, too, were customary New Year's gifts. They were 
 far more expensive than nowadays, and occasionally a sum 
 of money was given instead, which was called glove money. 
 
 A hundred years ago, the Poet Laureate not only wrote 
 a New Year's ode, by way of salutation to the sovereign and 
 royal family, but those illustrious personages sat in state
 
 JAN. i.] NEW YE \u's EAT. 5 
 
 at St. James's, and heard it, as it was sung by celebrated 
 vocalists, for whom it had been composed by some expert 
 in music. Now that the Laureate's song would be worth 
 the listening to, we have none written especially for the 
 New Year. This musical festival has ceased to be. N. & 
 Q. th S. vol. xi. p. 8. 
 
 Latterly, New Year's Da? has been celebrated with but 
 little public festivity, the only open joyous demonstration 
 being the sound of merry peals from the church bells, us 
 they ring out the Old and ring in the New Year. 
 
 Many persons make a point of wearing new cl ithes ou 
 this day, and consider any omission of the kind unluckv. 
 At court it is one of the twelve Ojferinj Days. Med. 2Evi 
 Kulend. Hampson, 1841, vol. i. p 33. 
 
 In the North of England it is considered unlucky for 
 any inmate to go out of the house until some one from with- 
 out has entered it ; and the first foot across the threshold 
 is watched with great anxiety, the good or bad luck of the 
 house during the year, depending on the first comer being a 
 man or a woman. N. & Q. 2nd S. vol. xi. p. 244. 
 
 Opening the Bible on this day is a superstitious practice 
 observe! in some parts of the country, and much credit is 
 attached to it. It is usually set about with some little 
 ceremony on the morning, before breakfast, as it must 
 be performed fasting. The Bible is laid on the table 
 unopened, and the parties who wish to consult it are then 
 to open it in succession. They are not at liberty to choose 
 any particular part of the book, but must open it at random. 
 Wherever this may happen to be, the inquirer is to place his 
 finger on any chapter contained in the two open pages, but 
 without any previous perusal or examination. It is believed 
 tliat the good or ill fortune, the happiness or the misery, of 
 the consulting party, during the ensuing year, will bo in 
 some way or other described and foreshown by the contents 
 of the chapter. The custom is called dipping. Pop. Antiq. 
 Brand, 1849, vol. i. p. 20 ; N. & Q. 2nd S. vol.xii. p. 303. 
 
 It is customary in some places for persons to carry about 
 decorated apples, and present them to their friends. The 
 apples have three skewers of wood stuck into them, so as to 
 form a tripod foundation ; and their sides are ornamented
 
 6 NEW YEAR'S DAT. [JAN. i. 
 
 with oat grains, while various evergreens and berries adorn 
 the top. A raisin is occasionally fastened on each oat 
 grain, but this is probably an innovation. N. & Q. 1st S. 
 vol. i. p. 214. 
 
 In some parts of the county of Nottingham, on the first 
 day of the New Year, troops of little children might be seen 
 a few years ago, each bearing an orange, an apple, or a 
 nutmeg, sometimes gilded, and stuck with cloves or rose- 
 mary, which they were carrying to their friends to ask their 
 blessing; the present thus given was generally carefully 
 reserved. Jour, of the Archaeological Association, 1853, vol. 
 viii. p. 231. 
 
 BUOKINGHAMSHIEE. 
 
 It appears from a MS. in the British Museum (Stntua 
 Scliolce Etonensis, A.D. loGO. MS. Brit. Mus. Donat. 4843. 
 fol 423), that the boys of Eton School used, on the day of 
 the Circumcision, to play for little New Year's gifts before 
 and after supper ; and that boys had a custom on that day, 
 for good luck's .--ake, of making verses, and sending them 
 to the provost, masters, &c., as also of presenting them to 
 each other. 
 
 CUMBERLAND AND WESTMORELAND. 
 
 Early in the morning the common people 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 staug ( f a 
 woman, she is basketed), and carried shoulder high to the 
 nearest public house, where the payment of sixpence im- 
 mediately liberates the prisoner. None, though ever so in- 
 dustriously incliiu'd. are permitted to follow their respective 
 avocations on that day. Gent. Mag. 1791, vol. Ixi. p. 1169. 
 
 ESSEX. 
 
 Formerly the bailiffs of Maldon sent on the first day of 
 the year, to the k ug's vice- admiral of Essex a present of 
 oysters and wild fowl. Sir John Brain stun notices the arrival 
 of the gift on New Year's Day (March 26), 1688, in his 
 Autobiography, printed for the Camden Society in 1845.
 
 JAN. T.] NEW YEAtt's DAY. 
 
 IlERKFOUDSHinE. 
 
 A.t Emmyard and its neighbourhood, as twelve o'clock 
 on the 31st of December draws near, and the last of the 
 Christmas carols are heard without doors, and a pleasurable 
 excitement is playing on the faces of the family around the 
 last Christmas log within, a rush is made to the nearest 
 spring of water, and whoever is fortunate enough to first 
 bring in the " cream of the well," as it is termed, and those 
 who first taste of it, have " prospect of good luck through 
 the fortbcotning year." Also, in the early hours of the 
 New Year, alter a funeral service has been said over " Old 
 Tom " as the old year is called, at the public-houses and 
 ale and cider stores, the streets are filled with boys and 
 men, singing in the loudest tones possible : 
 
 * 1 wish you a merry Christmas 
 
 And a happy New Year, 
 A pcK ket full of money, 
 
 And a t-ellar full of beer, 
 And a good fat pi 
 
 To serve you all the year. 
 Ladies and gentL meu 
 
 Sat (fie) by the fire, 
 Pity we poor boys 
 
 Out in the iuire." 
 
 The Antiquary, 1873, vol. iii. p. 7. 
 
 In the neighbourhood of Boss, it is deemed most un- 
 fortunate for a woman to enter the house first, and therefore 
 an inquiry is generally made whether a male has previously 
 been there. It is customary for the peasantiy to send about 
 on this day a small pyramid, made of leaves, apples, nuts, 
 &c. Fosbroke, Sketches o/ Boss, 1822, p. 58. 
 
 LANCASHIRE. 
 
 Should a female, or a light-haired male, be the first to 
 enter a house on the morning of New Year's Day, it is 
 supposed to bring bad luck for the whole of the year then 
 commencing. Various precautions are taken to prevent 
 this misfortune : hence many male persons with black or
 
 8 NEW YEA.'l's DAT. [JAN. I. 
 
 dark Lair are in the habit of going from house to house, on 
 that day, to take the New Year in; for which they are 
 treated with liquor, and presented with a small gratuity. 
 So far is the apprehension carried, that some families Avill not 
 open the door to any one until satisfied by the voice that he is 
 likely to bring the house a year's good luck by entering it. 
 
 The most kindly and charitable woman in a neighbour- 
 hood will strongly refuse to give any one a light on the 
 morning of New Year's Day, as most unlucky to the one who 
 gives it away. Harland and Wilkinson's Lancashire Folk- 
 lore, 1807, p\ 214. 
 
 ISLE OF MAN. 
 
 On this day an old custom, says Train in his History 
 of the Isle of Man (1845, vol. ii. p. 115), is observed called 
 the tiuaaltagli. In almost every parish throughout the island, 
 a party of young men go from house to house singing the 
 following rhyme : 
 
 " Agnin we assemble, a merry New Year 
 To w'sh to ea'-li one of the family hire, 
 Wh thi r m n, woman, or girl, or boy, 
 '\ h'-'t long life, and hnppiness, all may enjoy, 
 May they o! potatoes and herrings have pl> nty, 
 AViih butter and cheese, and each other dainty ; 
 An I may their sleep never, by night or day, 
 Disturbed be by even the tooth of a flea ; 
 Until at the Quaaltagh again we appe: r, 
 To wish you, as now, all a happy New Year." 
 
 When thesn lines are repeated at the door, the whole party are 
 invited into the house to partake of the best the family can 
 afford. On these occasions a person of dark complexion 
 always enters first, as a light-haired male or female is 
 deemed unlucky to be the first-foot or quaaltagh on New 
 Year's morning. The actors of the quaalta/jh do not assume 
 fantastic habiliments like the mummers of England, or the 
 gu:sards of Scotland, nor do they, like these rude performers 
 of the Ancient Mysteries, appear ever to have been attended 
 by minstrels playing on different kinds of musical instru- 
 ments.
 
 JAN. I.] KEW YEAIl's DAT. 9 
 
 NoilTHUMBEKLAND. 
 
 The following extract, relating to Newcastle-on Tyne, is 
 taken from the North of Emjland Adccrtiser of January 4th, 
 1873: 
 
 The children on New Year's morn are busy begg'ng their 
 New Year's gifts, saying, " Old Year out, New Year in ; ple;ise 
 give us my New Y( ar's gift ;" or ' A merry Christmas and a 
 happy New Year ;" followed by the usual appeal for a present. 
 The first-foot is an important personage. If he should be a 
 dark man, it is a sign of good luek ; if a light one not so 
 lucky ; but alas ! if a woman, the worst luck will bt-fall the 
 household. Similar to the first hearing of the cuckoo, it is 
 of the greatest importance whether or not you have money 
 in your pocket and your cupboard full on New Year's Day. 
 
 NOTTINGHAMSHIRE. 
 
 In this county it is considered unlucky to remove anything 
 from a house until something has been brought in, and there- 
 fore, early in the morning, each member of the family carries 
 some trifling thing in. In the neighbourhood of Newark, 
 this rhyme is sung : 
 
 " Take out, and take in, 
 Bad lu 'k is sure to Ix gin ; 
 But take in and take out. 
 Good luck will come about." 
 
 Jour, of Arch. Assoc. 18f>3, vol. viii. p. 231. 
 
 Brand, in his Pop. Antiq. (1849, vol. i. p. 15), alludes to 
 this custom as existing in Lincoln and its neighbourhood. 
 The rhyme he quotes is slightly different from the above : 
 
 " Take out, then take in, 
 Bad luck will beiiin ; 
 Take in, then take out, 
 Good luck comes in." 
 
 OXFORDSHIRE. 
 
 Pointer, in his Oxoniemis Academia (1749, p. 71), alludes 
 to a custom, observed at Brasenose College, Oxford, of 
 the Bachelors of Arts and Undergraduates belonging to the
 
 10 NEW YEAR-S DAT. [JAN. I. 
 
 college going in a body on New Years Day to their Prin- 
 cipal, and each presenting him with an epistle by way of a 
 New Year's gift, wishing him a happy New Year. 
 
 We learn from the same writer, that it was formerly the 
 practice at Queen's College to give a needle and thread 
 to the Fellows, being a rebus on their founder's name, 
 Eglesfield, aiguille in French signifying a needle, and fil 
 a thread (p. 38). 
 
 STAFFORDSHIRE. 
 
 A grotesque manorial custom is described as being kept 
 up in the reign of Charles II., in connection with Hilton. 
 There existed in that house a hollow brass image, about a 
 foot high, representing a man kneeling in an indecorous 
 position. It was known all over the country as Jack of 
 Hilton. There were two apertures ; one very small at the 
 mouth, another about two-thirds of an inch in diameter at the 
 back, and the interior would hold rather more than four 
 pints of water, which, says Plot (History of Staffordshire, 
 1686, p. 433), ' when set to a strong fire, evaporates in the 
 same manner as in an ^Eolopile, and vents itself at the mouth 
 in a constant blast, blowing the fire so strongly that it is 
 very audible, and makes a sensible impression in that part of 
 the fire where the blast lights.' 
 
 The custom was this. An obligation lay upon the lord 
 of the adjacent manor of Essingt >n, every New Year's Day, 
 to bring a goose to Hilton, and drive it three times round 
 the hall-fire, which Jack of Hilton was all the time blowing 
 by the discharge of his steam. Ho was then to carry the 
 bird into the kitchen and deliver it to the cook ; and when 
 it was dressed he was to carry it in a dish to the table of 
 his lord paramount, the lord of Hilton, receiving in return 
 a dish of meat for his own mess. 
 
 An annual payment, called Moseley's Dole, was formerly 
 made by the corporation, consisting of a penny a piece to all 
 the inhabitants of Walsall, and of the adjoining parish of 
 Rushall, which is supposed to have anciently formed part of 
 that of Walsall. 
 
 Three persons were employed to make the distribution,
 
 JAN. I.] NEW lEAlt's DAT. 11 
 
 who began on New Year's Day, and went through tlie 
 parishes, giving a penny to each inmate of every house, 
 whether permanently or accidentally abiding there. 
 
 It is stated by Plot (History of Staffordshire), that the 
 earliest mention of this dole is in the 36th Henry VEIL, 
 when 71. 10. Qd. discharged it. The first trace of it, how- 
 ever, that is found in the documents of the corporation is in 
 1632, when its amount was 14Z. 9s. 4d. The amount increased 
 gradually till 1799, when it was 60Z., and until the time of 
 its cessation in 1825, it remained yearly about the same. 
 
 There are many traditions respecting the origin of this 
 dole, but they all concur in attributing it to one Thomas 
 Moseley, from whom an estate at Ba?cott in Warwickshire 
 was derived. The donor, in granting this estate to the 
 Corporation, charged it with the annual payment of nine 
 marks to the Abbot of Hales Owen, " who should keep one 
 mark for his labours in distributing the remaining eight 
 marks, at the obit of the sa-'d Thomas Mcseley at Walsall, 
 for the souls of the said Thomas and Margary his wife, and 
 others; and this by the oversight of the Vicar of Walsall, 
 and of all the chaplains of the Guild of St. John the Baptist, 
 of the church of Walsall." 
 
 The eight marks above named were no doubt the origin of 
 the dole, and would, before the Reformation, be amply 
 sufficient to supply a penny a piece to all the parishioners, 
 or at least to all who repaired to the church on the obit day, 
 to pray for the donor and his wife a superstitions custom 
 which caused the estate to be seized by Henry VIII., when 
 he suppressed the monasteries. History of Staffordshire, 
 White, 1857, p. 645 ; Old English Customs and Charities, 
 1842, p. 55. 
 
 At Hastings, apples, nuts, oranges, &c., as well as money, 
 are thrown out of the windows to be scrambled for by the 
 fisher-boys and men. The custom is not kept up with the 
 spirit of former days.
 
 12 NEW YKAtt's DAT. [JAN. I. 
 
 WARWICKSHIRE. 
 
 In the city of Coventry a sort of cake known by the name 
 of God-cakes is scut. They are used by all classes, and 
 vary in price from a halfpenny to one pound. They are 
 invariably made in a triangular shape, an inch thick, and 
 filled with a kind of mincemeat. So general is the use of 
 them on the first day of the New Year, that the cheaper sorts 
 are hawked about the streets as hot cross buns are on Good 
 Friday in London. This custom seeins peculiar to Coventry. 
 N.& Q. 2nd S. vol. ii. p. 229. 
 
 WORCESTERSHIRE. 
 
 A belief exists in this county, that if the carol singer who 
 first comes to the door on New Year's morning be admitted 
 at the front door, conducted through the house, and let out 
 at the back the inmates will have good luck during the 
 year. N. & Q. 2nd S. vol. iii. p. 3i3. 
 
 YORKSHIRE. 
 
 The following quaint account of a whimsical custom 
 formerly observed on New Year's Day is taken from Blount's 
 Fragmenta Antiquitatie, 18] 5, p. 555 : 
 
 Near Hutton Conyers there is a large common, called 
 Hutton C.myers Moor, whereof William Aislabie, Esq., of 
 Studley lioyal (lord of the Manor of Hutton Couyers), 
 is lord of the soil, and on which there is a large coney- 
 warren belonging to the lord. The occupiers of messuages 
 and cottages within the several towns of Hutton Conyers, 
 Baldersby, Kaiuton, Dishforth, and Hewick, have right of 
 estray for their sheep to certain limited boundaries on the 
 Common, and each township has a shepherd. 
 
 The lord's shepherd has a pre-eminence of tending his 
 sheep on every part of the common ; and wherever he herds 
 the lord's sheep, the several other shepherds are to give 
 way to him, and give up their lioofmg-place so long as he 
 pleases to depasture the lord's sheep thereon. The lord 
 holds his court the first day in the ^e.ir, to entitle those
 
 JAN | NEW y::\irs DAY. 13 
 
 several townships to such right of estray ; the shepherd of 
 e.ich township attends the court, and does fealty, by bring- 
 ing to the court a large apple-pie, and a twopenny sweetcake 
 (except the shepherd of Hewick, who compounds by paying 
 eixteen-peuce for all, which is drunk as after mentioned,) 
 and a wooden spoon; each pie is cut in two, and divided 
 by the bailiff, one half between the steward, bailiff, and the 
 tenant of the coney-warren before mentioned, and the other 
 half into six parts, and divided amongst the six shepherds 
 of the above mentioned six townships In the pie brought 
 by the shepherd of Kainton an inner one is made, filled with 
 prunes. The cakes are divided in the same manner. The 
 bailiff of the manor provides furmenty and mustard, and 
 delivers to each shepherd a slice of cheese and a penny roll. 
 The fuimenty, well mixed with mustard, is put into an 
 earthen pot, and placed in a hole in the ground, in a garth 
 belonging to the bailiff's house ; to which place the steward 
 of the court, with the bailiff, tenant of the warren, and six 
 shepherds, adjourn with their respective wo( den spoons. 
 The bailiff provides spoons for the stewards, the tenant of 
 the warren, and himself. The steward first pays respect to 
 the furmenty, by taking a large spoonful ; the bailiff has the 
 next honour, the tenant of the warren next, then the shep- 
 herd of Button Conyers, and afterwards the other shepherds 
 by regular turns; then each person is served with a glass 
 of ale (paid for by the sixteen-pence brought by the He wick 
 shepherd), and the health of the lord of the manor is drank ; 
 then they adjourn back to the bailiff's house, and the further 
 business of the court is proceeded with. 
 
 Each pie contains about a peck of flour, is about six- 
 teen or eighteen inches diameter, and as large as will go 
 into the mouth of an ordinary oven. The bailiff of the 
 manor measures them with a rule, and takes the diameter ; 
 and if they are not of a sufficient capacity, he threatens to 
 return them, and fine the town. If they are large enough, 
 he divides them with a rule and compasses into four equal 
 parts ; of which the steward claims one, the warrener 
 another, and the remainder is divided amongst the shep- 
 herds. In respect to the furmenty, the top of the dish in 
 which it is put is placed level with the surface of the
 
 14 NEW YEAR'S DAT. [JAN. I. 
 
 ground; all persons present are entitled to eat of it, and 
 those who do not, are not deemed loyal to the lord. Every 
 shepherd is obliged to eat of it, and for that purpose is to 
 take a spoon in his pocket to the court ; for if any of them 
 neglect to carry a spoon with him he is to lay him down 
 upon his belly, and sup the furmenty, with his face to the 
 pot or dish ; at which time it is usual, by way of sport, for 
 some of the bystanders to dip his face into the furmenty ; 
 and sometimes a shepherd, for the sake of diversion, will 
 purposely leave his spoon at home. 
 
 In the North Riding of Yorkshire, those who have not the 
 common materials for making a fire, generally sit without 
 one on New Year's Day ; for none of their neighbours, 
 although hospitable at other times, will suffer them to light 
 a candle at their fires. If they do, it is believed that one 
 of the family will die within the year. Gent. Mag. 1811, 
 vol. Ixxxi. p. 424. 
 
 Subjoined is all that appears to have survived of the York- 
 shire Hagmena song :* 
 
 u To-night it is the New Year's night, to-morrow is the day, 
 And we are come for our right and for onr ray, 
 As we used to do in old King Henry's day 
 Sing fellows, sing, h::g man, ha! 
 
 If you go to the bacon-flick, cut me a good bit ; 
 Cut, cut, and low, beware of your maw ; 
 Cut, cut, and round, beware of your thumb, 
 That me and my merry men may have tome. 
 Sing fellows, sing, hag-man, ha! 
 
 If you go to the black ark, bring me ten marks ; 
 Ten marks, ten pound, throw it down upon the ground, 
 That me and my merry men may have some. 
 Sing fellows, sing, hag-man, ha !" 
 
 Brand's Pop. Antiq. 1870, voL i. p. 11. 
 
 SCOTLAND. 
 
 In the Memoirs of Lord Langdale by Sir T. D. Hardy, 
 1852, vol. i. p. 55, occurs the following : 
 
 " Being in Scotland, I owght to tell you of Scotch customs ; 
 and really they have a charming one on this occasion (i.e. 
 New Year's Dr/y). Whether it is meant as a farewell 
 * See ' New Year's Eve.'
 
 JAN. I.] NEW YEAB'S EAT. 15 
 
 ceremony to the old one, or an introduction to the New 
 Year, I can't tell ; but on the 31st of December, almost 
 every body has a party, either to dine or sup. The company, 
 almost entirely consisting of young people, wait together 
 till twelve o'clock strikes, at which time every one begins to 
 move, and they all fall to work. At what? why, kiss ; ng. 
 Each male is successively locked in pure Platonic embrace 
 with each female ; and after this grand ceremony, which of 
 course creates infinite fun, they separate and go homo. 
 This matter is not at all confined to these, but wherever 
 nan meets woman it is the particular privilege of this hour. 
 The common people think it necessary to drink what they 
 call hot-pint, which consists of strong beer, whisky, eggs, 
 &c. ; a most horrid composition ; as bad, or worse than that 
 infamous mixture called fig-one,* which the English people 
 drink on Good Friday." 
 
 The letter from which this is an extract is signed Henry 
 Beckersteth, and dated Edinburgh, January 1st, 1802. 
 
 Till very few years ago, in Scotland (says a correspondent 
 of Chambers' Book of Days, vol. i. p. 28), the custom of 
 first-footing was practised on New Year's morning. 
 
 On the approach of twelve o'clock of the last night of the 
 old year, a hot-pint f was prepared that is, a kettle or flagon 
 full of warm, spiced, and sweetened ale, with an infusion 
 of spirits. When the clock had struck the knell of the 
 departed year, each member of the family drank of this 
 mixture, " and good health, and a happy New Year, and many 
 of them, to all the rest," with a general hand-shaking, and 
 perhaps a dance round the table, with the addition of a song 
 to the tune of Hey tuttie taitie : 
 
 " Weel may we a' be, 
 HI may we never see. 
 Here's to the king 
 And the gude companie !" &0. 
 
 The elders of the family would then most probably 
 gaily out with the hot kettle, and bearing also a competent 
 provision of buns and short-bread, or bread-and-cheese, with 
 
 * DmiKtless a nvsprint for fi'i-sve. See under Good Friday, 
 t Called also a hct-piitt. 7 iute' '1 eltscope, 1824, p. 3
 
 16 NE\V YEAU'S DAY. [JAN. I. 
 
 tlie design of visiting tlicir neighbours, and iuterehanging 
 with them the same cordial greetings. If they met by the 
 way another party similarly bent whom they knew, they 
 would stop, and give and take sips from their respective 
 kettles. Beaching the friend's house, they would enter with 
 vociferous good wishes, and soon send the kettle circulating. 
 If they were the first to enter the house since twelve o'clock 
 they were deemed as the first-foot ; and as such it was most 
 important for luck to the family in the coming year, that 
 they should make this entry not empty-handed, but with 
 their hands full of cakes, and bread-and-cheese ; of which, 
 on the other hand, civility demanded that each individual in 
 the house should partake. 
 
 To such an extent did this custom prevail in Edinburgh, 
 in the recollection of persons still living, that according 
 to their account, the principal streets were more thronged 
 between twelve and one in the morning than they usually 
 were at mid-day. Much innocent mirth prevailed, and 
 mutual good feedings were largely promoted. An unlucky 
 circumstance which took place on the 1st January, 1812, 
 proved the means of nearly extinguishing the custom. A 
 small party of reckless boys formed the design of turning 
 the innocent festivities of first-footing to account for purposes 
 of plunder. They kept their counsel well. No sooner had 
 the people come abroad on the principal thoroughfares 
 of the Old Town than these youths sallied out in small 
 b mds, and commenced the business which they had under- 
 taken. Their previous agreement was to look out for the white 
 neckcloths, such being the best mark by which they could 
 distinguish in the dark individuals likely to carry any 
 property worthy of being taken. A great number of gentle- 
 men were thus spoiled of their watches and other valuables. 
 The least res 'stance was resented by the most brutal 
 maltreatment. A policeman and a youug man of the rank 
 of a clerk in Leith died of the injuries they had received. 
 An aifair so singular, so uncharacteristic of the people among 
 whom it happened, produced a widespread and lasting 
 feeling of surprise. The outrage was expiated by the 
 execution of three of the youthful rioters on the chief scone 
 of their w 'ck dness ; but from that time it was observed that
 
 . NEW YEAH'S DAT. 17 
 
 tlio old custom of going about with the hot pint the ancient 
 wassail fell off. 
 
 There was in Scotland also a first-footing independent of 
 the hot-pint. It was a time for sonic youthful friend of 
 the firmly to steal to the door, in the hope of mooting there 
 the young maiden of his fancy, and obtaining the privilege 
 of a kiss as her first-foot. Great was the disappointment on 
 his part, and great the joking among the family, if, through 
 accident or plan, some half-withered aunt or ancient grand* 
 dame came to receive him instead of the blooming Jenny. 
 Boole of Days, vol. i. p. 29. 
 
 In the south of Scotland, as soon as the clock has struck the 
 midnight hour, one of a family goes to the well as quickly 
 as possible, and carefully skims it ; this they call getting the 
 scum or ream (cream) of the well : 
 
 " Twall struck twa neebour Lizzies raise, 
 
 An' liltifi gaod a sad gate ; 
 The flower o' the well to our house gaes 
 An* I'll the boimiest lad get." 
 
 The flower of the well signifies the first pail of water, and 
 the girl who is so fortunate as to obtain the prize is sup- 
 posed to have more than a double chance of obtaining the 
 most accomplished young man in the parish. Med. j?Eci 
 Kalend. vol. i. p. 129. 
 
 As soon as the last night of the year sets in, it is the 
 signal with the Strathdown Highlander for the suspension of 
 his usual employment, and he directs his attention to more 
 agreeable callings. The men form into bands, with tethers 
 and axes, and shaping their course to the juniper bushes, the} 
 return home laden with mighty loads, which are arranged 
 round the fire to dry until morning. A certain discreet 
 person is despatched to the dead and living ford to draw a 
 pitcher of water in profound silence, without the vessel 
 touching the ground, lest its virtue should be destroyed, and 
 on his return all retire to rest. Early on New Year's morn- 
 ing the usque-cashrichd, or water from the dead and living 
 ford, is drunk, as a potent charm until next New Year's Day, 
 against the spells of witchcraft, the malignity of evil eyes, 
 and the activity of all infernal agency. The qualified High- 
 
 c
 
 18 KEW YEAR'S DAY. [JAN. i. 
 
 lander then takes a large brush, with which he profusely 
 asperses the occupants of all beds ; from whom it is not uu- 
 usual for him to receive ungrateful remonstrances against 
 ablution. This ended, and the doors and windows being 
 thoroughly closed, and all crevices stopped, he kindles piles 
 of the collected juniper in the different apartments, till the 
 vapour from the burning branches condenses into opaque 
 clouds, and coughing, sneezing, wheezing, gasping, and other 
 demonstrations of suffocation ensue. The operator, aware 
 that the more intense the " smuchdan " the more propitious 
 the solemnity, disregards these indications, and continues, 
 with streaming eyes and averted head, to increase the fumiga- 
 tion, until in his own defence he admits the air to recover the 
 exhausted household and himself. He then treats the 
 horses, cattle, and other bestial stock in the town with 
 the same smothering, to keep them from harm throughout 
 the year. When the gude wife gets up, and having ceased 
 from coughing, has gained sufficient strength to reach the 
 bottle dhu, she administers its comfort to the relief of 
 the sufferers; laughter takes the place of complaint, all thei 
 family get up, wash their faces, and receive the visits 
 of their neighbours, who arrive full of congratulations 
 peculiar to the day. Mu nose choil orst, " My Candlemas 
 bond upon you," is the customary salutation, and means, 
 in plain words, " You owe me a New Year's gift." A point 
 of great emulation is, who shall salute the other first, 
 because the one who does so is entitled to a gift from 
 the person saluted. Breakfast, consisting of all procurable 
 luxuries, is then served, the neighbours not engaged are 
 invited to partake, and the day ends in festivity. Popular 
 Superstitions of the Highlanders of Scotland, Stewart, 1851. 
 
 Pennant, in his Tour in Scotland (1790, vol. i. p. 206), 
 say B that on New Year's Day the Hi gli landers burn juniper 
 before their cattle. 
 
 FORFARSHIRE. 
 
 At the commencement of the New Year* the opulent 
 burghers of Montrose begin to feast with their friends, and 
 to go a round of visits, which takes up the space of many 
 * Also at Christinas.
 
 JAN. I.] HANDSEL MONDAY. 19 
 
 weeks. Upon such occasions, the gravest is expected to be 
 merry, and to join in a cheerful song. Stat. Ace. of Scot- 
 land, Sinclair, 1793, vol. v. p. 48. 
 
 ORKNEY ISLES. 
 
 At Lady, companies of men go to the houses of the rich, 
 and awake the family by singing the New Year's song, in 
 full chorus. When the song is concluded, the family enter- 
 tain the musicians with ale and bread, and give them a 
 smoked goose or apiece of beef. Stat. Ace. of Scotland, 1815, 
 vol. xvr-pr1r$2r^x 
 
 At the parishes^ of Cross, Burness, &c., New Year's gifts, 
 under the title of " Christmas presents," are given to maid- 
 servants by their masters. Stat. Account of Scotland, Sin- 
 clair, 1793, voL vii. p. 488. 
 
 HANDSEL MONDAY. 
 SCOTLAND. 
 
 THE first Monday of the year is a great holiday among 
 the peasantry of Scotland aud children generally, as being 
 the day peculiarly devoted in that country to the giving 
 and receiving of presents. It is on this account called 
 Handsel Monday, handsel being in Scotland the equivalent 
 of a Christinas-box, but more especially implying a gift at 
 the commencement of a season or the induing of some new 
 garment. The young people visit their seniors in expecta- 
 tion of tips (the word, but not the action, unknown in the 
 north). Postmen, scavengers, and deliverers of newspapers 
 look for their little annual guerdons. Among the rural 
 population, Auld Handsel Monday, i.e. Handsel Monday old 
 style, or the first Monday after the twelfth of the month, 
 is the day usually held. The farmers used to treat the 
 whole of their servants on t^at morning to a liberal break- 
 fast of roast and boiled, with ale, whisky, and cake, to their 
 
 c 2
 
 20 EVE OF THE EFIPJIANT. [JAN. 5. 
 
 utmost contentment, after which the guests went about 
 teeing their friends for the remainder of the day. It was 
 also the day on which any disposed for change gave up their 
 places, and when new servants were engaged. Even now, 
 when most old fashions are much decayed, Auld Handsel 
 Monday continues to be the holiday of the year to the class" 
 of farm-labourers in Scotland. Book of Days, vol. i. p. 52. 
 
 Co. OF EDINBUKGH. 
 
 At Currie the annual fair and Old Handsel Monday are the 
 only periodical holidays for the working classes ; on which 
 latter occasion the servants enjoy the pleasure of return- 
 ing to the bosom of their families, and spending the close 
 of the day with their friends. The early part is generally 
 observed in the less innocent amusement of raffles, and 
 shooting with fire-arms, which, being often old and rusty, 
 as well as wielded by inexperienced hands, have occasioned 
 some disagreeable accidents. Stat. Ace. of Scotland 1845, 
 vol. i. p. 550. 
 
 JAN. 5.] EVE OF THE EPIPHANY. 
 
 FORMERLY itinerant minstrels used to bear a bowl of spiced 
 wine to the houses of the gentry and others, from whom they 
 expected a hospitable reception, and calling their bowl a 
 wassail-bowl, they drank wassail to their entertainers. 
 
 In ancient kalendars is an observation on the 5th day of 
 January, the Vigil of the Epiphany, "Kings created by 
 beans," and the sixth day is called " Festival of Kings," with 
 another remark, that " the ceremony of electing kings was 
 continued with feasting for many days." Med. JEvi Kalend, 
 vol. i. p. 134. 
 
 DEVONSHIEE. 
 
 At Kingsbridgc and Salcombe it was formerly customary 
 for the ciderist, attended by his workmen with a large can 
 or pitcher of cider, guns charged with powder, &c., to
 
 JAN. 5.] EVE OF THI! EPIPHANY. 21 
 
 repair to the orchard, and there at the foot of one of the 
 best-bearing apple-trees, drink the following toast three 
 times repeated, (discharging the fire-arms in conclusion : 
 
 u Here's to thee, old apple tree, 
 AVh nee thou may's! bud, 
 And whence thou may'st blow ! 
 And whence thou inay'st b ar apples enow ! 
 Hats full ! caps full ! 
 Bushel bushel - sa< ks full ! 
 And my po, kuts full t o ! Huzza !" 
 
 The pitcher being emptied, they returned to the house, th& 
 doors of which they were certain to find bolted by the females ; 
 who, however bad the weather might be, were inexorable to 
 all entreaties to open them, till some one had divined what 
 was on the spit. This was generally not easily thought of, 
 and if edible was the reward of him whe first named it. 
 The party were then admitted. Kingsbridge and Salcombe 
 Historically Depicted, 1819, p. 71. Vide Gent. Mag. 17 l Jl, 
 vol. Ixi. p. 403. 
 
 Brand, on the authority of a Cornishman, relates it also as 
 a custom with the Devonshire people to go after supper iiit > 
 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 calle;! a dome i.e. earthenware cup, 
 full of liquor, and standing under each of the more fruitful 
 apple-trees, passing by those that are not good bearers, ho 
 addresses them in the J oH > -ving words : 
 
 " Health to thee, jrood appL- tr., 
 "\\Y1I to bear po -kct-fu Is, hat-fulls, 
 Peck-fulls, bushel bag-fulld;" 
 
 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. Pop. Antiq. 1849, 
 vol. i. p. 29. 
 
 Herrick thus alludes to this custom and the superstition 
 attached to it : 
 
 "Wassail the trees, that they may bear 
 
 "You m:iny a plum and many pear; 
 
 For more or less fruit th y will b ing, 
 
 As you <!o give them wnssail.ng."
 
 22 EVE OF THE EPirHANY\ [JAN. 5. 
 
 GLOUCESTERSHIRE. 
 
 In the parish of Pauntley, and the surrounding neigh- 
 bourhood, the servants of each farmer formerly assembled 
 together in one of the fields that had been sown with 
 wheat. At the end of twelve lands, they made twelve 
 fires in a row with straw, around one of which, much larger 
 than the rest, they drank a cheerful glass of cider to their 
 master's health, and success to the future harvest; then, 
 returning home, they feasted on cakes soaked in cider, which 
 they claimed as a reward for their past labours in sowing 
 the grain. Fosbrookc, Hist, of Gloucestershire, 1807, vol. ii. 
 p. 232. 
 
 HEREFORDSHIRE. 
 
 At the approach of the evening, 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 small fires and one large one, 
 are lighted up.* The attendants, headed by the master of 
 the family, pledge the company in old cider, 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 seen all 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, 
 Avhere the following particulars are observed : The master, at 
 the head of his friends, fills the cup (generally with 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 ea h 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 abo\e mentioned. 
 
 * These fires represented our Lord and the twelve Apostles.
 
 JAN. 5.] EVE OF THE EPI1 IIANY. 23 
 
 The ox is then t ; okl< d, to make him t< ss his head: if he 
 throw the cake behind, it is the mistre>s's perquisite; if 
 before (in what is termed the boosyj the bailiff himself 
 claims the pr.ze. The company then return to the house, 
 the doors of which they find locked, nor will they be opened 
 until some joyous songs are sung. On their gaining ad- 
 mittance a scene of mirth ensues, which lasts the greater 
 part of the night. Gent. Mag. 1791, vol. Ixi. p. 116. 
 
 STAFFORDSHIBE. 
 
 According to Blount the inhabitants of this county at one 
 time made a fire on the eve of the Epiphany, in memory 
 of the blazing star that conducted the three Magi to the 
 manger at Buthlehem. 
 
 YORKSHIRE. 
 
 In the neighbourhood of Leeds, families formerly invited 
 their relations, friends, and neighbours to their houses, 
 for the purpose of playing at cards, and partaking of a 
 supper of which mince pies were an indispensable ingre- 
 dient. After supper was over the wassail-cup or wassail- 
 bowl was brought in, 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 be held for twenty days, and some 
 persons extended it even to C audlernas. 
 
 The ingredients put into the bowl, viz., ale, sugar, nut- 
 meg, and roasted apples, were usually called lambs' wool, 
 and the night on which it was drunk was commonly called 
 Wassail Eve. Gent. Mag. 1784, vol. liv. p. 98. 
 
 IEELAND. 
 
 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 
 caudles set round, and in the centre one larger, all lighted.
 
 24 TY/ELFTH-DAY. [JAN. 6. 
 
 This in memory of our Saviour and his Apostles, lights, of 
 the world." Sir Henry Piers' Description of the County \of 
 Westmeath, 1682, in Vallancey's Collectanea de Rebus Hiber- 
 nicis, vol. i. No. 1, p. 124. 
 
 . 6.] TWELFTH DAY. 
 
 THE EPIPHANY. 
 
 IN its character as a popular festival. Twelfth Day stands 
 only inferior to Cbr'stmas. The leading object held in view 
 is to do honour to " the three wise men," or, as they areTmore 
 generally denominated, " the tliree kings." It is a Christian 
 custom, ancient past memory, and probably suggested by a 
 pa<jran custom, to indulge in a pleasantry called the Election 
 of kings by beans. Some, however, maintain it to have been 
 derived from the custom observed by the Roman children, 
 who, at the end of their saturnalia, drew lots with beans, to 
 see who would be king. 
 
 In England in later times, a large cake was made, with a 
 bean or silver penny inserted, and this was called Twelftli- 
 calte. The family and friends being assembled, the cake was 
 divided by lot, and whoever got the piece containing the 
 bean was accepted as the king for the day, and called King 
 of the Bean. It appeal's also that there was always a queen as 
 well as a king on Twelfth-Night. A writer, speaking of the 
 celebration in the South of England in 1774, says : " After 
 tea a cake is produced with two bowls containing the fortu- 
 nate chances for the different sexes. The host tills 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 
 than accident, become king and queen. According to 
 Twelfth Day law, each party is to support his character till 
 midnight." 
 
 In the sixteenth century it would appear that some pecu- 
 liar ceremonies followed the election of the king and queen. 
 Baruaby Googe, in his paraphrase of the curions poem of
 
 Jan. 6.J TWELFTH DAT. 25 
 
 Naogeorgus, The Popish Kingdom, 1570, states that the king, 
 on being elected, was raised up with great cries to the ceiling, 
 where with chalk he inscribed crosses on the rafters to pro- 
 tect the house against evil spirits. Book of Days, 18G3, 
 vol. i. p. 62. See also Every Day BooJc, 1827, vol. i. p. 51. 
 
 Herrick, the poet of our festivals, has several allusions to 
 the celeb: ution of this day of our ancestors, as may be seeu 
 in the subjoined poem : 
 
 *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; 
 
 Besides, we must kuow, 
 
 The pea also 
 Host revel), as queene, in the court here. 
 
 Begin then to chuse 
 
 (This night as ye use) 
 Who shall for the present delight here, 
 
 Be a king be the lot, 
 
 And who shall not 
 Be Twelfe-day queene for the nuiht hereu 
 
 Which knowne, let us make 
 
 Joy-sops wrh the cake ; 
 And let not a man then be scene here. 
 
 Who unurg'd will not drinke, 
 
 To the base from the brink, 
 A health to the king and queene here. 
 
 Next crowne the bowle full 
 
 With gentle lamb's- wool I : 
 Adde sugar, nutnu g, and ginger, 
 
 With btore of ale too ; 
 
 And thus ye must doe 
 To make the wassaile a swinger. 
 
 Give them to the king 
 
 And queene wassailing ; 
 And though with ale yc be whet here? 
 
 Vet pail ye from lumci-, 
 
 As free from offence, 
 As when ye innocent met here.** 
 
 Tn the last century Twelfth Night Cards represented minis- 
 ters, maids of honour, and other attendants of a court, and
 
 26 TWELFTH DAT. [JAN. 6. 
 
 the characters were to be supported through the night. John 
 Britton, in his Autobiography tells us " he suggested and 
 wrote a series of Twelfth Night characters, to be printed 
 on cards, placed in a bag, and drawn out at parties on the 
 memorable and merry evening of that ancient festival. They 
 were sold in small packets to pastrycooks, and led the way 
 to a custom which annually grew to an extensive trade. For 
 the second year my pen-and-ink characters were accompanied 
 by prints of the different personages by Cruikshank (father 
 of the inimitable George), all of a comic or ludicrous kind." 
 Such characters are still printed. Book of Days, vol. i. p. 64. 
 
 Formerly the Lord Mayor and Aldermen, and the Guilds 
 of London, used to go to St. Paul's on Twelfth Day to hear a 
 sermon. This is mentioned as an old custom in the early 
 part of Queen Elizabeth's reign. 
 
 Twelfth Day and its customs appear to have been observed 
 by royalty almost from time immemorial. At the English 
 court in the eighth year of the reign of Edward III., the majes- 
 tic title of King of the Bean was conferred upon one of the 
 king's minstrels, as appears by a Compotw of that date, 
 which states that sixty shillings were given by the king on 
 the day of the Epiphany to Regan, the trumpeter, and his 
 associates, the court minstrels, in the name of the king of the 
 bean. Strutt, Sports and Pastimes, 1801, p. 255. 
 
 The grand state of the sovereign on Twelfth Day, and the 
 manner of keeping festival at court, in the reign of King 
 Henry VII., are set forth in Le Neve's MS., called The 
 Boyalle Book, to the following effect : 
 
 As for Twelfth Day, the king must go crowned in his 
 royal robes, kirtle, surcoat, his furred hood about his neck, 
 his mantle with a long train, and his cutlas before him ; 
 his armills upon his arms, of gold set full of rich stones ; 
 and no temporal man to touch it but the king himself ; and 
 the squire for the body must bring it to the king in a fair 
 kerchief, and the king must put them on himself; and he 
 must have his sceptre in his right hand, and the ball with 
 the cross in the left hand, and the crown upon his head. 
 And he must offer that day gold, myrrh, and sense ; then 
 mnst the dean of the chapel send unto the Archbishop of 
 Canterbury by clerk or priest the king's offering that day ;
 
 JAN. 6.] TWELFTH DAT. 27 
 
 and then must the Archbishop give the next "b-eneficc that 
 falleth in his gift to the same messenger. And then the 
 king must change his mantle when he goeth to meat, and 
 take off his hood and lay it about his neck, and clasp it 
 before with a great rich ouche; and this must be of the 
 same colour that he offered in. Aud the queen in the same 
 form when she is crowned. 
 
 The same day that he goeth crowned he ought to go to 
 matins ; to which array belongeth his kirtle, surcoat, tabard, 
 and his furred hood slyved over his head, and rolled about 
 his neck ; and on his head his cap of estate, and his sword 
 before him. 
 
 At even-song he must go in his kirtle and surcoat, and 
 hood laid about his shoulders, and clasp the tippet and hood 
 together before his breast with a great rich ouche, and his 
 hat of estate upon his head. 
 
 . As for the void on the Twelfth Night, the king and the 
 queen ought to have it in the hall. And as for the wassail, 
 the steward, the treasurer, and the controller, shall come for 
 it with their staves in their hands ; the king's sewer and the 
 queen's having fair towels about their necks, and dishes in 
 thuir hands, such as the king and queen shall eat of; the 
 king's carvers and the queen's shall come after with chargers 
 or dishes, such as the king or the queen shall eat of, and with 
 towels about their necks. And no man shall bear anything 
 unless sworn for three months. And the steward, treasurer, 
 comptroller, and marshall of the hall shall ordain for all the 
 hall. And, if it be in the great chamber, then shall the 
 chamberlain and ushers ordain, after the above form ; and if 
 there be a bishop, his own squire, or else the king's, such as 
 the officers choose to assign, shall serve him; and so of all 
 the other estates, if they be dukes or earls ; and so of 
 duchesses and countesses. And then there must come in the 
 ushers of the chamber, with the pile of cups, the king's cups 
 and the queen's, and the bishop's with the butlers and wino 
 to the cupboard, and then a squire for the body to bear the 
 cup, and another for the queen's cup, such as is sworn for 
 hire. 
 
 The singers [of the chapel] may stand at the one side of 
 the hall, and when the steward couieth in at the hall-door,
 
 23 TWELFTH DAY. [JAN. 6. 
 
 with tlic wassail, he must cry thrice " Wassaile," &c., and 
 then shall the chapel answer it anon with a good song, and 
 thus in likewise, if it please the king to keep the great 
 chamber. And then when the king and queen have done, 
 they will go into the chamber. And there belongeth for the 
 king, two lights with the void, and two lights with the cup ; 
 and for the queen as many. Antiq. Rep. 1807, vol. i. p. 328. 
 
 On Twelfth Day, 1563, Mary Queen of Scots celebrated 
 the French pastime of the King of the Bean at Holyrood, 
 but with a queen instead of a king, as more appropriate, in 
 consideration of herself being a female sovereign. The lot 
 fell to the real queen's attendant, Mary Fleming, and the 
 mi stress good-naturedly arrayed the servant in her own robes 
 and jewels, that she might duly sustain the mimic dignity in 
 the festivities of the night. The English resident, Randolph, 
 who was in love with Mary Beton, another of the queen's 
 maids of honour, wrote in excited terms about this festival 
 to the Earl of Leicester. " Happy was it," says he, " unto 
 this realm, that her reign endured no longer. Two such 
 sights, in. one state, in so good accord, I believe was nevor 
 seen, as to behold two worthy queens possess, without envy, 
 one kingdom, both upon a day. I leave the rest to your lord- 
 ehip to be judged of. My pen staggereth, my hand faileth, 
 
 further to write. The Queen of the Bean was that day in a 
 
 gown of cloth of silver ; her head, her neck, her shoulders, 
 the rest of her whole body, so beset with stones, that more 
 in our whole jewel-house were not to be found. The cheer 
 was great. I never found myself so happy, nor so well 
 treated, until that it came to the point that the old Queen 
 (Mary) herself, to show her mighty power, contrary unto the 
 assurance granted me by the younger Queen (Mary Fleming), 
 drew me into the dance ; which part of the play I could with 
 good will have spared unto your lordship as much fitter for 
 the purpose." Lives of the Queens of Scotland, Strickland, 
 vol. iv. p. 20. 
 
 Down to the time of the Civil Wars, the feast of the 
 Epiphany was observed with great splendour, not only at 
 court, but at the Inns of Court, and the Universities (where 
 it was an old custom to choose the king by the bean in a 
 cake), as well as in private mansions and smaller households.
 
 JAN. 6.] TWELFTH DAT. 2 
 
 We read, too, of our nobility keeping Twelfth Niglit by the 
 diversion of blowing up pasteboard castles; letting claret 
 flow like blood out of a stag made of paste ; the castle bom- 
 barded from a pasteboard ship, with cannon, in the midst of 
 which the company pelted each other with egg-shells filled 
 with rose-water ; and large pies were made, filled with live 
 frogs, which hopped and flew out upon some curious person 
 lifting up the lid. Twelfth Night grew to be a court 
 festival, in which gaming was a costly feature. Evelyn tells 
 us that on Twelfth Night, 1662, according to custom, His 
 Majesty (Charles II.) opened the revels of that night by 
 throwing the dice himself in the privy chamber, where was 
 a table set on purpose, and lost his 100Z. Book of Days, 
 vol. i. p. 63. 
 
 CUMBERLAND. 
 
 In Cumberland, and other northern parts of England, 
 on Twelfth Night, which finishes the Christmas holidays, 
 the rustics meet together in a large room. They begin 
 dancing at seven o'clock, and finish at twelve, when they 
 sit down to lobscouse and ponsondie ; the former is made of 
 beef, potatoes, and onions, fried together ; and in ponsondie 
 we recognise the wassail or waes-hael of ale, boiled with 
 sugar and nutmeg, into which are put roasted apples ; 
 the anciently admired lambs'-wool. The feast is paid for 
 by subscription ; two women are chosen, who with two 
 wooden bowls placed one within the other, so as to leave 
 an opening and a space between them, go round to the female 
 part of the society in succession, and what one puts into the 
 uppermost bowl the attendant collectress slips into the b'jwl 
 beneath it. All are expected to contribute something, but 
 not more than a shilling, and they are best esteemed who 
 give most. The men choose two from themselves and follow 
 the same custom, except that as the gentlemen are not sup- 
 posed to be so fair in their dealings as the ladies, one of the 
 collectors is furnished with pen, ink, and paper, to set down 
 the subscription as soon as received. Time's Telescope, 
 1825, p. 13. 
 
 In many of the small towns they partake of scalded field- 
 peas, and a hare or some other kind of game. The peas are
 
 30 TWELFTH DAT. [JAN. 6. 
 
 brought to table with, the hare, and are scalded in water 
 with the husks on, after which a lump of butter is put in 
 the middle, and they are picked out as they are eaten. The 
 supper concludes with a tharve-cake, a large, flat, oaten cake, 
 baked on a girdle, sometimes with plums in it. Dancing 
 and drinking then occupy the remainder of the evening. 
 Tar barrels are common at all their festivals, and scarcely 
 a town is without them. Ibid. 1821), p. 11. 
 
 DERBYSHIRE. 
 
 The morris-dancers who go about from village to village 
 about Twelfth Day, have their fool, their Maid Marian 
 (generally a man dressed in woman's clothes, and called 
 " the fool's wife)," and sometimes the hobby-horse ; they ere 
 dressed up in ribbons and tinsel, but the bolls are usually 
 discarded. Jour, of Arch. Assoc. 1852, vol. vii. p. 201. 
 
 DORSETSHIRE. 
 
 The rector of Piddle Hinton gives away on Old Christinas 
 Day a pound of bread, a pint of ale, and a mince pie, to 
 every poor person in the parish. This distribution is regu- 
 larly made by the rector to upwards of three hundred 
 persons. Edwards, Old English Customs and Charities, 1842, 
 p. 6. 
 
 LINCOLNSHIRE. 
 
 Anciently the Mowbrays had great possessions in and 
 about the Isle of Axholme, and a seat, at which they princi- 
 pally resided, and were considered the greatest folks in 
 that part of the country. It so happened that on Old 
 Christmas Day, while a young lady (the daughter of the then 
 Mowbray) was riding over the Meeres to the church by 
 an old road (at that time the principal one across the village) 
 a gale of wind blew off her hood. Twelve farming men who 
 were working in the fields saw the occurrence, and ran to 
 gather up the hood, and in such earnest were they that the 
 lady took so much amusement at the scene she forbade her 
 own attendants joining in the pursuit. The hood being
 
 JAN. 6.] TWELFTH DAY. 31 
 
 captured, and replaced on the lady's head, she expressed her 
 obligation to the men, giving them each some money, and 
 promised a piece of land (to be vested in certain persons in 
 trust) to throw up a hood annually on Old Christmas Day.* 
 She also ordered that the twelve men engaged to contest the 
 race for the hood should be clothed (JJTO temp.) in scarlet 
 jerkins and velvet caps : the hood to be thrown in the same 
 place as the one where she lost hers. The custom is yet 
 followed ; and though the Meeres on which she was riding has 
 long ago been brought into a state of cultivation, and the 
 road through been diverted, yet an old mill stands in the 
 field where the road passed through, and is pointed out as 
 the place where the original scene took place, and the hood is 
 usually thrown up from this mill. There is generally a great 
 concourse of people from the neighbouring villages who also 
 take part in the proceedings ; and when the hood is thrown 
 up by the chief of the boggons, or by the officials, it becomes 
 tlie object of the villagers to get the hood to their own 
 village, by throwing or kicking it, similar to the foot-ball. 
 The other eleven men, called boggons, being stationed at 
 the corners and sides of the field to prevent, if possible, its 
 being thrown out of the field ; and should it chance to fall 
 into any of their hands it is "boggoned," and forthwith 
 returned to the chief, who again throws it up from the mill 
 as before. Whoever is fortunate enough to get it out of 
 the field, tries to get it to his village, and usually takes it to 
 the puhlic house he is accustomed to frequent, and the land- 
 lord regales him with hot ale and rum. 
 
 The game usually continues until dusk, and is frequently 
 attended by broken shins and bruised heads. The next day 
 is occupied by the boggons going round the villages, singing 
 as waits, who are regaled with hot furmcnty ; from some 
 they get coppers given them, and from others a smull 
 measure of wheat, according to the means of the donor. 
 The day after that they assume the character of plough 
 Villocks, and at a certain part of West Woodside they 
 * smoke the fool ;" that is, straw is collected by those who 
 like, and piled on a heap, a rope being tied or slung over 
 
 * The qtiant ty of land given by Ludy Mowbray was forty acrea, 
 known by the name of the Uoodlaod*
 
 32 TWELFTH DAY. [JAN. 6. 
 
 the branches of the tree next the pile of straw ; the other 
 end of the rope is fastened round the waist of the " fool," 
 and he is drawn up, and fire is put to the straw, the " fool " 
 being swung to and fro through the smoke, until he is well 
 nigh choked ; after which he goes round with his cap, and 
 collects whatever the spectator thinks proper to give. The 
 performance is then at an end until the following year. 
 Sec N. <& Q. 2nd S. vol. v. p. 94. Peek's History of Axholme, 
 1815, vol. i. p. 277. 
 
 In the History of Lincolnshire (vol. ii. p. 214) is the 
 following account of this custom, differing but little from 
 the notice already given. At Haxey, Old Twelfth Day is 
 devoted to throwing the hood, an amusement, which according 
 to tradition, was instituted by one of the Mowbrays. A roll 
 of canvas, tightly corded together, from four to six pounds 
 in weight, is taken to an open fiold. and contended for by 
 the rustics. An individual appointed casts it from him, and 
 the first person who can convey it into tlie cellars of any 
 public house receives the reward of one shilling, paid by the 
 plough-bullocks or hoggins. A new hood being furnished 
 when the others are carried off, the contest usually continues 
 till dark. The next day the plough-bullocks or hoggins go 
 round the town collecting alms, and crying " Largess." They 
 are dressed like morris-dancers, and are yoked to and drag 
 a small plough. They have their farmer, and a fool called 
 Billy Buck, dressed like a harlequin, with whom the boys 
 make sport. The day is concluded by the bullocks running 
 with the plough round the cross on the green ; and the man 
 that can throw the other down, and convey the plough into 
 the cellar of a public house, receives one shilling for his 
 agility. See N. & Q. th S. vol. ix. p. 158. 
 
 MIDDLESEX. 
 
 In London on Twelfth Night, in former days, boys as- 
 sembled round the inviting shops of the pastrycooks, and 
 dexterously nailed the coat-tails of spectators who ven- 
 tured near enough to the bottoms of the window frames, 
 or pinned them strongly together by their clothes. Sometimes 
 eight or ten persons found themselves thus connected. The
 
 JAN. 6.] TWELFTH DAY. S3 
 
 dexterity and force of the nail-driviug was so quick and 
 sure that a single blow seldom failed <,f doing tlie business 
 effectually. Withdrawal of the nail without a proper 
 instrument was out of the question, and consequently, the 
 person nailed was forced either to leave part of Ids coat as a 
 cognisance of his attachment, or quit th<! spot with a hole in 
 it. At every nailing and pinning shouts of laughter arose 
 from the perpetrators, yet it often 'happened to one who 
 turned and smiled at the duress of another, that he also 
 found himself nailed. Efforts at extrication increased mirth ; 
 nor was the presence of a constable, who was usually em- 
 ployed to attend and preserve free " ingress, egress, and 
 regress," sufficiently awful to deter the offender. Every Day 
 Book, vol. i. p. 50. 
 
 A curious custom of mediaeval origin is observed at the 
 Chapel Royal, St. James's Palace, on the festival of the 
 Epiphany. After the reading of the sentence at the offertory, 
 " Let your light so shine before men," &c., while the organ 
 plays, two members of her Majesty's household, wearing the 
 royal livery, descend from the royal pew and advance to the 
 altar rails, preceded by the usher, where they present to one 
 of the two officiating clergymen a red bag, edged with gold 
 lace or braid, which is received in an offertory basin, and 
 then reverently placed on the altar. This bag or purse is 
 understood to contain the Queen's offering of gold, frank- 
 incense, and myrrh, in commemoration of the gifts of the 
 Magi to the infant Saviour. Echo, Jan. 7th, 1869. 
 In the Lady's Mag. for 1760, is the following : 
 Sunday Jan. 6th, being Twelfth Day, and a collar and 
 offering day at St. Jarnes', his Majesty, preceded by the 
 heralds, pursuivants, &c., and the knights of the Garter, 
 Thistle, and Bath, in the collars of their respective orders, 
 went to the Royal Chapel at St. James', and offered gold, 
 myrrh, and frankincense, in imitation of the Eastern Magi 
 offering to our Saviour. 
 
 ISLE OF MAN. 
 
 In this island there is not a barn unoccupied on tlso 
 whole twelve days after Christmas, every parish hiring 
 fiddlers at the public charge. On Twelfth Day tho fiddler
 
 34 TWELFTH DAY. [JAN. 6. 
 
 lays hifl head in the lap of some one of the wenches, 
 arid the maimtyr fiddler asks who such a maid, or such a 
 maid, naming all the girls one after another, shall marry, 
 to which he answers according to his own whim, or agree- 
 able to the intimacies he has taken notice of during the 
 time of merriment, and whatever he says is absolutely 
 depended on as an oracle ; and if he happen to couple two 
 people who have an aversion to each other, tears and 
 vexation succeed the mirth; this they call "cutting off the 
 tiddler's head," for after this he is dead for a whole year. 
 Waldron's Description of the Isle of Man, 1859, p. IDG. 
 
 SOMERSETSHIRE. 
 
 A friend of mine, says Mr. C. W. Bingham in N. & Q. (3rd S. 
 vol. ix. p. 33), met a girl on Old Christmas Day, in a village 
 of North Somerset, who told him that she was going to 
 see the Christmas thorn in blossom. He accompanied 
 her to an orchard, where he found a tree, propagated 
 from the celebrated Glastonbury thorn, and gathered from 
 it several sprigs in blossom. Afterwards the girl's mother 
 informed him that it had been formerly the custom for 
 the youth of both sexes to assemble under the tree at mid- 
 night on Christmas Eve, in order to hear the bursting of the 
 buds into flower, and she added, " As they corned out, you 
 could hear 'um liaffer." 
 
 Jennings, and after him Halliwcll, give this word Tiaffer 
 for to crackle, to patter, to make repeated loud noises. 
 
 STAFFORDSHIRE. 
 
 At Paget's Bromley a curious custom went ottt in the 
 seventeenth century. A man came along the village with 
 a mock horse fastened to him, with which he danced, at the 
 same time making a snapping noise with a bow and arrow. 
 He was attended by half a dozen fellow-villagers, wearing 
 mock deers' heads, and displaying the arms of the several 
 landlords of the town. This party danced (he Hays, and 
 olher country dances, to music, amidst the sympathy and 
 applause of the multitude. There was also a huge pot of
 
 JAN. 6.] TWELFTH DAT. 35 
 
 ale with cakes, by general contribution of the village, out 
 of the very surplus of which " they not only repaired their 
 church, but kept their poor too ; which charges," quoth 
 Dr. Plot, "are not now, perhaps, so cheerfully borne." 
 Plot's Nat. Hist, of Sta/ordsUre, 1680, p. 434. 
 
 WESTMORELAND. 
 
 Twelfth Night, or Holly Night, was formerly celebrated 
 at Brough, by carrying through the town a holly-tree with 
 toivhes attached to its branches. The procession set out at 
 8 o'clock in the evening preceded by music, and stopped at 
 the town-bridge, and again at the cross, where it was greeted 
 each time with shouts of applause. Many of the inhabitants 
 carried lighted branches as flambeaux ; and rockets, squibs, 
 &c., were discharged on the joyful occasion. After the tree 
 had been carried about, and the torches were sufficiently burnt, 
 it was placed in the middle of the town, when it was again 
 cheered by the surrounding crowd, and then was thrown 
 nmong them. The spectators at once divided into two 
 parties, one of which endeavoured to take the tree to one 
 of the inns, and the other to a rival inn. The innkeeper 
 whose party triumphed was expected to treat his partisans 
 liberally. Hone's Table Book, 1838, p. 26 ; Handbook for 
 tile Lakes, Murray, 1866, p. 113. 
 
 WALES. 
 
 In some parts of Pembrokeshire, the following practice is 
 observed. A wren is secured in a small house made of 
 wood, with door and windows, the latter glazed. Pieces 
 of ribbon of various colours are fixed to the ridge of the 
 roof outside. Sometimes several wrens are brought in the 
 same cage, and oftentimes a stable lantern, decorated as 
 above mentioned, serves for the wren's-house. The proprietors 
 of this establishment go round to the principal houses in 
 their neighbourhood : where, accompanying themselves with 
 some musical instrument, they announce their arrival by 
 singing the ' Song of the Wren.' The wren's visit is a 
 source of much amusement to children and servants, aud the 
 
 2
 
 86 BT. DISTAFF'S DAT. ROCK DAT. J_JAX. 7. 
 
 wren's men, or lads, are usually invited to have a draught 
 from the cellar, and receive a present in money. The ' Song 
 of the Wren ' is generally encored, and the proprietors very 
 commonly commence high life below stairs, dancing with the 
 maid-servants, and saluting them under the kissing bush, 
 where there is one. The following is the ' Song of the 
 Wren : f 
 
 M Joy, health, love, and peace, 
 
 Be to you in this plat-e. 
 
 By your leave we will sing, 
 
 Concerning our king: 
 
 Our king is well drest; 
 
 In silks of the best ; 
 
 With his ribbons so rare, 
 
 No king ran compare. 
 
 In his coach lie does ride, 
 
 With a great deal of pride ; 
 
 And with four footmen 
 
 To wait upon him. 
 
 We were four at watch, 
 . And all niuh of a match ; 
 
 And wi'.h powder and ball 
 
 We fired at his hall. 
 
 We have tiavelFd many miles, 
 
 Over hedgrs and stiles, 
 
 To find you this king, 
 
 Which we now to you bring. 
 
 Now Chijstmas is past, 
 
 Twelfth Day is the last. 
 
 Th' Old Year bids adieu; 
 
 Great joy to the New." 
 
 It would appear from the ninth line of {he song that the 
 wren at one time used to occupy a coach, or that her house 
 was placed upon wheels. N. & Q. '3rd S. vol. v. p. 109. 
 
 JAN. 7.] ST. DISTAFF'S DAY. EOCK DAY. 
 
 THB day after Twelfth Day was called Rock Day* and 
 St. Distaffs Day, because on that day women resumed their 
 spinning, which had been interrupted by the sports of 
 
 * See ' Things not generally known,' by John Timhs, 1859, pp. 1-6.
 
 JAN. 7.] PLOUGH MONDA*. 37 
 
 Christmas : for our ancestors, it seems, returned to their 
 work in a very leisurely manner. From Herrick's Hesperides 
 (p. 374) we learn that the men, in boisterous merriment, 
 burned the women's flax, and that they in retaliation dashed 
 pails of water upon the men : 
 
 ** Partly work, and partly play 
 Ye must on St. Distaff s Day : 
 From the plough soone free your teams, 
 Then home and fotlier them ; 
 If the maiiles a spinning jjoe 
 Burn the flax and fire the tovr. 
 
 * * * 
 
 Bring in pails of water, then 
 Let the maides bt-wash the men; 
 Give St. Distaff all the night, 
 Then bid Christmas sport good night; 
 Then next morning, every one 
 To his own vocation." 
 
 Med. Mot Kalend. vol. i. p. 138. 
 
 PLOUGH MONDAY. 
 
 THIS was the name of a rustic festival, held the first 
 Monday after Twelfth Day, formerly of great account in 
 England, bearing in its first aspect, like St. Distaffs Day, 
 reference to the resumption of labour after the Christmas 
 holidays. In Catholic times, the ploughmen kept lights 
 burning before certain images in churches to obtain a 
 blessing on their work ; and they were accustomed on this 
 day to go about in procession, gathering money for the 
 support of these plough lights, as they were called. The 
 Reformation put out the lights, but it could not extinguish 
 the festival. The peasantry contrived to go about in pro- 
 cession, collecting money, though only to be spent in 
 conviviality in the public-house. It was at no remote date 
 a very gay and rather pleasant-looking affair. A plough 
 was dressed up with ribbons and other decorations the 
 Fool plough. Thirty or forty stalwart swains, with their 
 shirts over their jackets, and their shoulders aud huts
 
 88 PLOUGH MONDAY. [JAN. 7. 
 
 flaming with ribbons, dragged it along from house to house, 
 preceded by one in the dress of an old woman, but much 
 bedizened, bearing the name of Bessy. There was also a 
 fool, in fantastic attire. In some parts of the country 
 morris-dancers attended the procession ; occasionally, too, 
 some reproduction of the ancient Scandinavian sword-dance 
 added to the means of persuading money out of the pockets 
 of the lieges. Book of Days, vol. i. p. 94. 
 
 In Tusser's Five Hundred Points of Husbandry, under the 
 account of the Ploughman's Feast Days, are the following 
 lines : 
 
 " Plough Munday, next after that twelf-tide is past, 
 Bids out with the plough : the worst husband is last. 
 If plowman get hatchet or whip to the skrene, 
 Maids loseth their cocke, if no water be seen." 
 
 Which are thus explained in Tusser Bedivivus (1744, p. 79) : 
 " After Christmas (which formerly, during the twelve days, 
 was a time of very little work), every gentleman feasted 
 the farmers, and every farmer their servants and task-men. 
 Plough Monday puts them in mind of their business. 
 In the morning, the men and the maid-servants strive 
 who shall show their diligence in rising earliest. If the 
 ploughman can get his whip, his ploughstaff, hatchet, or 
 anything that he wants in the field, by the fireside, 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 with innocent mirth as well as labour. On 
 this Plough Monday they have a good supper and some 
 strong drink." See also Every Day Book, 1826, vol. i. 
 p. 71. 
 
 In the British Apollo (fol. 1710, ii. 92), to an inquiry 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 as 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
 
 JAN. 7.] PLOUGH MONDAY. 39 
 
 to break the ground, to sow barley, and other corn, which 
 they at that time make a holiday to themselves as a finishing 
 stroke after Christmas, which is their master's holiday time, 
 as 'prentices in many places make it the same, appropriated 
 by consent to revel among themselves." 
 
 Formerly the following custom prevailed in the northern 
 counties of England on Plough Monday. If a ploughman 
 came to the kitchen-hatch, and could cry, " Cock in the pot," 
 before the maid could cry " Cock on the dunghill," he was 
 entitled to a cock for Shrove Tuesday. N. & Q. 2nd S. 
 vol. i. p. 386. 
 
 CAMBRIDGESHIRE. 
 
 Plough Monday is observed at Cambridge by parties 
 g >ing about the town variously dressed in ribbons, etc.; 
 soinu with a female among them, some with a man in women's 
 clothes, some with a plough : they dance and collect money 
 which is afterwards spent in a feast. Time's Telescope, 
 1816, p. 3. 
 
 DERBYSHIRE. 
 
 On Plough Monday the "Plough bullocks" are occa- 
 sionally seen ; they consist of a number of young men 
 from various farmhouses, who are dressed up in ribbons, 
 their shirts (for they wear no coats or waistcoats) literally 
 covered with rosettes of various colours and their hats bound 
 with ribbons, and decorated with every kind of ornament 
 that comes in their way ; these young men yoke themselves 
 to a plough, which they draw about, preceded by a band 
 of music, from house to house, collecting money. They 
 are accompanied by the Fool and Bessy ; the Fool being 
 dressed in the skin of a calf, with the tail hanging dowu 
 behind, and Bessy generally a young man in female attire. 
 The Fool carries an inflated bladder tied to the end of a 
 long stick, by way of whip, which he does not fail to apply 
 pretty soundly to the heads and shoulders of his team. 
 When anything is given a cry of " Largess 1" is raised, and a 
 dance performed round the plough. If a refusal to their 
 application for money is made they not unfrequently plough 
 up the pathway, door-stone, or any other portion of the
 
 40 PLOUGH MONDAY. [J.O. 7. 
 
 premises they happen to be near. Jour, of Arch. Assoc. 1852, 
 vol. vii. p. 202. 
 
 HUNTINGDONSHIRE. 
 
 Plough Monday is observed in this county. The 
 mummers are called "Plough-Witchers." and their cere- 
 mony, " Plough-Witching." N. & Q- 2nd S. vol. ix. p. 381. 
 
 LEICESTERSHIRE. 
 
 Macaulay (History of Claybroolc, 1791, p. 128,) says : On 
 Plough Monday I have taken notice of an annual display i,f 
 morris-dancers at Claybrook, who come from the neigh- 
 bouring villages of Sapcote and Sharnford. 
 
 LINCOLNSHIRE. 
 
 A correspondent of the Book of Days, vol. i. p. 94, giving 
 the following interesting account as to how Plough Monday 
 was, in days gone by, celebrated in the county, says : 
 Kude though it was, the Plough procession tluevv a life 
 into the dreary scenery of winter, as it came winding 
 along the quiet rutted lanes, on its way from one village 
 to another ; for the ploughmen from many a surrounding 
 hamlet and lonely farmhouse united in the celebration of 
 Plough Monday. It was nothing unusual for at least a 
 score of the " sons of the soil " to yoke themselves with 
 ropes to the plough, having put on clean smock frocks 
 in honour of the day. There was no limit to the number 
 who joined in the morris-dance, and were partners with 
 " Bes.sy," who carried the money-box ; and all these had 
 ribbons in their huts, and pinned about them wherever 
 there was room to display a bunch. Many a hardworking 
 country Molly lent a helping hand in decorating out her 
 Johnny for Plough Monday, and finished him with an 
 admiring exclamation of " Lawks, John ! thou does look 
 smart, surely." Some also wore small bunches of corn in 
 their hats, from which the wheat was soon shaken out by 
 the ungainly jumping which they called dancing. Occasion- 
 ally, if the winter was severe, the procession \\ as joined by
 
 J.\N. 7.] PLOUGH MONDAY. 41 
 
 threshers carrying their flails, reapers bearing their sickles, 
 and carters with their long whips, which they were cracking 
 to add to the noise, while even the smith and the miller 
 were among the number, for the one sharpened the plough- 
 shares and the other ground the corn ; and Bessy rattled 
 his box, and danced so high that he showed his worsted 
 stockings and corduroy breeches ; and very often, if there 
 was a tliaw, tucked up his gown skirts under his waistcoat, 
 and shook the bonnet oif his head, and disarranged the long 
 ringlets that ought to have concealed his whiskers. For 
 ]i ssy is to the procession of Plough Monday what the 
 leading figurante is to an opera or ballet, and dances about 
 as gracefully as the hippopotami described by Dr. Living- 
 stone. But their rough antics were the cause of much 
 laughter, and rarely do we ever remember hearing any 
 coarse jest that would call up the angry blush to a modest 
 cheek. 
 
 No doubt they were called " plough-bullocks," through 
 drawing the plough, as bullocks were formerly used, and are 
 still yoked to the plough in some parts of the country. The 
 rubbishing verses they recited are not worth preserving, 
 beyond the line, which graces many a public-house sign, 
 " God spied the plough." At the large farmhouse, besides 
 money they obtained refreshment, and through the quantity 
 of ale they thus drank during the day managed to get what 
 they called " their load by night." Even the poorest cot- 
 tagers dropped a few pence into Bessy's box. 
 
 But the great event of the day was when they came 
 before some house which bore signs that the owner was well- 
 to-do in the world, and nothing was given to them. Bessy 
 rattled his box, and the ploughmen danced, while the country 
 lads blew the bullocks' horns, or shouted with all their 
 might ; but if there was still no sign, no coming forth of 
 either bread-and-cheese or ale, then the word was given, 
 the ploughshare driven into the ground before the door or 
 window, the whole twenty men yoked pulling like one, and 
 in a minute or two the ground before tlie house was as brown, 
 barren, and ridgy as a newly-ploughed field. But this was 
 rarely done, for everybody gave something, and were it but 
 little the men never murmured, though they might talk
 
 42 PLOUGH MONDAY. [JAN. 7. 
 
 about the stinginess of the giver afterwards amongst them- 
 selves, more especially if the party was what they called 
 *' well off in the world." We are not aware that the plough- 
 men were ever summoned to answer for such a breach of the 
 law, for they believe, to use their own expressive language, 
 " they can stand by it, and no law in the world can touch 
 'era, 'cause it's an old charter ;" and we are sure it won LI 
 spoil their " folly to be wise." 
 
 One of the mummers generally wears a fox's skin in the 
 form of a hood ; but beyond the laughter the tail that hangs 
 down his back awakens by its motion as he dances, we are 
 at a loss to tind a meaning. Bessy formerly wore a bullock's 
 tail behind, under his gown, and which ho held in his hand 
 while dancing, but that appendage has not been worn of 
 late. 
 
 NORFOLK. 
 
 Hone's Tear Book, p. 29, gives a quotation from a Brief e 
 Relation, &c., 1646, wherein the writer says, that the Monday 
 after Twelfth Day is called " Plowlick Monday " by the 
 husbandmen in Norfolk, " because on that day they doe first 
 begin to plough." 
 
 NORTHAMPTONSHIRE. 
 
 In the northern and eastern parts of the county Plough 
 Monday is more noticed than in the neighbourhood of 
 Northampton. The pageant varies in different places; 
 sometimes five persons precede the plough, which is drawu 
 by a number of boys with their faces blackened and reddled. 
 Formerly, when the pageant was of a more important cha- 
 racter than now, the plough was drawn by oxen decorated 
 with ribbons. The one who walks first in the procession is 
 styled the Master, and is grotesquely attired, having on a 
 large wig ; two are gaily bedizened in women's clothes ; and 
 two others have large hunches on their backs, on which is 
 sewed the knave of hearts. These two are called Eed Jacks, 
 or fools. Each of the five carries a besom, and one of them 
 a box, which he rattles assiduously among the spectators to 
 obtuin their donations, which are spent at night in con- 
 viviality and jollification. lu some instances they plough up
 
 JAN. 12.] SCOTCFI LOCAL CUSTOM. 43 
 
 the soil in front of the houses of such persons as refuse their 
 contributions. Before the iiiclosure of open fields, there 
 was another custom in connection with the day. Wheu the 
 ploughman returned from his labours in the evening, tho 
 servant-maid used to meet him with a jug of toast and alu ; 
 and if he could succeed in throwing his plough-hatchet into 
 the house before she reached the door, lie was entitled to a 
 cock to throw at Shrovetide ; but if she was able to present 
 him with the toast and ale first, then she gained the cock. 
 (See page 38.) Baker's Northamptonshire Words and Phrases, 
 1854, ii. 1257. 
 
 YORKSHIRE. 
 
 On the Monday after Twelfth Day, says Clarkson (Hist. 
 of Richmond, 1821, p. 293), a number of young men from 
 the country, yoked to a plough, drag it about the streets, 
 begging money, in allusion to the labours of the plough 
 having ceased in that severe weather. In like manner tlie 
 watermen in London, when the Thames is covered with 
 m i i hard frosts, haul a boat about tlie streets, to show that 
 they are deprived of the means of earning their livelihood. 
 
 JAN 10.] OXFORDSHIRE. 
 
 Pointer, in his Oxoniensis Academia (1749, p. 96), alludes 
 to a practice observed at St. John's and Corpus Christ! 
 Colleges, Oxford, of having a speech spoken on this day, in 
 laudem Laudi Archiepisco^n. 
 
 JAN. I2.J SCOTLAND. 
 
 This day is observed by the people of Halkirk, as New 
 Year's Day, a time when servants arc too apt to spend their 
 hard-earned penny in drink and other equally useless 
 purposes. Stat. Ace. of Scotland, 1845, vol. xv. p. 75.
 
 44 IIALLAUD NIGHT. [JAIL 14. 
 
 JAN. 13.] ST. HILAEY'S DAY. 
 
 ST. Hilary is memorable in the annals of Eichmond, in 
 the county of York, as on the anniversary of his festival the 
 mayor is chosen for the ensuing year, which causes it to be 
 observed as a jubilee-day among the friends, and those con- 
 cerned in corporation matters. 
 
 St. Hilary likewise gives name to one of the four seasons 
 of the year when the courts of justice are opened. Clark- 
 son's, Hist, of Richmond, 1821, p. 293. 
 
 JAN. 14.] MALLAED NIGHT. 
 
 OXFORDSHIRE. 
 
 THIS day was formerly celebrated in All Souls College, 
 Oxford, in commemoration of the discovery of a very 
 large mallard or drake in a drain, when digging for the 
 foundation of the college ; and though this observance no 
 longer exists, yet on one of the college " gaudies " there 
 is sung in memory of the occurrence a very old song called 
 " The swapping, swapping mallard." 
 
 "THE MEKRY OLD SONG OF THE ALL SOULS 
 MALLAED. 
 
 " Griffin, bustard, turkey, capon, 
 Let other hungry mortals gape on; 
 And on the bones their stomach fall hard. 
 But let All Souls' men have their Mallard. 
 
 Oh ' by the bloo:l of King Edward,* 
 Oh ! by the blood of King Edward, 
 It was a swapping, swapping Mallard. 
 
 * The allusion to King Edward is surely an anachronism, ns King 
 Henry VI. was reigning at the time of the foundation of the collugo. 
 Hook of Days, vol. i. p. 114.
 
 JA.\. 1 7.] SEPTUAGESIMA. 45 
 
 The Romans once admired a gander 
 More than they did their chief commander; 
 Because he saved, if some don't fool us, 
 The place that's called th' 'head of Tolus.' 
 
 Oh ! by the blood of King Edward, &o. 
 
 The poets feign Jove turned a swan, 
 But let them prove it if t:.ey c;m ; 
 As for our proof, tis not at all hard, 
 For it was a swapping, swapping Mallard. 
 
 Oh ! by tl.e blood of King Edward, &o. 
 
 Therefore let us sing and danoe a g"lliard. 
 To the remembrance of the Mallard ; 
 And as the Mallard dives in pool, 
 Let us dabble, dive, and duck in bowL 
 
 Oh ! by the blood of King Edward, 
 Oh ! by the blood of King Edward, 
 It was a swapping, swapping Mallard." 
 
 When Pointer wrote his Oxonicnsis Academia (1749), he 
 committed a grave offence by insinuating that this immor- 
 tal: sod mallard was no other than a goose. The insinuation 
 produced a reply from Dr. Buckler, replete with irresistible 
 irony ; but Pointer met a partisan in Mr. Bilson, chaplain 
 of All Souls, who issued a folio sheet entitled ' Proposals 
 for printing by subscription the History of the Mallar- 
 dians,' with the figure of a cat prefixed, said to have been 
 found starved in the college library. Hist, of Co. of Oxford, 
 1852, p. 144. 
 
 JAN. 17.] SEPTUAGESBtA. 
 
 SEPTUAGESIMA occurs between this day and February the 
 22ud, according as the Paschal full moon falls. It was 
 formerly distinguished by a strange ceremony, denominated 
 the Funeral of Alleluia. On the Saturday of Septuagesima, 
 at nones, the choristers assembled in the great vestiary of 
 the cathedral, and there arranged the ceremony. Having 
 finished the last benedicamus, they advanced with crosses, 
 torches, holy waters, and incense, carrying a turf in the
 
 46 ST. AGNES' EVE. [JAN. 20. 
 
 manner of a coffin, passed through the choir, and went 
 howling to the cloister as far as the place of interment ; 
 and then having sprinkled the water and censed the place, 
 returned by the same road. Fosbroke's British Monachism. 
 1843, p. 56. 
 
 JAN. 20.] ST. AGNES' EVE. 
 
 THIS night was formerly much venerated by young maidens 
 who wished to know when and whom they should marry. 
 It was required that on this day they should not eat, which 
 was called "fasting St. Agnes' fast." Keats has made this 
 custom the subject of one of his poems. The following 
 are a few stanzas from it : 
 
 * St. Agnes's Eve ! All, bitter chill it wns! 
 The owl, for all his feathers, was o-cold; 
 The hare limp'd trembling through the frozen grass, 
 And silent was the nock in woolly fold. 
 ****** 
 
 They told me how, upon St. Agnes's Eve 
 Young virgins miglit have visions of delight; 
 And soft a'loringtj from their loves receive, 
 Upon the honey'd middle of the night, 
 If ceremonies due they did aright; 
 As snpperlcss to bed they nm.-t retire, 
 And couch supine their beauties, lilywhite; 
 Nor look behind, nor sideways, but require 
 Of Heaven, with upward eyes, for all that they desire. 
 ****** 
 
 Her vespers done, 
 
 Of all its wretched pearls her hair she frees ; 
 Unclasp'd her warmed jewels one by one; 
 Loosens her fragrant bodice ; by degrees 
 Her rich attire creeps rustliug to her knees: 
 Hulf hidden, like a mermaid in sta-weed, 
 Pensive awhile she dreams awake, and sees, 
 In fancy, fair St. Agnes in her bed, 
 But dares not look behind, or all the charm is fled." 
 
 SCOTLAND. 
 
 Formerly on the eve of St. Agnes' Day the following 
 custom was, and perchance still is observed in the northern
 
 JAN. 24.] ST. PAUL'S EVE. 17 
 
 parts of Scotland by the mountain peasantry. A number 
 of young lads and lasses meeting together on the eve of St. 
 Agnes, at the hour of twelve, went one by one to a certain 
 cornfield, and threw in some grain, after which they pro- 
 nounced the following rhyme : 
 
 u Agones swoet and Agnes fair. 
 Hither, hither, now repair; 
 Bnny Agues, let me see 
 Tlie lad who is to marry me." 
 
 The prayer was granted by their favourite saint, and the 
 shadow of the destined bride or bridegroom was seen in a 
 mirror on this very night. Time's Telescope, 1832, p. 15. 
 
 JAN. 21.] ST. AGNES' DAY. 
 
 SINCE the Reformation, St: Agnes has by degrees lost her 
 consequence in this country as superstition has subsided ; 
 though our rural virgins in the north are yet said to practise 
 some singular rites, in keeping " what they call St. Agnes' 
 Fast, for the purpose of discovering their future husbands." 
 Clavis Calendaria, Brady, 1815, vol. i. p. 170. See Mother 
 Bunch's Closet NeicJy Broke Open, 1825 (?). Anatomy of 
 Melancholy, Burton, 1660, p. 538. 
 
 JAN. 24.] ST. PAUL'S EVE. 
 
 CORNWALL. 
 
 THE first red-letter day in the Tinner's Calendar is St. 
 Paul's Pitcher-day, or the Eve of Paul's Tide. It is marked 
 l>y a very curious and inexplicable custom, not only among 
 tin-streamers, but also in the mixed mining and agricultural 
 town and neighbourhood of Bodmin, and among the sea- 
 faring population of Padstow. The tinner's mode of observ- 
 ing it is as follows : On the day before the Feast of St. 
 Paul, a water-pitcher is set up at a convenient distance,
 
 48 ST. PAUL'S DAT. [JAN. 25. 
 
 and pelted with stones until entirely demolished. The men 
 then leave their work, and adjourn to a neighbouring ale- 
 house, where a new pitcher bought to replace the old one is 
 successively filled and emptied, and the evening is given up 
 to merriment and misrule. 
 
 On inquiry whether some dim notion of the origin and 
 meaning of this custom remained among those who still keep 
 it up, it was found to be generally held as an ancient festival 
 intended to celebrate the day when tin was first turned into 
 metal in fact, the discovery of smelting. It is the occasion 
 of a revel, in which, as an old streamer observes, there is an 
 open rebellion against the water-drinking system which is 
 enforced upon them whilst at work. 
 
 The custom of observing Pauls Pitcher Night is probably 
 half-forgotten even in Cornwall at the present time, where 
 many of the ancient provincial usages have been suffered to 
 die out. It was, however, in full vigour so recently as 1859. 
 The boys of Bodmin parade the town with broken pitchers, 
 and other earthenware vessels, and into every house, where 
 the door can be opened, or has been inadvertently left so, 
 they hurl a " Paul's pitcher," exclaiming, 
 
 " Paul's Eve, 
 And here's a heave." 
 
 According to custom, the first " heave " cannot be objected 
 to ; but upon its repetition the offender, if caught, uiay be 
 punished. Brand's Pop. Antiq. 1870, vol. i. p. 23 ; N. & Q. 
 1st S. vol. iii. p. 239 ; 2nd S. vol. viii. p. 312. 
 
 JAN. 25.] ST. PAUL'S DAT. 
 
 STRYPB, in his Ecclesiastical Memorials (1822, vol. iii. part i. 
 p. 331), says : On the 25th of January (1554), being St. 
 Paul's Day, was a general procession of St. Paul by every 
 parish, both priests and clerks, in copes, to the number of an 
 hundred and sixty, singing Salve festa dies, with ninety 
 crosses borne. The procession was through Cheap unto 
 Leadenhall. And before went two schools ; that is, first, all
 
 JAN. 25.] ST. PAUL'S DAT. 49 
 
 the children of the Gray Friars, and then those of St. Paul's 
 Hchool. There were eight b shops, and the Bishop of 
 London, mitred, bearing the Sacrament, with many torches 
 burning, and a canopy borne over. And so about the 
 churchyard, and in at the West door, with the Lord Mayor 
 and Aldermen, and all the Companies in their best liveries. 
 And within a while aftur, the King came, and the Lord 
 ( Cardinal, and the Prince of Pieuiont, and divers lords and 
 knights. At the foot of the steps to the choir, as the King 
 went up, kneeled the gentlemen lately pardoned, offering 
 him their service. After mass, they returned to the court to 
 d-nner. And at night bonfires, and great ringing of hells in 
 every church. And all this joy was for the conversion of the 
 realm. 
 
 It was on this day that the husbandmen of old used to 
 make prognostics of the weather, and of other matters f >r the 
 whole year, a custom which Baurne (Antiquitatcs Vulrjares, 
 chap, xviii. p. 159) has tried to unravel. New Curiosities of 
 Literature, Soanc, 1847, p. 42. 
 
 St. Paul's Cathedral. One of the strangest of the old 
 ceremonies in which the clergy of St. Paul's Cathedral used 
 to figure was that \vhich was performed twice a year, namely, 
 on the day of the Conversion, and on that of the Com- 
 memoration of St. Paul. On the former of these festivals 
 a fat buck, and on the latter a fat doe, was presented to 
 the church by the family of Baud, in consideration of 
 some lauds which they held of the Dean and Chapter 
 at West Lee in Essex. The original agreement made wit'i 
 Sir William Le Baud, in 1274, was that he himself should 
 attend in person with the animals ; but some years afterwards 
 it was arranged that the presentation should be made by a 
 servant, accompanied by a deputation <.f part of the family. 
 The priests, however, continued to perform their part in 
 the show. On the aforesaid days, the buck and doe were 
 brought by one or more servants at the hour of the precession, 
 and through the midst thereof, and offered at the high altar 
 of St. Paul's Cathedral ; after which the persons thai brought 
 tjie buck received of the Dean and Chapter, by the hands ^ f 
 their chamberlain, twelvepence for their entertainment ;
 
 50 EXECUTION OF CHARLES I. [JAN. 31. 
 
 but nothing when tliey brought the doe. The buck being 
 brought to the steps of the altar, the Dean and Chapter, 
 apparelled in copes and proper vestments, with garlands of 
 roses on their heads, sent the body of the buck to be baked, 
 and had the head and horns fixed on a pole before the dross 
 in their procession round about the church, till they issued 
 at the West door, where the keeper that brought it blowed 
 the death of the buck, and then the horns that were about the 
 city answered him in like manner ; for which they had each 
 of the Dean and Chapter three and fourpence in money, 
 and their dinner ; and the keeper, during his stay, meat, 
 drink, and lodging, and five shillings in money at his 
 going away; together with a loaf of bread, having on it 
 the picture of St. Paul. This custom was continued till 
 the reign of Elizabeth. Beauties of England, Brayley and 
 Britton, 1803, vol. v. p. 486. 
 
 JAN. 31.] EXECUTION OF CHAELES I. 
 
 THE anniversary of the execution of King Charles I. was 
 formerly celebrated, and a special form of prayer made use 
 of, which was removed from the Prayer Book by an Act ot 
 Parliament (22 Viet. c. 2, March 25, 1859). 
 
 The following extract is taken from the Courier, of the 
 30th of January, 1826 : 
 
 " This being the anniversary of King Charles' Martyrdom 
 (in 1649), the Royal Exchange gates were shut till twelve 
 o'clock, when they were opened fur public business." 
 
 There is a story told regarding a Miss Russell, great grand- 
 daughter of Oliver Cromwell, who was waiting-woman to the 
 Princess Amelia, daughter of George II., to the effect that, 
 while engaged in her duty one 30th of January, the Prince 
 of Wales came into the room, and sportively said, "For 
 shame, Miss Russell ! why have you not been at church, 
 humbling yourself with weepings and wailings for the sins 
 on this day committed by your ancestor ?" To which Miss
 
 JAN. 31.] NEWAUK RAFFLING DAY. 51 
 
 Russell answered, " Sir, for a descendant of the great Oliver 
 Cromwell, it is humiliation sufficient to be employed, as I 
 am, in pinning up the tail of your sister!" Rede's Anec- 
 dotes, 1799, quoted in Book of Days, vol. i. p. 192. 
 
 JAN. 31.] ISLE OF 
 
 On the eve of the 1st of February a festival was for- 
 merly kept, called in the Manks language Laa'l Breeshey, 
 in honour of the Irish lady who went over to the Isle of 
 Man to receive the veil from St. Mnughold. The custom 
 was to gather a bundle of green rushes, and standing 
 with them in the hand on the threshold of the door, to 
 invite the holy Sa - 'nt Bridget to come and lodge with them 
 that night. In the Manks language, the invitation ran 
 thus : " Brede. Brede, tar gys my thie, tar dyn thie ayms 
 noght. Foshil je yn dorrys da Brede, as Ihig da Brede e 
 heet staigh." In English, " Bridget, Bridget, come to my 
 house, come to my house to-night open the door for Bridget, 
 and let Bridget come in." After these words were repeated, 
 the rushes were strewn on the floor by way of a carpet or 
 bed for St. Bridget. Train's History of the Isle of Man, 
 1815, vol. ii. p. 116. 
 
 NOTTINGHAMSHIRB. 
 
 The following extract from the Newark Advertiser of 
 Feb. 2nd. 1870, describes a custom that existed for a lor^ 
 time at Newark : 
 
 " For many years past the last day in January has been 
 observed in Newark as a raffling day for oranges in the 
 market-place. On Monday last application was made to Mr. 
 Superintendent Riddcll, at the Post Office, as to whether the 
 practice would be allowed this year as usual. He advised 
 thorn to apply to the sitting magistrates, and upon doing so 
 Mr. Wallis (deputy clerk) read to them the Act of Parlia- 
 ment, which state 1 that they would be liable to three months' 
 hard labour if they raffled. The applicants said they believe.l 
 Uicre was some old charter which gave them the privilege 
 
 2
 
 52 CANDLEMAS EVE. [FEU. I 
 
 in Newark for raffling on that day, but they were told the 
 Act of Parliament made no exceptions, and the magistrates 
 said they could not give them permission to break the law. 
 On Monday, therefore, no raffling took place, and we may 
 regard the practice as finally put an end to, which will be a 
 matter of great satisfaction to many. See, Every Day Book, 
 vol. ii. p. 161. 
 
 OXFORDSHIRE. 
 
 By the common people, the Saturday preceding Shrove 
 Tuesday is called Egg Saturday. This name is employed as 
 a date by Anthony h Wood : " One hundred and ninety-two 
 bachelors to determine this Lent, but twenty-three or there- 
 abouts were not presented on Egg Saturday." Med. JEvi 
 Kalend. vol. i. p. 158. Lives of Leland, Mearne, and Wood, 
 1772, vol. ii. p. 297. 
 
 FEB. i.J CANDLEMAS EVE. 
 
 ON Candlemas Eve was kindled the yule-brand, which was 
 allowed to burn till sunset, when it was quenched and care- 
 fully laid by to teend (i.e. light) the Christmas clog or log at 
 the next return of the season. Thus Herrick, Hesperides, 
 p. 337, says : 
 
 4< Kindl<' the Christmas Brand, and then 
 
 Till sunne-set let it burne : 
 Which quencl.t, then lay it up agen 
 Till Christmas next returne. 
 
 Part must bo kept wherewith to teend 
 
 The (Jhristmas Log next yeare ; 
 And where 'tis safely kept, the fiend 
 
 Can do no mischiefe there." 
 
 The rosemary, the bay, the ivy, the holly, and the mistletoe, 
 the Christmas decorations of hall and cottage, were now
 
 FEB. I.] CANDLEMAS EVfi. 53 
 
 pulled down, when, according to the popular superstition, 
 not a branch, nor even a leaf, should be allowed to remain. 
 
 ** Down with the Rosemary and so 
 Down with the Bates and the Misleto: 
 Down with the Holly, Ivie, all 
 Wherewith ye drtss the Christmas BaUt 
 That so the superstitious find 
 No one least branch there left behind ! 
 For look, how many leaves there be 
 Negkcted there (maids trust to me), 
 So many goblins you shall see.'' 
 
 Herrick (Besperides, p. 361), 
 
 In the place, however, of the Christmas decorations, the 
 "greener box was upraised," and Christmas now was posi- 
 tively at an end. Some indeed, considered this to have been 
 the case on Twelfth Night, and old Tusser, in his Fice 
 Hundred Points of good Husbandry, strongly contends for 
 it ; but then his head was more full of the cart and plough 
 than of regard for old customs ; and like any other master, he 
 .vas naturally anxious that the holidays should be ended, and 
 the labourers should get to work again as soon as possible ; 
 and merry-making, however agreeable it may be, will not 
 help to dig the land or sow the grain. But in spite of these 
 wise saws, the truth of which nobody would contest, human 
 feelings are stronger than human reason, and customs, when 
 they tend to pleasure, will maintain their ground till they 
 are superseded, not by privations, but by other forms of 
 amusement. New Curiosities of Literature, Soane, 1847 t 
 vol. i. p. 52. 
 
 The following is from Herrick's Hesperides, p. 337. 
 
 * Down with the Rosemary and Bayes, 
 
 Down with the Misleto ; 
 Instead of Holly, now tip-i aise 
 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.
 
 54 CANDLEMAS DAT. [FEB. 2. 
 
 When Yew is out, then Birch com; s in, 
 
 And many flowers beside ; 
 Both of a fresh and flagrant kiune 
 
 To honour Whit&oatide. 
 
 Green Bushes then, and sweetest Bents, 
 
 With coolt-r Oaken boughs, 
 Come in for comely ornaments 
 
 To re-adoru the house. 
 
 Thus times do shift; each thing his turne does hold; 
 New things succeed, as former things grow old." 
 
 NOTTINGHAMSHIRE. 
 
 It was at one time customary, in the villages bordering 
 on the Trent, to decorate not only churches but houses 
 with branches of box, and to light up a number of candles 
 in the evening, as being the last day of Christmas rejoicings. 
 " On Candlemas Day throw candles away " is a popular 
 proverb for the following day. Jour. Arch. Assoc. 1853, 
 vol. viii. p. 231. 
 
 FEB. 2.] CANDLEMAS DAY. 
 
 THIS day, the festival of the " Purification of the Blessed 
 Virgin Mary," is sometimes called Christ's Presentation, the 
 Holiday of St. Simeon, and The Wives' Feast. The ceremony 
 of candle-bearing (which continued in England till it was 
 repealed for its Popish tendency by an order in council in 
 the second year of King Edward VI.) is generally considered 
 to refer to what Simeon said when he took the infant Jesus 
 in his arms, and declared that he was a light to lighten the 
 Gentiles. 
 
 Pope Innocent, in a sermon on this festival quoted in Pa- 
 gano Papismus, in reply to the question " Why do we (the 
 Catholics) in this feast carry candles ?" says, " Because the 
 Gentiles dedicated the month of February to the infernal 
 gods; and as at the beginning of it Pluto stole Proserpine, 
 and her mother, Ceres, sought her in the night with lighted
 
 . 2.J CANDLEilAS DAY. 55 
 
 candles, so they in the beginning of thJs month, walked 
 nbitnt the city with lighted candles. Because the holy fathers 
 could not utterly extirpate this custom, they ordained that 
 Christians should carry about candles in honour of the 
 blessed Virgin Mary ; and thus what was done before to 
 the honour of Ceres is now done to the honour of the 
 Virgin." 
 
 From whatever cause, however, the ceremony originated, 
 it acquired many additional rites in the process of time, 
 according to the manners and habits of those who adopted it. 
 We are told in Dunstan's Concord of Monastic Rules that "the 
 monks went in surplices to the church for candles, which 
 were to be consecrated, sprinkled with holy water, and 
 incensed by the abbot. Every monk took a candle from the 
 sacrist and lighted it. A procession was made, thirds and 
 mass were celebrated, and the candles, after the offering, 
 were presented to the priest. The monks' candles signified 
 the use of them in the parable of the wise virgins." 
 
 According to some authorities, there was on this day a 
 general consecration of all the candles to be burnt in the 
 Catholic churches throughout the whole year ; and it should 
 also be mentioned that from Candlemas the use of tapers at 
 vespers and litanies, which had continued through the whole 
 winter, ceased until the ensuing All Hallow Mass, which will 
 serve to explain the old English proverb in Bay's collec- 
 tion: 
 
 " On Candlemas Day, 
 Tlirow candle and candlestick away." 
 
 New Curiosities of Literature, voL i p. 25. 
 
 *v 
 
 DORSETSHIRE. 
 
 Formerly at Lyme Regis the wood-ashes of the family 
 being sold throughout the year as they were made, the 
 person who purchased them annually sent a present on this 
 day of a large candle. When night came, this candle was 
 lighted, and, assisted by its illumination, the inmates regaled 
 themselves with cheering draughts of ale, and sippings of 
 punch, or some other animating beverage, until the candle 
 Lad burnt out. The coming of the Candlemas Caudle was
 
 56 CANDLEMAS DAY. [FEB. 2. 
 
 looked forward to by the youug ones as an event of some 
 importance ; for of usage they had a sort of right to sit up 
 that night, and partake of the refreshment, till all retired to 
 rest, the signal for which was the sell-extinction of the 
 Candlemas Candle. Every Day Book, vol. i. p. 206. 
 
 YORKSHIRE. 
 
 Formerly at Ripon, on the Sunday before Candlemas 
 Day, the collegiate church was illuminated with candles. 
 Gent Mag. 1790, vol. Ix. p. 719. 
 
 SCOTLAND. 
 
 At grammar schools it is, or was, an universal custom 
 for the children attending schools to make small presents 
 of money to their teachers. The master sits at his desk or 
 table, exchanging for the moment his usual authoritative 
 look for one of bland civility, and each child goes up in 
 turn and lays his offering down before him, the sum being 
 generally proportioned to the abilities of the parent. Six- 
 pence and a shilling are the usual sums in most schools, but 
 some give half, and whole crowns, and even more. The boy 
 and girl who give most are respectively styled king and 
 queen. The children being then dismissed for a holiday 
 proceed along the streets in a confused procession, carrying 
 the king and queen in state, exalted upon that seat, formed 
 of crossed hands, which, probably from this circumstance, is 
 called "the king's chair." In some schools it used to be cus- 
 tomary for the teacher, on the conclusion of the offerings, to 
 make a bowl of punch, and regale each boy with a glass to 
 drink the king and queen's health, and a biscuit. The latter 
 part of the day was usually devoted to what was called the 
 Candlemass bleeze or blaze, namely, the conflagration of any 
 piece of furze which might exist in their neighbourhood, 
 or, were that wanting, of an artificial bonfire. 
 
 According to Sinclair the king's power lasted for six 
 weeks, and during his reign he was not only entitled to 
 demand an afternoon's play for the scholars once a \veuk, but
 
 B. 2.] .COLLOP MONDAT. 57 
 
 had also the royal privilege of remitting punishments. B >k 
 of Days, vol i. p. 214. Stat. Ace. of Scotland, Sinclair, 17 ( J4, 
 vol. xiii. p. 211. 
 
 It was formerly customary in Scotland to hold a football 
 match, the east end of a town against the west, the unmarried 
 men against the married, or one parish against another. 
 The " Candlemas ha'," as it was called, brought the whole 
 community out in a state of high excitement. On one oc- 
 casion when the sport took place in Jed burgh, the contend- 
 ing parties, after a struggle of two hours in the streets, 
 transferred the contention to the bed of the river Jed, and 
 tliere fo.ight it out amidst a scene of fearful splash and 
 dabblcment, to the infinite amusement of a multitude looking 
 on from the bridge. Book of Days, vol. i. p. 214. 
 
 WESTERN ISLES or SCOTLAXD. 
 
 As Candlemas Day comes round, the mistress and servants 
 of each family taking a sheaf of oats, dress it up in woman's 
 apparel, and after putting it in a large basket, beside which 
 a wooden club is placed, they cry three times, " Briid is come ! 
 Briid is welcome 1" This they do just b-ii re going to bed, 
 and as soon as they rise in the morning, (bey 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. Description of the Western Isles of 
 Scotland, Martin, 1703, p. 119. 
 
 COLLOP MONDAY. 
 
 THE Monday before Shrove Tuesday is so called because 
 it was the last day of flesh-eating before Lent, and our an- 
 cestors cut their fresh meat into collops or steaks, for salting 
 or hanging up until Lent was over ; and heuce in many 
 places it is customary to have eggs and collops, or slices of 
 bacon at dinner on this day. Every Day Book, vol. i. p. 241.
 
 58 COLLOP MONDAY. [FliU. 2. 
 
 BUCKINGHAMSHIRE. 
 
 At Eton it was the custom for the scholars to write verses 
 either in praise or dispraise of Father Bacchus, poets being 
 considered as immediately uader 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 some of 
 the fifth forms, were affixed to the inner doors of the college. 
 Verses are still written and put up on this day, but the 
 young poets are not confined to the subject of writing eu- 
 logiums on the God of Wine. It retains, however, the 
 name of Bacchus. Brand's Pop. Antiq., vol. i. p. 62. Status 
 Scholce Etonensis, A.D. 1560, fol. 423. 
 
 CORNWALL. 
 
 On the day termed Hall' Monday, which precedes Shrove 
 Tuesday, about the dusk of the evening it is the custom 
 for boys, and in some cases for those who are above the 
 age of boys, to prowl about the streets with short clubs, and 
 to knock loudly at every door, running off to escape detection 
 on the slightest sign of a motion within. If, however, no 
 attention be excited, and especially if any article be discovered 
 negligently exposed, or carelessly guarded, then the things 
 are carried away ; and on the following morning are dis- 
 covered displayed in some conspicuous place, to expose the 
 disgraceful want of vigilance supposed to characterise the 
 owner. The time when this is practised is called " Nicka- 
 nan night ;" and the individuals concerned are supposed to 
 represent some imps of darkness, who seize on and expose 
 unguarded moments. 
 
 On the following eve (Shrove Tuesday), the clubs are 
 again in requisition ; but on this occasion the blows on the 
 door keep time to the following chant : 
 
 ** Nicka, nicka nan ; 
 
 Give me some pancake, and then Fll be gone. 
 But if you give me none, 
 I'll throw a great stone, 
 And down your doors shall come." 
 
 Report of the Royal Institution of Cornwall for 1842; 
 A. & Q. 1st S. vol. xii. p. 297.
 
 FEB. 2.1 COLLOP MONDAY. 59 
 
 DEVONSHIEE. 
 
 In the neighbourhood of Bridestow, Okehampton, the 
 children go round to the different houses in the parish on 
 the Monday before Shrove Tuesday, generally by twos aiid 
 threes, and chant the following verses, by way of extracting 
 from the inmates sundry contributions of eggs, flour, butter, 
 halfpence, &c., to furnish out the Tuesday's feast : 
 
 ** Lent Crock, give a pancake, 
 Or a fritter, for my labour, 
 Or a dish of flour, or a piece of bread, 
 Or what you please to render. 
 I see, by the latch, 
 There's something to catch; 
 I see, by the string, 
 There's a good dame within. 
 Trap, trapping throw, 
 Give me my mumps, and I'll be go " (gone)t 
 
 The above is the most popular version, and the one 
 indigenous to the place; but there is another set, which 
 was introduced some years ago by a late schoolmistress, 
 who was a native of another part of the country, where her 
 version was customary : 
 
 * Shrovetide is nigh at hand, 
 And we are come a-shroving ; 
 Pray. Dame, give something, 
 An apple, or a dumpling, 
 Or a piece of crumple cheese, 
 Of your own making, 
 Or a piece of pancake. 
 Trip, trapping throw ; 
 Give me my mumps, and 111 be go." 
 
 This custom existed also in the neighbourhood of Salis- 
 bury. N. & Q. 1st S. vol. v. p. 77. Pop. Antiy. 1849, vol i, 
 p. 62.
 
 60 ST. BLAIZE'S DAt. [FEB. 3. 
 
 FEB. 3.] ST. BLAIZE'S DAY. 
 
 ST. Blasius was Bishop of Sebaste, a city of Cappadocia, 
 in the Lesser Asia, and is said to have suffered martyrdom 
 in the persecution of Licinus in 316. The fact of iron 
 combs having been used in tearing the flesh of the martyr 
 appears to be the reason for his having been adopted by 
 the wool-combers as their patron saint. The large flourish- 
 ing communities engaged in this business in Bradford, and 
 other English towns, are accustomed to hold a septennial 
 jubilee on the 3rd of February, in honour of Jason of the 
 Golden Fleece and St. Blaizo; and not many years ago the 
 fete was conducted with considerable state and ceremony. 
 Book of Days, vol. i. p. 219. 
 
 In 1825 the procession was drawn up in .the following 
 order : 
 
 Herald bearing a flng. 
 
 Woolstnplrrs on horseback, ea^h horsu ca; >arisoned with a fleece. 
 Worsted Spinners awl manufacturers on horseback, in whit- stuff 
 waistcoats, with each a sliver over the shoulder, and a white stuff sa4i ; 
 the hordes' necks covered with nets made of thick yarn. 
 
 Merchants on horseback, with coloured sashes. 
 Time guards. Masters' Colours. Three guards. 
 Apprentices and Masters Sons, on horseback, with ornamented caps, 
 scarlet stuff coats, white stuff waistcoats, and blue pantaloons. 
 Bradford and Keighley Hands. 
 
 Mace-bearer, on foot. 
 
 Six guards. Kinir. Queen. Six guards. 
 
 Guards. Jason. Princess Medea. Guards. 
 
 Bishop's Ch;i plain. 
 
 Bishop Blaao. 
 Shepherd and Shepherdess. 
 
 Shepherd Swains. 
 
 Wodlsorters, on horseback, with ornamented caps, and various 
 coloured falivers. 
 
 Comb Makers. 
 Charcoal Hur/iers. 
 Combers' Colours. 
 
 Baud. 
 Woolcombers, witli wool wigs, &C. 
 
 Band. 
 
 J)yere, with red cockades, blue aprons, and crossed slivers of red and 
 blue.
 
 FEU. 3.] ST. BLAIZE'S DAT. 61 
 
 Before the procession started it was addressed by Kichurd 
 Fawcett, Esq., in the following lines : 
 
 Hail to the day, whose kind auspicious raya 
 Deign VI first to smile on famous Bishop Blase I 
 To the great author of our Combing tra<le, 
 This day's devoted, and due honour's paid 
 To him whode fame thro' Britain's isle resounds, 
 To Lim whose goodness tn the poor abounds. 
 Long shall his name in British annals shine, 
 And grateful agfs offer at his shrine ! 
 By this our trade are thousands daily fed, 
 By it supplied with means to earn their bread, 
 In various frms bur trade its work imparts, 
 In different methods, and by different arts : 
 Preserves from starving indigents distress'd, 
 As Combersi. Spinners, Weavers, and the rest. 
 \Ve boast no g'-ms, or cosily garments vain, 
 Borrow'd from India or the coast of Spain ; 
 Our native .soil with wool our trade supplies, 
 While foreign countries envy us the prize. 
 Jo foreign broil our common good annoys, 
 Our country's product all our art employs ; 
 Our fli-i cy rlo.-ks abound in every vale, 
 Our bleating lambs proclaim the joyful tale. 
 So let not Spain with us attempt to vie, 
 Nor India's wenltli pretend to soar so high; 
 Nor Ja.->on pride him in his Colchian spoil, 
 By hard-hips gain'd, and enti-rj ri.-ing toil ; 
 Since Britons all with ease attain the prize, 
 And every hill resounds with golden cries, 
 To celebrate our founder's great renown. 
 Our shepherd and our shepherdess we crown. 
 For England's commerce and for George's sway 
 Each loyal subject irive a loud Huzza. 
 
 Huzza 1 
 
 Every Day Book, vol. i. p. 209. See also Northampton* 
 shire Words and Phrases, ii. p. 416. 
 
 Minpheu, in his Ductor in Linguas, (1617, p. 236), under 
 the word Hock-tide speaks of S. Blase his day, about Can- 
 dlemas, when countrywomen goe about and make good cheere ; 
 :ind if they finde any of their neighbour women a spinning 
 tliat day, they burne and make a blaze of fire of the distaffe, 
 and thereof called S. Blaze his day. 
 
 Dr. Percy, in his Notes to the Northumberland Household 
 Book (1825, pp. 833-435), tells us that the anniversary of
 
 62 SHROVE TUESDAY. [FEB. J. 
 
 St. Blasius is the 3rd of February, when it is customary 
 in many parts of England to light fires on the hills on St. 
 Blayse night : a custom anciently taken up, perhaps, for no 
 better re ason than the jingling resemblance of his name to 
 the word " blaze." 
 
 Candles offered to St. Blaze. In honour of St. Blaze 
 there formerly were offered to him candles, which after 
 receiving benediction were considered holy, and became 
 highly serviceable to all pious uses. 
 
 Clavis Calendaria, Brady, 1812. vol. i. p. 299. Beauties of 
 England and Wales, Brayley and Britton, 1809, vol. ii. p. 418. 
 
 SHEOVE TUESDAY. 
 
 SHROVE Tuesday derives its distinctive epithet in English, 
 from the custom of the people in applying to the priest to 
 shrive them, or hear their confessions, before entering on the 
 great fast of Lent the following day. Its Latin and Con- 
 tinental names have all a reference to the last time of 
 eating flesh. After the people had made the confession 
 required by the ancient discipline of the Church, they were 
 permitted to indulge in festive amusements, though re- 
 stricted from partaking of any repasts beyond the usual 
 substitutes for flosh ; hence the name carnaval, etymologi- 
 cally signifying, Flesh, fare thee well. From this cause 
 originated the custom of eating pancakes at Shrove- 
 tide, which began on the Sunday before the first in Lent. 
 Med. Mvi Kalend. vol. i. p. 158. 
 
 That none, however, might plead forgetfulness of the 
 ceremony of confessing and being shriven, the great bell 
 was rung at an early hour in every parish, and in after 
 times this ringing was still kept up in some places, though 
 the cause of it ceased with the introduction of Protestantism ; 
 it then got the name of the Pancake Bell. 
 
 Taylor, the water poet (in his Jacke-a-Lent WorTc.es, 1630, 
 vol. i. p. 115), gives the following curious account as to the 
 way in which Shrove Tuesday was celebrated in olden times :
 
 FEB. 3.] SHUOVE TUESDAY. G3 
 
 " Always before Lent there comes waddling a fat, grosse 
 groome, called Shrove Tuesday, one whose manners show 
 he is better fed than taught, and indeed he is the only 
 monster for feeding amongst all the dayes of the yeere, 
 for he devoures more flesh in fourteene houres than this old 
 kingdom doth (or at least should doe) in sixe weekes after. 
 Such boyling and broyling, such roasting and toasting, such 
 stewing and brewing, such baking, frying, mincing, cutting, 
 carving, devouring, and gorbellied gurmondizing, that a man 
 would thinke people did take in two months' provision at 
 once. Moreover it is a goodly sight to see how the cookes 
 in great men's kitchins doe frye in their master's suet, that if 
 ever a cooke be worth the eating, it is when Shrove Tuesday 
 is in towne, for he is so stued and larded, basted, and alm< st 
 over-roasted, that a man may eate every bit of him and never 
 take a surfet. In a word, they are that day extreme 
 cholerike, and too hot for any man to meddle with, being 
 monarchs of the marrow-bones, marquesses of the mutton, 
 1< rds high regents of the spit and kettle, barons of the 
 gridiron and sole commanders of the frying-pan. And all 
 this hurly burly is for no other purpose than to stop the 
 mouth of the land-wheale, Shrove-Tuesday, at whose entrance 
 in the morning all the whole kingdome is in quiet, but by the 
 time the clocke strikes eleven which by the help of a 
 knavish sexton is commonly before nine, then there is a 
 l>ell rung called the Pancake-Bell, the sound whereof makes 
 thousands of people distracted and forgetful either of manner 
 or humanitie. Then there is a thing cal'd wheat'n flowre, 
 which the sulphory, necromanticke cookes doe mingle with 
 water, eggs, spice, and other tragicall, magicall inchant- 
 ments, and then they put it little by little into a frying-pan 
 of boyling suet, where it makes a confused dismal hissing 
 like the Lernean snakes in the reeds of Acheron, Stix, or 
 Phlegeton until at last by the skill of the cooke it is trans- 
 formed into the forme of a flap-jack, which in our transla- 
 tion is call'd a pancake, which ominous incantation the 
 ignorant people doe devoure very greedily having for the 
 most part well dined before but they have no sooner swal- 
 lowed that sweet candied baite, but straight their wits 
 forsake them, and they runne starke mad, assembling in
 
 64 SHROVE TUE3DAY. [FEB. 3. 
 
 routs and throngs numberlesse of ungovernable numbers, 
 with uncivill civil commotions. 
 
 " Then Tim Tatters a most valiant villaine with an 
 ensign made of a piece of a baker's maukiu fixed upon a 
 broomstaffe, lie displaies his dreadful colours, and calling the 
 rasped regiment together, makes an illiterate oration, stnft 
 with most plentiful want of discretion, the conclusion whereof 
 is. that somewhat they will doe, but what they know not; until 
 at List comes marching up another troupe of tatterdemalions, 
 proclayming wars against no matter uho, so they may be 
 doing. Then these youths arm'd with cudgels, stones, 
 hammers, rules, trowels, and handsawse. put play-houses to 
 the sacke, and * * * to the spoyle, in the quarrel 
 breaking a thousand quarrels of glasse, I mean making 
 ambitious brickbats breako their neckes, tumbling from the 
 tops of lofty chimnies, terribly uutyliug houses, ripping up 
 the bowels of feather beds, to the inriching of upholsters, the 
 profit of plaisterers and dirt-dawhcrs. the gaine of glasiers, 
 joyners, carpenters, tylers and bricklayers ; and, what is 
 worse, to the contempt of justice; for what avails it for a con- 
 stable with an army of reverend rusty bill-men to command 
 peace to these beastes ? for they with their pockets, instead of 
 pistols, well charged with stone-shot, discharge against the 
 image of authority whole volleys as thicke as hayle, which 
 robustious repulse puts the better sort to the worst part, making 
 the band of unscowered halberdiers retyre faster than ever they 
 come on, and show exceeding discretion in proving tall men 
 of their heels. So much for Sltrove Tuesday, Jacke-a-Lent's 
 gentleman usher ; these have been his humours in former 
 times, but I have some better hope of reformation in him 
 hereafter, and indeed I wrote this before his coming th's 
 yeere, 1G17, not knowing how hee would behave himselfe; 
 but tottering betwixt despaire and hope I leave him." 
 
 In connection with the custom of eating pancakes on this 
 day, Fosbroke in his Encyclopaedia of Antiquities (vol. ii. 
 p. 572) says that " Pancakes, the Norman Crispellce, are 
 taken from the Fornacalia, on Feb. 18th, in memory of the 
 practice in use before the goddess Fornax invented ovens." 
 
 The Saxons called February " Solmonath," which Dr. F. 
 Sayers, in his Disquisitions, says is explained by Bcde's
 
 FEB. 3.] SHROVE THE DAT. 65 
 
 " Mensis Placentarum," and rendered by Speluian, in an 
 inedited MS., " Pancake month," because in the course of it 
 cakes were offered by the Pagan Saxons to the Sun. 
 
 Our most usual name of this Tuesday, sajs Hampson 
 (Med. JEvi Kalend. vol. i. p. 158), is originally Swedish : 
 pankaka, an omelette ; but, it has been absurdly derived 
 from the Greek TTO.V and KO.KOL, all bad, in reference to the 
 penitents at confession. 
 
 At one time Shrove Tuesday was the great holiday of the 
 apprentices. Why it should have been so, says Hone (Every 
 Day Book, 1826, vol. i. p. 258), is easy to imagine, on re- 
 collecting the sports that boys were allowed on that day at 
 school. The indulgences of the ancient city apprentices 
 were great, and their licentious disturbances ?taud recorded in 
 the annals of many a fray. The old plays make us aware of 
 a licence which they took on Shrove Tuesday to assail 
 houses of dubious repute, and cart the unfortunate inmates 
 tli rough the city. Book of Days, vol. i. p. 239 ; See Dekker's 
 Seven Deadly Sinnes, 1606, p. 35. 
 
 Coch-Fiyhting. Cock-fighting was a very general amuse- 
 ment up to the end of the last century. It entered into the 
 occupations of the old and young. Schools had their cock- 
 fights. Travellers agreed with coachmen that they were to 
 wait a night if there was a cock-fight in any town through 
 which they passed. A battle between two cocks had five 
 guineas staked upon it. Fifty guineas, about the year 1760, 
 depended upon the main or odd battle. This made the 
 decision of a " long-main" at cock-fighting an important 
 matter. The church bells at times announced the winning 
 of a " long-main." Matches were sometimes so arranged as 
 to last the week. When country gentlemen had sat long at 
 table, and the conversation had turned upon the relative 
 merits of their several birds, a cock-fight often resulted, as 
 the birds in question were brought for the purpose into the 
 d ; ning-room. Roberts, Social History of S. Counties of 
 England, 1856, p. 421. 
 
 Formerly cock-fighting was practised on Shrove Tuesday 
 to a very great extent ; and in the time of King Henry VI I. 
 this diversion seems to have been practised within the pre- 
 cincts of the court. In a royal household account, occurs 
 
 I
 
 66 SHIIOVE TUESDAY. [F^B. 3. 
 
 tb? following :" March 2,7 Hen. VII. Hera, to Master 
 B: ay for rewards to them that brought Cokkes at Shrovetide, 
 at Westm r . xx 8 ." 
 
 The earliest mention of cock-fighting in England is by 
 FitzStephens, who died in 1191. He mentions it as one of 
 the amusements of the Londoners, together with the game of 
 foot-ball. He says ; " Yearly at Shrove-tide the boys of 
 every school bring fighting-cocks to their masters, and all 
 the forenoon is spent at school, to see these cocks fight 
 together. After dinner all the youth of the city goeth to 
 play at the ball in the fields ; the scholars of every study 
 have their balls : the practisers also of the trades have every- 
 one their ball in their hands. The ancienter sort, the fathers, 
 and the wealthy citizens, come on horseback to see these 
 youngsters contending at their sport, with whom, in a manner, 
 they participate by motion ; stirring their own natural heat 
 in the view of the active youth, with whose mirth and 
 liberty they seem to communicate." Cock-fighting is now 
 happily by law a misdemeanour, and punishable by penalty. 
 
 Throwing at Cocks. In days not very long gone by, the 
 inhuman sport of throwing at cocks was practised at Shrove- 
 tide, and nowhere was it more certain to be seen than at the 
 grammar-schools. The poor animal was tied to a stake by a 
 short cord, and the unthinking men and boys who were to 
 throw at it took their station at the distance of about twenty 
 yards. Where the cock belonged to some one disposed t> 
 make it a matter of business, twopence was paid for three 
 sines at it, the missile used being a broomstick. The 
 sport was continued till the poor creature was killed out- 
 right by the blows. Such outrage and tumult attended this 
 inhuman sport a century ago that it was sometimes dan- 
 gerous to be near the place where it was practised. Book of 
 Days, 1863, vol. i. p. 238. 
 
 The following extract is taken from the Daily London 
 Advertiser, Wednesday. March 7th, 1759 : Yesterday, being 
 Shrove Tuesday, the orders of the justices in the City and 
 Liberty of Westminster were so well observed that few 
 cocks were seen to be thrown at, so that it is hoped this 
 barbarous custom will be left off. 
 
 In Men-Miracles (by M. Lluclliu, student of Christ
 
 FKB. 3.] SHROVE TUESPAY. 67 
 
 Church, Oxon, 1679, p. 48), quoted by Brand, Pop. Antiq., 
 1849, voL i. p. 78, is the following ironical song on cock- 
 throwing: 
 
 " Cocke a doodle doe, 'tis the bravest game, 
 Take a cock from his dame, 
 
 And bind him to a stake : 
 Bow he struts, how he throwea, 
 How he staggers, how he ciowea, 
 
 As if the day newly brake. 
 
 ** How his mistress cackles, 
 Thus to fiud him in shackles. 
 
 And tied to ;i pncke-tliread giirter. 
 Oli, the beards ami the bulb 
 Aie t>ut coipulcrit gulLs 
 
 To the valiant Shrove- tide martyr." 
 
 SJiying at Leaden Cocks. This was probably in imitation of 
 the barbarous custom air ady described of "shying" or 
 throwing at the living animal. The " cock " was a repre- 
 sentation of a bird or beast, a man. a horse, or some device, 
 with a stand projecting on all sides, but principally behind 
 the figure. These were made of lead cast iu moulds. They 
 were shyed at with, dumps from a small distance agreed upon 
 by the parties, generally regulated by the sizo or weight of 
 the dump, and the value of the cock. If the thrower overset 
 or knocked down the cock, he won it ; if he failed, hu lost 
 his dump. 
 
 Shy for Slnj. This was played at by two boys, each 
 having a cock placed at a certain distance, generally tit about 
 four or five feet asumler, the players standing behind thu!r 
 cocks, and throwing alternately ; a bit of stone or wood was 
 generally used to throw with ; the cock was won by him who 
 knocked it down. 
 
 Corks and dumps were exposed for sale on the butchers' 
 shambles on a small board and were the perquisites of the 
 apprentices who made them ; and many a pewter plate, and 
 many an alc-ln iuse pot, were melted at this season for shying 
 at cocks, which was as soon as fires were lighted in the 
 autumn. 
 
 These games, and all others among the boys of London, 
 had their particular times or seasons ; and when any game 
 
 v 2
 
 68 SHROVE TUESDAY. [FEB. 3. 
 
 was out, as it was termed, it was lawful to steal the thing 
 played with ; this was called smugging, and it was expressed 
 l>y the boys in a doggrel air. 
 
 " Tops are in, spin 'em agin. 
 
 Tops are out, smugging about." 
 or, 
 
 " Tops are in, spin 'em agin. 
 Dumps. are out, c." 
 
 The fair cock was not allowed to have his stand extended 
 behind more than his height and half as much more, nor 
 much thicker than himself, and he was not to extend in 
 width more than his height, nor to project over the stand ; but 
 fraudulent cocks were made extending laterally over the side, 
 so as to prevent his lying down sideways, and with a long 
 stand behind ; the body of the cock was made thinner, and 
 tlie stand thicker, by which means the cock bent upon being 
 strack, and it was impossible to knock him over. Every Day 
 Book, vol. i. p. 253. 
 
 Threshing the Hen was a custom formerly practised on this 
 day. The following account taken from Tusser Redivivus, 
 1710 (8vo. June, p. 15), is curious. " The hen," says the 
 writer, " is hung at a fellow's back, who also has some horso- 
 bells about him, the rest of the fellows are blinded, 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 favouredly ; 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, whilst the others look out as sharp to hinder 
 it. Aiter this the hen is boiled with bacon, and store of 
 pancakes and fritters are made." 
 
 The same writer adds that after the hen-threshing, " she 
 that is noted for lying a^bed long, or any other miscarriage, 
 hath the first pancake presented to her, which most commonly 
 falls to the dogs' share at last, for no one will own it their 
 due."
 
 FEB. 3.] SHROVE TUESDAY^ 69 
 
 With regard to the origin of this custom, it has been 
 conjectured that as the fowl was a delicacy to the labourer, 
 it was therefore given to him on Shrove Tuesday for sport 
 and food. Tusser, in his Five Hundred Points of Good 
 Husbandry (1620), has the following lines : 
 
 " At Shrovetide to sliroving, go thresh the fat hen, 
 If lilmdfold can kill her, then five it thy men. 
 Maids, fritters, and pancakes enough see you make, 
 Let Slut have one pancake, for company sake." 
 
 In some places, if flowers are to be procured so early in tha 
 season, the younger children carry a small garland, for the 
 sake of collecting a few pence, saying : 
 
 " Flowers, flowers, hijrh do ! 
 Shreeny, greeny, rino ! 
 (Sheeny greeny, sheeny greeny, 
 Bum tuui fra !" 
 
 Brand, Pop. Antiq. 1849, vol. i. p. 68. 
 
 BUCKINGHAMSHIRE. 
 
 At Eaton, on Shrove Tuesday, as soon as ever the clock 
 strikes nine, all the boys in the school cry TO BAKXO, Til 
 BAKXO, TO BAKXO, as loud they can yell, and stamp and 
 knock with their sticks ; and then they doe all runne out of 
 the schoole. Aubrey MS., A.D. 1686, Brit. Mus. 
 
 A MS. in the British Museum already alluded to (Status 
 Scholce Etonensis, A.D. 1560, MS. Brit. Mus. Donat. 4843 
 fol.423) mentions a custom of the boys of Eton school beiu- 
 allowed to play from eight o'clock for the whole day ; and 
 of the cook's coming in and fastening a pancake to a crow, 
 which the young crows are calling upon, near it, at the school 
 door. 
 
 CHESHIRE. 
 
 Pennant, in his Journey from Chester to London, tells us of 
 a place at Chester without the walls, called the Rood-Eye, 
 where the lusty youth in former days exercised themselves in 
 manly sports of the ago : in archery, running, leaping, and
 
 70 SHROVE TUESDAY. [FEB. J. 
 
 wrestling, in mock fights and gallant romantic triumphs. A 
 standard was the prize of emulation. 
 
 In a pamphlet also, entitled, Certayne Collection ofAncJiiante 
 Times, concerninge the Anchiante and Famous Cittie of Chester, 
 published in Lysons' Magna Britannia (1810, vol. ii. p. 585), 
 is the following : 
 
 " That whereas the Companye and Corporation of Shoe- 
 makers within the cittie of Chester did yearely, time out of 
 memory of man, upon Tewsday, commonly called Shrove 
 Tuesday, or otherwise Goteddesse day afternoon, at the 
 Cross upon the Koode-Dee, before the Mayor of the said 
 cittie, offer unto the Company of Drapers of the same cittie ^a 
 ball of leather, called a foote-ball, of the value of 3s. 4d. 01 
 thereabouts : and by reason of the greate strife which did 
 arise among the younge persons of the same cittie (while 
 diverse parties were taken with force and strong handes to 
 bring the said ball to one of these three houses, that is to say, 
 to the Mayor's house, or any one of the two Sheriffs' 
 houses of the time being), much harme was done, some in 
 the great thronge fallingo into a trance, some having their 
 bodies brused and crushed ; some their arms, heades, or 
 logges broken, and some otherwise maimed, or in perill of 
 life : to avoid the said inconveniences, and also to torne and 
 couverte the said homage to a better use, it was thought 
 good by the Mayor of the saide cittie and the rest of the 
 Common-Council to exchange of the said footc-lall as 
 followeth : that in place thereof, there be offered by the 
 Shoemakers to the Drapers, six gleaves * of silver, the which 
 gleaves they appoynted to be rewards unto such men as 
 would come, and the same day and place, passe and overcome 
 on foot all others : and the said gleaves were presently de- 
 livered according to the runninge of every one; and this 
 exchange was made in the time when Henry Gee was Mayor 
 of Chester,f A.D. 1539, and in the thirty-firste yeare of Kiuge 
 Henry the Eighth. 
 
 * An obsolete word for a hand-dart. 
 
 t The following is a copy of the order for the above-mentioned 
 change, extracted from '' the Orders and Acts of A s.-eml ly, of the 
 Miuor, Aldermen, find Common Council of the City of Clu ter," in the 
 Town Clerb'a Office : 
 
 "Jon *0 lien. viii. HENRY GEE, MATOK." After reciting the
 
 FKH. 3.] snnovK TUESDAY. 71 
 
 " Alsoe, whereas the Companye and occupation of the 
 Sellers within the Cittie of Chester did yearuly by custome, 
 t'me out of memorie of man, the same day, hour, and place, 
 before the Mayor, offer upon a truncheon, staflfe or speare, a 
 certaine homage to the Drapers of the cittie of Chester, 
 called the Sadler's ball, profitable for few uses or purposes, 
 as it was, beinge a ball of silk of the bigness of a bowle, was 
 
 ancient use of archery and shooting in the long bow, for the honour 
 and defence of the realm, and that the same is much de ayed. and 
 other unl iwful g;imes much m use : " Ordered by the Mayor, 
 Aldermen, and Common Council, with the consent of the whole 
 occupation of drapers, sadlers, and shoemakers, that the said occupa- 
 tion of shoemakers (which always have, time out of mind, ghen 
 and delivered yeaily, on Shrove Tuesday in the afternoon, unto 
 the drapers, before the Vnyor at the Cross on the Hoodee, one ball of 
 leath r, called a foot-hall, of the value of 3 4d., or above, to play 
 8t from thence to the common-ball of the said city, and further at the 
 pi asure of the evil-disposed persons; whereof hath arisen g;eat 
 inconvi niencea) shall g ve and deliver yearly to the said drapers, 
 b f e the Mayor at the saM time and pl-tce : six s Iver gleaves, each 
 of the value of 27d. or above, to be disposed of at tho pleasure 
 of the f-'aid Mayor and drapers, to him that shall win a foot-race 
 before them, that or any other day; and that the siidlers (who 
 have time out of inind given, and delivered yearly, at the same time 
 and pla<>e, e ery master of them, unto the drapers, befo:e the Mayor, 
 one painted ball of wood, with flowers and arms, upon the point 
 of a spear, being goodly arrayed upon horseback accordingly) 
 sh.,11 henc. forth give and deliver to the .-aid drapers, before the 
 M.iyor, at the same time and place upon horseback, a bell of 
 silvc r, to the value of 3. 4d., to be disposed of at the discretior 
 of the Mayor and drapers, to him that shall get the horse races 
 on that diy; and that every man that hnth been married in tho 
 said city, since throve Tuesday, then last past, shall then and 
 there also deliver to the said diapers before the Mayor, an arrow 
 of silver, tn the value of 5. or above, instead of such ball of silk 
 and velvet, which 8u<-h married men ought then to have given 
 and deliveied by the a icient custom of the said city (usi d time out 
 of mind), which silver arr.w ahull be disposed of by the Mayor 
 and drapers, for the preferment of the said feat and exercise of 
 dhooting in the loug-'>ow, for avoiding the said inconveniences, nny 
 use or prescript on to the contrary uotwith-. landing ; nnd also, the 
 said drapers and their successors, >hall keep yearly their recreation 
 nnd drinking, as they used to do, time out of mind, and that the 
 shoemakers and sadless, and persons hereafter to be married, shall 
 olcrve this order upon pain of \0l. for every offence, toties quotief, to 
 be forfeited to the drajers according to ancient custom."
 
 72 SHUOVE TUESDAY. [FEB. 3. 
 
 torned into a silver bell ; weighing about two ozs , as is 
 supposed, of silver : the which saide silver bell was ordayned 
 to be the rewarde for that horse, which with speedy run- 
 ninge, then should rune before all others, and there presently 
 should be given the daye and place. This alteration was 
 made the same time, and by the same mayor, like as the 
 Shoemakers' foote-ball was before exchanged into six silver 
 gleaves. 
 
 " Also, whereas of an anchant custom whereof man's 
 memorie nowe livinge cannot remember the original and 
 bcginninge, the same daye, hower and place, before the mayor 
 fur the time beinge, every person which is married within the 
 liberties of the saide cittie, dwelling wheresoever without, 
 and all those that dwelle within the saide cittie. for one 
 yeare before, and marye els where, did offer likewise a 
 homage to the said Companye of Drapers before the Mayor, 
 a ball of silke, of the like bignesse of a bowle ; the same 
 mayor torned the same balls into silver arrowes, the which 
 arrowes they tooke order should be given to those which did 
 shoote the longest shoote, with divers kind of arrowes : this 
 exchange was made as before is mentioned of the Shoemakers' 
 foote-ball and the Sadlers' ball. In which exchange there 
 appeared greate wisdom, anchent and sage senators, whoe 
 had great studye and regarde to torne the foresaid thinges 
 unto soe profitable uses and exercises; so that there is three 
 of the most commendable exercises and practices of war-like 
 feates, as running of men on foot, runninge of horses, and 
 shootinge of the broad arrowe, the flighte and the butt-shaite, 
 in the long-bowe, are yearely there used ; which is done in 
 a very few (if in any) citties of England, soe far as I under- 
 stand." 
 
 CORNWALL. 
 
 It was customary at one time to tie fowls to stakes, and 
 set them as marks for boys to kill with bats. Hitchius, 
 History of Cornwall, 1824, vol. i. p. 723. 
 
 CUMBERLAND. 
 
 Formerly the scholars of the free school of Bromfield, 
 about the beginning of Lent, or, in the more expressive
 
 FEB. 3.] SHEOVE TUESDAY. 73 
 
 phraseology of the country, at Fasting's Even, used to bar 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 
 barricaded within ; and the boys, who defended it like a 
 besieged city, were armed in general with lore-tree or elder 
 pop-guns. The master meantime 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 it 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, stipula- 
 ting what hours and times should for the year ensuing be 
 allotted to study, and what to relaxation and play. Securities 
 were provided by each side for the due performance of these 
 stipulations, and the paper was then solemnly signed by both 
 master and pupils. 
 
 One of these articles, always stipulated for and granted, 
 was the privilege of immediately celebrating 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 
 fr< m the east. Cocks and foot-ball players were sought for 
 with great diligence. The party whose cocks won the most 
 battles was victorious in the 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 churchyard ; 
 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.* Hutchinson's Hist, of Cumberland, 
 vol. ii. p. 322. 
 
 * AiMison is <le.-crib'd by his biographers as having been the leader 
 of a Larr ng tut at the Grammar School of Lichtield. 
 
 \
 
 74 8HHOVE TUESDAY. [FEB. 3. 
 
 Brand, Pop. Antiq. (1849, vol. i. p. 441), says, that the 
 custom of barring-out was practised in other places towards 
 Christmas time, e g., at the school of Houghton-le-Spring, in 
 the county of Durham. 
 
 Among the statutes of the grammar-school founded at 
 Kilkenny, in Ireland, March 18, 1684, in Vallancey's Collec- 
 tanea de Rebus Hibernicis, vol. ii. p. 512, is the following : 
 
 " 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 submission 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." 
 
 DERBYSHIRE. 
 
 Formerly the inhabitants of Derby had a foot-ball match 
 between the parishes of All Saints and St. Peter's ; the con- 
 flicting parties being strengthened by volunteers from tho 
 other parishes, and from the surrounding country. The 
 bells of the different churches rang their merry peals on the 
 morning, and gave rise to the following jingle on the five 
 parishes of All Saints', St. Peter's, St. Werburgh's, St. 
 Alkmund's, and St. Michael's : 
 
 " Pancakes and fritters, 
 Fay All Saints' an<l St. Peter's; 
 When will the ball come, 
 Say the bells of St. Alkmum; 
 At tiro they will throw, 
 Says Saint Werabo' ; 
 O ! very well, 
 Says little Michel." 
 
 The goal of All Saints' was the water-wheel of the nun's 
 mill, and that of St. Peter's, on the opposite side of the town, 
 at the gallow's balk, on the Normanton Road ; the ball, 
 which was of a very large size, was made of leather, and 
 stuffed quite hard with shavings, and about noon was thrown
 
 FEB. 3.] SHSOVE TUESDAY. 75 
 
 into the market-place, from the Town Hall, into . the midst 
 of an assembly of many thousand people, so closely wedged 
 together, as scarcely to admit of locomotion. Tli; momeiifc 
 the ball was thrown, the " war cries" of the rival parishes 
 began, and thousands of arms were uplifted in the hope of 
 catching it during its descent. The opposing parties en- 
 deavoured by every possible means, and by the exertion of 
 their utmost strength, to carry the ball in the direction of 
 their respective goals, and by this means the town was 
 traversed and retraversed many times in the course of the 
 day ; indeed, to such an extent has the contest been carried, 
 that some years ago the fortunate holder of the ball, having 
 made his way into the river Derwent, was followed by the 
 whole body, who took to the water in the most gallant style, 
 and kept up the chase to near the village of Duffield, a 
 distance of five miles, the whole course being against the 
 rapid stream, and one or two weirs having to be passed ; on 
 another occasion, the possessor of the ball is said to have 
 quietly dropped himself into the culvert or sewer which 
 passes under the town, and to have been followed by several 
 others of both parties, and, after fighting his way the whole 
 distance under the town, to have come out victorious at the 
 other side where, a considerable pai-ty having collected, the 
 contest was renewed in the river. 
 
 On the conclusion of the day's sport the man who had the 
 honour of " goaling " the ball was the champion of the year ; 
 the bells of the victorious parish announced the conquest, 
 and the victor was chaired through the town. So universal 
 has been the feeling with regard to this game, that it is said 
 a gentleman from Derby having met with a person in the 
 backwoods of America, whom from his style and conversa- 
 tion he suspected to be from the Midland Counties of 
 England, cried out when ho saw him, " All Saints' for ever ;" 
 to this the stranger instantly retorted, " Peter's for ever ;" and 
 this satisfied them that they were fellow-townsmen. A foot- 
 ball match is also played at Ashborne nearly in the same 
 manner as at Derby. Jour. Arch. Assoc., 1852, vol. vii. 
 p. 203. 
 
 A custom prevailed, too, in some parts of Derbyshire which 
 gave licence to the young men and boys to kiss any young
 
 76 SHKOVE TUESDAY. ("FEB. 3. 
 
 women or girls whom they chose. This, together with the 
 general holiday observed in the afternoon of that day, and 
 the customary sports then indulged in, is of course a remnant 
 of the mediaeval carnival. 
 
 DEVONSHIRE. 
 
 In the south-eastern part of Devon the children at th's 
 reason of the year visit people's houses, singing : 
 
 " Tippetty, tippetty to, 
 Give me a pancake and I'll be go." 
 
 N. & Q. 1st S. vol. xi. p. 244. 
 
 At Tavistock, the following lines are sung by the children 
 at the houses of the principal inhabitants : 
 
 " Lancrock (?) a pnncake, 
 A fritter tor my labour; 
 I see by the string . 
 Tne good dame's in. 
 Tippy tappy, toe, 
 
 Nippy? iia ppy> n 
 
 If you'll give something, 
 I'll be ago (i,e., gone)." 
 
 N. & Q. 4th 8. vol. v. p. 380. 
 
 DORSETSHIRE AND WILTSHIRE. 
 
 In these, if not in other counties, a practice called Lent 
 Crocking is observed. The boys go about in small parties 
 visiting the various houses, headed by a leader, who goes up 
 and knocks at the door, leaving his followers behind him, 
 armed with a good stock of potshevds the collected relics 
 of the washing-pans, jugs, dishes, and plates, that have 
 become the victims of concussion in the hands of unlucky 
 or careless housewives for the past year. When the door is 
 opened, the hero who is, perhaps, a farmer's boy, with a 
 pair of black eyes sparkling under the tattered brim of his 
 brown milking-hat hangs down his head, and, with one
 
 FEB. 3.] SHROVE TUESDAY. 77 
 
 corner of his mouth turned up into an irrepressible smile 
 pronounces the following lines : 
 
 "A-shrovin, a-shrovin, 
 I be come a-tshrovin ; 
 A piece of bread, a piece of cheese, 
 A bit of your fat l>ac-n ; 
 Or a dish of dough nuts, 
 All of your own rnakiu I 
 
 " A-shrovin, a-shrovin, 
 I be come a-shrovin, 
 Nice meat in a pie, 
 My month is very dry ! 
 I wish a wuz zoo well-a-wet, 
 I'de zing the louder for a nut ! 
 
 Chorus. A shrovin, a-shrovin, 
 
 We be come a shrovin !" 
 
 Sometimes he gets a bit of bread and cheese, and at some 
 houses he is told to be gone; in which latter case he culls 
 up his followers to send their missiles in a rattling broadside 
 against the door. Book of Days, vol. i. p. 239. 
 
 The late Dr. Husenbeth in N. & Q. th S. voL ix. p. 135, 
 gives another version of the above rhyme : 
 
 " I'm come a shroveing, 
 For a piece of pancake, 
 Or a piece of bacon, 
 Or a little truckle cheese, 
 Of your own making. 
 Give me some, or give me none, 
 Or else your door shall have a stone." 
 
 HAMPSHIRE. 
 
 At Basingetcke, and in some other parts of this county, 
 the boys and girls go to the houses of the well-to-do classes 
 in little companies, and, knocking at the door, repeat the 
 following rhyme : 
 
 u Knick a knock upon the block ; 
 Flour and lard is very dear, 
 Please we come a shroving here. 
 Your | an's hot, and my pan's cold, 
 (Hunger makes ns shrovers bold) 
 Please to give poor shrovers something here." 
 
 They then knock again, and repeat both knocks and verses
 
 78 SHROVE TUESDAY. [Fl2B. 3. 
 
 until they receive something. The line in brackets is not 
 said in Basingstoke and several other places. N. & Q. 1st S. 
 vol. xii. p. 100. 
 
 HERTFORDSHIRE. 
 
 At Baldock, Shrove Tuesday is long anticipated by the 
 children, who designate it Dough-Nut-Day; it being usual 
 to make a good store of small calces fried in hog's lard, 
 placed over the fire in a brass skillet, called dough-nuts, 
 with which the young people are plentifully regaled. 
 Brand, Pop. Antiq., 1849, vol. i. p. 83. 
 
 At Hoddesdon, in the same county, the old curfew-bell, 
 which was anciently rung in that town for the extinction 
 and relighting of " all five and candle-light," still exists, and 
 has from time immemorial been regularly rang on the morn- 
 ing of Shrove Tuesday at four o'clock, after which hour the 
 inhabitants are at liberty to make and eat pancakes until the 
 bell rings again at eight o'clock at night. So closely is this 
 custom observed, that after that hour not a pancake remains 
 in the town. Every Day Book, vol. i. p. 242. 
 
 HUNTINGDONSHIRE. 
 
 Formerly there prevailed in this county a custom called 
 code-running, which, though not quite so cruel as cock- 
 throwing, was not much inferior to it. A cock was procured, 
 and its wings were cut : the runners paid so much a head, 
 and with their hands tied behind them ran after it, and the 
 person who caught it in his mouth, and carried it to a certain 
 place or goal, had the right of claiming the bird as his own. 
 In this race there was much excitement, and not a little 
 squabbling, and the one who was lucky enough to secure the 
 bird frequently had his face and eyes very much pecked. 
 Time's Telescope, 1823, p. 40. 
 
 KENT. 
 
 At All Saints', Maidstone, the ancient custom of ringing a 
 bell at mid-day on Shpove Tuesday is observed, and is 
 known as the " Fritter-Bell." Gent. Mag. 1868, Uh S. 
 vol. v. p. 7G1.
 
 FEB. 3.] SIIilOVE TUESDAY. 79 
 
 LANOASHIBE. 
 
 Part of the income of the head-master and usher of the 
 grammar-school at Lancaster arises from a gratuity called a 
 cock-penny, paid at Shrovetide by the scholars, who are suns 
 of freemen ; of this money the head-master has seven- 
 twelfths, the usher five-twelfths. It is also paid at the 
 schools at Hawkshead and Clithero, in Lancashire ; and 
 formerly was paid, also at Burnley, and at Whiteham and 
 Milloiu, in Cumberland, near Bootle. Brand, Pop. Antiq., 
 1 49, vol. i. p. 72. 
 
 The toss'ng of pancakes (and in some places fritters) on 
 this day was a source of harmless mirth, and is still practised 
 in the rural parts of Lancashire and Cheshire, with its 
 ancient accompaniments : 
 
 " It is the day whereon both rich and poor, 
 Are chieny ft-asted on the self-s.une dish ; 
 Wi en every paunch, till it can hold no more, 
 Is fritter fill'd, as well as heart can wish ; 
 And every man and maide doe take their turtle, 
 Ami tosse th' ir pancakes up for feu re they burne 
 And all the kitchen < oili with Ltughter bound, 
 To fcO< the pancakes fall upon the "round." 
 
 ia. Harland and Wilkinson, 
 Lancashire Folk Lore, 18G7, p. 218. 
 
 LEICESTERSHIRE. 
 
 In the Newark, says Throsby (History of Leicester 
 1791, p. 356), on Shrove Tuesday is held the annual fair, 
 chiefly for the amusement of the ycung. Formerly, there 
 was -practised in its full extent the barbarous custom of 
 throwing at cocks, but now the amusement is confined to the 
 purchase of oranges, ginger-bread, &c., and to a custom 
 known by the name of ' : WJtipping-Toms ;" a practice no 
 doubt instituted by tbo dwellers in the Newark to drive away 
 the rabble, after a certain hour, from the fair. Two, three, 
 jr more men, armed with cart-whips, and with a hand- 
 kerchief t ed over one eye, are let loose upon the people 
 5o flog them, who are generally guarded with boots on
 
 80 SHliOVE TUESDAY. [FEB. 3. 
 
 their legs and sticks in their hands. These whip-men, 
 called " Whipping-Toms" are preceded by a bell-man, whose 
 shake of his hand-bell gives a token or authority for the 
 whipping the legs of those who dare to remain in the Newark. 
 Many arts and devices are practised by the Whipping-Toms 
 to take the people by surprise ; but quarrels sometimes ensue. 
 At Olaybrook, in the same county, a bell rings at noon, 
 which is meant as a signal for people to commence frying 
 their pancakes. Macaulay, History of Claybrook, 1791. 
 
 ISLE OF MAN. 
 
 On this occasion it was formerly customary for the Manks 
 to have Sollaghyn or Crowdy for dinner, instead of for 
 breakfast, as at other times ; and for supper, flesh meat, 
 with a large pudding and paneakes ; hence the Mauks 
 proverb : 
 
 " Ee shibber oie innid vees olty vnlg lane, 
 My jig laa caisht yon trnaetf, son slum." 
 
 M On Shrove Tuesday night, though thy supper be fat, 
 Before Easter Day thou may'st fast for that." 
 
 Train, History of the Isle of Han, 1845, vol. ii. p. 117. 
 
 MIDDLESEX. 
 
 At Westminster School, London, the following is observed 
 to this day. At 11 o'clock A.M. a verger of the Abbey, in his 
 gown, bearing a silver baton, emerges from the college kitchen, 
 followed by the cook of the school, in his white apron, jacket, 
 and cap, and carrying a pancake. On arriving at the school- 
 room door, he announces himself, ' The Cook ;' and having 
 entered the school-room, he advances to the bar which sepa- 
 rates the upper school from the lower one, twirls the pancake 
 in the pan, and then tosses it over the bar into the upper 
 school, among a crowd of boys, who scramble for the pancake ; 
 and he who gets it unbroken, and carries it to the deanery, 
 demands the honorarium of a guinea (sometimes two guineas) 
 from the Abbey funds, though the custom is not mentioned in 
 the Abbey Statutes : the cook also receives two guineas for his 
 performance. Book of Days, vol. i. p. 237.
 
 FB. 3.] SHIiOVE TUESDAY. 81 
 
 It is customary at Norwich to eat a small bun called 
 cocque'els cook-eels coquilles (the name being spelt 
 indifferently), which is continued throughout the season of 
 Lent. Forby, in his Vocabulary of East Anglia, calls this 
 production "a sort of cross-bun," but no cross is placed upon 
 it, though its composition is not dissimilar. He derives the 
 word from coquille in allusion to their being fashioned like 
 an escallop, in which sense he is borne out by Cotgrave, who 
 has " pain coquille, a fashion of an hard-crusted loafe. some- 
 what like our stillyarcl bunne." A correspondent of Notes 
 and Queries says that he has always tak^n the word to be 
 " coquerells," from the vending of such buns at the barbarous 
 sport of " throwing at the cock " (which is still called a 
 cockerell in E. Anglia) on Shrove Tuesday. N. & Q. 
 1st S. vol. i. pp. 293 and 412. 
 
 Formerly there used to be held at Norwich on Shrove 
 Tuesday a most curious festivity, to which Blomefield in his 
 History of Norfolk (1806, vol. iii.p. 155) incidentally alludes 
 In 1442, he says, there was a great insurrection at Norwich, 
 for which the citizens were indicted, who among other things- 
 pleaded in their excuse : 
 
 " That John Gladman, of Norwich, who ever was, and at 
 thys onr is, a man of sad disposition, and trewe and feythfull 
 to God and to the Kyng, of disporte, as hath been acustomed 
 in ony cite or burgh thorowe alle this reame, on Tuesday in the 
 last ende of Crestemesse, viz. Fastyngonge Tuesday, mado 
 a disport with his neighbours, havyng his hors trappy d witli 
 tynnsoyle, and other nyse disgisy things, corouned as Kyng 
 of Crestemesse, in tokyn that seson should ende with the 
 twelve monethes of the yere : aforn hym [went] ychernoneth, 
 disgnyscd after the seson requiryd, and Lenfonclad in whyte 
 and red heryngs skinns, and his hors trappyd with oystyr- 
 shells after him, in token that sadnesse should folowe, and an 
 holy tyme ; and so rode in diverse stretis of the cite, with 
 other people with hym disguyssd, and makyng rayrth, 
 disportes, and plays.'*
 
 82 SH1SOVE TUES1 AY. [FEB. 3. 
 
 NORTHAMPTONSHIRE. 
 
 In many parts of this county the church bell is rung about 
 noon, as the signal for preparing pancakes. At Daventry the 
 bell which is rung on this occasion is muffled on one side 
 with leather, or buffed, as it is termed, and obtains the name 
 of Pan-burn-bell. Jingling rhymes in connection with this 
 day are repeated by the peasantry, varying in different 
 districts. The following are the most current : 
 
 " Pancakes and fritters, 
 Says the bells of St. Peter's. 
 "Where must we fry 'em ? 
 Says t!-e bells of Cold Hicham. 
 In yonder land thin-row [furrow], 
 Says the bells of Wellingborough. 
 You owe me a shilling, 
 Says the bells of Great Billing. 
 "When will you pny me ? 
 Says the bells at Middleton Cheney. 
 When I nm able, 
 Says the bells at Dunstable. 
 That will never be, 
 Says the bells at Coventry. 
 Oh, yes it will, 
 
 Says Northampton Great BelL 
 White bread and sop, 
 Says the bells at Kingsthrop. 
 Trundle a lantern, 
 Says the bells at Northampton. 1 * 
 
 That the bells of the churches of Northampton used also 
 to be rung on this day may be inferred from the following 
 similar doggerel : 
 
 " Roast beef nnd marsh-mnllows, 
 Says the bells of All Hallow's, t 
 Pancakes and fritters. 
 Says the bells of St. Peter's. 
 Roast beef and boil'd, 
 Siiys the bells of St. Giles'. 
 Poker and tongs, 
 Says the bells of St. John's.* 
 
 St. John's Hospital.
 
 FEB. 3.] SHROVE TUESDAY. 83 
 
 Shovel, tongs, and poker, 
 S:iys the bells of St. Pulrhre's.*" 
 Baker, Northamptonshire Words and Phrases, vol. ii. p. 92. 
 
 At Earls Barton the custom of making " leek pasties " is 
 observed. A party of shoemakers, after procuring a chaff- 
 cutter and a quantity of leeks, proceed to the green, where 
 they publicly chop the vegetable to the amusement of the 
 spectators. See Gent. Mag., 1867, 4.th S. vol. iv. p. 219. 
 
 NORTHUMBERLAND. 
 
 Formerly at Alnwick the waits belonging to the town used 
 to come pluying 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. Brand, Pop. Antiq., 1849, 
 voL i. p. 92. 
 
 NOTTINGHAMSHIRE. 
 
 At Aspley Old Hall, in days gone by, butter and lard, fire 
 and frying-pans were provided for all the poor families of 
 Wollaston, Trowell, and Cossall, who chose to come and eat 
 their pancakes at this mansion. The only conditions attached 
 to the feast were, that no quarrelling should take place, and 
 that each wife and mother should fry for her own family, and 
 that when the cake needed turning in the pan, the act should 
 be performed by tossing it in the air and catching it again in 
 the pan with the uncooked side downwards. And many were 
 the roars of laughter which took place among the merry groups 
 iu the kitchen, at the mishaps which occurred in the perform- 
 ance of this feast, in which his Honour and Madam joined. 
 
 In addition to the pancakes, each man was allowed a 
 qnart of good ale, women a pint, and children a gill. 
 Sutton, Nottingham Date Book, 1852, p. 75. 
 
 There is a curious tradition existing in Mansfield, Wood- 
 house, Bulwell, and several other villages near Sherwood 
 Forest, as to the origin of pancakes on Shrove Tuesday. The 
 inhabitants of any of the villages will inform the questioner 
 that when the Danes got to Linby all the Saxon men of the 
 
 * The church of St Sepulchre is often called "Pulchre's" in 
 Northampton. 
 
 G 2
 
 84 SHROVE TUESDAY. [FEB. 3. 
 
 neighbouringvillages ran off into the forest, and the Danes took 
 the Saxon women to keep house for them. This happened 
 just before Lent, and the Saxon women, encouraged by their 
 fugitive lords, resolved to massacre their Danish masters on 
 Ash Wednesday. Every woman who agreed to do this was 
 to bake pancakes for this meal on Shrove Tuesday as a kind 
 of pledge to fulfil her vow. This was done, and that the 
 massacre of the Danes did take place on Ash Wednesday is 
 a well-known historical fact. N. & Q. 2nd S. vol. vii. p. 450. 
 
 OXFORDSHIRE. 
 
 In this county children go about singing the following 
 rhyme, begging aj; the same time for half-pence : 
 
 " Knick, knock, the pan's hot, 
 And we be come a shroving : 
 A bit of bread, a bit of cheese, 
 A bit of barley dompling, 
 That's better than nothing. 
 Open the door and let us in, 
 For we be come a pancaking." 
 
 At Islip in the same county this version is used : 
 
 " Pit a pat ; the pan is hot, 
 We are come a shroving ; 
 A little bit of bread and cheese 
 Is better than nothing. 
 The pan is hot, the pan is cold; 
 Is the fat in the pan nine days old?" 
 
 Brand, Pop. Antiq., 1849, vol. i. p. 88. 
 
 ISLANDS OF SCILLY. 
 
 The boys celebrate the evening of this day by throwing 
 stones against the doors of the dwellers' houses : a privilege 
 which they claim from time immemorial. The terms de- 
 manded by them are pancakes or money to capitulate. Some 
 of the alder sort, exceeding the bounds of this whimsical 
 practice, in the dusk of the evening, set a bolted door or 
 window-shutter at liberty, by battering in a breach with large 
 pieces of rock stones, which sometimes causes work for the 
 surgeon, as well as for the smith, glazier, and carpenter.
 
 FED. 3.] SHROVE lU/.SDAY. 85 
 
 The way of making reprisal, in such cases, is by a rope drawn 
 across the road of the mischievous, by means of which their 
 flight is suddenly interrupted, and themselves ignominiously 
 hurled to the ground with the loss of their artillery. Heath, 
 Account of Islands of Sc illy, 1750, p. 127. 
 
 SHROPSHIRE. 
 
 In The History and Antiquites of Lucttow, 1822 (pp. 
 188-189), occurs the following account of a custom formerly 
 observed on this day : " The corporation provide a rope, three 
 inches in thickness, and in length thirty-six yards, which is 
 given out at one of the windows of the Market-House as the 
 clock strikes four, when a Lirge body of the inhabitants 
 divided into two parties one contending for Castle Street and 
 Broad Street wards, and the other for Old Street and Corve 
 Street wards commence an arduous struggle, and as soon as 
 either party gains the victory by pulling the rope beyond 
 the pi-escribed limits, the pulling ceases, whioh is, however, 
 renewed by a second, and sometimes by a third contest; the 
 rope being purchased by subscription from the victorious 
 party, and given out again. Without doubt this singular 
 cust. m is symbolical of some remarkable event, and a remnant 
 of that ancient language of visible signs, which, says a cele- 
 brated writer, "imperfectly supplies the want of letters, to 
 perpetuate the remembrance of public or private transactions." 
 The sign, in this instance, has survived the remembrance of 
 the occurrence it was designed to represent, and remains a 
 profound mystery. It has been insinuated that the real 
 occasion of this custom is known to the corporation, but that 
 for some reason or other, they are tenacious of the secret. 
 An obscure tradition attributes this custom to circumstances 
 arising out of the siege of Ludlow by Henry VT., when two 
 part cs arose within the town, one supporting the pretensions 
 of tlie Duke of York, and the other wishing to give admittance 
 to the king; one of tho baililfs is said to have headed the 
 latter party. History relates that, in this contest, many lives 
 were lost, and that the bailiff, heading his party in au 
 attempt to opon Dinham Gate, fell a victim there."
 
 86 SHROVE TUESDAY. [FEB. 3. 
 
 An odd practice seems to prevail in some parts of Somerset- 
 shire, and also in Devonshire and Dorsetshire on Shrove 
 Tuesday, which is locally nick-named Sharp Tuesday. The 
 youngsters go about after dusk, and throw stones against 
 people's doors, by what is considered by them an indefeasible 
 right. They at the same time sing in chorus : 
 
 " I be come a slirovin 
 Vor a little pankiak ; 
 Abit o' bread o' your baikin, 
 Or a little truckle clu-ese o' your maikin, 
 If you'll gi' me a lif.tle, I'll ax no more, 
 If you don't gi' me nothin, I'll rattle your door." 
 
 Brand, Pop. Antiq. (Ed Hazlitt), 1870, vol. i. p. 48. 
 
 STAFFORDSHIRE. 
 
 In this county Shrove Tuesday goes by the name of 
 Goodish Tuesday. #. & Q. 2nd S. vol. v. p. 209, 
 
 SUFFOLK. 
 
 At Bury St. Edmund's on Shrove Tuesday, Easter Monday, 
 and the Whitsuntide festivals, twelve old women side off for 
 a game at trap-and-ball, which is kept up with the greatest 
 spirit and vigour until sunset. Afterwards they retire to their 
 homes, where 
 
 " Voice, fiddle, or flute, 
 No longer is mute," 
 
 and close the day with apportioned mirth and merriment 
 Every Day Book, vol. i. p. 430. 
 
 SURREY. 
 
 The following ig taken from the Times of March 7th, 
 1862: 
 
 " Shrove Tuesday was observed, as in days of yore, at
 
 FL-B. 3.] SHROVE TUESDAY. 87 
 
 Dorking,* first by a perambulation of the streets by the foot- 
 ball retinue, composed of grotesquely-dressed persons, to the 
 sounds of music, and in the afternoon by the kicking of the 
 ball up and down the principal thoroughfares of the town. 
 The usual number of men and boys joined in the sport, and 
 played, especially towards the end of the game, with a rough- 
 ness extremely dangerous to the limbs of the competitors. 
 As 6 o'clock drew near the struggle for victory became more 
 vehement ; the palm, however, was obtained, for the fifth year, 
 by the players from the west end of the town. The old 
 custom of tolling the ' pancake bell ' during the morning 
 was, on this occasion, as during the last two or three years, 
 dispensed with." West Surrey Times. 
 
 ISLE OP WIGHT. 
 
 At Brighstone parties of young boys, girls, and very 
 small children parade the village, singing the following words : 
 
 u Shroving, shroviug. I am come to shroving. 
 White bread and apple pie, 
 My mouth is very dry ; 
 I wish I were well a-wet, 
 As I could siug for a nut. 
 
 Shroving, shroving, I am come to shroving. 
 
 A piece of bread, a piece of cheese, 
 
 A piece of your fat l>ac<>n, 
 
 Dough nuts and pancakes, 
 
 All of your own making. 
 Shroving, shroving, I am come to shroving;." f 
 
 N. & Q. 1st S. vol. xi. p. 239. 
 
 YOBKSHIBE. 
 
 A correspondent of N. & Q. 2nd S. vol. v. p. 391, pays 
 tliat all the apprentices in the town of Hedon whose inden- 
 tures terminate before the return of the day assemble in the 
 
 * This custom prevails at Epsom. N. & Q. 3rd S. vol. i. p. 439. It 
 seems to have been observed also at Twickenham, Bushy, Teddington, 
 Kingston. S<e Every l)>nj Cook, vol. i. p. 245. 
 
 t For a more detailed account of tlic Isle of Wight Shrovers, see 
 Halli well's Popular Rhymes, 1849, p. 246.
 
 88 SHROVE TUESDAY. [FEB. 3. 
 
 belfry of the church at eleven o'clock, and in turn toll the 
 tenor bell for an hour, at the sound of which all the house- 
 wives in the parish commence frying pancakes. The sexton, 
 who is present receives a small fee from each lad. 
 
 At Scarborough on the morning of Shrove Tuesday 
 hawkers parade the streets with barrows loaded with party- 
 coloured balls, which are purchased by all ranks of the in- 
 habitants. With these, and armed with sticks, men, women, 
 and children repair to the sands below the old town, and 
 indiscriminately commence a contest, one party trying to 
 drive the ball into the sea, and another equally zealous in 
 their attempts to rescue it. 
 
 WALES. 
 
 Formerly it was customary to take such hens as had not 
 laid eggs before Shrove Tuesday, and to thrash them to death, 
 as being no longer of any use. The same custom also pre- 
 vailed in some parts of Cornwall. Brand, Pop. Antiq. 1849, 
 vol. i. p. 81 ; Biiok of Days, vol. i. p. 238. 
 
 At Harding, in Flintshire, the lord of the manor, attended 
 by his bailiff, formerly provided a foot-ball, and after throw- 
 ing it down in a field near the church (called thence foot- 
 ball field) the young and old assembled together to play at 
 foot-ball. Kennett MS. British Museum. 
 
 At Tenby Shrove Tuesday was formerly a general holiday, 
 when the time was divided between foot-ball-kickiug and 
 pancake-eating. The shutters remained upon the shop- 
 windows, while the windows of the private houses were 
 barricaded with wood, or blinded with laths, bags, and sack- 
 ing Mason, Tales and Traditions of Tenby, 1858, pp. 
 17, 18. 
 
 SCOTLAND. 
 
 Fastren's E'en is celebrated annually, after the Border 
 fashion, in the month of February, the day being fixed by the 
 following antiquated couplet : 
 
 " First comes Candlemas, syne the New Moon ; 
 The uext Tuesday after is Fastreii's E'en."
 
 FER. 3.] SHEOVE TUESDAY. 89 
 
 Croicdie is mentioned by Sir F. M. Eden (State of the 
 Poor, 1797, vol. i. p. 498) as a never-failing dinner on 
 Shrove Tuesday, with all ranks of people in Scotland, as 
 pancakes are in England ; and that a ring is put into the 
 basin or porringer of the unmarried folks, to the finder of 
 which by fair means it was an omen of marriage before the 
 rest of the eaters. 
 
 THE HIGHLANDS. 
 
 In the Highlands the most substantial entertainment 
 peculiar to the evening of Shrove Tuesday is the matrimonial 
 brose (pottage), a savoury dish, generally made of the bree 
 (broth) of a good fat piece of beef cr mutton, which being some- 
 t mes a good while in retentum, renders the addition of salt to 
 the meal unnecessary. Before the brce is put in the bicker or 
 plate, a ring is mixed with the meal, which it will be the aim 
 of every partaker to get. The first bicker being discussed, 
 the ring is put into two other bickers successively ; and 
 should any of the candidates for matrimony find the ring 
 more than once, he may rest assured of his marrying before 
 the next anniversary. 
 
 The brose. and plenty of other good cheer, being dispatched, 
 the guests betake themselves to another part of the night's 
 entertainment. Soon as the evening circle convenes, the 
 Bunnich Junit, or " saiity bannocks," are resorted to. The 
 component ingredients of those dainties are eggs and meal, 
 and a sufficient quantity of salt to sustain their ancient and 
 appropriate appellation of " sauty." These ingredients, well 
 mixed togeth; r, are baked or roasted on the gridiron, and 
 are regarded by old and young as a most delicious treat ; 
 and, as may be expected, they have a charm attached to 
 them which enables the happy Highlander to discover the 
 object of all his spells his connubial bedfellow. A 
 sufficient number of those designed for the p;ilate being 
 prepared, the great or matrimonial bannock is made, of 
 which all the young people in the house partake. Into the 
 ingredients of it there is some article intorm'xed, which, in 
 tho distribution, will fall to the lot of some happy person, 
 who may be sure, if not already married, to be so before the 
 next anniversary.
 
 90 SHUOVE TUESDAY. [FEB. 3. 
 
 Last of all are made the Bannich Bruader, or dreaming 
 bannocks, to the ingredients composing which is added a 
 little of that substance which chimney-sweeps call soot, and 
 which contains some charm. In baking these last bannocks 
 the baker must be as mute as a stone one word would 
 destroy the charm of the whole concern. One is given to 
 each individual, who slips off with it quietly to bed, and, 
 reposing his head on his bannock, he will ba gratified by the 
 sight of his beloved in the course of his midnight slumbers. 
 Stewart, Popular Superstitions of the Highlanders of Scotland, 
 1851, p. 178. 
 
 COUNTY OF MID-LOTHIAN. 
 
 On Shrove Tuesday, in the parish of Inverness, there is 
 a standing match at football between the married and un- 
 married women, in which the former are always victorious. 
 Stat. Ace. of Scotland, Sinclair, 1795, vol. xvi. p. 19. 
 
 PERTHSHIRE. 
 
 Formerly, on this day, the bachelors 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 sunset. The game was this : He who at any time got 
 the ball into his hands, ran with it till overtaken by one of 
 the opposite party, and then, if he could escape from those of 
 the opposite side who seized him, he ran on; if not, he 
 threw the ball away, 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 goal or limit, on the 
 one hand ; that of the bachelors was to drown it, i.e., to dip 
 it three times into a deep place in the river, the limit of 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 sunset. In the course of the play, one 
 might always see some scene of violence between the parties ; 
 but, as the proverb of that 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 c'dvalry. 
 
 An Italian, it is said, came into that part of the country,
 
 FEB. 3.] SHKOVE TUESDAY. 91 
 
 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 insti- 
 tuted. Whilst the custom continued, every man in the 
 parish, the gentiy not excepted, was obliged to turn out and 
 support the side to which he belonged ; and the person who 
 neglected to do his part on that occasion was fined. - 
 Sinclair, Stat. Ace. of Scotland, 1796, vol. xviii. p. 88. 
 
 ROXBURGHCHIRE. 
 
 On this occasion the town of Melrose presents a most 
 singular appearance, from the windows of the shops and 
 dwellings in the main streets being barricaded. This pre- 
 caution is necessary to prevent breakage, as football-playing 
 on a most indiscriminate and unlimited scale is the order of 
 the day. The ball is thrown up at the cross at one o'clock, 
 when the young men of the town and neighbourhood, with a 
 sprinkling of the married athletes, assemble in considerable 
 numbers. The foot-balls used are previously supplied by a 
 general public subscription, and from one o'clock the sport 
 is kept up with great spirit until darkness sets in and puts 
 a stop to the game. Business throughout the town is almost 
 entirely suspended during the day. Wade, History of Melrose 
 Abbey, 1861, p. 144. 
 
 IRELAND. 
 
 At Kilrush in the county of Clare, this is the greatest 
 day in the year for weddings, and consequently the Eoman 
 Catholic priests are generally occupied in the celebration of 
 matrimony from sunrise till midnight. The general fee on 
 this occasion is two guineas and a half ; and many thought- 
 less couples, under the age of sixteen, pay it with cheerful- 
 ness when they have not another penny in their possession. 
 Those who do not marry on this day must wait until Enster 
 Monday on account of the intervening Lent. - Muson, Siat. 
 Ace. of Ireland, 1814, voL ii. p. 458.
 
 92 ASH WEDNESDAY. [FliB. 4 
 
 FEB. 4.] ASH WEDNESDAY. 
 
 AMONG the Anglo-Saxons Ash Wednesday had its ceremonial 
 of strewing ashes upon not merely the public penitent, 
 but all; and thereby spoke its a\vful teachings and warnings 
 unto all unto the young and old the guiltless and the 
 guilty. As soon as none-song was over, that is, about mid- 
 afternoon, the ashes were hallowed and tlien put upon each 
 one's forehead. From their own parish church the people- 
 then went in procession to some other church, and on ecnrng 
 back heard muss. Then, and only then, did such as were 
 bound and able to fast take any kind of food. D. Rock, The 
 Church of our Fathers, 1849-53, vol. iii. part ii. p. 63. 
 
 Formerly, on this day, boys used to go about clacking at 
 doors, to get eggs or bits of bacon wherewith to mako up a 
 foast among themselves ; and, when refused, would stop the 
 keyhole up with dirt, and depart with a rhymed denun- 
 ciation. Book of Days, vol. i. p. 240. We learn also 
 from. Fosbroke's British Mortacliism (1843) that in days 
 gone by boys used on the evening of Ash Wednesday to 
 run about with firebrands and torches. 
 
 In former times during the season of Lent, an officer 
 denominated " The King's Cock-Grower " crowed the hour 
 every night within the precincts of the palace, instead of 
 proclaiming it in the ordinary manner. On the first Ash 
 Wednesday after the accession of the House of Hanover, as 
 the Prince of Wales, afterwards George II., was sitting 
 down to supper, this officer suddenly entered the apartment, 
 bufore th chaplain said grace, and crowed " past ten o'clock." 
 The astonished Prince, not understanding English, and 
 mistaking the tremulation of the crow for mockery, con- 
 cluded that this ceremony was intended as sin insult, and 
 instantly rose to resent it; when, with some difficulty, 
 he was made to understand the nature of the custom, 
 and that it was intended as a compliment, and .according 
 to court etiquette. Fioni that period the custom was d.s- 
 coutiuued.
 
 FlCB. 4.] ASH WEDNESDAY. 93 
 
 The intention of crowing the hour of the night was no 
 doubt intended to remind waking sinners of the august 
 effect the third crowing of the cock had on the guilty 
 Apostle St Peter ; and the limitation of the custom to the 
 season of Lent was judiciously adopted ; as, had the practice 
 continued throughout the year, the impenitent would become 
 as habituated and as indifferent to the crow of the mimic 
 cock as they are to that of the real one, or to the cry of the 
 watchmen. The adaptation to the precincts of the Court 
 seems also to have had a view, as if the institutor (probably 
 the Royal Confessor) had considered that the greater siml 
 more obdurate sinners resided within the purlieus of the 
 palace. Gent. Mag. 1785, vol. Iv. p. 341. 
 
 The beginning of Lent was at one time marked by a 
 custom now fallen into disuse. A figure, made up of stra\v 
 and cast-off clothes, was drawn or carried through the streets 
 amid much noise and merriment ; aftsT which it was either 
 burnt, shot at, or thrown down a chimney. This image was 
 called " Jack o'Lent," and was, according to some, intended 
 to represent Judas Iscariot. Elderton, in a ballad, calL d 
 Lenton Stuff", in a MS. in the Ashmolean Museum, thus 
 concludes his account of Lent : 
 
 " Then Jake a' Lent comes justlynge in, 
 
 With the hedpecce of a lierynge, 
 Ami say the, repent yowe of yower syn, 
 
 For shame, syrs, leve yower swerynge : 
 And to Palme Sunday docthu he ryde, 
 
 With sprots and herryngs by hys syde, 
 And makes an end of Li nton tyde !" 
 
 N. &Q.l*t S. vol. xii. p. 297. 
 
 In Ben Jonson's Tale of a Tub, occurs the following : 
 
 " On an Agh Wednesday, 
 
 When thou didst stand six weeks tho Jack o' Lent, 
 For boys to hurl three throws a penny at thee." 
 
 Brand's Pop. Antiq. 1849, voL i. p. 101. 
 
 It was once customary for persons to wear black cloth 
 during Lent. Roberts in his Cambrian Pop Antiq. (1815, 
 112), says this usage was entirely laid aside in his time ; but 
 of late years it has been somewhat revived.
 
 94 ASH WEDNESDAY. [FEB. 4. 
 
 It is observed by Mr. Fosbroke that ladies wore friars' 
 girdles during this season, and quoting from Camden's 
 Remains he tells us how Sir Thomas More, finding his 
 lady scolding her servants during Lent, endeavoured to 
 restrain her. "Tush, tush, my lord," said she, "look, here 
 is one step to heavenward," showing him a friar's girdle. 
 " I fear me," said he, " that one step will not bring you one 
 step higher." 
 
 In a curious tract written about 1174 by FitzStephen, a 
 monk of Canterbury, and entitled Dcscriptio Nobilisftimce 
 Civitatis Londonice, there is an interesting account of the 
 metropolis and its customs in Henry II. 's time. Speaking 
 of the season of Lent the writer says, " Every Friday 
 afternoon a company of young men ride out on horses fit 
 for war and racing, and trained to the course. Then tlie 
 citizens' sons flock through the gates in troops, armed 
 with lances and shields, and practise feats of arms ; but 
 the lances of the more youthful are not headed with 
 iron. When the king lieth near, many courtiers, and young 
 striplings from the families of the great, who have not yet 
 attained the warlike girdle, resort to these exercises. The 
 hope of victory inflames every one. Even the neighing ami 
 fierce horses shake their joints, chew their bridles, and 
 cannot endure to stand still. At length they begin their 
 race ; afterwards the young men divide their troops and 
 contend for mastery." 
 
 ESSEX. 
 
 At Felstead the churchwardens distribute, as the gift 
 of Lord Rich, seven barrels of white herrings and throe 
 barrels and a half of red on Ash Wednesday, and the six 
 following Sundays, to ninety-two poor householders of the 
 parish, selected by the churchwardens, in shares of eight 
 white herrings and four red a piece. A list is kept of the 
 persons receiving this donation, and they continue to receive 
 it during their lives, unless they misconduct themselves or 
 enter the workhouse. Old English Customs and Charities, 
 1842, p. 9.
 
 FEE. 5.] BC AMBLING DAYS. 95 
 
 NORFOLK. 
 
 P. Le Neve Foster, Esq., who in 1835 held the rectorial 
 tithes of the parish of Great Witchingham, under a lease from 
 the warden and fellows of New College, Oxford, was bound 
 by a covenant contained therein, to provide and distribute 
 tj and amongst the poor inhabitants and parishioners, two 
 teams of peas, containing in all sixteen bushels. The 
 practice has been to give to every person \\ho happens 
 to be in the parish on Ash Wednesday, whether rich or 
 poor, one quart of peas each. Old English Customs and 
 Charities, 1842, p. 34. 
 
 SCAMBLING DAYS. 
 
 THE days so called were Mondays and Saturdays in Lent, 
 when no regular meals were provided, and the members of 
 our great families scambled. In the old household-book 
 of the tifth Earl of Northumberland there is a particular 
 section appointing the order of service for these days, and so 
 regulating the licentious contentions of them. Shakespeare, 
 in his play of Henry V. (act v. scene 2), makes King Henry 
 say : " If ever thou be'st mine, Kate, I get thee with scamlling, 
 and thou must therefore needs prove a good soldier-breeder." 
 The word scumbling is conjectured to be derived from the 
 Greek cn<a/>i/?o's, oblique, indirect, &c. 
 
 "The scambling and unquiet time." 
 
 Shak. Henry V. act i. sc. 1. 
 
 Med. ^vi Kalcnd. vol. ii. p. 350. Antiq. Repert. 1809, 
 vol. iv. pp. 87, 91, 305. 
 
 FEB. 5.] GLOUCESTERSHIRE. 
 
 In Smith's MS. Lives of the Lords of BcrJceley, in the 
 possession of the Earl of Berkeley (p. 49), we read that on 
 the anniversary of the founder of St. Augustine's, Bristol, i.e.,
 
 96 CHALK SUNDAY. [FEB. 8. 
 
 Sir Kobert 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 loaf of bread, called a raychc (a kind of bread), 
 and three hearings therewith. There shall be doaled also 
 amongst them t\vo bushells of peys/' Brand, Pop. Antiq., 
 1849, vol., i. p. 116. 
 
 YORKSHIRE. 
 
 In Leeds and the neighbourhood they eat a sort of pancake 
 on the Thursday following Shrove Tuesday, which in that 
 part they call Fruttors (Fritters) Thursday. The Leeds 
 fritter, it is said in the Dialect of Leeds, 1862, p. 307. is 
 about one-fourth the size of a pancake, thicker, and has an 
 abundance of currants in it. 
 
 FEB. 8.] CHALK SUNDAY. 
 
 IRELAND. 
 
 Ix the west of Ireland nine-tenths of the marriages that 
 t:ike place among the peasantry are celebrated the week 
 before Lent, and particularly on Shrove Tuesday, on which day 
 the Roman Catholic priests have hard work to get through all 
 their duties. On the first Sunday in Lent it is usual for the 
 girls slyly to chalk the coats of those young men who have 
 allowed the preceding festival to pass without having m-icle 
 their choice of a partner; and ' illigible" young men strut 
 about with affected unconsciousness of the numerous stripes 
 which decorate their backs, while boys just arrived at manhood 
 hold their heads higher, and show tokens of great satisfaction, 
 if any good-natured lass affixes the coveted mark. N. & Q. 
 '2nd 8. vol. iii. p. 207.
 
 FEB. ic.J ST. SCHOLASTIC A'S DAY. 97 
 
 FEB. 10.] ST. SCHOLASTICA'S DAT. 
 
 OXFORDSHIRE;. 
 
 THIS festival was formerly observed at Oxford. The 
 following extract is taken from The Lives of Leland, Hearne, 
 and Wood (1772. vol. ii. p. 312): Friday, the burghers or 
 citizens of Oxford appeared in their full number on St. 
 Scholastica's Day at St. Mary's. Alderman Wright, their 
 oracle, told them that if they did not appear there might 
 be some hole picked in their charter, as there was now 
 endeavouring to bo done in that of the city of London ; he 
 told them moreover that, though it was a popish matter, yet 
 policy ought to take place in this juncture of time.* 
 
 The origin of this custom was a furious contest between 
 the citizens of Oxford and the students. Some of the latter 
 being at a tavern, on the 10th of Februaiy, 1354, broke the 
 landlord's head with a vessel in which he had served them 
 with bad wine. The man immediately collected together a 
 number of his neighbours and fellow-citizens, who, having 
 for a long time waited for such an opportunity, fell upon the 
 students, and in spite of the mandates of the Chancellor, and 
 even the King himself, who was then at Woodstock, continued 
 their outrages for several days, not only killing or wounding 
 the scholars, but, in contempt of the sacerdotal order, 
 destroying all the religious crosses of the town. For this 
 offence the King deprived the city of many valuable privileges, 
 and bestowed them on the University, and the Bishop of 
 Lincoln forbade the administration of the sacraments to the 
 citizens. In the following year they petitioned for a miti- 
 gation of this sentence, but without success ; but in 1357 a 
 total abrogation of it was granted upon condition that the city 
 should annually celebrate on St. Scholastica's day, the 10th 
 of February, a number of masses for the souls of the scholars 
 killed in the conflict ; the mayor and bailifis with sixty of the 
 chief burgesses being bound also to swear at St. Mary's 
 * See ibid. p. 295.
 
 98 ST. VALENTINE'S EVE. [FEB. 13. 
 
 Church observance of the customary rights of the University, 
 under the penalty of 100 marks in case of omission of this 
 ceremony. It wns further ordered, that the said citizens 
 should afterwards offer up singly at the high altar one penny, 
 of which sum forty pence were to be distributed to poor 
 scholars, and the remainder given to the curate of St. Mary's. 
 This offering being omitted upon the pretence that masses 
 were abolished, the University in Queen Elizabeth's reign 
 sued them for the sum of 1,500 marks due for such neglect 
 during fifteen years ; when it was decreed that instead of mass 
 there should be a sermon and a communion at St. Mary's 
 (which at length came only to public prayers), and that the 
 said offering should be made. The traditional story that the 
 mayor was obliged to attend with a halter round his neck, 
 which was afterwards, to lessen the disgrace, changed into 
 a silken string, has no real foundation. Ibid., p. 296. 
 
 FEB. ij.J ST. VALENTINE'S EVE. 
 
 MISSON, in his Travels in England (translated by Ozell, p. 
 330), describes the amusing practices of his time connected 
 with this day. He tells us that on the eve of the 14th 
 February, St. Valentine's day, the young folks in England 
 and Scotland, by a very ancient custom, celebi ate a little 
 festival. An equal number of maids and bachelors get to- 
 gether, and each writes their true or some feigned name upon 
 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 hers. By this means each has two Valentines ; but the 
 man sticks faster to the Valentine that is fallen to him, 
 than the Valentine to whom he is fallen. Fortune having 
 thus divided the company into so many couples, the Valen- 
 tines give balls and treats to their mistresses, wear their 
 billets several days upon their bosoms or sleeves, and this
 
 FEH. 13.] ST. VALENTINE'S EVE. 99 
 
 little sport often ends in love. 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 some places, says Hone (Every Day Book, vol. i. p. 
 226), at this time, and more particularly in London, the lad's 
 Valentine is the first lass he sees in the morning, who is 
 not an inmate of the house ; the lass's Valentine is the first 
 youth she sees. 
 
 Gray mentions this usage on St. Valentine's Day ; he makes 
 a rustic housewife remind her good man 
 
 " 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 miik my kine (lor so should house-wives dc 
 Thee first I spied, and the first swain we see, 
 In spite of Fortune shall our true-love be." 
 
 Shakespeare bears witness to the custom of looking for 
 your Valentine, or desiring to be one, through poor Ophelia's 
 singing : 
 
 " Good morrow ! 'tis St. Valentine's day, 
 
 All in the morning betime, 
 And I a maid at your window, 
 To be your Valentine I" 
 
 DERBYSHIRE. 
 
 At Ashborno the following custom is observed on Valen- 
 tine's Eve. When a young woman wishes to divine who her 
 future husband, is to be, she goes into the churchyard at 
 midnight, and as the clock strikes twelve commences running 
 round the church, repeating without intermission : 
 
 I sow hempseed, hempseed I sow, 
 He that loves me best 
 Come and after me mow." 
 
 Having thus performed the circuit of the church twelve 
 times without stopping, the figure of her lover is supposed to 
 appear and follow her. Jour. Arch. Assoc. 1852. vol. vii. 
 p. 209. 
 
 ii 2
 
 100 BT. VALENTINE'S EVE. [FEB. 13. 
 
 DEVONSHIRE. 
 
 The peasants and others believe that if they go to the porch 
 of a church, waiting there till half-past twelve o'clock on the 
 Eve of St. Valentine's day, with some hempseed in his or her 
 hand, and at the time above-named, then proceed homewards, 
 scattering the seed on either side, repeating these lines : 
 
 " Hempseed I sow, hempseed I mow, 
 She (or he) that will my true-love be, 
 Come rake this hempseed after me," 
 
 his or her true love will be seen behind raking up the seed 
 just sown, in a winding-sheet. N. & Q. 1st S. vol. v. p. 55. 
 
 NORFOLK. 
 
 As soon as it is dark, packages may be seen being carried 
 about in a most mysterious way ; and as soon as the coast seems 
 clear, the parcel is laid on the doorstep, the bell rung, and 
 the bearer runs away. Inside the house is all on the qui vive, 
 and the moment the bell is heard, all the little folks (and the 
 old ones too, sometimes) rush to the door, and seize the parcel 
 and scrutinize the direction most anxiously, and see whether it 
 is for papa or mamma, or one of the youngsters. The parcels 
 contain presents of all descriptions, from the most magnificent 
 books or desks, to little unhappy squeaking dolls. These 
 presents are always sent anonymously, and nearly always 
 contain a few verses, ending with the distich : 
 
 " If you'll be mine, I'll be thine, 
 And so good morrow, Valentine." 
 
 The last three words are for the most part written on the 
 wrapper also, with the address, thus : 
 
 Miss MART ISABELLA KING, 
 St. Giles,' 
 
 Norwich. 
 Good Morrow, Valentine. 
 
 ff. & Q. 1st S. vol. x. p. 5 ; 4tt S. vol. xi. p. 173.
 
 FEB. 14.] ST. VALENTINE'S DAY. 101 
 
 At Swaffham, also, Valentines are sent on this evening. 
 Watching for a convenient opportunity, the door is slyly 
 opened, and the Valentine attached to an apple or an orange, 
 is thrown in ; a loud rap at the door immediately follows, and 
 the offender taking to his heels, is off instantly. Those in the 
 house, generally knowing for what purpose the amusing rap 
 was made, commence a search for the juvenile billet-doux : in 
 this manner numbers are disposed of by each youth. By 
 way of teasing the person who attends the door, a white oblong 
 square the size of a letter is usually chalked on the step of 
 the door, and should an attempt be made to pick it up, great 
 amusement is thus afforded to some of the urchins, who are 
 generally watching. Every Day Book, voL ii. p. 222. 
 
 FEB. 14.] ST. VALENTINE'S DAY. 
 
 THIS is a festival which lovers have observed and poets 
 have honoured from time immemorial. The observance is 
 much more than sixteen hundred years old, when the Christian 
 Valentine was beaten by clubs and behcadol, at the time 
 'f the great heathen festival of love and purification. A few 
 years ago the observance was dying cut; but it has lately 
 revived, especially in London. N. & Q. 4</t S. vol. xi. p. 129. 
 
 In that curious record of domestic life in England in the 
 reign of Charles II., Pepys 1 Diary, we find some notable 
 illustrations of the customs connected with this day. 
 
 It appears that married and single were then alike liable 
 to be chosen as a Valentine ; and that lady Valentines were 
 honoured not by anonymous verses, but by substantial gifts. 
 Four days after Pepys had chosen Martha Batten for his 
 Valentine, he took her to the Exchange, and there, " upon a 
 pair of embroidered, and six pair of plain white gloves, I laid 
 out 40*." The question of expense troubled the diarist. 
 When, in 1G67, he took his wife for (honorary) Valentine, 
 lie wrote down the fact that it would cost him 51. ; but he 
 consoled himself by another fact, that he must have laid out 
 as much " if we had not been Valentines." The outlay at the
 
 102 ST. VALENTINE'S DAT. [FEB. 14. 
 
 hands of princes and courtiers was enormous. When the Duke 
 of York was Miss Stewart's Valentine, he gave her a jewel of 
 about 800Z. in value ; and in 1667, Lord Mandeville, being 
 that lady's Valentine, presented her with a ring worth 300Z. 
 The gifts of Pepys to his wife look small by the side of 
 presents made by lovers to ladies. Pepys came to an agreement 
 with Mrs. Pepys to be her Valentine (which did not preclude 
 others from being so) every year, " and this year," he remarks, 
 in 1668, " it is likely to cost 4.1. or 61. in a ring for her, which 
 she desires." In 1669, he bought more useful things fur his 
 cousin Turner, who told him she had drawn him for her 
 Valentine. Straightway he went to the New Exchange, and 
 bought her a pair of fashionable " green silk stockings, and 
 garters, and shoe-strings, and two pairs of jessimy gloves, all 
 coming to about 28s." London shops do not now exhibit green 
 silk stockings, but they tempt buyers with gallant intentions ; 
 and " Valentine gifts " are in windows or on counters at prices 
 to suit a few and terrify many. 
 
 Other old customs have not been revived, but we may learn 
 some of these from old makers of Notes, and specially from 
 Pepys, as to the old methods of choosing, or avoiding to 
 choose, Valentines. When he went early on Valentine's Day 
 to Sir W. Batten's, he says he would not go in " till I asked 
 whether they that opened the doors was a man or a woman ; 
 and Mingo who was there, answered, a woman, which, with his 
 tone, made me laugh ; so up I went, and took Mrs. Martha for 
 my Valentine (which I do only for complacency) ; and Sir W. 
 Batten, he go in the same manner to my wife, and 
 so we were very merry." On the following anniversary 
 the diarist tells us that Will Bowyer came to be his wife's 
 Valentine, " she having (at which I made good sport to myself) 
 held her hands all the morning, that she might not see the 
 painters that were at work gilding my chimney-piece and 
 pictures in my dining-room." It would seem, moreover, that 
 a man was not free from the pleasing pains of Valentineship 
 when the festival day was over. On Sln-ove Tuesday, March 3rd, 
 1663, after dinner, says Pepys, " Mrs. The. showed me my 
 name upon her breast as her Valentine, which," he added, 
 ' ; will cost me 80s." Again, in 1667, a fortnight after the 
 actual day Pepys was with his wife at the Exchange, " and
 
 FEB. 14."] ST. VALEXTIXE'S DAY. 103 
 
 there bought things for Mrs. Pierce's little daughter, my 
 Valentine (which," he says, " I was not sorry for, it easing me 
 of something more than I must have given to others), and so 
 to her house, where we find Knipp, who also challenged me for 
 her Valentine ;" of course, Pepys had to pay the usual homage 
 in acknowledgment of such choice. Then, as Pepys had a 
 little girl for Valentine, so hoys were welcomed to early 
 gallantry by the ladies. A thoroughly domestic scene is 
 revealed to us on Valentine's Day. 16G5 : 
 
 " This morning comes betimes Dickie Pen, to be my wife's 
 Valentine, and came to our bedside. By the same token, I 
 had been brought to my bedside thinking to have made him 
 kiss me ; but lie perceived me, and would not, so went to his 
 Valentine a notable, stout, witty boy." 
 
 When a lady drew a Valentine, a gentleman so drawn would 
 have been deemed shabby if he did not accept the honour and 
 responsibility. On the 14th February, 1667, we have thu 
 following : 
 
 " This morning called up by Mr. Hill, who, my wife 
 thought, had como to be her Valentine she, it seems, having 
 drawn him ; but it proved not. However, calling him up to 
 our bedside, my wife challenged him." 
 
 Where men could thus intrude, boys like Dickie Pen 
 could boldly go. Thus in 1667 : 
 
 " This morning came up to my wife's bedside little Will 
 Mercer, to be her Valentine ; and brought her name writ upon 
 blue paper, in gold letters, done by himself very pretty ; and 
 we were botli well pleased with it." 
 
 The drawing of names and name inscriptions were remnants 
 of old customs before the Christian era. Alban Butler, under 
 the head of " St. Valentine, Priest and Martyr," says : 
 
 " To abolish the heathens' lewd, superstitious custom of 
 boys drawing the names of girls in honour of their goddess, 
 Februata Juno, on the 15th of the month (the drawing being 
 on the eve of the 14th), several zealous pastors substituted 
 the names of saints in billets given on this day." This does 
 not, however, scorn to have taken place till the time of 
 St. Francis de Sales, who, in the beginning of the seven- 
 teenth century, as we are told in his Life, " severely 
 forbade the custom of Valentines, or giving boys in writing
 
 104 ST. VALENTINE'S DAY. [FEB. 14. 
 
 the names of girls to be admired or attended on by them ; and 
 to abolish it, he changed it into giving billet* with the names 
 of certain saints for them to honour and imitate in a particular 
 manner." 
 
 To the drawing of names those of the saints gave way to 
 living objects of adoration was first added, in 1667, a custom 
 out of which has sprung the modern epistolary Valentine. In 
 the February of that year Pepys writes : 
 
 "I do first observe the fashion of drawing of mottoes as 
 well as names ; so that Pierce, who drew my wife's, did draw 
 also a motto, ' most courteous and most fair ;' which, as it may 
 be used, or an anagram made upon each name, might be very 
 pretty." 
 
 The Valentines of chance were those who drew names ; the 
 Valentines by choice .were made by those who could not open 
 their eyes on Valentine's morn till the one he or she most 
 desired to see was near. The one by chance sometimes 
 proved to be the one by choice also, and such were true 
 Valentines. N. & Q. th S. vol. xi. p. 129, 130. 
 
 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 state; and Goldsmith, 
 in his Vicar of Waliejield, describing the manners of some 
 parties, tells us they sent true-love knots on Valentine 
 morning. 
 
 St. Valentine's Day is alluded to by Shfkspeare and by 
 Chaucer, and also by the poet Lydgate, the monk of Bury 
 (who died in 1440). One of the earliest known writers 
 of Valentines was Charles, Duke of Orleans, who was taken 
 at the Battle of Agincourt. See Every Day Book, vol. i. 
 p. 215. 
 
 A singular custom prevailed many years ago in the west of 
 England. Three single young men went out together before 
 daylight on St. Valentine's Day, with a clap-net to catch an 
 old owl and two sparrows in a neighbouring barn. If they 
 were successful and could bring the birds without injury to 
 the inn before the females of the house had risen, they were 
 rewarded by the hostess with three pots of purl in honour of 
 St. Valentine, and enjoyed the privilege of demanding at any 
 house in the neighbourhood a similar boon. This was douo
 
 FEU. 14.] ST. VALENTINE'S DAY. 105 
 
 ns an emblem that the owl, being the bird of wisdom, could 
 influence the feathered race to euter the net of love as mates 
 on that day, whereon both single lads and maidens should be 
 reminded that happiness could alone be secured by an early 
 union. Every Day Book, vol. i. p. 227. 
 
 CAMBBIDGESHIEB. 
 
 In the village of Duxford and other adjoining parishes the 
 custom of " valentining " is still in feeble existence. The 
 children go in a body round to the parsonage and the farm- 
 houses, singing : 
 
 " Curl your looks as I do mine, 
 Two before and three behind, 
 So good morning, Valentine. 
 
 Hurra! Hurra! Hurra P* 
 
 They start about 9 A.M. on their expedition, which must be 
 finished by noon ; otherwise their singing is not acknowledged 
 in any way. In some few cases the donor gives each child a 
 halfpenny, others throw from their doors the coppers they 
 feel disposed to part with amongst the little band of choristers, 
 which are eagerly scrambled after. The Antiquary, 1873, vol. 
 iii. p. 103. 
 
 DEBBYSIIIRB. 
 
 The following customs, which have nearly died out, were 
 very prevalent about fifty or sixty years ago : 
 
 Valentine Dealing. Each young woman in the house would 
 procure several slips of paper, and write upon them the names 
 of the young men she knew, or those she hud a preference fur. 
 The slips when ready were put into a boot or slice (a man's), 
 or else into a hat, and shaken up. Each lassie then put in 
 her hand and drew a slip, which she read and retained until 
 every one had drawn. '1 he slips were then put back and the 
 drawing done over again, which ceremony was performed 
 three times. If a girl drew the same slip thrice, she was sure 
 to bo married in a short time, and to a person of the same 
 name as that which was written upon the thrice drawn slip. 
 
 Looking ihroii'jh the Keijhuh. On the early morn of St.
 
 106 BT. VALENTINE'S BAT. [FEB. 14. 
 
 Valentine, young women would look through the keyhole of 
 the house door. If they saw only a single object or person 
 they would remain unmarried all that year. If they saw, 
 however, two or more objects or persons, they would be sure 
 to have a sweetheart, and that in no distant time; but if 
 fortune so favoured them that by chance they saw a cock and 
 a hen, they might be quite certain of being married before the 
 year was out. 
 
 Sweeping the girls was another real old Derbyshire custom. 
 If a girl did not have a kiss, or if her sweetheart did not 
 come to see her early on this morning, it was because she 
 was dusty, and therefore it was needful that she should be 
 well swept with a broom, and then afterwards equally well 
 kissed by the young men of the house, and those living near, 
 who used to go round to their intimate friends' houses to 
 perform this custom. N. & Q. Mh S. vol. ix. p. 135. 
 
 HEREFORDSHIRE. 
 
 In many parts the poor and middling classes of children 
 assemble together in some part of the town or village where 
 they live, and proceed in a body to the house of the chief 
 personage of the place, who, on their arrival, throws them 
 wreaths and true lovers' knots from the window, with which 
 they adorn themselves. Two or three of the girls then select 
 one of the youngest among them (generally a boy), whom 
 they deck out more gaily than the rest, and placing him at 
 their head, march forward, singing as they go along : 
 
 " Good morrow to you, Valentine; 
 Curl your locks us I do mine, 
 Two before and three behind. 
 Good morrow to you, Valentine." 
 
 This they repeat under the windows of all the houses they 
 pass, and the inhabitant is seldom known to refuse a mite 
 towards the merry solicitings of these juvenile serenaders. 
 Hone's Year Book, 1838, p. 201.
 
 ^B. 14.] BT. VALENTINE'S DAT. 107 
 
 KENT. 
 
 Tho following extract is taken from the Gentleman's 
 Magazine, 1779, vol. xlix. p. 137 : " Boing on a visit in a little 
 obscure village in Kent, I found an odd kind of sport going 
 forward : the girls, from eighteen to five or six years 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, and in another part of the village 
 the boys were assembled 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 acclamation." 
 
 NOBFOLK. 
 
 Independent of the homage paid to St. Valentine on this 
 day at Lynn, it is in other respects a red-letter day amongst 
 all classes of its inhabitants, being the commencement of its 
 great annual mart. This mart was granted by a charter of 
 Henry VIII. in the twenty-seventh year of his reign, "to 
 begin on the day next after the feast of the purification of 
 the blessed Virgin Mary, and to continue six days next 
 following." Since the alteration of the stylo, in 1752, it 
 has been proclaimed on Valentine's Day. About noon, the 
 Mayor and Corporation, preceded by a band of music, and 
 attended by twelve decrepit old men, called from their dress 
 " Ked Coats," walk in procession to proclaim the mart, con- 
 cluding by opening the antiquated and almost obsolete 
 court of "Piepowder." Like most establishments of this 
 nature, it is no longer attended for the purpose it was first 
 granted, business having yielded to pleasure and amusement. 
 Formerly Lynn mart and Stour bridge (Stirbitch) fair, were 
 the only places where small traders in this and tlie adjoining 
 counties supplied themselves with their rcspect've goods. 
 No transactions of this nature now take place, and the only 
 remains to be perceived are the '' mart prices," still issued 
 by the grocers. Here the thrifty housewives, for twenty 
 miles round, laid in their annual store of soap, starch, &c.,
 
 108 ST. VALENTINE'S DAY. [FEB. 14, 
 
 and the booth of Green, from Limehouse, was for three 
 generations the emporium of such articles ; but these no 
 longer attend. A great deal of money is however spent, as 
 immense numbers of persons assemble from all parts. 
 Neither is there any lack of incitements to unburthen the 
 pockets : animals of every description, tame and wild, giants 
 and dwarfs, tumblers, jugglers, peep-shows, &c., all unite 
 their attractive powers, in sounds more discordant than those 
 which annoyed the ears of Hogarth's " enraged musician." 
 
 In the early part of the last century, an old building, 
 which, before the Reformation, had been a hall belonging to 
 the guild of St. George, after being applied to various uses, 
 was fitted up as a theatre (and, by a curious coincidence, 
 where formerly had doubtless been exhibited, as was cus- 
 tomary at the guild feasts, religious mysteries and pageants 
 of the Catholic age, again were exhibited the mysteries and 
 pageants of the Protestant age) during the mart and 
 a few weeks afterwards, but apparently with no great suc- 
 cess. Every Day Boole, vol. ii. p. 223. 
 
 In the parish of Ry burgh it is customary for the children 
 to go round to the houses in the village for contributions, 
 saying : 
 
 " Ood bless the baker; 
 If you will be the giver, 
 I will be the taker." 
 
 N. & Q. 4th S. vol. v. p. 595. 
 
 NORTHAMPTONSHIBE . 
 
 In this county children go from house to house, on the 
 morning of St. Valentine's Day, soliciting small gratuities. 
 The children of the villages go in parties, sometimes in 
 considerable numbers, repeating at each house the following 
 salutations, which vary in different districts : * 
 
 "Good morrow, Valentine! 
 First it's yours, and then it's mine, 
 So please give me a Valentine." 
 
 * See History and Anti/uities of Weston Favr-tt(\827, p. 6). Brand 
 in his Pop. Antiq. mentions this custom as existing in Oxfordshire. 
 i49, vol. i. p. 60.
 
 FEB. 14.] ST. VALENTINE'S DAT. 109 
 
 "Monow, morrow, Valentine! 
 First 'tis yours, and then 'tis mine, 
 80 please to give me a Valentine. 
 Holly and ivy tickle my toe, 
 Give me red apples and let me go." 
 
 ** Good morrow, Valentine 1 
 Parsley grows by savoury, 
 Savoury grows by thyme, 
 A new pair of gloves on Easter day. 
 Good morrow, Valentine 1 " 
 
 It was formerly customary for young people to catch their 
 parents and each other on their first meeting on St. Valen- 
 tine's morning. Catching was no more than the exclama- 
 tion, " Good morrow, Valentine ! " and they who could repeat 
 this before they were spoken to, were entitled to a small 
 present from their parents or the elderly persons of the 
 family ; consequently there was great eagerness to rise early, 
 and much good-natured strife and merriment on the occasion.* 
 
 In Peterborough and in some of the villages in the 
 northern part of the county sweet plum buns were formerly 
 given, and I believe are still made, called Valentine buns; 
 and these buns, I am told, are in some villages given by 
 godfathers and godmothers to their godchildren on the 
 (Sunday preceding and the Sunday following St. Valentine's 
 Day. Baker, Glossary of Northamptonshire Words and 
 Phrases, 1854, voL ii. p. 373. 
 
 NOTTINGHAMSHIRE. 
 
 Drawing lots or billets for Valentines is a custom 
 observed in the neighbourhood of Mansfield, where a few 
 young men and maidens meet together, and having put each 
 their own name on a slip of paper, they are all placed 
 together in a hat or basket, and drawn in regular rotation. 
 Should a young man draw a girl's name, and she his, it is 
 considered ominous, and not unfreqjciently ends in real love 
 and a wedding. Jour, of the Arch. Assoc. 1853, vol. viii. 
 p. 231. 
 
 * The custom was observed at Norfolk. Brand, Pop. Anliq. vol. i. 
 p. 60.
 
 110 ST. DAVID'S DAT. [MABCH I, 
 
 OXFORDSHIRE. 
 In this county tho following rhymes were used : 
 
 " Good morrow, Valentine I 
 I be thine, and thou be'st mine, 
 So please give mo a Valentine 1" 
 
 Also 
 
 " Good morrow, Valentine! 
 God bless you ever 1 
 If you'll be true to me, 
 I'll be the like to thee . 
 
 Old England for ever !" 
 Also 
 
 " Good morrow. Valentine, 
 
 First 'tis yours, then 'tis mine, 
 So please give me a Valentine." 
 
 The Antiquary, 1873, vol. iii. p. 107 ; Brand, Pop. Antiq. 1849, 
 vol. i. p. 60. 
 
 YORKSHIRE. 
 
 " On Valentine's Day," says Clarkson (Hist, of Richmond, 
 1821, p. 293), " the ceremony of drawing lots called Valentines 
 is seldom omitted. The names of a select number of one 
 sex with an equal number of the other are put into a vessel, 
 and every one draws a name, which is called their Valentine ; 
 and which is looked upon as a good omen of their being 
 afterwards united." 
 
 MARCH. I.] ST. DAVID'S DAY. 
 
 VARIOUS attempts have been made to account for the custom 
 of wearing the leek. Owen, in his Cambrian Biography 
 (1803), considers it to have originated from the custom of 
 cymhortlia, or the neighbourly aid practised among farmers. 
 He says that it was once customary in some districts of South 
 Wales for all the neighbours of a small farmer without 
 means to appoint a day, when they all met together for the 
 purpose of ploughing his land, or rendering him any service
 
 MARCH i.j BT. DAVID'S DAT. Ill 
 
 in their power. On such an occasion each individual carried 
 with him his portion of leeks to be used in making the 
 pottage for the company. Some also are of opinion that the 
 practice took its rise in consequence of a victory obtained by 
 Cadwallo over the Saxons on the 1st of March, 640, when 
 the Welsh, to distinguish themselves, wore leeks in their hats. 
 Shakespeare introduces the custom into his play of Henry V., 
 act iv. sc. 7. Fluellin addressing the monarch says : 
 
 " Your grandfather of famous memory, an't please your 
 majesty, and your great uncle Edward the plack prince of 
 Wales, as I have read in the chronicles, fought a most prave 
 pattle here in France. 
 
 < K Hen. They did, Fluellin. 
 
 "Flu. Your majesty says very true : if your majesty is 
 remembered of it, the Welshmen did goot service in a garden 
 where leeks did grow, wearing leeks in their Mouinouth 
 caps ; which, your majesty knows, to this hour is an honour- 
 able padge of the service ; and I do believe your majesty 
 takes no scorn to wear the leek upon Saint Tavy's day." 
 
 This allusion by Fluellin to the Welsh having worn the 
 leuk in a battle under the Black Prince, is not, as some 
 writers suppose, wholly decisive of its having originated 
 in the fields of Cressy or Poictiers, but shows that when 
 Shakespeare wrote Welshmen wore leeks. In the same play 
 the well-remembered Fluellin's enforcement of Pistol to eat 
 the leek he had ridiculed, further establishes the wearing as 
 a usage. Every Day Book, vol. i. p. 318 
 
 A contributor to a periodical work, entitled Gazette of 
 Fashion (March 9th, 1822), rejects the notion that wearing 
 leeks on St. David's Day originated at the battle between the 
 Saxons and the Welsh in the sixth century ; and considers it 
 more probable that leeks were a Druidic symbol employed in 
 honour of the British Ceudven, or Ceres. In which hypo- 
 thesis he thinks there is nothing strained in presuming that 
 the Druids wore a branch of the Phoenician priesthood. Both 
 wore addicted to oak worship ; and during the funereal rites 
 of Adonis at Byblos, leeks and onions were exhibited in " pots 
 with other vegetables, and called the gardens of that deity." 
 
 In the fifteenth century, the celebration of St. David's Day 
 was honoured with the patronage of royalty ; and numerous
 
 112 ST. DAVID'S DAT. [MARCH I. 
 
 entries of payments, such as the following, are recorded in the 
 "Privy Purse Expenses of Henry the Seventh," a monarch 
 whose liberality is not proverbial : 
 
 March 1 (1492). Walshemen on Saint David Day, 2." 
 "March 6 (1494). To the Walshemen towardes their 
 feste, 2. " Med. JBm Kalend, vol. i. p. 168. 
 
 From Poor Robin's Almanack for 1757 it appears that, in 
 former times in England, a Welshman was burnt in effigy on 
 this anniversary : 
 
 " But it would make a stranger laugh 
 To see th' English hang poor Taff: 
 A pair of breeches, and a coat, 
 Hat, shoes, and stockings, and what not, 
 All stuffed with hay to represent 
 The Cambrian hero thereby meant : 
 With sword sometimes three inches broad, 
 And other armour made of wood, 
 They drag hur to some publick tree, 
 And hang hur up in effigy." 
 
 To this custom Pepys probably alludes in his Diary for 
 1667 (Bohn's Edition, 1858, vol. iii. p. 761) : 
 
 " In Mark Lane I do observe (it being St. David's Day) 
 the picture of a man dressed like a Welshman, hanging by 
 the neck upon one of the poles that stand out at the top of 
 the merchant's houses, in full proportion; and very hand- 
 somely done, which is one of the oddest sights I have seen 
 a good while." 
 
 Brand, in his Pop. Antiq. (1849, vol. i. p. 105), thinks 
 that from this custom arose the practice, at one time in vogue 
 amongst pastrycooks, of hanging or skewering taffies or 
 Welshmen of gingerbread for sale on St. David's Day. 
 
 The goat has by time-honoured custom been attached to 
 the regiment of the Eoyal Welsh (23rd) Fusiliers, and the 
 following extract, taken from the Graphic (No. 171, March, 
 8th, 1873), shows how St. David's Day is observed by the 
 officers and men of this regiment : 
 
 The drum-major, as well as every man in the regiment, 
 wears a leek in his busby ; the goat is dressed with rosettes 
 and ribbons of red and blue. The officers have a party, and 
 the drum-major, accompanied by the goat, marches round 
 the table after dinner, carrying a plate of leeks, of which he
 
 MARCH i.J SIMNEL SUNDAY. 113 
 
 offers one to each officer or guest who has never eaten one 
 before, and who is bound to eat it up, standing on his chair, 
 with one foot on the table, while a drummer beats a roll 
 behind his chair. All the toasts given are coupled with the 
 name of St. David, nor is the memory of Toby Purcell 
 forgotten. This worthy was gazetted major of the regiment 
 when it was first raised, and was killed in the Battle of the 
 Boyne. 
 
 MIDDLESEX. 
 
 St. David's Day is observed in London, says Hampson 
 (Ned. 2Evi Kalend. vol. i. p. 168), by the Charitable 
 Society of Ancient Britons, who were established in 1714, in 
 behalf of the Welsh Charity School in Gray's Inn Eoad. Ou 
 this occasion each man wears an artificial leek in his hat. 
 
 OXEOUDSHIBE. 
 
 Cn St. David's Day at Jesus College, Oxford, an immense 
 silver gilt bowl, containing ten gallons, which was presented 
 to the College by Sir Watkin Williams Wynne in 1732, 
 is filled with " swig," and handed round to those who are 
 invited to sit at the festive and hospitable board. Hone's 
 Year Book, 1838, p. 265. 
 
 WALES. 
 
 At Tenby one of the benefit clubs marched through the 
 town bearing the leek in their hats. In the evening a ball 
 took place, at which artificial leeks were worn by both sexes. 
 Mason, Tales and Traditions of Tenby, 1858, p. 19. 
 
 MABCH i.] SIMNEL SUNDAY. 
 
 SIMNEL SUNDAY is better known as Mid-Lent or Mothering 
 Sunday, and was so called because large cakes called Simnels 
 were made on this day. 
 
 Bailey in his Dictionary (fol. 1764, by Scott,) says, Simnel 
 
 i
 
 114 SIMNEL SUNDAY. [MARCH I. 
 
 is probably derived from the Latin Simila, fine flour, and 
 means a sort of cake, or bun, made of fine flour, spice, &c. 
 
 Frequent mention is made of the Simnel in the household 
 allowances of Henry the First. 
 
 " Cancellarius v solidos in die et i Siminellum dominicum, 
 et ii salum, et i sextarium de vino claro, et i sext. de vino 
 expensabili, et unum grossurn cereum, et xl frusta Candell." 
 Libr. Nigr. Scaccarii, p. 341. 
 
 The " Siminellum Dominicum," Hearne thinks, was a 
 tatter kind of bread* and that " Siminellum Salum," from 
 yal, cibus, victus, was the ordinary bread ; if it be not the 
 Latin Salis (Siminellum Salinum), in which case it denotes 
 that more salt is contained in it than in the other. If the 
 derivation from Simnel be not satisfactory, perhaps the 
 Anglo-Saxon Fymbel, a feast or banquet, whence pimbel, ta^, 
 a festival day, may suffice. Med. jfivi Kalend. vol. i. p. 177. 
 
 At Bury, in Lancashire, from time beyond memory, 
 thousands of persons come from all parts, and eat " simnels" 
 on Simnel Sunday. Formerly, nearly every shop was open, 
 quite in defiance of the law respecting the closing during 
 " service," but of late, through the improved state of public 
 opinion, the disorderly scenes to which the custom gave rise 
 have been partially amended. Efforts have been repeatedly 
 made to put a stop to the practice altogether, but in vain. 
 The clergy, headed by the rector, and the ministers of all 
 denominations (save the Eomanists) have drawn up protests 
 and printed appeals against this desecration, but, as just 
 stated, with scarcely any visible effect. 
 
 It is not a little singular that the practice of assembling 
 in one town, upon one day the middle Sunday in Lent, to 
 eat simnel cake, is a practice confined to Bury. Much 
 labour has been expended to trace the origin of this custom, 
 
 * Alderman Wilkinson of Burnley, a well known able Lancashire 
 antiquary, some time since stated that it " originally meant the 
 very finest bread. Pain demain is another term for it, on account of 
 its having been used as Sunday bread." 
 
 In Wright's Vocabularies it appears thus: ' Hie artsecopus, a 
 eymnylle.' This form was in use during the fifteenth century. 
 
 In the D/'ctionarius of John de Garlande, compiled at Paris in the 
 thirteenth century, it appears thus: "Simeneus = placenta) = siniiiels.'' 
 fc>uch cakes were signed with the figure of Christ, or of the Virgin.
 
 MARCH i.] SIMNEL SUNDAY. 115 
 
 but without success. Gent. Mag. (New Series) 1866, vol. i. 
 p. 535 ; Baines, History of Lancashire, 1836, vol. ii. p. 77G. 
 Herrick in bis Hesjpcrides has the following : 
 
 "TO DIANEME. 
 
 *A CEUEJIOXIE IN GLOCESTER. 
 
 a Til to thee a Simnell bring, 
 'Gainst thou go'st a mothering ; 
 So that, when she blesseth thee, 
 Half that blessiug thou'lt give me." 1, p. 2787. 
 
 Again, the broad called " simnel bread" is mentioned 
 by Jehoshaphat Aspin, in his Pictures of Manners, &c., of 
 England, p. 126, who quotes from a statute of 51st of 
 Henry III. : A farthing symnel (a sort of small Ciike, twice 
 baked, and also called a cracknel) should weigh two ounces 
 less than the wastel (a kind of cake made with honey, or with 
 meal and oil). 
 
 Curious are some of the tales which have arisen to explain 
 the meaning of the name simnel. Some pretend that the 
 father of Lambert Simnel, the well-known pretender in the 
 reign of Henry VII., was a baker, and the first maker of 
 sinmels, and that, in consequence of the celebrity he gained 
 by the acts of his son, his cakes have retained his name. 
 There is a story current in Shropshire, which is more pic- 
 turesque. Long ago there lived an honest old couple, boasting 
 the names of Simon and Nelly, but their surnames are not 
 known. It was their custom at Easter to gather their 
 children about them, and thus meet together once a year 
 under the old homestead. The fasting season of Lent was just 
 ending, but they had still left some of the unleavened dough 
 which had been from time to time converted into bread 
 during the forty days. Nelly was a careful woman, and it 
 grieved her to waste anything, so she suggested that they 
 should use the remains of the lenten dough, for the basis of 
 a cake to regale the assembled family. Simon readily agreed 
 to the proposal, and further reminded his partner that there 
 were still some remains of their Christmas plum-pudding 
 hoarded up in the cupboard, and that this might form the 
 interior, and bo an agreeable surprise to the young people 
 when tbey had made their way through the less tasty crust. 
 
 i 2
 
 116 MOTHERING SUNDAY. [MAl.CII I. 
 
 So far all things went on harmoniously ; but when the cake 
 was rcade, a subject of violent discord arose, Sim insisting 
 that it should be boiled, while Nell no less obstinately con- 
 tended that it should be baked. The dispute ran from words 
 to blows, for Nell not choosing to let her province in the 
 household be thus interfered with, jumped up, and threw the 
 stool she was sitting on at Sim, who, on his part, seized a 
 besom, and applied it with right good will to the head and 
 shoulders of his spouse. She now seized the broom, and the 
 battle became so warm, that it might have had a very serious 
 result, had not Nell proposed as a compromise that the cake 
 should be boiled first and afterwards baked. This Sim 
 acceded to, for he had no wish for further acquaintance with 
 the heavy end of the broom. Accordingly, the big pot was set 
 on the fire, and the stool broken up and thrown on to boil it, 
 whilst the besom and broom furnished fuel for the oven. 
 Some eggs, which had been broken in the scuffle, were used 
 to coat the outside of the pudding when boiled, which gave 
 it the shining gloss it possesses as a cake. This new and 
 remarkable production in the art of confectionery became 
 known by the name of the cake of Simon and Nelly, but soon 
 only the first half of each name was alone preserved and 
 joined together, and it has ever since been known as the cake 
 of Sina-Nel or Simnel. Book of Days, vol. i. p. 337. 
 
 Mothering Sunday. In many parts of England it was 
 formerly customary for servants, apprentices, and others to 
 carry presents to their parents on this day. This practice 
 was called Going a-Mothering, and originated in the offerings 
 made on this day at the mother-church. 
 
 In the Gent. Mag. (vol. liv. p. 98) a correspondent tells 
 us that whilst he was an apprentice the custom was to visit 
 his mother on Mid-Lent Sunday (thence called Mothering 
 Sunday) for a regale of excellent furmety.* 
 
 * Furmenty, Furrnity, or Frumity; still a favourite dish in the 
 north, consisting of hulled wheat boiled in milk and seasoned. It. 
 was especially a Christmas dish. In the True Gentlewoman's Delight, 
 1676, p. 17, the following receipt is given for making furmity : 
 
 Take a quart of sweet cream, two or three sprigs of mace, and a 
 nutmeg cut in half, put it into your cream, so let it boil ; then take 
 your French barley or rice, being first washed clean in fair water three 
 times and picked clean, tui n boil it iu sweet milk till it be tender,
 
 I.J BRAGGOT SUXJXVY. 117 
 
 Another correspondent of the sume journal for May (vol. 
 liv. p. 343) says, " I happened to reside last year near 
 Chepstow, in Monmouthshire ; and there, for the first time, 
 heard of Mothering Sunday. My inquiries into the origin 
 and meaning of it were fruitless ; but the practice there- 
 abouts was for servants and apprentices on Mid-Lent Sunday 
 to visit their parents, and make them a present of money, a 
 trinket, or some nice eatable ; and they are anxious not to 
 fail in this custom." 
 
 A mothering-cake is alluded to in Collins's Miscellanies, 
 1762, p. 114 : 
 
 " Why, rot thee, Dick ! see Dundry's Peak 
 Lucks like a shuggard motlierin'-c;ike." 
 
 A sort of spiced ale called Braggot, Bragget, or Braggat, 
 was used in many parts of Lancashire on these visits of 
 relations, whence the day was called Braggot Sunday. 
 
 In Nares' Glossary (Halliwell and Wright, 1859, vol. i. 
 p. 102) the following receipt for making bragget is given 
 from the Haven of Health, chap. 239, p. 268 : 
 
 Take three or four galons of good ale, or more as you 
 please, two dayes or three after it is dcnscd, and put it into a 
 pot by itselfe ; then draw forth a pottle thereof, and piit to it a 
 quart of good English honey, and set them over the fire in a 
 vcssell, and let themboyle faire and softly, and alwayes as any 
 froth ariseth skumme it away, and so clarifie it, and when it 
 is well clarified, take it off the fire and let it coole, and put 
 thereto of pepper a pennyworth, cloves, mace, ginger, nut- 
 megs, ciuatuon, of each two pennyworth, beaten to powder, 
 stir them well together, and set them over the fire to boylo 
 flgaine awhile, then bring milke warme, put it to the reste, 
 and stirre alltogether, and let it stand two or three daies, and 
 put barme upon it, and drink it at your pleasure. 
 
 Minsheu in his Ductor in Linguas (1617, p. 50) tells ns 
 
 then put it into your crf-nm, and boil it well, nnd when it hath boiled 
 a good while, take the yoke of six or seven eg,'S, beat them very well 
 to thicken on a soft fin-, boil it, and stir it. for it will quickly burn ; 
 when you thi' k it ip boiled enough sweeten it to your tnste, and so 
 serve it in with rosewnter :md musk-sugar, in the same manner you 
 rn:ike it with wheat. Nnres' Glossary (.Halliwell anil Wr'ght), 1S59, 
 vol. i. p. 340.
 
 118 MID-LENT SUNDAY. [MARCH 1. 
 
 that Braggot is composed of two Welsh words, Brdg, malt, and 
 Gots, honeycombs. 
 
 In Ben Jonson's masque of the Metamorphosed Gipsies ia 
 the following reference to this word : 
 
 41 And we have sorv'd there, armed all in ale, 
 "With the brown bowl, and charg'd in brcggat stale." 
 
 On this day also boys went about in ancient times into 
 the villages with a figure of death made of straw, from 
 whence they were generally driven by the country people, 
 who disliked it as an ominous appearance, while some gave 
 them money to get the mawkin carried off. Its precise 
 meaning under that form is doubtful, though it seems likely 
 to have purported the death of winter, and to have been only 
 a part of another ceremony conducted by a larger number of 
 boys, from whom the death carriers were a detachment, and 
 who consisted of a large assemblage carrying two figures to 
 -represent Spring and Winter. These two figures they bore 
 about, and fought ; in the fight, Summer or Spring got the 
 victory over Winter, and thus was allegorized the departure 
 or burial of the death of the year, and its commencement 
 or revival as Spring. Every Day Book, vol. i. p. 358. 
 
 In the north of England, and also in the Midland Counties, 
 the following names are given to the Sundays of Lent, the 
 first of which however is anonymous : 
 
 " Tid, Mid, Misera, 
 Curling, Palm, Paste Egg-day." 
 
 Another version of this couplet is given in the Gent. fllag., 
 1788, vol. Iviii. p. 288. 
 
 " Tid, and Mid, and Misern, 
 Carling. Palm, and Good-Pas-Dny." 
 
 The first three names are no doubt corruptions of some 
 part of the ancient Latin service or psalms used on each. 
 Brand's Pop. Antiq. 1849, vol. i. p. 116; see the Festa 
 Anglo-Eomana, 1678. 
 
 In the Gent. Mag. (1785, p. 779) an advertisement for 
 the regulation of Newark fair is quoted, which mentions 
 that " Careing Fair will be held on Friday before Careing
 
 MARCH I.] FIRST MONDAY IN MARCH. 119 
 
 Sunday ; " and Nichols remarks on this passage that he had 
 heard the following old Nottinghamshire couplet : 
 
 * Care Sunday, C;ire away, 
 Palm Sunday and Easter Day." Ibid. p. 113. 
 
 LANCASHIRE. 
 
 Fig-pies, or, as they are called in this country, " fag-pies," 
 are, or were, eaten on a Sunday in Lent, thence known as Fag- 
 pie Sunday. #. & Q. 2nd S. vol. i. p. 322. 
 
 STAFFORDSHIRE. 
 
 Fig-pie Wake is kept in the parish of Draycot-in-the-Moors 
 and in the neighbouring villages on Mid-Lent Sunday. The 
 fig-pies are made of dry figs, sugar, treacle, spice, etc. ; they 
 are rather too luscious for those who are not " to the manner 
 born." But yet on this Sunday, the friends of the parish- 
 ioners come to visit them, and to eat their fig -pies. N. & Q. 
 2nd S. vol, i. p. 227. 
 
 FIRST MONDAY IN MARCH. 
 BERKSHIRE AND HAMPSHIRE. 
 
 THE first Monday in March being the time when shoe- 
 makers in the country cense from working by candle-light, 
 it used to be customary for them to meet together in the 
 evening for the purpose of wetting the block. On these 
 occasions the master either provided a supper for his men, 
 or made them a present of money or drink ; the rest of the 
 expense was defrayed by subscriptions among themselves, and 
 sometimes by donations from customers. After the supper 
 was ended, the block candlestick was placed in the midst, 
 the shop caudle was lighted, and all the glasses being filled, 
 the oldest hand in the shop poured the contents of his glass 
 over the candle to extinguish it; the rest then drank the 
 contents of theirs standing, and gave three cheers. Tho 
 meeting was usually kept to a late hour.* Every Day Booh. 
 vol. ii. p. 470. 
 
 * In some places tliis custom took place on Easter Monday.
 
 120 SCOTCH LOCAL CUSTOM. [MARCH 3. 
 
 FKIDAY IN LIDE. 
 CORNWALL. 
 
 THE first Friday in March is so called from lide, Anglo- 
 Saxon for March. This day is marked by a serio-comic custom 
 of sending a young lad on the highest mound or hillock of the 
 work, and allowing him to sleep there as long as he can ; the 
 length of his siesta being the measure of the afternoon nap 
 for the tinners throughout the ensuing twelve months. The 
 weather which usually characterizes Friday in Lide is, it 
 need scarcely be said, not very conducive to prolonged 
 sleep. In Saxon times labourers were generally allowed 
 their mid-day sleep ; and it has been observed that it is even 
 now permitted to husbandmen in some parts of East Cornwall 
 during a stated portion of the year. Browne appears to 
 allude to this practice in Devonshire, when he says in the 
 third song of his first book, in reference to the song-birds in 
 the woodland : 
 
 " Whose pleasing noates the tyred swaine have made 
 To ateale a nap at noontide in the shade." 
 
 Brand, Pop. Anti'i. 1870, vol. i. p. Gt. 
 
 MARCH 3.] SCOTLAND. 
 
 Sinclair, in his Statistical Account of Scotland (1795, vol. 
 xvi. p. 460), says, " At Sandwick the people do no work on tho 
 third day of March, in commemoration of the day on which 
 the church of Sandwick was consecrated ; and, as the church 
 was dedicated to St. Peter, they also abstain from working 
 for themselves on St. Peter's day (29th June), but they will 
 work for another person who employs them."
 
 MARCH 8.1 CARE SUNDAY. 121 
 
 MARCH 5.] ST. PIRAN'S DAY. 
 
 CORNWALL. 
 
 THE tinners observe this day, says Hitcliins in his History 
 of Cornwall (1844, vol. i. p. 725), as a holiday, which they 
 call St. Piran's Day. This, by a custom established from 
 time immemorial, sanctions a suspension from all labour, 
 because St. Piran is supposed to have communicated some 
 important information relative to the tin manufacture. 
 
 MARCH 8.] CARE SUNDAY. 
 
 THIS day, the ancient Passion Sunday, is the fifth Sunday 
 after Shrove Tuesday. The word Care, which is also applied 
 to Christmas Cakes, has been a stumbling-block to etymolo- 
 gists. The following remarks respecting its derivation are 
 taken from Hampson's Med. ^Evi Kalend. (1841, vol. i. p. 
 178) : T. Marcschall observes that the day on which Christ 
 suffered, is called in German both Gute Frcytag and Karr 
 Freytag, and that Karr signified a satisfaction for a fine or 
 penalty. Adelung speaking of Charfreytag {Care or Carr 
 Friday) and Charwoche (Care or Carr-week\ observes that 
 the first syllable is supposed to be the old Cara, preparation 
 (Zubereitung), and that this week, conformably to tho 
 'usage of the Jews, was called Preparation Week (Zubereit- 
 ungswoche) because the sixth day was Preparation day 
 (Zubereitungstag), when the Jews prepared themselves for 
 Easter. Hence the Greeks called Carfriday, Dies Parasceves, 
 of which the Gothic Gartag, or Garfreytag is a translation. 
 
 Tatian (Cap. 58) names the Friday before Eastor " Garo- 
 tag fora Ostrum," and renders the phrase, " My heart is pre- 
 pared," " Karo ist mein herza." Schiller's opinion, however, 
 that Char, Kar, signifies mourning, complaint, sorrow, has
 
 122 CAKE SUNDAY. [MARCH 8. 
 
 equal probability ; for it appears from ancient manuscripts 
 that Car formerly bore the signification of Care or grief, and 
 in Sweden, where the fifth Sunday in Lent is denominated 
 Kaersunnutag, the verb Kcera is actually to lament, to 
 complain. 
 
 Dr. Jameson, adopting the opinion of Mareschall, observes, 
 " This name may have been imposed in reference to the 
 satisfaction made by our Saviour. Some, however, understand 
 it, as referring to the accusations brought against him on this 
 day, from the Sueo-Gothic Kcera, to complain." EtymoL 
 Diet., Art. Care Sunday. 
 
 On this day, in the northern counties, and in Scotland, a 
 custom obtains of eating Cartings, which are grey peas, 
 steeped all night in water, and fried the next day with 
 butter : 
 
 ' There'll be all the Inds and Isissies 
 Set down in the midst of the ha'. 
 With sybows, and ry tarts, and curlings 
 That are bath sodden und raw." 
 
 Kitson's Scottish Songs, vol. i. p. 211. 
 
 As to the origin of this custom, Brand (Pop. Anliq. 1849, 
 vol. i. p. 114) offers the following explanation: "In the 
 Roman Calendar, 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 among 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 peas I know not, unless it was 
 because they are a pulse somewhat fitter to be eaten at this 
 season of the year." Having observed from Erasmus that 
 Plutarch held pulse (legumina) to be of the highest efficacy 
 iu invocation of the Manes, he adds : " Ridiculous and absurd 
 as these superstitions may appear, it is quite certain that 
 Carlings deduce their origin from thence." This explanation, 
 however, is by no means regarded as satisfactory. 
 
 Hone (Every Day Book, 1826, vol. i. p. 379) says, How is 
 it that Care Sunday is also called Carl and Carling Sunday ; 
 and that the peas, or beans of the day are called Carlings ? 
 Carle, which means a Churle, or rude boorish fellow, was 
 anciently the term for a working countryman or labourer ;
 
 MARCH 10.] OXFOUD LOCAL CUSTOM. 123 
 
 and it is only altered in the spelling, without the slightest 
 deviation in sense, from the old Saxon word Ceoj-1, the name 
 for a husbandman. The older denomination of the day, then, 
 may not have been Care, but Carl Sunday, from the benefac- 
 tions to the Carles or Carlen. A correspondent of Notes 
 d~ Queries (1st S. vol. iii. 449) tells us that on the north-east 
 coast of England, where the custom of frying dry peas on 
 tli is day is attended with much augury, some ascribe its 
 origin to the loss of a ship freighted with peas on the coast 
 of Northumberland. Carling is the foundation beam of a 
 ship, or the beam on the keel. 
 
 CAMBRIDGESHIRE. 
 
 In several villages in the vicinity of Wisbeach, in the Isle 
 of Ely, the fifth Sunday in Lent has been, time immemorial, 
 commemorated by the name of Wliirlin Sunday, when cakes 
 are made by almost every family, and are called, from the day, 
 Whirlin Cakes. Gent. Mag. 1789, vol. Ik. p. 491. 
 
 YOBKSHIBK. 
 
 The rustics go to the public-house of the village, and 
 spend each their Carling-groat, i.e., that sum in drink, for 
 the Carlings are provided for them gratis; and a popular 
 notion prevails that those who do not do this will be un- 
 successful in their pursuits for the following year. Brand, 
 Pop. Antiq., 1849, vol. i. p. 114. 
 
 MARCH 10.] OXFORDSHIRE. 
 
 WILLIAM HANDY, by will dated the 10th of March, 1G22, 
 bequeathed to the parish of St. Giles', Oxford, 40, upon con- 
 dition that, upon the 10th of March for ever, in the morning, 
 about 5 o'clock, they should ring one peal with all the bells, 
 and aliout 8 or 9 o'clock should go to service, and read all 
 the service, with the Litany and the Communion, as it is
 
 124 PENNY LOAF DAT. [HAHCH I I,. 
 
 commanded to be read in the cathedral church, and after 
 that to have a sermon, and in it to give God thanks for His 
 great blessings in delivering and bringing the giver from 
 Papistry and idolatry to the light and truth of the blessed 
 Gospel ; and he desired that the preacher might have 10s. 
 for his sermon, and the minister 5s. for reading service, 
 and the poor to have given them in bread or money 10s. 
 
 This sum, with other money, was laid out in 1G33, in pur- 
 chasing a tenement, garden, and one acre of pasture ground, 
 situated in Corn Street, Witney, to the uses of the donor's 
 will ; of the rent, 15s. a year was accordingly commanded to 
 be paid to the minister for reading prayers and preaching a 
 sermon on the 10th of March, 5s. to the clerk, 5s. to the ringer, 
 and 15s. to be distributed at the church, witli other money 
 in small sums to the poor.* Old English Customs and 
 Charities, 1842, p. 24U. 
 
 MARCH n.] NOTTINGHAMSHIRE. 
 
 FORMERLY, there lived at Newark one Hercules Clay, a 
 tradesman of considerable eminence, and an alderman of the 
 borough of Newark. During the siege, in the night of the 
 llth of March 1643, he dreamed three times that his house 
 was on fire ; on the third warning he arose much alarmed, 
 awoke the whole of his family, and caused them to quit the 
 premises, though at that time all appeared to be in perfect 
 safety. Soon afterwards, however, a bomb from a battery of 
 the Parliamentarian army on Beacon Hill, an eminence near 
 the town, fell upon the roof of the house, and penetrated all 
 the floors, and happily did little other execution. The bomb 
 was intended to destroy the house of the governor of the town, 
 which was in Stadman Street, exactly opposite Clay's house. 
 In commemoration of this extraordinary deliverance, Mr. 
 Clay, by his will, gave 200 to the Corporation in trust to 
 pay the interest of 100 to the Vicar of Newark, for a sermon 
 
 * There was a similar gift of the same donor fo the parish of 
 St. Mary Magdalen. Oxford; but since 1800 nothing has been paid in. 
 respect of this charity.
 
 MAKCH 12.] ST. GREGORY'S DAT. 125 
 
 to be preached every llth of March. The interest of the 
 other 100 he directed to be given in bread to the poor. 
 Penny loaves were, accordingly given to every one who 
 applied, and the day on which they were distributed, was 
 called "Penny Loaf Day." Hone's Tear Book, 1838, p. 301. 
 
 MARCH 12.] ST. GEEGOEY'S DAY. 
 IRELAND. 
 
 THE feast of St. Gregory the Great, 12th of March, was 
 formerly observed as a holiday, and one of festivity in all 
 the rural schools in the baronies of Forth and Baigy (the 
 Strongbonian Colony), in the county of Wexford. The 
 manner was this: the children, for some days previous, 
 brought contributions, according to the means and liberality 
 of their parents, consisting of money, bread, butter, cream, &c., 
 and delivered them to the teacher. On the morning of the 
 joyous day, the children repaired to the school-house in 
 holiday dress, where the teacher had everything prepared for 
 the festivity, the simple temple of learning decorated with 
 the richest flowers within his means of obtaining, and the 
 presence of two or more kind-hearted females to do the 
 honours and duties of the tea-table to the happy juveniles. A 
 " king " and a " queen " were nominated, who, of course, took 
 the seat of honour, and the proud and busy teacher was 
 everywhere all attention to his little pupils. The day passed 
 off in hilarity and innocent enjoyment, and the competitive 
 system of free offerings left, generally, something pleasing 
 to tell for some days in the pockets and humble cupboard 
 of the teacher. This custom prevailed until after the 
 commencement of the present century. N. & Q. 2nd S. 
 vol. vii. p. 392.
 
 126 PALM SUNDAY. [MARCH 15. 
 
 PALM SATUEDAY. 
 
 MAKOH 14.] SCOTLAND. 
 
 ON the Saturday before Palm Sunday the boys belonging 
 to the grammar-school at Lanark, according to ancient usage, 
 used to 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 
 \vas called Palm Saturday, and supposed to be a popish relic 
 of very ancient standing. Stat. Ace. of Scotland, Sinclair, 
 1795, vol. xv. p. 45. 
 
 MAHCH 15.] PALM SUNDAY. 
 
 PALM SUNDAY receives its English and the greater part of 
 its foreign names from the custom of bearing palm branches, 
 in commemoration of those which were strewn in the path of 
 Christ on his entry into Jerusalem. " It is a custom among 
 churchmen," says the author of a Normano-Saxon homily in 
 the reign of Henry II., or Richard I., " to go in procession 
 on this day. The custom has its origin in the holy pro- 
 cession which our Saviour made to the place where he chose 
 to suffer death." 
 
 The ceremony of bearing palms on Palm Sunday was 
 retained in England after some others were dropped, and 
 was one of tliose which Henry VIII. in 1536 declared were 
 not to be discontinued. In a proclamation in the library 
 of the Society of Antiquaries, dated the 26th February, 
 1539, " Concernyng rites and ceremonies to be used in due 
 fourme in the Churche of Englande," 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." Again, in 
 Fuller's Church History (1655, p. 222), we read that " bearing 
 of palms on Palm Sunday is in memory of the receiving of 
 Christ into Jerusalem a little before his death, and that wo 
 may have the same desire to receive him into our hearts."
 
 MARCH 15.] PALM SUNDAY. 127 
 
 lu Howe's edition of Stoic's Chronicle (1615, fol. p. 95), 
 it is stated, under the year 1548, that " this yeere the cere- 
 mony of bearing of palmes on Palme Sunday was left off, and 
 not used as before." Med. JEui Kalend. vol. i. p. 181 ; Brand, 
 Pop. Antiq. 1849, vol. i. p. 124. 
 
 It is still customary with our boys, both in the south and 
 north of England, to go out and gather elips with the 
 willow-flowers or buds at this time. These seem to have 
 boen selected as substitutes for the real palm, because they 
 are generally the only things which can be easily obtained 
 at this season. This practice is still observed in the 
 neighbourhood of London. The young people go a-palmmg ; 
 and the sallow is sold in London streets for the whole week 
 preceding Palm Sunday. In the north it is called going 
 a-palmsoning or palmsning. Brand, Pop. Antiq. 1849, vol. i. 
 p. 127. 
 
 Stow in his Survey of London (1603, p. 98) says that "in 
 the weeke before Easter had ye great shewes made for the 
 fetching in of a twisted tree or with, as they termed it, out of 
 the woodes into the kinge's house, and the like into every 
 man's house of honor or worship." Probably this was a 
 substitute for the palm. 
 
 An instance of the great antiquity of this practice in 
 England is afforded by the Domesday Survey, under Shrop- 
 shire, vol. i. p. 252, where a tenant is stated to have rendered in 
 payment a bundle of box twigs on Palm Sunday, " Terra 
 dimid. car unus reddit inde fascem buxi in die Palmarum." 
 
 By an Act of Common Council, 1 and 2 Phil, and Mary, for 
 retrenching expenses, it was ordered, " that from henceforth 
 there shall he no wyth fetcht home at the Maior's or Sheriff's 
 Houses. Neither shall they keep any lord of misrule in any 
 of their houses." Strype's Stow, 1720, book i. p 246. 
 
 It was formerly the custom in some of the northern parts 
 of England for the young men and maids who received the 
 sacrament to walk after dinner into the corn-fields, and 
 to bless th"e corn and fruits of the earth. Kennett, MS. 
 Brit. Mus.
 
 128 PALM SUNDAY. [MARCH 
 
 CORNWALL. 
 
 In former days persons resorted to " Our Lady of Nants- 
 \vell" with a palm cross in one hand and an offering in the 
 other. The offering fell to the priest's share : the cross was 
 thrown into the well, and if it swam was regarded as an 
 omen that the person who threw it would outlive the year ; 
 if however it sank, a short ensuing death was foreboded. 
 Carew, Survey of Cornwall, 1811. 
 
 DERBYSHIRE. 
 
 On Palm Sunday morning, the boys go into the fields and 
 gather branches of the Avillow ; these are carried about 
 during the day, and in some churches it is customary to use 
 them for decoration. Jour, of Arch. Assoc., 1852, vol. vii. 
 p. 204. 
 
 HEREFORDSHIRE. 
 
 The return of Palm Sunday has, from time immemorial, 
 been observed at Hentland Church in a peculiar manner. 
 The minister and congregation receive from the church- 
 wardens a cake or bun, and, in former times, a cup of beer 
 also. This is consumed within the church, and is supposed 
 to imply a desire on the part of those who partake of it to 
 forgive and forget all animosities, and thus prepare them- 
 selves for the festival of Easter. N. & Q. 3rd S. vol. vii 
 p. 275. 
 
 HERTFORDSHIRE. 
 
 Hone, in his Tear Book (1838, p. 1593), states that at 
 Kempton it has long been a custom for the inhabitants to 
 eat figs on this day, there termed Fig Sunday, where it is 
 also usual for them to keep wassel, and make merry with 
 their friends. 
 
 LINCOLNSHIRE. 
 
 A curious and quaint custom existed for very many years 
 at Caistor Church, in Lincolnshire, on Palm Sunday, con-
 
 MAKCH 15.] PALM SUNDAY. 129 
 
 nectcd with a tenure of property ; and in the particulars of 
 sale, circulated in 1845, is the following account of it : 
 
 " This estate is held subject to the performance, on Palm 
 Sunday in every year, of the ceremony of cracking a whip in 
 Caistor Church, in the said county of Lincoln, which has 
 been regularly and duly performed on Palm Sunday, from 
 time immemorial, in the following manner : 
 
 " The whip is taken every Palm Sunday by a man from 
 Broughton to the parish of Caistor, who, while the minister 
 is reading the first lesson, cracks it three distinct times ill 
 the church porch, then fulds it neatly up, and retires to a 
 neat. At the commencement of the second lesson, he ap- 
 proaches the minister, and kneeling opposite to him with the 
 whip in his hand, and the purse at the end of it, held per- 
 pendicularly over his head, waves it thrice, and continues in 
 a steadfast position throughout the whole of the chapter. The 
 ceremony is then concluded. The whip has a leathern purse 
 tied at the end of it, which ought to contain thirty pieces of 
 silver, said to represent, according to Scripture, " the price of 
 blood." Four pieces of weechelm* tree, of different lengths, 
 are affixed to the stock, denoting the different Gospels of the 
 holy Evangelists ; the three distinct cracks are typical of 
 St. Peter's denial of his Lord and Master three times : and 
 the waving it over the minister's head as an intended 
 homage to the Blessed Trinity." 
 
 In an article on this subject in the Ardt ecological Journal 
 (1849, vol. vi. p. 239), the writer says : " I have not been able 
 to trace this custom to its source. It would appear to havo 
 prevailed in very primitive times, and yet the circumstance 
 of the custom requiring the more essential part of the 
 ceremony to be performed during the reading of the second 
 lesson is scarcely reconcilable with this idea; but I am 
 induced to think that the custom prevailed long before our 
 present ritual existed, and that it has in this respect been ac- 
 commodated to the changes which time has effected in the 
 services of the Church. Unfortunately, the title-deeds do not 
 contain the slightest reference to the custom. I have no 
 means of tracing the title beyond 1675. The parish of 
 Broughton is a very large one, and anterior to 1G75 belonged, 
 * Properly AVych elm (Ulntus monlcna').
 
 J.30 PALM SUNDAY. [MARCH 15. 
 
 with small exceptions, to the Anderson family ; but whether 
 Stephen Anderson, the then owner of the manor, and the 
 2200 acres of land sold in 1845, was owner of the other part 
 of Broughton, which has long been in the possession of Lord 
 Yarborough's ancestors, I cannot say. A partition of the 
 property appears to have been made between the co-heiresses, 
 and the manor and 2200 acres being settled in 1772 by Sir 
 Stephen Anderson, of Eye worth, on his niece, Frances 
 Elizabeth Stephens, and her issue; upon her death it became 
 the property of her son, Ellys Anderson Stephens, who died 
 in 1844, leaving four daughters and co-heiresses, and who, 
 in 1845, sold the property to a client of mine, Mr. John 
 Coupland, and who afterwards sold the manor and about 600 
 acres to Lord Yarborough, 982 acres to myself, and other 
 portions to different purchasers, reserving to himself about 
 200 acres. I cannot make out when this partition (above 
 alluded to) took place. The deed or will by which it was 
 effected would probably refer to the custom and provide for 
 the performance of it, but there is no document with the title 
 deeds tending to show whether the custom was due only in 
 respect of the manor, and 2200 acres, or in respect of Lord 
 Yarborough's portion of the parish as well. The fact of a 
 partition having taken place, rests rather upon tradition than 
 evidence ; but supposing it, as I do, to be a fact, it seems 
 strange that the title-deeds should be silent as to the obliga- 
 tion imposed upon the owner of the manor to perform the 
 service by which the whole property was held. The manor 
 and estate sold in 1845, were of the tenure of ancient 
 demesne ; a tenure which is very rare at this time of day. 
 at least in this part of the world. Probably a reference 
 to Lord Yarborough's title-deeds would clear up the 
 mystery, or Sir Charles Anderson may have the means of 
 doing so. 
 
 " I may also refer to Sir Culling Eardlcy as possibly in a 
 position to throw some light on the subject ; for it was to 
 him and his ancestors, as lords of the manor of Hundon, in 
 Caistor, to whom this service was due, and for whose use the 
 whip was deposited after the service in the pew of Caistor 
 Church, belonging to the lord of the manor of Hundon. All 
 the versions that I have sceii of the custom favour tho
 
 MARCH 15.] PALM SUNDAY. 131 
 
 opinion that it had some reference to the subject of the 
 second lesson for Palm Sunday, which is the 26th chapter of 
 St. Matthew, and if so, it would seem likely to follow, that 
 the principal part of the ceremony took place at the reading 
 of that chapter ; hut in that case it has clearly undergone 
 some change, because, until the last revision of the Book of 
 Common Prayer, there was no proper second lesson for the 
 morning of Palm Sunday ; but the 2Gth chapter of St. 
 Matthew was part of the Gospel for that day, and had been 
 so from Anglo-Saxon times. 
 
 Perhaps the better opinion is, that this custom, recently 
 discontinued, had been so varied from time to time as to have 
 borne at last little resemblance to what originally took place. 
 I do not suppose at its commencement it was regarded as at 
 all irreverent, or was intended to be otherwise than most 
 decorous, according to the idea of a semi-barbarous age ; what 
 it really was at first it is now impossible to conjecture or dis- 
 cover. The explanation suggested in the particulars of sale 
 appears too much in accordance with modern notions to be 
 altogether correct. Some allege a tradition that it was a 
 self-inflicted penance by a former owner of the Broughton 
 estate for killing a boy with such a whip." 
 
 In May, 1836, the following petition was presented to the 
 House of Lords by the lord of the manor against the annual 
 observance of this custom ; but without effect : 
 
 " To the Lords Spiritual and Temporal in Parliament 
 assembled. 
 
 "The petition of the undersigned Sir Culling Eardley 
 Smith, of Bedwell Park, in the county of Hertford, sheweth, 
 that your petitioner is lord of the mauor of Hundon, near 
 Caistor, in the county of Lincoln. 
 
 " That the lord of the manor of Broughton, near Brigg, in 
 the same county, yearly, on Palm Sunday, employs a person 
 to perform the following ceremony in the parish church at 
 Caistor, etc ; that the performance of this superstitious cere- 
 mony is utterly inconsistent with a place of Christian worship. 
 
 " That it is generally supposed that it is a penance for 
 murder, and that, in the event of the performance being 
 neglected, the lord of the manor of Broughton would bo 
 liable to the penalty to the lord of the manor of Hundon. 
 
 E 2
 
 132 PALM SUNDAY. [MARCH 15. 
 
 " That your petitioner being extremely anxious for the dis- 
 continuance of this indecent and absurd practice, applied to 
 the lord of the manor of Broughtou for the purpose, who 
 declined entering into any negotiation until the deed should 
 be produced under which the ceremony was instituted, which 
 deed (if it has ever existed) your petitioner is unable to 
 produce. 
 
 "That your petitioner subsequently applied to the Bishop 
 of Lincoln to use his influence to prevent the repetition of 
 the ceremony, and offered to guarantee the churchwardens 
 against any loss in consequence of their refusal to permit it. 
 
 " That your petitioner believes there are no trustees of a 
 dissenting chapel who would permit the minister or officers of 
 their chapel to sanction such a desecration. 
 
 " That the ceremony took place, as usual, on Palm Sunday, 
 in this year. 
 
 " Your petitioner therefore prays that your Lordships will 
 be pleased to ascertain from the bishop of the diocese why 
 the ceremony took place ; that, if the existing law enables 
 any ecclesiastical persons to prevent it, the law may be here- 
 after enforced ; and that, if the present law is insufficient, a 
 law may be passed enabling the bishop to interfere for the 
 purpose of saving the national Church from scandal. 
 
 " And your petitioner will ever pray." 
 
 NoBTHAMPTONSniRE. 
 
 It is the universal custom, with both rich, and poor, to eat 
 figs on this day. On the Saturday previous, the market at 
 Northampton is abundantly supplied with figs, and there are 
 more purchased at this time than throughout the rest of the 
 year ; even the charity children, in some places, are regaled 
 with them. 
 
 No conjecture is offered as to the origin or purpose of this 
 singular custom. May it not have some reference to Christ's 
 desiring to eat figs the day after his triumphant entrance into 
 Jerusalem ? Baker, Glossary of Northamptonshire Words and 
 Phrases, 1854, i. p, 232.
 
 MARCH 15.] PALM SUXDAT. 133 
 
 OXFORDSHIRE. 
 
 In some parts of this country figs aro eaten on Palm 
 Sunday, which is in consequence called Fig Sunday.* N. & 
 Q. 2nd S. vol. i. p. 227. 
 
 SURREY. 
 
 From time immemorial a fair, or wake, has been held in 
 the churchyard of Crowhurst on Palm Sunday. Formerly, 
 excesses were frequently committed on the occasion through 
 the sale of liquors ; but of late years the fair has been con- 
 ducted with great decorum. Bray ley, Topographical History 
 of Surrey, 1841, iv. p. 132. 
 
 WILTSHIRE. 
 
 On St. Martin's Hill, near Marlborough, at which there is 
 an ancient camp more than thirty acres in extent, Palm 
 Sunday is kept ; and persons in great numbers used to 
 assemble there, each carrying a hazel-nut bough with the 
 catkins hanging from it. N. & Q. 2nd S. v. p. 447. 
 
 YORKSHIRE. 
 
 In Yorkshire and the northern counties Palm Sunday is 
 a day of great diversion, young and old amusing themselves 
 with sprigs of willow, or in manufacturing palm-crosses, 
 which arc stuck up or suspended in houses. In the after- 
 noon and evening a number of impudent girls and young 
 men sally forth and assault all unprotected females whom 
 they meet out of doorg, seizing their shoes, and compelling 
 them to redeem them with money. These disgraceful scenes 
 are continued until Monday morning, when the girls extort 
 money from the men by the same means ; these depredations 
 were formerly prolonged till Tuesday noon. Times Tele- 
 scope, 1822, p. 68. 
 
 At Filey figs are also eaten on this day. Colo, Uistory of 
 Filey, 1820, p. 135. 
 
 * See Mid-Lent Sunday.
 
 131 HOLT WEEK. [MARCH 1 6. 
 
 WALES. 
 
 In South Wales Palm Sunday goes by the name of Flower- 
 ing Sunday, from the custom of persons assembling in the 
 churchyards, and spreading fresh flowers upon the graves of 
 friends and relatives. Times, 13th April, 1868, p. 7. 
 
 MARCH 16.] LANCASHIRE. 
 
 A rural celebration used to be held at Poulton-in-the-Fylds 
 on the Monday before Good Friday, by young men, under the 
 name of " Jolly Lads," who visited such houses as were likely 
 to afford good entertainments, and excited mirth by their 
 grotesque habits and discordant noises. This was evidently 
 borrowed from the practice of the pace or pask eggers, of 
 other parts of the county, merely preceding instead of 
 following Easter. Baines, Hist, of Lancashire, 1836, vol. 
 iv. p. 436. 
 
 OXFOBDSHIBB. 
 
 Aubrey, in MS. Lansd., 231, gives the following : It is 
 the custom for the boys and girls in country schools in 
 several parts of Oxfordshire, at their breaking up in the week 
 before Easter, to go in a gang from house to house, with little 
 clacks of wood, and when they come to any door, there they 
 fall a-beating their clacks, and singing this song : 
 
 " Herrings, herrings, white and red, 
 Ten a penny, Lent's dead ; 
 Rise, dame, and give an egg, 
 Or else a piece of bacon. 
 One for Peter, two for Paul, 
 Three for Jock a Lent's all. 
 
 Away, Lent, away ! " 
 
 They expect from every house some eggs, or a piece of bacon, 
 which they carry baskets to receive, and feast upon at the 
 week's end. At first coming -to the door, they all strike up
 
 MAIJCH 17.] ST. PATRICK'S DAY. 135 
 
 very loud, " Herrings, herrings," &c., often repeated. As 
 soon as they receive any largess, they begin the chorus 
 
 " Here sits a good wife, 
 Pray God save her life ; 
 Set her upon a hod, 
 And drive her to God." 
 
 But if they lose their expectation and must goe away empty, 
 then, with a full cry, 
 
 " Here sits a bad wife. 
 The devil take her life ; 
 Set her upon a swivell, 
 And send her to the devil." 
 
 And, in further indignation, they commonly cut the latch of 
 the door, or stop the key-hole with dirt, or leave some more 
 nasty token of displeasure. Thorn's Anecdotes and Traditions, 
 1839, p. 113. 
 
 MARCH 17.] ST. PATRICK'S DAY. 
 
 IN the metropolis, says Stow in his Sports, Pastimes, and 
 Customs of London (1847, p. 241), this anniversary is gene- 
 rally observed at court as a high festival, and the nobility 
 crowd and pay their compliments in honour of the tutelary 
 saint of Ireland. It is usually selected, also, for soliciting 
 aid to a great national object the promotion of education. 
 
 BUCKINGHAMSHIBE. 
 
 In the Illustrated London News of 22nd March, 1862, 
 p. 285, is the following paragraph : 
 
 "Lord Langford, as the highest Irish nobleman in Eton 
 School, presented, on St. Patrick's Day, the beautifully- 
 embroidered badges, in silver, of St. Patrick, to the head 
 master, the Rev. E. Balston, and the lower master, the Rev. 
 VV. Carter, which were worn by the reverend gentlemen
 
 136 ST. PATRICK'S DAT. [MARCH 17. 
 
 during the day. About twenty-four of the Irish noblemen 
 and gentlemen in the school were invited to a grand breakfast 
 with the head master, as is customary on these occasions." 
 
 IEELAND. 
 
 The shamrock is worn in all parts of Ireland on this 
 day. Old women, with plenteous supplies of trefoil, may 
 be heard in every direction, crying " Buy my shamrock, 
 green shamrocks;" and children have "Patrick's crosses" 
 pinned to their sleeves. This custom is supposed to have 
 taken its origin from the fact that when St. Patrick was 
 preaching the doctrine of the Trinity he made use of this 
 plant, bearing three leaves upon one stem, as a symbol of 
 the great mystery.* 
 
 In Contributions toicards a Cybele Hibernica (D. Moore and 
 A. G. More, 1866, p. 73) is the following note : " Trifolium 
 repens, Dutch clover, Shamrock. This is the plant still 
 worn as shamrock on St. Patrick's Day, though Medicago 
 lupullna is also sold in Dublin as the shamrock. Edward 
 Lhwyd, the celebrated antiquary, writing in December 1699 
 to Tancred Robinson, says, after a recent visit to Ireland : 
 ' Their shamrug is our common clover ' (Phil. Trans., No. 
 335). Threkeld, the earliest writer on the wild plants of 
 Ireland, gives Seamar-oge (young trefoil) as the Gaelic 
 name for Trifolium pratense album, and says expressly that 
 this is the plant worn by the people in their hats on 
 St. Patrick's Day. Wade also gives Seamrog as equivalent to 
 
 * Mr. Jones in his Historical Account of the Welsh Bards (1794, 
 p. 13) says : When St. Patrick landed near Wioklow the inhabitants 
 were ready to stone him for attempting an innovation in the religion 
 of their ancestors. He requested to be heard, and explained 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 reluctant to give credit to his words. St. Patrick, therefore, 
 plucked a trefoil from the ground, and expostulated with the Hiber- 
 nians : " Is it not as possible for the Father, Son, and Holy Ghost, as 
 for these three leaves to grow upon a single stalk V" Then the Irish 
 were immediately convinced of their error, and were solemnly baptized 
 by St. 1'atrick.
 
 MAUCII 17.] ST. PATRICK'S DAY. 137 
 
 Trifolium repens, while the Gaelic name given for OxaUs 
 by Threkeld is Sealgan" 
 
 A correspondent of N. & Q. (4.th S. vol. iii. p. 235) says 
 the Trifolium filiforme is generally worn in Cork. It grows 
 in thick clusters on the tops of walls and ditches, and is to 
 be found in abundance in old limestone quarries in the south 
 of Ireland. The Trifolium minus is also worn. 
 
 The following whimsical song descriptive of St. Patrick is 
 given on Hone's authority as one often sung by the Irish : 
 
 St. Patrick was a gentleman, and he came from decent people, 
 In Dublin town he bni't a church, and on it put a steeple; 
 His father was a Wollaghan, his mother nn O'Grady, 
 His aunt she was a Kiuaghan, and his wife a widow Brady. 
 
 Tooralloo, tooralloo. what a glorious man our saint wasl 
 Tooralloo, tooralloo, O whack fal de lal, de lal, etc. 
 
 Och ! Antrim hills are mighty high, and so's the hill of Howth too : 
 But we all do know a mountain ihut is higher than them both too ; 
 Twas on the top of thnt high mount Pt. P tiick prench'd a sermon. 
 He drove the frogs into the bogs, and banished all the vermin. 
 
 Tooralloo, tooralloo, etc. 
 
 No wonder that we Irish lads, then, are so blythe and frisky ; 
 St. Patrick was the very man that taught us to drink whisky ; 
 Och ! to be sure he had the knack, and understood distilling, 
 For his mother kept a sheebeen shop near the town of Enuiskilleii. 
 
 Tooralloo, tooralloo, etc. 
 
 Every Day Boole, vol. ii. p. 387. 
 
 It is customary early in February for wealthy fanners and 
 landowners in Ireland to brew ale to be kept till the 17th of 
 March, St. Patrick's Day ; and there is a delicious cake made 
 this day, to bo eaten with pickled salmon. N. d Q. 3rd S. 
 vol. ix. p. 367. 
 
 Some years ago this day was welcomed, in the smaller 
 towns or hamlets, by every possible manifestation of glad- 
 ness and delight. The inn, if there was one, was thrown 
 open to all comers, who received a certain allowance of oaten 
 bread and fish. This was a benevolence from the host, and 
 to it was added a " Patrick's pot," or quantum of beer ; but 
 of late years whisky is the beverage most esteemed. The
 
 138 ST. PATRICK'S DAY. [MAKCII 17. 
 
 majority of those who sought entertainment at the village 
 inn were young men who had no families, whilst those who 
 had children, and especially whose families were large, made 
 themselves as snug as possible by the turf fire in their own 
 cabins. Where the village or hamlet could not boast of 
 an inn, the largest cabin was sought out, and pales were 
 extended horizontally from one end of the apartment to 
 the other ; on these poles, doors purposely unhinged, and 
 brought from the surrounding cabins, were placed, so that 
 a table of considerable dimensions was formed, round which 
 all seated themselves, each one providing his own oaten 
 bread and fish. At the conclusion of the repast they sat for 
 the remainder of the evening over a "Patrick's pot," and 
 finally separated quietly. Every Day Book, vol. ii. p. 386. 
 
 The following description of St. Patrick's Day in Ireland 
 is taken from the Times Telescope (1827, p. 66) : Every one 
 is expected, says the writer,- to wear a sprig of shamrock in 
 honour of the saint and his country, and a few pence will 
 supply a family with plenty of this commodity. In the 
 morning upon the breakfast table of the " master " and " the 
 mistress "is placed a plateful of this herb for a memento 
 that it is Patrick's Day, and they must " drown the sham- 
 rock," a figurative expression for what the servants them- 
 selves do at night in glasses of punch, if the heads of the 
 family are so kind as to send down the plate of shamrock 
 crowned with a bottle of whisky, under which is also ex- 
 pected to be found a trifle towards a treat. While the lower 
 circles are, on this blessed of all Irish days, thus enjoying 
 themselves in the evening, the higher are crowding into that 
 room of the castle entitled St. Patrick's Hall, which is only 
 opened two nights in the year this, and the birth-night 
 (the 23rd of April) ; it is a grand ball, to which none can be 
 admitted who have not been presented and attended the 
 Viceroy's drawing-rooms; and of course every one must 
 appear in court dress, or full uniforms, except that, in 
 charity to the ladies, trains are for that night dispensed 
 with on account of the dancing. A few presentations some- 
 times take place, after which the ball commences, always 
 with a country dance to the air of " Patrick's Day," and 
 after this quadrilles, etc., take their turn.
 
 MAECH 19.] MAUNDY TncnsDAY. 139 
 
 MABOH 18.] SHEELAH'S DAY. 
 
 IRELAND. 
 
 THE day after St. Patrick's Day is " Sheelah's Day," or 
 the festival in honour of Sheelah. Its observers are not 
 so anxious to determine who " Sheelah " was as they are 
 earnest in her celebration. Some say she was " Patrick's 
 wife," others that she was " Patrick's mother," while all 
 agree that her immortal memory is to be maintained by 
 potations of whisky. The shamrock worn on St. Patrick's 
 Day should be worn also on Sheelah 's Day, and on the latter 
 night be drowned in the last glass. Yet it frequently 
 happens that the shamrock is flooded in the last glass of 
 St. Patrick's Day, and another last glass or two, or more, 
 on the same night deluges the over-soddencd trefoil. This 
 is not " quite correct," but it is endeavoured to be remedied 
 the next morning by the display of a fresh shamrock, which 
 is steeped at night in honour of "Sheelah" with equal 
 dcvotedness. Every Day Book, voL ii. p. 387. 
 
 MARCH 19.] MAUNDY, OE CHAEE 
 THUKSDAY. 
 
 THE day before Good Friday is termed Maundy Thursday, 
 because, says the British Apollo (1709, ii. 7), on this day our 
 Saviour washed his disciples' feet, to teach them the great 
 duty of being humble ; and therefore he gave them a com- 
 mand to do as he had done, to imitate their Master in all 
 proper instances of condescension and humility. The origin, 
 consequently, of this custom is of very great antiquity, 
 and, unlike many other ceremonies connected with the 
 Church before the Reformation, remains in existence in a 
 modified form up to the present day. The original number
 
 140 MAUNDY THURSDAY. [MARCH 19. 
 
 of poor persons whose feet were washed by the king or queen 
 was thirteen, but this number was afterwards extended so as 
 to correspond with the age of the reigning sovereign. 
 
 Matthew Paris mentions Maundy money, and the Bene- 
 dictional of Archbishop Robert at Rouen, a manuscript of 
 the 10th century, cap. xxix., contains a " Benedictio ad man- 
 datum ipso die" (Archceoloyia, vol. xxiv. p. 119), and Wlnothus, 
 Abbot of St. Alban's, ordained a daily performance of the 
 mandate. In other houses it was customary to wash the feet 
 of as many poor people as there were monks in the convent, 
 on Holy Thursday, and on Saturday before Palm Sunday : 
 the day of the latter ablution received the name of man- 
 datum pauperum, to distinguish it from the Mandati Dies. 
 During the ceremony the whole choir chanted the words 
 of Christ, " Mandatum novum do vobis " (" A new command- 
 ment I give unto you"). Du Cange quotes from the life of 
 St. Brigida by Chilienus : 
 
 " Proxima cnona fuit Domini, qua sancta solebat 
 Mandatum Christi calido complere lavacro." 
 
 (Du Gauge, Gloss., torn, iv., col. 399.) 
 
 Archdeacon Nares, however, apparently following Spelman 
 and Skinner whose opinion is adopted by Junius, in opposi- 
 tion to Minsheu, says that this day is so named from the 
 maunds, in which the gifts were contained, and he maintains 
 that maund is a corruption of the Saxon mand, a basket. 
 
 The glossographer on Matthew Paris explains the word 
 mandatum, to be alms, from the Saxon Mandye, charity. 
 Somner has no such word in his Dictionary ; and it seems 
 more probable that Maunday Thursday has originally been 
 Mandate Thursday ; Mandati Dies being the name where the 
 Saxon mands were totally unknown. 
 
 ^Elfric, Archbishop of Canterbury, having employed the 
 Latin name of this day, Coena Domini, gives these directions 
 to the Saxon priests : " On Thursday you shall wash the altars 
 before you celebrate mass, otherwise you must not. After 
 vespers you must uncover the altars and let them remain bare 
 until Saturday, washing them in the interior. You shall 
 then fast until nones. Imple mandata Domini in conna ipsius. 
 1 Do on Thursday as our Lord commands you ; ' wash the feet
 
 MAKCH 19.] MAUNDY THURSDAY. 141 
 
 of the poor, feed and clothe them ; and, with humility, wash 
 your feet among yourselves as Christ himself did, and com- 
 manded us so to do." On the whole there seems to be no 
 reason to doubt that the name maundy is derived from the 
 mandate obeyed on this day. 
 
 The bread given to the poor on Maundy Thursday was 
 named mandate bread, mandati panes, in the monasteries ; 
 as the coin given was called mandate money. Med. JEvi 
 Kalend. i. 183-185. 
 
 One of the earliest instances on record of a monarch 
 observing this custom, and which is the more curious as it 
 shows that the practice of regulating the amount of the dole 
 given on Maundy Tlmrsday by the age of the king was then 
 in existence, is preserved in the " Rotulus Hisce, or role of the 
 wardrobe expenses of the 14th year of King John," in which 
 there appears an item of " fourteen shillings and one penny, 
 for alms to thirteen poor persons, every one of whom received 
 thirteen pence at Rochester, on Thursday, in Coena Domini " 
 (Holy Thursday), John having then reigned thirteen com- 
 plete years. 
 
 In the wardrobe expenses of Edward I. we find money 
 given on Easter eve to thirteen poor people whose feet the 
 Queen had washed ; which latter custom is said to have been 
 performed by the sovereign so late as the reign of James II. 
 -Thorns, Book o/ the Court, 1844, p. 311. 
 
 Henry VII. gave, when thirty-eight years old, thirty-eight 
 coins and thirty-eight small purses to as many poor people : 
 
 " March 25. To thirty-eight poor men in almes, G Os. 4cZ. 
 For thirty-eight small purses, la. 8d. 
 
 There are several entries for the Maundy in the " Privy 
 Purse expenses " of this sovereign, as in 1496 : 
 
 " April 10. For bote hire for the Maundy and the kinges 
 robe, payed by John Flee, 4s." 
 
 The order of the Maundy, as practised by Queen 
 Elizabeth in 1579 is here given (from No. 6183, Add. 
 MSS. in the British Museum) : 
 
 u Order of the Maunday made at Greenwich^ 
 19fA March 1579, 14 Elizabeth." 
 
 " First. The hall was prepared with a long table on each
 
 142 MAUNDY THURSDAY. [MARCH IQ. 
 
 side, and formes set by them ; on the edges of which tables, 
 and under those formes were lay'd carpets and cushions for 
 her Majestic to kneel when she should wash them. There 
 was also another table set across the upper end of the hall 
 somewhat above the foot pace, for the chappelan to stand at. 
 A little beneath the midst whereof, and benrath the said 
 foot-pace, a stoole and cushion of estate was pitched for her 
 Majestie to kneel at during the service time. This done tho 
 holy water, basons, alms, and other things being brought into 
 the hall, and the chappelau and poor folks having taken the 
 said places, the laundresse, armed with a faire to well, and 
 taking a silver-bason filled with warm water and sweet flowers, 
 washed their feet all after one another and wiped the same 
 with his to well, and soe making a crosse a little above the 
 toes kissed them. After hym, within a little while, followed 
 the sub-almoner, doing likewise, and after him the almoner 
 himself also. Then, lastly, her Majestie came into the hall, 
 and after some singing and prayers made, and the gospel of 
 Christ's washing of his disciples' feet read, 39 ladycs and 
 gentlewomen (for soe many were the poor folks, according to 
 the number of the yeares complete of her Majesties age), 
 addressed themselves with aprons and towels to waite upon 
 her Majestie ; and she, kneeling down upon the cushions and 
 carpets under the feete of the poore women, first washed one 
 foote of every one of them in soe many several basons of warm 
 water and swecte flowers, brought to her severally by the 
 sa ; d ladies and gentlewomen ; then wiped, crossed, and 
 kissed them, as the almoner and others had done before. 
 When her Majestie had thus gone through the whole number 
 of 39 (of which 20 sat on the one side of the hall, and 
 19 on the other), she resorted to the first again, and gave to 
 each one certain yardes of broad clothe to make a gownc, so 
 passing to them all. Thirdly ; she began at the first, and 
 gave to each of them a pair of gloves. Fourthly ; to each of 
 them a wooden platter, wherein was half a side of salmon, as 
 much ling, six red herrings and lofes of cheat bread. Fifthly ; 
 she began with the first again, and gave to -each of them a 
 white wooden dish with claret wine. Sixthly ; she received 
 of each waiting-lady and gentlewoman their towel and apron, 
 and gave to each poor woman one of tho same, and after
 
 MAF.CH 19.] MAUNDY THURSDAY. 143 
 
 this the ladies and gentlewomen waited no longer, nor served 
 as they had done throughout the courses before. But then 
 the treasurer of the chamber, Mr. Hennage, came to her 
 Majestic with thirty-nine small white purses, wherein were 
 also thirty-nine pence (as they saye) after the number of 
 ycares to her Majestie's saide age, and of him she received 
 and distributed them severally. Which done she received of 
 him soe many leather purses alsoe, each containing 20sA. for 
 the redemption of her Majestie's gown, which (as men saye) by 
 ancient order she sought to give some of them at her pleasure 
 but she to avoid the trouble of suite, which accustomablie 
 was made for that preferment, had changed that reward intj 
 money, to be equally divided amongst them all, namely, 2<M. 
 a piece, and she also delivered particularly to the whole 
 company. And so taking her ease upon the cushion of estate 
 and hearing the quire a little while, her Majestic withdrew 
 herself and the compauye departed, for it was by that time 
 the sun was setting." 
 
 Charles II. observed this custom, as we find in a letter 
 preserved in the Itawdon Letters, p. 175 : 
 
 " On Thursday last his Majesty washed poor men's feet 
 in the Banquetting House, an act of humility used by his 
 predecessors on Maundy Thursday to as many poor men as 
 he had lived years. To each poor man ho gave two yards 
 of cloth for a coat, three ells of linen for a shirt, shoes, 
 stockings, two purses, the one with thirty-three pence, the 
 other with twenty pence, one jole of ling, one jole of salmon, 
 a quantity of red and white herrings, one barrel with beer, 
 and another with wine, with which they drank his Majesty's 
 health. The queen did pay the same observance to several 
 women about one of the clock at St. James." 
 
 After .these illustrations of the ceremonies formerly ob- 
 served in the distribution of the royal alms on Maundy 
 Thursday, it becomes interesting to witness those which 
 obtain at the present time. 
 
 The following is taken from the Times newspaper (April 
 Gth, 1871): 
 
 " Those ancient and royal charities designated the Queen's 
 Manndy were distributed yesterday in Whitehall Chapel 
 during Divine service with the customary formalities, to
 
 144 MAUNDY THURSDAY. [MAUCH 19. 
 
 fifty-two aged men and fifty-two aged women, the number 
 of each one corresponding with the age of her most gracious 
 Majesty. 
 
 At three o'clock a procession, consisting of a detachment 
 of the yeomen of the guard under the command of a ser- 
 geant-major (one of the yeomen carrying the royal alms on a 
 gold salver), the Eev. Dr. Jelf, D.D., Sub-Almoner, Mr. 
 Joseph Hanby, Secretary and Yeoman of the Royal Almonry, 
 and his Assistant, Mr. John Hanby, accompanied by senior 
 children from the National Schools in the parish of St. John 
 the Evangelist and St. Margaret, Westminster, who had 
 been selected to participate in this privilege for their good 
 conduct, proceeded from the Almonry office, in Scotland 
 Yard, to the Chapel Eoyal, Whitehall. 
 
 The arrival of the procession having been signified to the 
 Hon. and Very Eev the Dean of Windsor, Lord High 
 Almoner, and to the Sub-Dean of the Chapels Eoyal, they, 
 preceded by Mr. Chapman, Sergeant of the Vestry, met it 
 at the entrance, and took their places immediately after the 
 yeoman of the guard bearing the salver with the royal alms. 
 
 The whole procession then advanced in the following 
 order : 
 
 Boys of the Ch'ipol Koyal, 
 Gentlemen of the Chupel Royal, 
 
 Priests of the Chapel lioyal, 
 
 Sergeant-Major of the Yeoim n of the Guard, 
 
 '1 he Yeoman with the Salver of Alms, 
 
 The Sergea-it of the Vestry, 
 
 The Lord High Almoner, 
 
 The Sub-Almoner and Sub-Dean, 
 
 The Children of the National Schools, 
 
 The Yeoman of the Almonry mid his Assistant, 
 
 And the Yeomen of the Guard. 
 
 The procession having passed up the centre aisle to the 
 steps of the altar, the Lord Almoner, the Sub- Almoner, and 
 the Sub-Dean, and those forming the procession having taken 
 their assigned places on either side of the chapel, the royal 
 alms being deposited in front of the royal closet, the after- 
 noon service (a special service for the occasion) was read by 
 the Eev. Dr. Vivian, senior priest in waiting, commencing
 
 M.VKC1I 19.] CHARE THURSDAY. 145 
 
 with the Exhortation, Confession, Absolution, &c. Then 
 followed the 
 
 41sr PSALM (THE GRAND CHANT). 
 FIRST LESSON, ST. MATTHEW, CHAP. xxv. 14-31. 
 
 First Anthem (Psalm xxxiv.) " O taste and see how gracious the 
 
 Lord is." Goss. 
 
 1. 15. distributed to each woman. To each mau, shoes and 
 stockings. 
 
 Second Anthem. " Saviour of the world." Goss 
 
 Woollen and linen clothes distiibuted to each man. 
 
 Third Anthem. " I waited for the Lord." . . . Mendelssohn 
 
 Money purses distributed to each man aud woman. 
 
 SECOND LESSON, ST. MATTHEW, CHAP. xxv. v. 31, to the end. 
 
 Fourth Anthem (Psalm xxi.) "The king shall rejoice in thy 
 strength." .... Greene. 
 
 Then were read two prayers composed for the occasion, 
 lifter which followed the prayer for the Queen, and so on to 
 the end." 
 
 The minor bounty and royal gate arms, &c., were, in 
 accordance with ancient usage, distributed at the Almonry 
 Office, in Scotland Yard, on Friday and Saturday in the past 
 week, and on Monday and Tuesday during the current week, 
 to aged, disabled, and meritorious persons who had been 
 previously recommended by the clergy of the various 
 parishes in and round London. 
 
 There were over four thousand persons re]i3ved. 
 
 The selections were made by the Lord High Almoner, 
 assisted by the Rev. Dr. Jelf, D.D. The payments were 
 conducted by Mr. Joseph Hanby, secretary and yeoman of 
 Her Majesty's Almonry in ordinary, who has officiated on 
 these occasions since Easter, 1812, inclusive. See also the 
 True Briton, 1801. 
 
 In Nares' Glossary (1859, vol. i, p. 151) occurs the 
 following article : 
 
 " Cliare Thursday. The Thursday in Passion week, cor- 
 rupted, according to the following ancient explanation, from 
 Sliear Thursday, being the day for shearing, or shaving, prepa- 
 ratory to Easter. Called also Maundy Thursday : 
 
 " ' Upon Chare Thursday Christ brake bread unto his dis- 
 
 L
 
 146 CHARE THURSDAY. [MARCH 1 9. 
 
 ciples, and bade them eat it, saying it was his flesh and 
 blood.' Shepherd's Kalendar. 
 
 " ' If a man asks why Shere Tliursday is called so, ye may 
 say that in holy Chircheit is called Cena Domini, our Lordes 
 Super day. It is also in Englyshe called Shcr Thursday, for 
 in old faders dayes the people wolde that day shere thcyr 
 hedes, and clippe theyr berdes, and poll tbeyr bodes, and so 
 make them honest agenst Ester day. For on Good Fryday 
 they doo theyr bodyes none ease, but suffre penaunce in 
 mynde of him that that day suffred his passyon for all 
 mankynde. On Ester even it is time to here theyr service, 
 and after service to make holy daye. 
 
 "'Then, as Johan Bellet sayth, on Slier Tliursday a man 
 sholde so poll his here, and clype his berde, and a preest 
 sholde shave his crowne, so that there sholde nothynge be 
 between God and hym.' " Festival, quoted by Dr. Words- 
 wor.h, in Eccles. Biog. vol. i. p. 297. 
 
 In Brand's Pop. Antiq. (revised by Sir Henry Ellis), 
 London, 1841, in the chapter headed " Shere Thursday, also 
 Maundy Thursday," the same derivation is given ; and in 
 one of the notes, a passage is quoted from the Gent. Mag. 
 (July 1779, p. 349), in which the writer says : 
 
 " Maundy Thursday, called by Collier Shier Thursday, 
 Cotgrave calls by a word of the same sound and import, 
 Sheere Thursday. Perhaps for I can only go upon conjec- 
 ture as shear means purus, mundus, it may allude to the 
 washing of the disciples' feet (John xiii. 5., et seq.\ and be 
 tantamount to clean. See 10th verse, and Lye's Saxon Dic- 
 tionary v. Scip. If this does not please, the Saxon scipan 
 signifies dividere, and the name may come from the distribution 
 of alms upon that day, for which see Archceol. 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 altars, so that the term in question 
 may allude to that business. See Collier's Eccles. History, 
 vol. ii. p. 157." 
 
 Chare Thursday, however, says Dr. Hahn (N. & Q. 3rd S. 
 vol. viii. p. 389), is the correct expression, and has nothing 
 whatever to do with shearing or sheer, or scipan. Shere is 
 only a corruption of chare = char, care, or carr.
 
 MARCH 19.] CHAEE THURSDAY. 147 
 
 In Germany Passion Week is called Chancoche, and Good 
 Friday Charfreitag. But in former times Clwtr was prefixed 
 to every day of Passion Week, and we find Charmontag 
 (Chare Monday), Chardienstag (Chare Tuesday), &c. The 
 origin of Chare Thursday is therefore evident. Char is an 
 old German word signifiyng luctus, solicitude ; Goth. Tear, 
 kara ; Old Saxon cara ; O.-H.-G. chara ; Anglo-Saxon cearu, 
 cam, allied to Latin cura, &c.* 
 
 The original signification chare having become obsolete, a 
 word of similar sound was substituted in its place, and hence 
 Shere Thursday. 
 
 MIDDLESEX. 
 
 Robert Halliday, by his will, dated 6lh May, 1491, gave 
 estates in the parish of St. Leonard, Eastcheap, London, the 
 rents to be applied to various purposes, and, amongst others, 
 five shillings to the churchwardens yearly, either to make an 
 entertainment among such persons of the said parish of St. 
 Clement, who should be at variance with each other, in the 
 week preceding Easter, to induce such persons to beget bro- 
 tlicrly love amongst them ; or if none should be fouud in the 
 said parish, then to make an entertainment with the said five 
 shillings, at the tavern, amongst the honest parishioners of 
 the said parish on the day of our Lord's Supper, commonly 
 called Shere Thursday, that they might pray more fervently 
 for the souls of certain persons named in his will. Edwards, 
 Old English Customs and Charities, 1842, p. 146. 
 
 By indenture, bearing date llth April. 1691, John Hall, 
 granted a messuage, in the parish of St. Martin Ongar, to 
 Francis Kenton and another, in trust to pay out of the rents 
 thereof, amongst other sums, ten shillings a year, to the 
 churchwardens of the parish of St. Clement, Eastcheap, 
 London, on the Thursday next before Easter, to provide two 
 turkeys for the parishioners, to be eaten at their annual 
 feast, called the reconciling or love feast, usually made on 
 that day. The house is in the possession of the Weavers* 
 Company, who make the payment for the turkeys annually. 
 Ibid. p. 60. 
 
 * See Care Sunday, p. 121. 
 
 L 2
 
 148 GOOD FEIDAT. [MARCH 2O. 
 
 NORTHUMBERLAND. 
 
 The Thursday before Easter is called Bloody Thursday by 
 some of the inhabitants of this and the neighbouring county 
 of Yorkshire. N. & Q. 1st S. vol. x. p. 87 ; th S. vol. v. 
 p. 595. 
 
 MARCH 20.] GOOD FBIDAY. 
 
 THE term Good Friday is erroneously said to be peculiar 
 to the English Church ; but it is certainly an adoption of the 
 old German Gute Freytag, which may have been a corruption 
 of Gottes Freytag, God's Friday, so called on the same 
 principle that Easter Day in England was at one period 
 denominated God's Day. 
 
 In a manuscript homily, entitled Exortacio in die Pasche, 
 written about the reign of Edward IV., we are told that the 
 Paschal Day " in some place is callede Esterne Day, and in 
 Bum place Goddes Day." Harl. MSS. Cod. id. fol. 94. 
 
 Another MS. quoted by Strutt (Horda Angel-Cynna, vol. 
 iii. p. 175) says it is called Good Friday, because on this 
 day good men were reconciled to God. The length of the 
 services in ancient times on this day, occasioned it to be 
 called Long Friday, the L&ns Fjiijtres of the Anglo-Saxons, 
 which they probably received from the Danes, by whom at 
 the present time the day is denominated Lang Freday. 
 Ned. &vi Kalend. 1841, vol. i. p. 186. 
 
 The old ceremony of Creeping to the Cross on Good 
 Friday is given from an ancient book of the ceremonial of the 
 Kings of England, in the Notes to the Northumberland House- 
 hold Book. The usher was to lay a carpet for the king 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, HOth Henry VIII., in the first volume of a Collection
 
 MAUCH 20.] GOOD FRIDAY. 1-19 
 
 of Proclamations in the archives of the Society of Antiquaries 
 of London (p. 138), we read : 
 
 "On Good Friday it shall be declared howe creepyng 
 of the Crosse signifyeth an humblynge of ourselfe to Christe 
 before the Crosse, and the kyssynge of it a memorie of our 
 redemption made upon the Crosse." 
 
 Anciently it was a custom with the kings of England on 
 Good Friday to hallow, Aiith great ceremony, certain rings, 
 the wearing of which was believed to prevent the falling 
 sickness. The custom originated from a ring, long preserved 
 with great veneration in Westminster Abbey, which was 
 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 rings consecrated by the sovereign were called " Cramp- 
 rings," and there was a special service for their consecration. 
 
 Andrew Boorde, in his Breviary of Health, 1557, speaking 
 of the cramp, says, " The Kynge's Majestie hath a great 
 helpe in this matter in halowyng crampe-ringes, and so 
 geven without money or petition." 
 
 Good Friday has now almost ceased to be considered a 
 fast by a great number of people. By many indeed its 
 solemn significance is by no means neglected; but while 
 these attend the churches others make high holiday. On 
 this day excursion trains begin running, foot-races are ad- 
 vertised, donkeys and gipsy drivers make their first appear- 
 ance for the season on heaths and commons, and Cornish and 
 Devonshire wrestlers struggle for muscular triumphs in the 
 presence of excited multitudes. N. & Q. 5th S. vol. i. p. 261. 
 
 In many parts a small loaf of bread is baked on the 
 morning of Good Friday, and then put by till the same 
 anniversary in the ensuing year. This bread is not intended 
 to be eaten, but to bo used as a medicine, and the mode of 
 administering it is by grating a small portion of it into 
 water and forming a sort of panada. It is believed to be 
 good for many disorders, but particularly for diarrhoea, for 
 which it is considered a sovereign remedy. Some years ago, 
 a cottager lamented that her poor neighbour must certainly 
 die of this complaint, because she had already given her two
 
 150 GOCD FRIDAY. [MARCH 2O. 
 
 doses of Good Friday bread without any benefit. Brand, 
 Pop. Antiq. 1849, vol. i. p. 155 ; see N. & Q. 3rd S. vol. iii. 
 pp. 262, 263 ; see also p. 157. 
 
 In London, and all over England (not, however, in 
 Scotland), the morning of Good Friday is ushered in with a 
 universal cry of Hot cross buns ! A parcel of them appears on 
 every breakfast-table. It is rather a small bun, more than 
 usually spiced, and having its brown sugary surface marked 
 with a cross. The ear of every person who has ever dwelt 
 in England is familar with the cry of the street bun-vendors : 
 
 " One a penny, buns, 
 Two a penny, buns, 
 One n. penny, two a penny, 
 Hot Cross buns !" 
 ook of Days, vol. i. p. 418. 
 
 The following lines are taken from Poor noun's Almanac 
 for 1733 : 
 
 " Good Friday comes this month, the old woman rung 
 With one or two a penny hot cross buns, 
 Whose virtue is, if you believe what's said, 
 They'll not grow mouldy like the common bread." 
 
 It seems more than probable that the cross upon the Good 
 Friday bun is intended to remind the devout of a Saviour's 
 sufferings. The following extract in illustration of the 
 ancient name and use of the bun is from Bryant's Analysis of 
 Ancient Mythology, 1807, vol. i. pp. 371-373: "The offerings 
 which people in ancient times used to present to the gods 
 were generally purchased 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. Hesychius speaks of the Soun, and de- 
 scribes it as a ' kind of cake with a representation of two 
 horns.' " Julius Pollux mentions it after the same manner, 
 "a sort of cake with horns." It must be observed, however, 
 as Dr. Jamieson remarks, that the term occurs in Hesychius 
 in the form of ySoSs, and that for the support of the etymon 
 Bryant finds it necessary to state that " the Greeks, who 
 changed the nu final into a sigma, expressed it in the
 
 MARCH 20.] GOOD FRIDAY. 151 
 
 nominative /Jovs, but in the accusative more truly /Sow." 
 "Winckelman relates this remarkable fact, that at Hercu- 
 laneum were found two entire loaves of the same size, a 
 palm and a half, or five inches in diameter ; they were 
 marked by a cross, within which were four other lines, and 
 BO the bread of the Greeks was marked from the earliest 
 period. Med. 2Evi Kalend. vol. i. p. 187. 
 
 The Bomans divided their sacred cakes with lines inter- 
 secting each other in the centre at right angles, and called 
 the quarters Quadra. 
 
 " Et violare manu malisque audacibus orbem 
 Fatalis crusti, patulis nee parcere quadris.'* 
 
 Virg. JEn. lib.vii. 114, 115. 
 
 "Nee te liba juvant, nee sect quadra placentae." 
 
 Mart. lib. iii. Jipig. 77. 
 
 In the North of England a herb-pudding, in which the 
 leaves of the passion-dock (Polygonum Bistort a) are a principal 
 ingredient, is an indispensable dish on this day. The custom 
 is of ancient date, and it is not improbable that this plant, 
 and the pudding chiefly composed of it, were intended to 
 excite a grateful reminiscence of the Passion, with a suitable 
 acknowledgment of the inestimable blessings of the Eedemp- 
 tion. Brand, Pop. Antiq. 1849, vol. i. p. 150. 
 
 BEDFORDSHIRE. 
 
 A yearly contribution is made of one quarter of wheat, one 
 quarter of barley, and one quarter of beans, by the proprietor 
 of the great tithes of the parish of Eaton Bray, to be distri- 
 buted among the poor of the parish on Good Friday. The 
 great tithes of Eaton Bray are vested in the Master and 
 Fellows of Trinity College, Cambridge, by whose lessee the 
 quantity of grain above specified is regularly supplied ; the 
 whole of which is distributed on Good Friday by the church- 
 wardens and overseers, among poor persons selected by 
 them, in proportion to their several wants and necessities. 
 Old English Customs and Charities, p. 33.
 
 152 GOOD FRIDAY. [MARCH 2O. 
 
 BERKSHIRE. 
 
 John Blagrave, by will dated 30th June, 1611, devised to 
 Joseph Blagrave and his heirs a mansion-house in Swallow- 
 field, and all his lands and messuages in Swallowfield, 
 Eversley, and Eeading, on condition that they should yearly, 
 for ever, upon Good Friday, between the hours of six and 
 nine in the morning, pay 10Z., in a new purse of leather, to 
 the mayor and burgesses, to the intent that they should pro- 
 vide that the same should yearly be bestowed in the forenoon 
 of the same day in the following manner, viz., twenty nobles 
 to one poor maiden servant who should have served, dwelt, 
 and continued in any one service within any of the three 
 parishes of Eeading, in good name and fame, five years at the 
 least, for her preferment in marriage ; and to avoid partiality 
 in the choice, he ordered that there should be every Good 
 Friday three such maidens in election, to cast and try by lot 
 whose the fortune should be, and that of those three one 
 should be taken out of each parish, if it could be, and that 
 every fifth year one of the three should be chosen from 
 Southcote, if any there should have lived so long ; and that 
 there should be special choice of such maids as had served 
 longest in any one place, and whose friends were of least 
 ability to help them. That ten shillings should be given on 
 the same day to the preacher of St. Laurence for a sermon ; 
 and that afterwards there should be twenty shillings given 
 to threescore of the poorest householders of the same parish 
 who should accompany the maiden to whom the lot had 
 fallen home to her dwelling-place, and there leave her with 
 her purse of twenty nobles. That the ringer should have 
 three shillings and fourpence to ring a peal till the same 
 maiden reached home. Old English Customs and Charities, 
 p. 147. 
 
 DEVONSHIRE DORSETSHIRE. 
 
 In some parishes in these counties the clerk carries round 
 to every house a few white cakes as an Easter offering ; these 
 cakes, which are about the eighth of an inch thick, and of two 
 sizes the larger being seven or eight inches, the smaller
 
 MARCH 20.] GOOD FIUDAT. 153 
 
 about five in diameter have a mingled bitter and sweet taste. 
 In return for these cakes, which are always distributed after 
 Divine service on Good Friday, the clerk receives a gratuity 
 according to the circumstances or generosity of the house- 
 holder. Boole, of Days, vol. i. p. 426. 
 
 ESSEX. 
 
 In the centre of Waltham Church, and suspended from the 
 ceiling, there formerly was a large and handsome bras-s 
 chandelier, which had thirty-six candles, and used to be lighted 
 up only on the evening of Good Friday, when the church was 
 thronged with persons from the surrounding parishes for 
 miles, who were chiefly attracted by the singing of the parish 
 choir, at that time deservedly in repute. The chandelier was 
 removed in effecting the restoration of the church. Maynard, 
 Tlistory of Waltham Abbey, 1865, p. 40. 
 
 LANCASHIRE. 
 
 The practice of eating fig-sue is prevalent in North Lan- 
 cashire on Good Friday. It is a mixture consisting of ale, 
 sliced figs, bread, and nutmeg for seasoning, boiled together, 
 and eaten hot like soup. N. & Q. 3rd S. vol. p. 221. 
 
 If an unlucky fellow is caught with his lady-love on 
 this day in Lancashire, he is followed home by a band of 
 musicians playing on pokers, tongs, pan-lids, etc., unless 
 he can get rid of his tormentors by giving them money to 
 drink with. JV. & Q. 1st S. vol. ii. p. 516. 
 
 In some places in this county, Good Friday is termed 
 " Cracklin Friday," as on that day it is customary for chil- 
 dren to go with a small basket to different houses, to beg 
 small wheaten cakes, which are something like the Jews' 
 Passover bread, but made shorter or richer, by having 
 butter or lard mixed with the flour. " Take with thee loaves 
 and cracknels" (1 Kings, xiv. 3). Harland and Wilkinson, 
 Lancashire Folk-Lore^ 1867, p. 227.
 
 151 GOOD FRIDAY. [MAKCII 2O. 
 
 LINCOLNSHIRE. 
 
 In Glentliam Cliurcli there is a tomb with a figure known 
 as Molly Grime. Formerly this figure was regularly washed 
 every Good Friday by seven old maids of Glentham, with 
 water brought from Newell Well, each receiving a shilling 
 for her trouble, in consequence of an old bequest connected 
 with some property in that district. About 1832 the custom 
 was discontinued. Old English Customs and Charities, 1842, 
 p. 100. 
 
 ISLE OF MAN. 
 
 Good Friday is in some instances superstitiously regarded 
 in the Isle of Man. No iron of any kind must be put into 
 the fire on that day, and even the tongs are laid aside, lest 
 any person should unfortunately forget this custom and 
 stir the fire with them ; by way of a substitute a stick of the 
 rowan tree is used. To avoid also the necessity of hanging 
 the griddle over the fire, lest the iron of it should come in 
 contact with a spark of flame, a large hammock or soddog is 
 made, with three corners, and baked on the hearth. Train, 
 History of the Isle of Man, 1845, vol. 2, p. 117. 
 
 MIDDLESEX. 
 
 It was for a considerable period customary on Good 
 Friday for a sermon to be preached in the afternoon at St. 
 Paul's Cross,* London, the subject generally being Christ's 
 Passion. The Lord Mayor and Aldermen usually attended. 
 
 * Respecting the ago of St. Paul's Cross, Stow declares himself 
 ignoiant. Dugdale, however, records, on the authority of Ingulphus, 
 that its prototype, a cross of stone, was era-ted on the same spot, 
 A.D. 870, to induce the passers-by to offer prayers for certain monks 
 slain by the Danes. St. Paul's Cross consisted of some steps, on 
 which was formed a wooden pulpit, covered with lead, whence sermons 
 were preached to the people every Sunday morning. It was not, 
 however, specially reserved for this purpose ; since from this place, at 
 times, the an&thema of the Pope was thundered forth, or the 
 ordinances of the reigning king were published, heresies were 
 recanted, and sins atoned for by penance. 
 
 iro early ns 1256, we find John Mancell calling a meeting at Poidy's 
 Crosse, and showing the people that it was the king's desire that
 
 MARCH 20. GOOD FRIDAY. 155 
 
 At the church of All Hallows, Lombard Street, a sermon is 
 preached every Good Friday in accordance with the direc- 
 tions of the will of Peter Symonds, dated 1587. Gifts, also, 
 are distributed, consisting of a new penny and a packet of 
 raisins, to a certain number of the younger scholars of 
 Christ's Hospital. City Press, April 12th 1873.f 
 
 Just outside the church of St. Bartholomew-the-Great, 
 Smithfield, the rector places twenty- one sixpences on a 
 gravestone, which the same number of poor widows pick up. 
 The custom is nearly as old as the church, and originated in 
 the will of a lady, who left a sum of money to pay for the 
 sermon, and to yield these sixpences to be distributed ever 
 her grave. As however, her will is lost, and her tomb gone, 
 the traditionary spot of her interment is chosen for the dis- 
 tribution, a strange part of the tradition being that any one 
 being too stiff in the joints to pick up the money is not to 
 receive it. Ibid. 
 
 On Good Friday the Portuguese and South American vessels 
 in the London Docks observe their annual custom of flogging 
 Judas Iscariot. The following extract is taken from the 
 Times (April 5th, 1874) : " At daybreak a block of wood, 
 roughly carved to imitate the Betrayer, and clothed in 
 an ordinary sailor's suit, with a red worsted cap on its 
 head, was hoisted by a rope round its neck into the fore- 
 rigging ; the crews of the various vessels then went to chapel, 
 
 they should be " rnlyd with justyce, and that the lihertyes of the cytie 
 shulde be maynteyned in every poynt." In 1299 the Dean of St. 
 Paul's proclaimed from the Cross that all persons who searched for 
 treasure in the church of St. Martin-le-(irand, or consented to the 
 searching, were accursed; and it was here that June Shore, with a 
 taper in one hand, and arrayed in her ' kyi tell onelye,' was exposed 
 to open penance. After 1G3H, seimons were no longer preached at 
 the Cross, but within the cathedral; and in 1G43 it was altogether 
 taken down. Godwin and Britton, Churches of London, 1839 ; 
 Pennant, Account of f^ondon, 1793 ; Brayley, Londiniana, 1829. 
 
 t Under the same will the children of Langbonra "Wnrd Schools 
 who help in the clioir, and the children of the Sunday School, receive 
 c ach a bun, and various sums of new money, ranging from Id. to 1*., 
 besides the poor of the parish, on whom it bestowed 1. each and 
 a loaf. The money used to be given away over the tomb of the 
 donor, until the railway in Liverpool Street effaced the spot.- City 
 Frets, April 12, 1873.
 
 156 GOOD FRIDAY. [MARCH 2O. 
 
 and on their return, about 11 a.m., the figure was lowered 
 from the rigging, and cast into the dock, and ducked three 
 times. It was then hoisted on board, and after being kicked 
 round the deck was lashed to the capstan. The crew, who 
 had worked themselves into a state of frantic excitement, 
 then with knotted ropes lashed the effigy till every vestige of 
 clothing had been cut to tatters. During this process the 
 ship's bell kept up an incessant clang, and the captains of 
 the ships served out grog to the men. Those not engaged 
 in the flogging kept up a sort of rude chant intermixed with 
 denunciations of the Betrayer. The ceremony ended with 
 the burning of the effigy amid the jeers of the crowd." 
 
 There is an indorsement on one of the indentures of gift to 
 the parish of Hampstead stating that 40 had been given by 
 a maid, deceased, to the intent that the churchwardens for 
 the time being should provide and give to every one rich 
 and poor, great and small, young and old persons inhabiting 
 the parish, upon every Good Friday yearly for ever, one half- 
 penny loaf of wheaten bread. Old English Customs and 
 Charities, p. 16. 
 
 OXFORDSHIRE. 
 
 Formerly, at Brazen-nose College, Oxford, the scholars had 
 almonds, raisins, and figs for dinner on Good Friday, as 
 appears by a receipt of thirty shillings, paid by the butler of 
 the College, for " eleven pounds of almonds, thirty-five pounds 
 of raisins, and thirteen pounds of figs, serv'd into Brazen- 
 nose College, March 28th, 1662." Pointer's Oxoniensis 
 Academia, 1749, p. 71. 
 
 SURREY. 
 
 A custom, the origin of which is lost in the obscurity of 
 time, prevails in the neighbourhood of Guildford of making a 
 pilgrimage to St. Martha's (or Martyr's) Hill on Good Friday. 
 Thither from all the country side youths and maidens, old 
 folks and children, betake themselves, and gathered together 
 on one of the most beautiful spots in Surrey, in full s ! ght of 
 an old Norman Church which crowns the green summit of the
 
 MAI:CU 20.] GOOD FIIIDAT. 157 
 
 h 11, beguile the time with music and dancing. Whatever 
 the origin of this pilgrimage to St. Martha's, it is apparently 
 one that commends itself to the taste of the present generation, 
 and is not likely to die out with the lapse of years, but to 
 increase in popular estimation as long as the green hill lasts 
 to attract tlie worshippers of natural beauty, or to furnish 
 the mere votaries of pleasure with the excuse and the oppor- 
 tunity for a pleasant holiday. Times, April 18th, 1870. 
 
 SUSSEX. 
 
 At Brighton, on this day, the children in the back streets 
 bring up ropes from the beach. One stands on the pave- 
 ment on one side, and one on the other, while one skips in 
 the middle of the street. Sometimes a pair (a boy and a 
 girl) skip together, and sometimes a great fat bathing-woman 
 will take her place, and skip as merrily as the grandsire 
 danced in Goldsmith's Traveller. They call the day "Long 
 Rope Day." This was done as lately as 1863. N. & Q. 
 3rd S. voL iii. p. 444. 
 
 WORCESTERSHIRE. 
 
 The parish church at Leigh is decked on this day with 
 " funereal yew." The same custom exists also at Bcl- 
 broughton in the same county. N. d Q. 2nd S. vol. i. p. 267. 
 
 YoRKSniBE. 
 
 In East Yorkshire it was customary to keep a hot-cross- 
 bun from one Good Friday to the next, as it was reputed not 
 to turn mouldy, and to protect the house from fire. Presents 
 of eggs and buns are made on this day. N. & Q. 4.th S. 
 vol. v. p. 595. 
 
 WALES. 
 
 At Tenby, as late as the end of the Inst century, the old 
 people were in the habit of walking barefooted to the church 
 a custom continued from times prior to the Reformation.
 
 158 GOOD FRIDAY. [MARCH 2O. 
 
 Returning home from church they regaled themselves with 
 hot-cross-buns, and having tied a certain number in a big, 
 they hung them up in the kitchen, where they remained till 
 the next Good Friday for medicinal purposes, the belief 
 being that persons labouring under any disease had only to 
 eat of a bun to be cured. 
 
 About this time many young persons would meet together 
 to "make Christ's bed." This was done by gathering a 
 quantity of long reecl-leaves from the river, and weaving 
 them into the shape of a man ; they then laid the figure on a 
 wooden cross in a retired part of a field or garden, where 
 they left it. This custom is perhaps derived from an old 
 popular popish custom of burying an image of Christ on 
 Good Friday, which is described in Barnabe Googe's trans- 
 lation of Nao-Georgus : 
 
 " Another image do they get, like one but newly deade, 
 With leggis stretcht out at length, and hands upon his body 
 
 spread e : 
 And him with pomp and sacred song they beare unto his grave.*' 
 
 Mason, Tales and Traditions of Teriby, 1858, p. 19. 
 
 IRELAND. 
 
 In the midland districts of Ireland, viz., the province of 
 Connaught, on Good Friday, it is a common practice with 
 the lower orders of Irish Catholics to prevent their children 
 having any sustenance, even to those at the breast, from 
 twelve o'clock on the previous night to the same hour on 
 Friday, and the fathers and mothers will only take a small 
 piece of dry bread and a draught of water during the day. 
 It is a common sight to see along the roads between the 
 different market towns, numbers of women with their hair 
 dishevelled, barefooted, and in their worst garments : all 
 this is in imitation of Christ's Passion. Evtry Day Bouk, 
 vol. ii. p. 411.
 
 MAKCH 21."] EASTER EVE. 159 
 
 MARCH 21.] EASTER EVE. 
 
 ON Easter Eve it was customary in our own country to 
 light in the churches what was called the Paschal Taper. 
 In Coates's History of Beading (1802, p. 131) is the follow- 
 ing extract from the Churchwarden's accounts : " Paid for 
 makynge of the Paschall and the Funte Taper, 5s. Sd." A 
 note on this observes, " The Pascal taper was usually very 
 large. In 1557 the Pascal taper for the Abbey Church of 
 Westminster was 300 pounds weight." Brand, Pop. Antiq., 
 1849, vol. i. p. 158. 
 
 On the eves of Easter and Whitsunday Font-liallomn<j 
 was one of the very many ceremonies in early times. The 
 writer of a MS. volume of Homilies in the Harlcian Library, 
 No. 2371, says, "in the begynning of holy chirch, all the 
 children weren kept to be chrystened on thys even, at the font- 
 hallowyng ; but now, for enchesone that in so long abydynge 
 they might dye without chrystendome, therefore holi chirch 
 ordeyneth to chrysten in all tymes of the yeare, save eyght 
 dayes before these evenys the chylde shalle abydo till the 
 font-hallowing, if it may safely for perill of death, and ells 
 not." 
 
 CUMBERLAND, ETC. 
 
 In Cumberland and Westmoreland, and other parts of the 
 north of England, boys beg, on Easter Eve, eggs to play 
 with, and beggars ask for thorn 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 
 and down like bowls upon the ground, or throwing them up 
 like balls into the air. Brand, Pop. Antiq. 1849, vol. i. 
 p. 172. 
 
 DORSETSHIRE. 
 
 During the last century it was customary in this county, 
 on Easter Eve, for the boys to form a procession bearing
 
 1GO EASTER EVE. [MARCH 21. 
 
 rough torches, and a small black flag, chanting the following 
 lines: 
 
 " We fasted in the light, 
 For this is the night." 
 
 This custom was no doubt a relic of the Popish ceremony 
 formerly in vogue at this season. Brand, Pop. Antiq., 
 1849, vol. i. p. 160. 
 
 MIDDLESEX. 
 
 Brayley in his Londiniana (1829, vol. ii. p, 207) mentions 
 a custom of the sheriffs, attended by the Lord Mayor, going 
 through the streets on Easter Eve, to collect charity for the 
 prisoners in the city prisons. 
 
 YORKSHIRE. 
 
 In East Yorkshire young folks go to the nearest market- 
 town to buy some small article of dress or personal ornament, 
 to wear for the first time on Easter Sunday, as otherwise 
 they believe tliat birds notably rooks or " crakes" will 
 spoil their clothes. N. & Q. 4th S. vol. v. p. 595. 
 
 In allusion to the custom of wearing new clothes on 
 Easter Day Poor Eobin says : 
 
 "At Easter let your clothes be new, 
 Or else be sure you will it rue." 
 
 IKELAND. 
 
 The day before Easter Day is in some parts called " Holy 
 Saturday." On the evening of this day, in the middle parts 
 of Ireland, great preparations are made for the finishing of 
 Lent. Many a fat hen and dainty piece of bacon is put into 
 the pot, by the cotter's wife, about eight or nine o'clock, and 
 woe be to the person who should taste it before the cock 
 crows. At twelve is heard the clapping of hands, and the 
 joyous laugh, mixed with an Irish phrase which signifies "out 
 with the Lent." All is merriment for a few hours, when 
 they retire, and rise about four o'clock to see the sun dance 
 in honour of the Resurrection. This ignorant custom is not 
 confined to the humble labourer and his family, but is scru- 
 pulously observed by many highly respectable and wealthy 
 families. Brand, Pop. Antiq. 1849, vol. i. p. 161.
 
 MARCH 22."] EASIER DAT. id 
 
 MABCH 22.] EASTER DAY. 
 
 Easter, the anniversary of our Lord's Resurrection from the 
 dead, is one of the three great festivals of the Christian 
 year the other two being Christmas and Whitsuntide 
 From the earliest period of Christianity down to the present 
 day, it has always been celebrated by believers with the 
 greatest joy, and accounted the queen of festivals. In 
 primitive times it was usual for Christians to salute each 
 other on the morning of this day by exclaiming, ' Christ is 
 risen ;' to which the person saluted replied, ' Christ is risen 
 indeed,' or else, ' And hath appeared unto Simon ' a custom 
 still retained in the Greek Church. 
 
 The term Easter is derived, as some suppose, from Eosttre* 
 the name of a Saxon deity, whose feast was celebrated every 
 year in the spring, about the same time as the Christian 
 festival the name being retained when the character of the 
 feast was changed, or, as others suppose, from Oster, which 
 signifies rising. If the latter supposition be correct, Easter 
 is in name, as well as reality, the feast of the Resurrection. 
 Book of Days, vol. i. p. 423 ; see Med. JEci Kalend. vol. ii. 
 p. 100. 
 
 In former times it was customary to make presents of 
 gloves' at Easter. In Bishop Hall's Virgidemarium, 1598, 
 iv. 5, allusion is made to this custom 
 
 ** For Easter gloves, or for a Shrovetide hen, 
 Which bought to give, he takes to sell again." 
 
 It was an old custom for the barbers to come and shave tho 
 parishioners in the churchyard on Sundays and high festivals 
 (at Easter, etc.,) before matins, which liberty was retained 
 by a particular inhibition of Richard Flemmyng, Bishop of 
 Lincoln, AJ>. 1422. Time's Telescope, 1826, p. 73. 
 
 Allusion is made by Mr. Fosbroke (British Monachism, 
 
 * Eoftre is perhaps a corruption of Astarte, the name under which 
 the Assyrians, Babylonians, Phoenicians, nnd the most ancient nations 
 of the east worshipped the moon, in like manner as they udored the 
 sun, under the name of BauL 
 
 K
 
 1G2 EASTER DAY. [MARCH 22. 
 
 1843, p. 5G) to a custom in the thirteenth century of seizing 
 all ecclesiastics who walked abroad between Easter and 
 Pentecost, because the Apostles were seized by the Jews 
 sifter Christ's Passion, and making them purchase their 
 liberty by money. 
 
 The custom of eating a " gammon at Easter," says Aubrey 
 (which is still kept up in many parts of England), was 
 founded on this, viz., to show their abhorrence of Judaism at 
 that solemn commemoration of our Lord's Resurrection. Of 
 late years the practice of decorating churches with floweis 
 on this festival has been much revived. 
 
 CORNWALL. 
 
 A very singular custom prevailed at Lostwithiel on Easter 
 Sunday. The freeholders of the town and manor having 
 assembled together, either in person or by their deputies, 
 one among them, each in his turn, gaily attired and gallantly 
 mounted, with a sceptre in his hand, a crown on his head, 
 and a sword borne before him, and respectfully attended by 
 all the rest on horseback, rode through the principal street 
 in solemn state to the church. At the churchyard stile the 
 curate, or other minister, approached to meet him in rever- 
 ential pomp, and then conducted him to church to hear 
 divine service. On leaving the church he repaired, with the 
 same pomp and retinue, to a house previously prepared for 
 his reception. Here a feast, suited to the dignity he Lad 
 assumed, awaited him and his suite, and being placed at the 
 head of the table, he was served, kneeling, with all the 
 rites and ceremonies that a real prince might expect. The 
 ceremony ended with a dinner ; the prince being voluntarily 
 disrobed, and descending from his momentary exaltation to 
 mix \\iih common mortals. On the origin of this custom 
 but one opinion can be reasonably entertained, though it 
 may be difficult to trace the precise period of its commence- 
 ment. It seems to have originated in the actual appearance 
 of the prince, who resided at Restormel Castle in former 
 ages ; but on the removal of royalty this mimic grandeur 
 stepped forth as its shadowy representative, and continued 
 for many generations as a memorial to posterity of the
 
 MARCH 22.] EASTER DAY. 103 
 
 princely magnificence with which Lostwithiel had formerly 
 been honoured. Hitching, History of Cornwall, 1824, vol. i. 
 p. 717. 
 
 CUMBERLAND. 
 
 At one time it was customary to send reciprocal presents 
 of eggs at Easter to the children of famil r es respectively 
 betwixt whom any intimacy existed. Fur some weeks 
 preceding Good Friday the price of eggs advanced consider- 
 ably, from the great demand occasioned by this custom. 
 
 The principal modes adopted to prepare the eggs for 
 presentation were the following : The eggs being immersed 
 in hot water for a few moments, the end of a common tallow- 
 candle was made use of to inscribe the names of individuals, 
 dates of particular events, &c. The warmth of the eggs 
 rendered this a very easy process. Thus inscribed, the egg 
 was placed in a pan of hot water, saturated with cochineal, 
 or other dye-woods ; the part over which the tallow had 
 been passed was impervious to the operation of the dye ; and, 
 consequently, when the egg was removed from the pan, there 
 appeared no discoloration of the egg where the inscription 
 had been traced, but the egg presented a white inscription 
 on a coloured ground. The colour of course depended upon 
 the taste of the person who prepared the egg ; but usually 
 much variety of colour was made use of. 
 
 Another method of ornamenting " pace eggs " was, how- 
 ever, much neater, although more laborious than that with 
 the tallow candle. The egg being dyed, it was decorated, 
 by means of a penknife, with which the dye was scraped off, 
 leaving the design white on a coloured ground. An egg was 
 frequently divided into compartments, which were filled up 
 according to the taste and skill < f the designer. Generally, 
 one compartment contained the name and also the age of the 
 party for whom the egg was intended. In another there 
 was perhaps a landscape, and sometimes a cupid was found 
 lurking in a third ; so that these " pace eggs " became very 
 usofnl auxiliaries to the missives of St. Valentine. Every 
 Day Book, vol. i. p. 42G. 
 
 The words fays, pas, pace, pase, pasce, pasJc, pasch, passJie, 
 formerly used in this county, and still used in the north, 
 
 u 2
 
 1G4 EASTEE DAY. [MARCH 22. 
 
 are clearly derived from the Hebrew through the Greek 
 Tracr^a. The Danish Paaslce-egg, and the Swedish Paskegg, 
 both likewise signify coloured eggs. Brand considers this 
 custom a relic of ancient Catholicism, the egg being emble- 
 matic of the Resurrection ; but it is not improbable that it is 
 in its origin like many other ancient popular customs, totally 
 unconnected with any form of Christianity, and that it had 
 its commencement in the time of heathenism. 
 
 The egg was a symbol of the world, and ancient temples 
 in consequence sometimes received an oval form. This typifi- 
 cation is found in almost every oriental cosmogony. The 
 sacred symbol is still used in the rites of the Beltein, which 
 are, unquestionably of heathen origin, and eggs are pre- 
 sented about the period of Easter in many countries. 
 " Easter," says a recent tourist, " is another season for the 
 interchange of civilities when, instead of the coloured egg 
 in other parts of Germany, and which is there merely a toy 
 for children, the Vienna Easter egg is composed of silver, 
 mother-of-pearl, bronze, or some other expensive material, 
 and filled with jewels, trinkets, or ducats. (Sketches of 
 Germany and the Germans in 1834, 1835, and 1836, vol. ii. 
 p. 162 ; Ned. 3Zd Kalend. vol. i. p. 202. This latter custom 
 has lately become very popular in London. 
 
 John Troutbeck, by will, October 27th, 1787, gave to the 
 poor of Dacre, the place of his nativity, 200Z. the interest 
 thereof to be distributed every Easter Sunday on the family 
 tombstone in Dacre churchyard, provided the day should be 
 fine, by the hands and at the discretion of a Troutbeck of 
 Blencowe, if there should be any living, those next in descent 
 ha\in^ prior right of distribution ; and if none should be 
 living that would distribute the same, then by a Troutbeck, 
 as long as one could be found that would take the trouble of 
 it ; otherwise by the ministers and churchwardens of the 
 parish for the time being ; that not less than five shillings 
 should be given to any individual, and that none should be 
 considered entitled to it that received alms, or any support 
 from the parish. Old English Customs and Charities, p. 115.
 
 MARCH 22.] EASTEII DAY. 1G5 
 
 DEEBYSHIRE. 
 
 On Easter Sunday the old custom of sugar-cupping at the 
 dripping-torr, near Tideswell, is observed ; when the young 
 people assemble at the torr, each provided with a cup aud a 
 small quantity of sugar or honey, and having caught the 
 required quantity of water, and mixed the sugar with it, 
 drink it, repeating a doggerel verse.* Jour, of the Arch. 
 Assoc. 1852, vol. vii. p. 204. 
 
 KENT. 
 
 Hasted, in his History of Kent (1798, vol. vii. p. 138), 
 states that, in the parish of Biddenden there is an endow- 
 ment of old but unknown date for making a distribution 
 of cakes among the poor every Easter Day in the afternoon. 
 The source of the benefaction consists in twenty acres of 
 land, in five parcels, commonly called the Bread and Cheese 
 Lands. Practically, in Mr. Hasted's time, six hundred 
 cakes were thus disposed of, being given to persons who 
 attended service, while two hundred and seventy loaves of 
 three and a half pounds weight each, with a pound and a 
 half of cheese, were given in addition to such as were 
 parishioners. 
 
 The cakes distributed on this occasion were impressed 
 with the figures of two females side by side, and close 
 together.! Amongst the country people it was believed 
 that these figures represented two maidens named Preston, 
 who had left tlie endowments; and they further alleged 
 that the ladies were twins, who were born in bodily union, 
 that is, joined side to side, as represented on the cakes ; 
 who lived nearly thirty years in this connection, when at 
 length one of them died, necessarily causing the death of 
 the other in a few hours. It is thought by the Biddenden 
 people that the figures on the cakes are meant as a memorial 
 
 * It is also a general belief in this county thnt unless a person 
 puts on some new article of dress he will be injured by the birds, 
 and have no good fortune that year llrid. p. 205 ; see also p. 160. 
 
 t An engraving of one of these cakes will be found in the Every 
 Day liooh, 1827, vol. it \>. 443.
 
 106 EASTER DAT. [MARCH 22. 
 
 of this natural prodigy, as well as of the charitable disposition 
 of the two ladies. Mr. Hasted, however, ascertained that 
 the cakes had only been printed in this manner within the 
 preceding fifty years, and concluded more rationally that 
 the figures were meant to represent two widows, " as the 
 general objects of a charitable benefaction." 
 
 If Mr. Hasted's account of the Biddenden cakes be the 
 true one, the story of the conjoined twins though not in- 
 ferring a thing impossible or unexampled must be set 
 down as one of those cases, of which we find so many in 
 the legends of the common people, where a tale is invented 
 to account for certain appearances, after the real meaning 
 of the appearance was lost. Book of Days, vol. i. p. 427 ; 
 see Britton and Brayley, Beauties of England and Wales, 
 1803, vol. viii. p. 208 ; Old English Customs and Charities, 
 1842, p. 60. 
 
 MIDDLESEX. 
 
 According to Lysons' Environs of London (1795, vol. iii. 
 p. 603) 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 relic, it was ordered by Parliament, 1645, that 
 the parishioners should forbear this 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 before Easter. Within 
 the memory of man they were thrown from the church- 
 steeple to be scrambled for ; a custom which prevailed also 
 nt Paddington. 
 
 NORFOLK. 
 
 In this county it is customary to eat baked custards at 
 Easter, and cheesecakes at Whitsuntide. N. & Q. 3rd S. vol. i. 
 p. 248.
 
 22.] EASTER DAY. 1G7 
 
 OXFORDSHIRE. 
 
 At University College, Oxford, on this day, the representa- 
 tion of a tree, dressed with evergreens and flowers, is placed 
 on a turf close to the buttery, and every member there 
 resident, as he leaves the Hall after dinner, chops at the 
 tree with a cleaver. The College cook stands by holding 
 a plate, in which the Master deposits half a guinea, each 
 Fellow five shillings and sixpence. This custom is called 
 " chopping at the tree." N. & Q. 1st S- vol. ix. p. 468. 
 
 On Easter Day the rector of Ducklington for the time 
 being, as long as can be remembered, has paid 10 per 
 annum, which was formerly given away in the church 
 amongst the parishioners, in veal or apple pies : of late 
 years it has been given away in bread. All the parishioners 
 of Ducklington and Hardwick who apply, whether rich or 
 poor, without any distinction, partake of it according to the 
 size of their families. Many of the farmers take the bread 
 as they say, for the sake of keeping up their right. It is 
 stated that there is no document or record relating to this 
 payment, nor any tradition respecting its origin. Old 
 English Customs and CJiarities, p. 14. 
 
 The rector of Swerford supplies a small loaf for every 
 house in the parish on Easter Sunday, which is given after 
 evening service. It is understood that this is given on 
 account of a bushel of wheat, which is payable out of a field 
 called Mill Close, part of the glebe. Each house, whether 
 inhabited by rich or poor, receives a loaf. Ibid. p. 18. 
 
 YORKSHIRE. 
 
 It was customary in this country, for the young men in 
 the villages to take off the young girls' buckles, and, on tho 
 Easter Monday, the young men's shoes and buckles were 
 taken off by the young women. On the Wednesday they 
 were redeemed by little pecuniary forfeits, out of which 
 an entertainment called a Tansey Cake, was provided, and 
 the jollity concluded with dancing. At llipon, where this 
 custom also prevailed, it is reported that no traveller could
 
 1G8 EASTER DAT. [MARCH 22. 
 
 pass the town without being stopped, and, if a horseman, 
 having his spurs taken away, unless redeemed by a little 
 money, which was the only means to get them returned. 
 This seems to bear an affinity to the custom of hocking. 
 
 Cole in his Hist, of Filey (1828, p. 136) mentions a 
 similar custom as practised in that place. He says, the 
 young men seize the shoes of the females, collecting as 
 many as they can, and, on the following day, the girls 
 retaliate by getting the men's hats, which are to be redeemed 
 on a subsequent evening, when both parties assemble at one 
 of the inns, and partake of a rural repast. Gent. Mag. 
 1790, vol. k. p. 719. 
 
 Two farms lying in the township of Swinton, and which 
 belong to Earl Fitzwilliam, every year change their parish. 
 For one year, from Easter Day at twelve at noon till next 
 Easter Day at the same hour, they lie in the parish of 
 Mexbrough, and then till Easter Day following at the same 
 hour, they are in the parish of Wath-upon-Dearne, and so 
 alternately. Blount's Ancient Tenures of Land. 
 
 WALES. 
 
 Easter Day is generally kept in Wales as the Sunday, 
 that is, with much and becoming respect to the sacredness 
 of the day. It is also marked by somewhat better cheer, as 
 a festival, of which lamb is considered as a proper constitu- 
 tional part. In some places, however, after morning prayer, 
 vestiges of the sundry sports and pastimes remain. It is 
 thought necessary to put on some new portion of dress at 
 Easter and unlucky to omit doing so, were it but a new pair 
 of gloves or a ribbon. This idea is evidently derived from 
 the custom of former times, of baptizing at Easter, when the 
 new dress was in some degree symbolical of the new cha- 
 racter assumed by baptism. 
 
 IRELAND. 
 
 The solemnity of Easter (says Bishop Kennett) was 
 anciently observed in Ireland with so great superstition 
 that they thought it lawful to steal all the year, to hoard up 
 provisions against this festival time. Kennett MS.
 
 MARCH 23.] KASTEB MONDAY. 1C9 
 
 In some parts of Ireland at Easter a cake, with a garland 
 of meadow flowers, is elevated upon a circular board upon 
 a pike, apples being stuck upon pegs around the garland. 
 Men and women then dance round, and they who hold out 
 longest win the prize.* Time's Telescope, 1826, p. 37. 
 
 MABOH 23.] EASTEE MONDAY. 
 
 BUCKINGHAMSHIRE. 
 
 In the Parliamentary Returns of 1786 a donor of the name 
 of Eandell is stated to have given by deed, in 1597, five 
 quarters of wheat and money to the poor of Edlesborough. 
 Forty-nine bushels of wheat were yearly sent by Lady 
 Bridgewater to the mill to be ground in respect of this 
 charity. They were ground, and the flour baked at her 
 expense ; the bread was made up in four-pound loaves, which 
 were given away by the parish officers on Easter Monday to 
 all the poor of the parish, in shares varying according to the 
 size of the families, a loaf being given to each individual. 
 Old English Customs and Charities, p. 18. 
 
 CHESHIRE. 
 
 Pasch eggs are begged at the farmhouses; the children 
 sing a short song, asking for 
 
 " Eggs, bacon, apples, or cheese, 
 Bread or corn, if you pic aso, 
 Or any good thing that will make us merry." 
 
 These eggs are in some parts of the county boiled in 
 vinegar, and otherwise ornamented, and hung up in the houses 
 until another year. In some cottages as many as a score 
 may be seen hanging. The custom of lifting is also ob- 
 served. Jour, of Arch. Assoc., 1850, vol. v. p. 253. 
 
 In a pamphlet entitled Certayne Collections of AncJiiante 
 Times, concerning the Anchiante and Famous Cittie of Chester, 
 * Plutarch mentions a trial for dancing : a cake the prize.
 
 170 EASTER MONDAY. [MABCII 23. 
 
 already referred to and published in Lysons' Magna Bri- 
 tannia, is the following account of a curious practice once 
 observed at Chester, " There is an anchant custome in this 
 cittie of Chester : the memory of man now livinge not 
 knowing the original, that upon Monday in Easter weeke, 
 yearely, commonly called Black Mondaye, the two sheriffes 
 of the cittie do shoote for a breakfaste of calves-heades and 
 bacon, commonly called the Sheriffes' Breakfaste, the maner 
 being thus : the day before, the drum soundeth through the 
 cittie, with a proclamation for all gentlemen, yeomen, and 
 good fellowes, that will come with their bowes and arrowes 
 to take part with one sheriff or the other, and upon Monday 
 morning, on the Rode-dee, the Mayor, shreeves. aldermen, 
 and any other gentlemen that be there, the one sherifo 
 chosing one, and the other sherifb chosing another, and soe 
 of the archers ; the one sherife shoteth, and the other sherife 
 he shoteth to shode him, beinge at length some twelve score, 
 soe all the archers on one side to shote till it be shode, and 
 so till three shutes be wonne, and then all the winners' side 
 goe up together, first with arrowes in their hands, and all the 
 loosers with bowes in their hands together, to the common 
 hall of the cittie, where the maior, aldermen, and the reste, 
 take parte together of the saide breakfaste in loveing manner. 
 This is yearely done, it beinge a commendable exercise, a good 
 recreation, and a lovinge assemblye." 
 
 In the year 1640 the sheriffs gave a piece of plate to be 
 run for, instead of the calves' -head breakfast. In 1674, a 
 resolution was entered in the Corporation journals that the 
 calves' -head feast was held by ancient custom and usage, and 
 was not to be at the pleasure of the sheriffs and leave-brokers. 
 In the month of March, 1676-7, the sheriffs and leave- 
 brokers were fined 10, for not keeping the calves'-head feast. 
 For this feast an annual dinner was afterwards substituted, 
 usually given by the sheriffs at their own houses on anv day 
 most suitable to their convenience. 
 
 DERBYSHIRE. 
 
 During a visit to the little village of Castlcton, says a 
 correspondent of N. & Q. (kth S. vol. v. p. 595), I noticed
 
 MARCH 23.] EASTER MONDAY. 171 
 
 every child without exception had a bottle of elecampane the 
 younger ones having one tied round their necks all sucking 
 away at this curious compound of Spanish juice, sugar, and 
 water with great assiduity. I was informed by a very old 
 man that the custom had always obtained at Castlcton on 
 this day as long as he could remember. 
 
 The custom of lifting was practised in some of the northern 
 parts of this county. Jour, of Arch. Assoc., 1852, vol. vii. 
 p. 205. 
 
 ESSEX. 
 
 Easter Monday was formerly appropriated to the prand 
 " Epping Hunt." So far back as the year 1226, King Henry 
 III. confirmed to the citizens of London free-warren, or 
 liberty to hunt a circuit about their city, in the warren of 
 Staines, &c. ; and in ancient times, the Lord Mayor, aldermen, 
 and corporation, attended by a due number of the con- 
 stituents, are said to have availed themselves of this right 
 of chase " in solemn guise." But years ago, the " Epping 
 Hunt " lost the Lord Mayor and his brethren in their cor- 
 porate capacity; the annual sport subsequently dwindled 
 into a mere burlesque and farcical show amongst the mob, and 
 even that has died away, and is now numbered " amongst the 
 things that were." Sports, Pastimes and Customs of London, 
 1847, p. 27. 
 
 The following extract illustrative of this ancient custom 
 is taken from the Chelmsford Chronicle (April 15th, 1805) : 
 " On Monday last Epping Forest was enlivened with the 
 celebrated stag-hunt. The road from Whitechapel to the 
 Bald-faced Stag, on the forest, was covered with cockney 
 sportsmen, chiefly dressed in the costume of the chase, in 
 scarlet-frock, black jockey cap, new boots, and buckskin 
 breeches. By ten o'clock the assemblage of civil hunters, 
 mounted on all sorts and shapes, could not fall short of 1,200. 
 There were numberless Dianas, also of the chose, from 
 Rotherhithe, the Minories, &c., some in riding-habits, mounted 
 on titups, and others by the side of their mothers, in gigs, 
 tax-carts, an 3 other vehicles appropriate to the sports of the 
 field. The Saffron Walden stag-hounds made their joyful 
 appearance about half after ten, but without any of the
 
 172 EASTER MONDAY. [MARCH 23. 
 
 Melishes or Bosanquets, who were more knowing sportsmen, 
 than to risk either themselves, or their horses, in so 
 desperate a burst. The huntsmen having capped their half 
 crowns, the horn blew just before twelve, as a signal for the 
 old fat one-eyed-stag (kept for the day) being enlarged from 
 the cart. He made a bound of several yards, over the heads 
 of some pedestrians, at first starting, when such a clatter 
 commenced as the days of Nimrod never knew. Some of the 
 scarlet-jackets were sprawling in the high road a few minutes 
 after starting so that a lamentable return of the maimed, 
 missing, thrown, and thrown out, may naturally be supposed. 
 Every Day Book, vol. ii. p. 460 ; see Long Ago, 1873, 
 vol. i. pp. 19, 44, 83, 146 ; also N. & Q. 4^ 8. vol. x. pp. 373, 
 399,460,478; xi. p. 26. 
 
 HEREFORDSHIRE. 
 
 At this season, in the neighbourhood of Eoss, the rustics 
 have a custom called corn-showing. Parties are made to 
 pick out cockle from the wheat. Before they set out they 
 take with them, cake, cider, and a yard of toasted cheese. 
 The first person who picks the cockle from the wheat has the 
 first kiss of the maid and the first slice of the cake. This 
 custom, doubtless, takes its origin from the Roman as appears 
 from the following line of Ovid (Fasti, i. 691) : 
 
 " Et careant loliis oculos vitiantibus agri." 
 
 * Let the fields be stripped of eye-diseasing cockle." 
 
 Foabroke, Ariconensia or Archxological SJcetches 
 of lioss and Archenfidd, 1822. 
 
 KENT. 
 
 At this season young people go out holiday-making in 
 public-houses, to eat pudding-pies, and this practice is called 
 going a pudding -pieing. The pudding-pies are from the size 
 of a teacup to that of a small tea-saucer. They are flat, like 
 pastrycooks' cheesecakes, made with a raised crust to hold 
 a small quantity of custard, with currants lightly sprinkled 
 on the surface. Pudding-pies and cherry-beer usually go 
 together at these feasts. Hone's Tear Book, 1838, p. 361.
 
 MARCH 23.] EASTEB MONDAY. 173 
 
 LANCASHIRE. 
 
 In Lancashire, and in Cheshire, Staffordshire, and War- 
 wickshire, and perhaps in other counties, the ridiculous 
 custom of ' lifting ' or heaving ' is practised. On Easter 
 Monday the men lift the women, and on Easter Tuesday the 
 women lift or heave the men. The process is performed by 
 two lusty men or women joining their hands across each 
 other's wrists, then, making the person to be heaved sit down 
 on their arms, they lift him up aloft two or three times, and 
 often carry him several yards along a street. A grave 
 clergyman who happened to be passing through a town in 
 Lancashire on an Easter Tuesday, and having to stay an 
 hour or two at an inn, was astonished by three or four lusty 
 women rushing into his room, exclaiming they had " come to 
 lift him ! " " To lift him I " repeated the amazed divine ; 
 " what can you mean ? " " Why, your reverence, we've come 
 to lift you, 'cause it's Easter Tuesday." " Lift me because its 
 Easter Tuesday ! I don't understand you is there any such 
 custom here ?" " Yes to be sure ; why, don't you know ? All us 
 women was lifted yesterday, and us lifts the men to-day in 
 turn. And, in course, it's onr reights and duties to lift 'em." 
 After a little further parley the reverend traveller com- 
 promised with his fair visitors for half-a-crown, and thus 
 escaped the dreaded compliment. Book of Days, vol. i., 
 p. 4-25. 
 
 Agnes Strickland in her Lives of tlie Queens of England 
 (1864, vol. i. p. 303), narrates how on the Easter Monday 
 of 1290 seven of Queen Eleanora's ladies unceremoniously- 
 invaded the chamber of King Edward (I.), and seizing their 
 majestic master, proceeded to " heave him " in his chair, till 
 he was glad to pay a fine of fourteen pounds to enjoy his 
 own peace and be set at liberty. 
 
 The following extract is taken from the Public Advertiser, 
 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 of one of eqnal 
 antiquity, which they call heaving, and perform with the
 
 174: BAST2R MONDAY. [MARCH 2$. 
 
 following 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 into 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 arc too coy to 
 submit to m;iy 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." 
 
 A correspondent of the Gent. Mag., 1784, vol. xcvi. p. 96, 
 says that lifting was originally designed to represent our 
 Saviour's Resurrection. 
 
 MIDDLESEX. LONDON. 
 
 In the Easter holidays the young men, says Fitzstephen 
 (in his tract entitled Descriptio Nobilissimce Civitatis Lon- 
 donice,' circa 1174), counterfeit a fight on the water : a pole 
 is set up in the midst of the river, with a target strongly 
 fastened to it, and a young man standing in the fore part of a 
 boat, which is prepared to be carried on by the flowing of the 
 tide, endeavours to strike the target in his passage. 
 
 If he succeeds so as to break his lance, and yet preserve his 
 footing, his aim is accomplished ; but if he fail, he tumbles 
 into the water, and his boat passes away with the stream. 
 On each side, Ikowever, of the target, ride two vessels, wherein 
 are stationed several young men ready to snatch him from 
 the water, as soon as he appears again above the surface. 
 
 Formerly the Lord Mayors and the sheriffs were accus- 
 tomed to, separately, ask each of their friends as were alder- 
 men or governors of the hospitals, whom they saw at church, to 
 dine with them at their own houses. But, in process of time, 
 however, it was agreed that the Lord Mayor should invite all 
 that were at church on the first day ; and the two sheriffs, in 
 their turn, on the next succeeding days. Hence, by degrees, 
 they began to invite other of the friends, and the aldermen 
 bringing their ladies, other ladies were also invited, so that
 
 23.] EASTEE MONDAY. 175 
 
 the private houses not being large enough, they began to enter- 
 tain at their respective halls. Brayley, Londiniana, 1829, 
 vol. ii. p. 28. 
 
 NORTHUMBERLAND. 
 
 Formerly, at Easter and Whitsuntide, the mayor, aldermen, 
 and sheriff of Newcastle-upon-Tyne, with a great number of 
 the burgesses, went yearly to the Forth, or Little Mall of the 
 town, with the mace, sword, and cap of maintenance carried 
 before them, and patronised the playing at hand-ball, dancing, 
 and other amusements, and sometimes joined in the ball-play, 
 and at others joined hands with the ladies. Every Day 
 Book, vol. i. p. 430. 
 
 NOTTINGHAMSHIRE. 
 
 Deering, in his Historical Account of Nottingham (1751, 
 p. 125), says: By a custom time beyond memory, the mayor 
 and aldermen of Nottingham and their wives have been used 
 on Monday in Easter week, morning prayer ended, to march 
 from the town to St. Anne's Well, having the town \\aits to 
 play before them, and attended by all the clothing, i.e., such 
 as have been sheriffs, and ever after wear scarlet g.>wns, 
 together with the officers of the town, and many other 
 burgesses and gentlemen, such as wish well to the wood- 
 ward this meeting being first instituted, and since continued 
 for his benefit. 
 
 WARWICKSHIRE. 
 
 Easter Monday and Tuesday, says a correspondent of 
 Brand's Pop. Antiq. (1849, vol. i. p. 183), were known by the 
 name of heaviny-days, because, on the former day, it was 
 customary for the men to heave and kiss the women, and on 
 the latter for the women to retaliate upon the men. The 
 women's heaving-day was the most amusing. Many a time 
 have I passed along the streets inhabited by the lower orders 
 of people, and seen parties of jolly matrons assembled round 
 tables on which stood a foaming tankard of ale. There they 
 sat in all the pride of absolute sovereignty, and woe to the 
 luckless man that dared to invade their prerogatives! As 
 sure as he was seen he was pursued ; as sure as he was pursued
 
 17G EASTER MONDAY. [MARCH 23. 
 
 lie was taken ; and, as sure as Ii3 was taken, be was heaved and 
 kissed, and compelled to pay sixpence for " leave and licence " 
 to depart. 
 
 At one time a custom was observed at Birmingham, on the 
 Easter Monday, called " Clipping the Church." This cere- 
 mony was performed amid crowds of people and shouts of joy, 
 by the children of the different charity schools, who at a certain 
 hour flocked together for the purpose. The first comers 
 placed themselves hand in hand with their backs against the 
 Church, and were joined by their companions, who gradually 
 increased in number, till at last the chain was of sufficient 
 length completely to surround the sacred edifice. As soon 
 as the hand of the last of the train had grasped that of the 
 first, the party broke up, and walked in procession to the 
 other Church (for in those days Birmingham boasted but of 
 two), where the ceremony was repeated. Every Day Book, 
 vol. i. p. 431. 
 
 They have an ancient custom at Coleshill, says Blount, 
 (Jocular Tenures, Beckwith's Edition, p. 286), 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 eggs for breakfast, and a groat in money. 
 
 WORCESTERSHIRE. 
 
 At sunset upon Easter Monday, and at no other period 
 throughout the year, a game is played by the children of 
 Evesham called " thread-my-needle." From the season of 
 this observance, as well as the cry of the players while 
 elevating their arms arch-wise, which now is: 
 
 " Open the gates as high as the sky, 
 And let Victoria's troops pass by," 
 
 it is probable, says May in his Hist, of Evesham (1845, 
 p. 319), that the custom originally had reference to the 
 great festival of the church and the triumphant language of 
 the Psalmist, applied to the event commemorated at this 
 period Psalm xxiv. 9: 'Lift up your heads, ye gates;
 
 MARCH 23.] KASTKU MONDAY. 177 
 
 and be ye lift up, ye everlasting doors; and the King of 
 glory shall come in." The accuracy of this supposition, 
 however, may be fairly doubted. 
 
 WALES. 
 
 In North Wales, says Pennant, 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. 
 
 At Tenby Easter Monday was always devoted to merry- 
 making; the neighbouring villages (Gumfreston especially) 
 were visited, when some amused themselves with the bar- 
 barous sport of cock-fighting, while others frequented the 
 two tea-parties held annually at Tenby and Gumfreston, 
 and known as the " Parish Clerks' Meeting." Mason's Tales 
 and Traditions of Tenby, 1858, p. 21. 
 
 SCOTLAND. 
 BERWICK-UPON-TWEED. 
 
 It is pleasurable, says Fuller in his History' of Berwick 
 upon-Tweed (1799, p. 445), to see what a great number of 
 lovely and finely-dressed children make their appearance on 
 Easter Monday, which is known in this neighbourhood as the 
 Children's Day. Being attended by a multitude of servants, 
 they parade and run about for many hours, amusing them- 
 selves in a variety of ways. This charming group is joined 
 more or less by the parents of the children, who, together 
 with such as are attracted by curiosity, form, on such 
 occasions, a company of a great many hundreds. They 
 assemble in greatest numbers behind the barracks, where the 
 rampart is broadest. The fruiterers attend in full display, 
 as well as many itinerants in various pursuits. The whpli 
 company may be called a sportive fair.
 
 178 EASTEE MONDAY. [MARCH 23. 
 
 IRELAND. 
 
 In the County of Antrim this day is observed by several 
 thousands of the working classes of the town and vicinity 
 of Belfast resorting to the Cave-hill, about three miles 
 distant, where the day is spent in dancing, jumping, run- 
 ning, climbing the rugged rocks, and drinking. Here many 
 a rude brawl takes place, many return home with black eyes, 
 and in some cases with broken bones. Indeed it is with 
 them the greatest holiday of the year, and to not a few it 
 furnishes laughable treats to talk about till the return of the 
 following spring. On this evening a kind of dramatic piece 
 is usually brought forward at the Belfast Theatre, called 
 The Humours of the Cave-hill. T/ie Table Bock, p. 507. 
 
 Co. GLARE. 
 
 On Easter Monday multitudes go to Scattery Island for 
 the purpose of performing penance on their bare knees, 
 round the stony beach and holy well there. Tents are 
 generally erected on this occasion, and often times more 
 whisky is taken by the pilgrims than is found convenient 
 on their return in crowded boats. Mason, Slot. Ace. of 
 Ireland, 1814, vol. ii. p. 459. 
 
 Co. DOWN. 
 
 At Holywood the trundling of eggs, as it is called, is an 
 amusement common at Easter. For this purpose the eggs 
 are boiled hard, and dyed of different colours, and, when 
 they are thxis prepared, the sport consists in throwing or 
 trundling them along the ground, especially down a de- 
 clivity, and gathering up the broken fragments to eat them. 
 Formerly it was usual with the women and children to 
 collect in large bodies for this purpose, though nothing can 
 be, to all appearance, more unmeaning than this amusement. 
 They yet pursue it in the vicinity of Belfast. It is a curious 
 circumstance that this sport is practised only by the Presby- 
 terians. Mason, Slat. Ace. of Ireland, 1819, vol. iii. p. 207.
 
 MARCH 24.] EASTER TUESDAY. 175 
 
 On Easter Monday several hundreds of young persons of 
 the town and neighbourhood of Portaffery resort, dressed in 
 their best, to a pleasant walk near that town, called " Tho 
 Walter." The avowed object of each person is to see the 
 fun, which consists in the men kissing the females, without 
 reserve, whether married or single. This mode of salutation 
 is quite a matter of course; it is never taken amiss, nor 
 with much show of coyness ; the female must be very 
 ordinary indeed, who returns home without having received 
 at least a dozen hearty kisses. Tradition is silent as to tho 
 origin of this custom, which of late years is on the decline, 
 especially in the respectability of the attendants. The 
 Table Book, p. 506. 
 
 MARCH 24.] EASTER TUESDAY. 
 
 MIDDLESEX. 
 
 EVERY Easter Tuesday, in pursuance of an ancient custom, 
 the boys of Christ's Hospital, London, pay a visit to the 
 Mansion House, and receive from the Lord Mayor the 
 customary Easter gifts. On reaching the Mansion House, 
 they march into tho Egyptian Hall, and on passing the 
 Lord Mayor, receive a gratuity in coins fresh from the mint. 
 To the fifteen Grecians a guinea each is given ; nine pro- 
 bationers, half-a-guinoa ; forty-eight monitors, half-a-crown ; 
 and tho ordinary scholars, one shilling each. Each boy 
 also before leaving receives a glass of wine and two buns. 
 The boys wear linen badges on their coats, on which the 
 words " He is risen " are inscribed. After this ceremony, 
 the Lord Mayor and the rest of the civic authorities go 
 in the customary state to Christ Church, Newgate Street, 
 where the second Spital sermon is preached. At this 
 service the whole of the Christ's Hospital boys attend. 
 See Daily Neics, April 12th, 1871, and April 3rd, 1872. 
 
 N 2
 
 180 LADY DAY. [MARCH 25. 
 
 NORTHUMBERLAND. 
 
 Holly-bussing, says a writer in the Newcastle Express 
 (April 16th, 1857), is a vernacular expression for a very 
 ancient custom celebrated at Netherwitton, the origin of 
 which is unknown. On Easter Tuesday the lads and lasses 
 of the village and vicinity meet, and, accompanied by the 
 parish clerk, who plays an excellent fiddle, the inspiring 
 strains of which put mirth and mettle in their heels, pro- 
 ceed to the wood to get holly; with which some deco- 
 rate a stone cross that stands in the village while others 
 are " bobbing around " to " Speed the Plough " or " Birnie 
 Bouzle." 
 
 MARCH 25.] LADY DAY. 
 
 THE Festival of the Annunciation commemorates in the 
 Christian world the message of the Angel to the Virgin 
 Mary : hence it was anciently called St. Mary's Day in Lent, 
 to distinguish it from other festivals in her honour : 
 
 " Seinte Marie Daye in Leynte, among 
 
 All otl>er dayes gode, 
 Is ryt for to holde heghe 
 He su [whoso] bcin vnderstode." 
 
 liarl. MS. Codex 2277, fol. i. 
 
 All the festivals of the Virgin are properly Lady Days, but 
 this falling in Lent, and being the first quarter day for rents 
 and other payments, readily became Lady Day par excellence. 
 Otherwise considered, it is simply an abridgment of " Our 
 Lady Day the Annunciation," as we find it written in the reign 
 of Henry the Sixth. Some old customs on paying quarterly 
 rents are noticed in Gascoigne's Flowers of Poesie, 4to, 1575: 
 
 And when the tenantes come to paie their quarter's rent, 
 They bring some fowle at Midsummer, a dish of fish in Lent, 
 At Chri>tmasse a capon, at Michaelmas^e a goose, 
 And somewhat else at New Yeare's tide for feare their lease flie loose." 
 Med. Mvi Kalend. vol.i. p. 206; Forster, Perenn. Calend. 1841, 
 P. 515.
 
 MAUCH 25.] LADY DAY. 181 
 
 HERTFORDSHIRE. 
 
 At St. Alban's certain buns called " Pope Ladies " are sold 
 on Lady Day, their origin being attributed by some to 
 the following story : A noble lady and her attendants were 
 travelling on the road to St. Alban's (the great North road 
 passes through this town), when they were benighted and 
 lost their way. Lights in the clock-tower at the top of the 
 hill enabled them at length to reach the mon istery in safety, 
 and the lady in gratitude gave a sum of money to provide 
 an annual distribution on Lady Day of cakes, in the shape 
 of ladies, to the poor of the neighbourhood. As this bounty 
 was distributed by the monks, the " Pope Ladies " probably 
 thus acquired their name. See N. & Q. 4.th S. vol. x. p. 412. 
 Another correspondent of N. & Q. (4.th S. vol. x. 341) says 
 these buns are sold on the first day of each year, and that 
 there is a tradition that they have some relation to the 
 myth of Pope Joan. See also the Gent. Maj. 1820, voL xc. 
 p. 15. 
 
 LANCASHIRE. 
 
 The gyst-ale, or guising-fcast, was an annual festival of the 
 fr wn of Ashton-under-Lyne. It appears from the rental of Sir 
 John de Assheton, compiled A.D. 1422, that twenty shillings 
 were paid to him as lord of the manor for the privilege of 
 holding this feast by its then conductors. The persons named 
 in the roll as having paid 3. 4d. each are : " Mnrgret, 
 that was the wife of Hobbe the Kynges (of misrule) ; Hobbe 
 Adamson ; Roger the Baxter ; Robert Somayster ; Jenkyn of 
 the Wode ; and Thomas of Curtual." The meaning of the 
 term gyst-ale is involved in some obscurity most probably 
 the payments above were for the gyst, or hire, for the privilege 
 of selling ale and otlier refreshments during the festivals 
 held on the payment of the rents of the manor. These guis- 
 inga were frequently held in the spring, most probably about 
 Lady Day, when manorial rents were usually paid : and, as 
 the fields were manured with marl about the same period, the 
 term marlingg has been supposed to indicate the rough play 
 or ntarlocking which was then practised. This, however,
 
 182 LADY DAY. [MARCH 2$. 
 
 must be a mistake, since the term relates to merry pranks, 
 - or pleasure gambols only, and has no connection with marl 
 as a manure. . 
 
 These gyst-ales, or guisings, once ranked amongst the 
 principal festivals of Lancashire, and large sums of money 
 were subscribed by all ranks of society in order that they 
 might be celebrated with becoming splendour. The lord 
 of the manor, the vicar of the parish, the farmer, and the 
 operative, severally announced the sums they intended to 
 give, and when the treasurer exclaimed " A largesse," the 
 crowd demanded " from whom ?" and then due proclamation 
 was made of the sum subscribed. The real amount, however, 
 was seldom named, but it was announced that " Lord John- 
 son," or some other equally distinguished person had con- 
 tributed "a portion of ten thousand pounds" towards the 
 expenses of the feast. 
 
 After the subscription lists were closed an immense garland 
 was prepared, which contained abundance of every flower in 
 season, interspersed with a profusion of evergreens and 
 ribbons of every shade and pattern. The framework of this 
 garland was made of wood, to which hooks were affixed, and 
 on these were suspended a large collection of watches, jewels, 
 and silver articles borrowed from the richer residents in the 
 town. On the day of the gyst this garland was borne 
 through the principal streets and thoroughfares, attended by 
 crowds of townspeople dressed in their best attire. These 
 were formed into a procession by a master of the ceremonies, 
 locally termed the king. Another principal attendant was 
 the Fool, dressed in a grotesque cap, a hideous grinning 
 mask a long tail hanging behind him, and a bell with which 
 he commanded attention when announcements were to be 
 made. In an early period of these guisings the fool was 
 usually mounted on a hobby-horse, and indulged in grotesque 
 pranks as he passed along hence we obtained the term " hob- 
 riding," and more recently the proverbial expression of 
 "riding one's hobby to death." Harland and Wilkinson, 
 Legends and Traditions of Lancashire, 1873, p. 86.
 
 MARCH 29.] LOW SUNDAY. 183 
 
 NORFOLK. 
 
 On a table of benefactions in the Church at Oxburgh it 
 is stated that Sir Henry Bedingfield paid at Lady Day 
 annually 2 for lands belonging to the township of Oxburgh ; 
 that this was called walk money, and was given to the poor. 
 Old English Customs and Charities, p. 121. 
 
 ISLE OF THANET. 
 
 Evelyn in his Diary, under the date of March 25th, 1672 
 (Bohn's Edition, 1859, vol. ii. p. 78), says: "Observing 
 almost every tall tree to have a weather-cock on the top 
 bough, and some trees half-a-dozen, I learned that on a 
 certain holiday the farmers feast their servants, at which 
 solemnity they set up these cocks as a kind of triumph." 
 
 IRELAND. 
 
 A.t Kilmacteige, Co. of Sligo, the Lady Days are observed 
 with most scrupulous attention, that is to say, so far as 
 abstaining from all kind of daily labour, or following any 
 trade or calling, although their sanctity does not operate 
 on their minds so as to induce them to refrain from sports 
 and pastimes, cursing or swearing, or frequenting tippling- 
 houses and drinking to excess. Mason, Stat. Ace. of Ireland, 
 1814-19, vol ii. p. 864. 
 
 MARCH 29.] LOW SUNDAY. 
 
 THE Octave or first Sunday after Easter. 
 
 The author of Christian Sodality, a collection of discourses, 
 1652, says: This day is called White or Low Sunday 
 because in the Primitive Church those neophytes that on 
 Easter Eve were baptized and clad in white garments did 
 to-day put them off, with this admonition, that they were 
 to keep within them a perpetual candour of spirit, signified by 
 the Agnus Dei hung about their necks, which, falling down
 
 184 ALL FOOLS' DAT. [APEIL I. 
 
 upon their breasts, put them in mind what innocent lambs 
 they must be, now that of sinful, high, and haughty men 
 they were by baptism made low, and little children of 
 Almighty God, such as ought to retain in their manners and 
 lives the Paschal feasts which they had accomplished. 
 
 Seymour in his Survey of London (1734, B. iv. p. 100) 
 tells us that the aldermen used to meet the Lord Mayor and 
 sheriffs at St. Paul's in their scarlet gowns, furred, without 
 their cloaks, to hear the sermon. 
 
 WALES. 
 
 Fenton in his Tour through Pembrokeshire (1811, p. 495) 
 alludes to the game of Knappan as being played at Pwlldu, 
 in the parish of Penbedw, on low Easter-day. He says the 
 knappan.was a ball of some hard wood, of such a size as a 
 man might hold in his hand, and was boiled in tallow to 
 make it slippery. The players at this game were very 
 numerous, frequently amounting to a thousand or fifteen 
 hundred people, parish against parish, hundred against 
 hundred, and sometimes county against county. When the 
 company assembled, about one or two o'clock in the after- 
 noon, entirely naked, with the exception of a light pair of 
 breeches, a great shout was given as the signal to begin, and 
 the ball was hurled bolt upright into the air by one of the 
 parties and at its fall he that caught it hurled it towards 
 the county or goal he played for. The players consisted of 
 horse and foot, who in the purest times of the game never 
 mixed, being governed by certain rules and regulations that 
 were never violated ; but long before this game was disused 
 various abuses and disorders had crept into it, so that it 
 served to inflame every bad passion, engender revenge, foment 
 private quarrels, and stimulate even to bloodshed and murder. 
 
 APBIL i.] ALL FOOLS' DAY. 
 
 ON this day a custom prevails not only in Britain, but on 
 the Continent, of imposing upon and ridiculing people in a
 
 APBIL i.] ALL FOOLS' DAT. . 185 
 
 variety of ways. It is very doubtful what is the precise 
 origin of this absurd custom. J i France the person imposed 
 upon on All Fools' Day is called Poisson d'Avril, an April 
 Fish, which Bellingen, in his Etymology of French Proverbs, 
 published in 1656, thus explains. The word Poisson, he 
 contends, is corrupted through the 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, that is, from Annas to Caiaphas, from 
 Caiaphas to Pilate, from Pilate to Herod, and from Herod 
 back again to Pilate, this ridiculous 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. 
 A writer in the Gent. Mag., 1783, vol. liii. p. 578, also con- 
 jectures that this custom may have an allusion to the mockery 
 of the Saviour of the world by the Jews. Another attempt 
 to explain it has been made by referring to the fact that 
 the year formerly began in Britain on the 25th of March, 
 which was supposed to be the Incarnation of our Lord, and 
 the commencement of a new year was always, both among 
 the ancient heathens and among modern Christians, held as 
 a great festival. It is to be noted then that the 1st of April 
 is the octave of the 25th of March, and the close con- 
 sequently of that feast which was both the festival of the 
 Annunciation and of the New Year. Hence it may have 
 become a day of extraordinary mirth and festivity. 
 
 Alluding to this custom, Charles Dickens, jun. (Gent. Mag. 
 1869, New Series, vol. ii. p. 543), says : A prince of the house 
 of Lorraine, confined in one of Louis XIII.'s prisons, made his 
 escape on the 1st of April by swimming across the moat, and 
 is accordingly commemorated as a poisson d'Avril to this day. 
 Why this should be so is not very clear, inasmuch as the 
 gaolers and not the prince would have been the April fools 
 on the occasion. A later version of the same story would 
 appear to be the correct one. Here the prince and his wife, 
 escaping in the disguise of peasants on the 1st of April, were 
 recognised by a servant-maid as they were passing out of 
 the castle-gates. She immediately made for the guard-room,
 
 186 ALL FOOLS' DAY. [AritlL I. 
 
 giving the alarm to a sentinel by the way, but, unfortunately 
 for her, yet happily for the fugitives, although she may 
 have forgotten that it was All Fool's Day, the soldiers on 
 guard had not. The information was treated with the utmost 
 contempt, the soldiers declining to be made game of, and 
 while the royal prison-breakers got clear off, it is said that 
 the luckless informer was soundly buffetted by the guard for 
 her ill-timed jocularity. This version of the story, however, 
 goes to prove nothing beyond the fact that the custom of 
 making April fools was well known in the time of Louis 
 XIII., but in nowise accounts for the curious expression 
 poisson d'Avril ; while the swimming story explains the fish, 
 but leads one to believe that the incident was the origin of 
 the dedication of the 1st of April to fools. 
 
 Another curious explanation of this peculiar custom, giving 
 it a Jewish origin, has also been suggested. It is said to 
 have begun from the mistake of Noah sending the dove out 
 of the Ark before the water had abated on the first day of 
 the Hebrew month, answering to our month 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 sleeveless errand 
 similar to that ineffectual message upon which the bird was 
 Bent by the patriarch. Public Advertiser, April 13th, 1769. 
 
 Maurice, in his Indian Antiquities (vi. 71), says that 
 the custom prevailing both in England and India had its 
 origin in the ancient practice of celebrating with festival 
 rites the period of the vernal equinox, or the day when the 
 new year of Persia anciently began. 
 
 Addison, in the Spectator, referring to the year 1711, 
 remarks that " a custom prevails everywhere among us on 
 the 1st of April, when everybody takes it in his head to 
 make as many fools as he can. A neighbour of mine a very 
 shallow, conceited fellow, makes his boast that for these ten 
 years successively he has not made less than a hundred 
 April fools. My landlady had a falling-out with him, about 
 a fortnight ago, for sending every one of her children upon 
 some " sleeveless errand," as she terms it. Her eldest son 
 went to buy a halfpenny-worth of inkle at a shoemaker's ; 
 the eldest daughter was dispatched half a mile to see a
 
 APRIL i.] ALL FOOLS' DAY. ; 187 
 
 monster ; and, in short, the whole family of innocent children 
 were made April fools. Nay, my landlady herself did not 
 escape him. The empty fellow has laughed upon these 
 conceits ever since." 
 
 In the north of England persons imposed upon on this day 
 are called " April Gouks." A gouk, or gowk, is properly a 
 cuckoo, and is used here, metaphorically, in vulgar language, 
 for a fool. The cuckoo is, indeed, everywhere a name of 
 contempt. Brand, .Pop. Antiq., 1849, vol. i. p. 139. 
 
 HAMPSHIRE. 
 
 In this county tho following rhyme is said after twelve 
 o'clock : 
 
 " April fool's gone ptist. 
 You're the biggest fool at last; 
 When April fool come-< ngnin 
 You'll be the biggest fool then." 
 
 N. & Q. 1st S. vol. xii. p. 100. 
 
 MIDDLESEX. 
 
 In connection with the ancient custom of making " April 
 fools '' on the 1st of April, the following hoax was practised 
 on the London public on the 1st April, 1860. Some days 
 previous thousands of persons received a neatly printed and 
 official-looking card, with a seal marked by an. inverted 
 sixpence at one of the angles. It was to this effect : 
 " Tower of London. Admit the Bearer and Friend to view 
 the Annual Ceremony of washing the White Lions on Sunday 
 April 1st, I860. Admitted at the White Gate. It is parti- 
 cularly requested that no gratuity bo given to the Warders 
 or their Assistants." The hoax succeeded remarkably well, 
 tvnd consequently several thousand persons were taken in-. 
 For many hours cabs might have been seen wending their 
 way towards Tower Hill on that Sunday morning ; tho 
 drivers asking every one they met "How they should get to 
 the White Gate." At last this piece of deception was found 
 out, and the many thousands who had been thus imposed 
 U|>on returned home highly disgusted.
 
 188 HOCK, OR HOKE DAY. [APKIL 7. 
 
 SCOTLAND. 
 
 The Scotch 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 (^owk another mile." 
 
 Brand, Pap. Antiq. 1849. vol. i. p. 140. 
 
 APKIL 3.] ST. EICHAED'S DAY. 
 
 AUBREY, in MS. Lansd. 231, says : " This custome is 
 yearly observed at Droitwich, in Worcestershire, where, on 
 the day of St. Eichard, they keep holyday, and dresse the 
 well with green boughs and flowers. One yeare in the 
 Presbyterian time it was discontinued in the civil warres, 
 and after that the springe shranke up or dried up for some 
 time ; so afterwards they revived their annual custom, not- 
 withstanding the power of the parliament and soldiers, and 
 the salt water returned again and ntill continues. This St. 
 Eichard was a person of great estate in these parts, and a 
 briske young fellow that would ride over hedge and ditch, 
 and at length became a very devout man, and after his 
 decease was canonized for a saint." 
 
 APRIL 7.] HOCK, OE HOKE DAY. 
 
 A POPULAR holiday mentioned by Matthew Paris and other 
 ancient writers. It was usually kept on the Tuesday follow- 
 ing the second Sunday after Easter Day, and distinguished 
 by various sportive pastimes, which consisted, according to 
 Spelman, in the men and women binding each other, and 
 especially the women the men, and so was called " Binding 
 Tuesday." Jacob (Law Dictionary, 1797J says that " Hoke-
 
 APRIL 7.] HOCK, OR HOKE PAT. 189 
 
 day, or Hock Tuesday (T)ie Martis, quern quindenam Paschce 
 vocanl), was a day so remarkable that rents were reserved 
 and payable thereon ; and in the accounts of Magdalen 
 College, Oxford, there is a yearly allowance pro mulieribus 
 hockantibus, in some manors of theirs in Hants, where the 
 men hock the women on Monday, and the contrary on 
 Tuesday ; the meaning of it is, that on that day the women 
 in merriment stop the way with ropes, and pull passengers 
 to them, desiring something to be laid out in pious uses. 
 The following remarks are taken from Book of Days, 
 vol. i. p. 499 : 
 
 The meaning of the word hoJce or hock seems to be totally 
 unknown, and none of the derivations yet proposed seem to 
 be deserving of our consideration.* The custom may be 
 traced, by its name at least, as far back as the thirteenth 
 century, and appears to have prevailed in all parts of Eng- 
 land, but it became obsolete early in the last century. At 
 Coventry, which was a great place for pageantry, there was 
 a play or pageant attached to the ceremony, which, under 
 the title of " The old Coventry play of Hock Tuesday," was 
 performed before Queen Elizabeth during her visit to Kenil- 
 worth, in July 1575. It represented a series of combats 
 between the English and Danish forces, in which twice the 
 Danes had the better, but at last, by the arrival of the Saxon 
 women to assist their countrymen, the Danes were overcome, 
 and many of them were led captive in triumph by the 
 women. Queen Elizabeth laughed well at this play, and is 
 said to have been so much pleased with it that she gave the 
 actors two bucks and five marks in money. The usual 
 performance of this play had been suppressed in Coventry 
 
 * Some have supposed that the term hock-day is equivalent to 
 " dies irrisionis" or irrisiorius, a day of scorn and triumph, or, as 
 we now say, "a day of hoaxing" Med. Mm Kalend., 1841, vol. ii. 
 p. 198. Verstegan derives Hoc-tide from Heughtyde, which, he says, 
 in the Netherlands means a festival season. 
 
 Denne conjectures the name of this festivity to have been derived 
 from Uockzeit, the German word for a wodding. Skinner mentions a 
 derivation from the Dutch ho> fren, desidere, and adds, "mallem igitnr 
 deduccro ab A.S. Heah-tid.'' Keniiett (Pitrcvh. Antiq. p. 495) suggests 
 the Saxon lieadceg, which answeis to the French haut-jour. See 
 Brand, Pop. Antiq. 1849, vol. i. pp. 184-191.
 
 190 HOCK, OR HGKE DAY." [APKIL J. 
 
 soon after tlie Reformation, on account of the scenes of riot 
 which it occasioned. 
 
 It will be seen that this Coventry play was founded on 
 the statement which had found a place in somo of our chro- 
 nicles as far back as the fourteenth century, that these games 
 of hock-tide were intended to commemorate the massacre of 
 the Danes on St. Brice's Day, 1002 ; while others, alleging 
 the fact that St. Brice's Day is the 13th of November, 
 suppose it to commemorate the rejoicings which followed 
 the death of Hardicanute, and the accession of Edward the 
 Confessor, when the country was delivered from Danish 
 tyranny. Others, however, and probably with more reason, 
 think that these are both erroneous explanations ; and this 
 opinion is strongly supported by the fact that Hock Tuesday 
 is not a fixed day, but a movable festival, and dependent on 
 the great Anglo-Saxon pagan festival of Easter, like the 
 similar ceremony of heaving, still practised on the borders 
 of Wales on Easter Monday and Tuesday. Such old pagan 
 ceremonies were preserved among the Anglo-Saxons long 
 after they became Christians, but their real meaning was 
 gradually forgotten, and stories and legends, like this of the 
 Danes, afterwards invented to explain them. It may also bo 
 regarded as a confirmation of the belief that this festival is 
 the representation of some feast connected with the pagan 
 superstitions of our Saxon forefathers, that the money which 
 was collected was given to the church, and was usually 
 applied to the reparation oi the church buildings. We can 
 hardly understand why a collection of money should be thus 
 made in commemoration of the overthrow of the Danish 
 influence, but we can easily imagine how, when the festival 
 was continued by the Saxons as Christians, what had been an 
 offering to some one of the pagan gods might be turned into 
 an offering to the church. The entries on this subject in 
 the old churchwardens' registers of many of our parishes 
 not only show how generally the custom prevailed, but to 
 what an extent the middle classes of society took part in it. 
 
 In Reading these entries go back to a rather remote date, 
 and mention collections by men as well as women, while they 
 seem to show that there the women "hocked," as the phrase 
 was, on the Monday, and the men on the Tuesday.
 
 A:i::r, y-] HQCK, OB HOKE DAY. 191 
 
 In tho registers of 'the parish of St. Laurence, under the 
 year 1499, we have : 
 
 " Item, received of Hock money gaderyd of women, xx 9 - 
 Item, received of Hock money gaderyd of men, iiij 9 '" 
 
 In the parish of St. Giles, under the date 1535 : 
 
 " Hoc money gatheryd by the wyves (women), xiij 9 ' ix d- " 
 In St. Mary's parish, under the year 1559 : 
 
 " Hoctyde money, the mens gatheryng, iiij s- 
 The womens, xij s " 
 
 In the "Privy Purse Expenses" of Henry VIII. for the 
 year 1505, is the following entry : 
 
 " May 2. To Lendesay for the wiffs at Grenewiche upon 
 Hock Monday, 3s. 4d." 
 
 Higgins, in his Short View of English History, says that, 
 " At Hoctide the people go about beating brass instru- 
 ments, and singing old rhymes in praise of their cruul 
 ancestors." Dr. Plot says that one of the uses of the money 
 collected at Hoketyde was the reparation of the several parish 
 churches where it was gathered. This is confirmed by 
 extracts from the Lambeth .Boofc. Brand, Pop. Antiq. 1849, 
 vol. i. p. 189. 
 
 BERKSHIRE. 
 
 Some singular Hocktide customs observed at Hungerford 
 are thus described in the Standard of April 14th, 1874 : 
 These customs arc connected with the Charter for holding 
 by the Commons the rights of fishing, shooting, and pasturage 
 of cattle on the lands and property bequeathed to the town 
 by John O'Gaunt, Duke of Lancaster. Tho proceedings 
 commenced on Friday evening with a supper, at which the 
 fare was macaroni, Welsh rare-bits, watercress, salad, and 
 punch. To-day John 0' Gaunt's Day known in the town 
 as " Tuth " Day, the more important business of the season 
 is transacted at the Town Hull, from the window of which 
 the town-crier blows the famous old horn, which has done 
 Bcrvice on these occasions for many long years. The tything 
 or " tuth " men thereupon proceed to the high constable's
 
 192 ST. GEORGE'S DAY. [APRIL 23. 
 
 residence, to receive their " tuth " poles, which are usually 
 decorated with ribbons and flowers. The first business of 
 these officials, who are generally tradesmen of the borough, 
 is to visit the various schools and ask a holiday for the 
 children ; then to call at each house and demand a toll from 
 the gentlemen, and a kiss from the ladies, and distribute 
 oranges ad libitum throughout the day, in expectation of 
 which a troop of children follow them through the streets, 
 which are for several hours kept alive by the joyous shouts 
 and huzzas. The high constable is elected at the annual 
 court held to-day, and one of the curious customs is the 
 sending out by that officer's wife of a bountiful supply of 
 cheesecakes among the ladies of the place. 
 
 APRIL 20.] WORCESTERSHIRE. 
 
 The 20th of April is the great fair-day of Tenbury, and 
 there is a belief in the county that the cuckoo is never heard 
 till Tenbury fair-day, or after Pershore fair-day, which is 
 the 26th of June.* N. & Q. 2nd S. vol. i. p. 429. 
 
 APRIL 23.] ST. GEORGE'S DAY. 
 
 ST. GEORGE'S DAY, though now passed over without notice, 
 was formerly celebrated by feasts of cities and corporations, 
 as we learn from Johan Bale, who, speaking of the neglect 
 of public libraries, has the following curious apostrophe : 
 
 " cyties of Englande, whose glory standeth more in 
 bellye chere then in the serche of wysdome godlye. How 
 cometh it that neyther you, nor your ydell masmongers, have 
 
 * Formerly there prevailed a singular custom peculiar to the county 
 of Shropshire, called the " cuckoo-ale," which was celebrated in the 
 month of May, and sometimes near the latter end of April. As soon as 
 the first cuckoo had been heard all the labouring classes left off work, 
 even if in the middle of the day, and the time was devoted to mirth 
 nnd jollity over what was called the cuckoo-ale. Morning Post, May 
 17th, 1821.
 
 APEIL 23.] ST. GEORGE'S DAT. 193 
 
 regarded thys most worthy commodyte of your countrey ? I 
 moan the conservacyon of your antiquytees, and of the worthy 
 labours of your lerned men. I thynke the renowne of suche 
 a notable acte wolde have muche longar endured than of all 
 your belly bankettes and table tryumphes, eyther yet of your 
 
 newly purcluised hawles to kepe St. Georges feast in." 
 
 Preface to the Laboryvuse Journey and Serche of John Lyelande 
 for Englande's Anliquitees in Lives of Leland, Hearne, and 
 Wood, vol. i., sign C. 
 
 Among courtiers and people of fashion blue coats were 
 worn on this day. Captain Face, a character in the Earn 
 Alley, alludes to the custom among the knights : 
 
 " Do you bandy tropes ? By Dis I will be knight, 
 We ar a blue coat on gre it St. George's Day, 
 And with my fellows drive you all from Paul's." 
 
 Dodsley'a t,ld Plays, vol. v. p. 486. 
 
 1 n Epigram 33 of The Seconds Bowie, by Thomas Freeman, 
 4 to, lf>14, quoted also in Dodsley's Old Plays, vol. xii. p. 398, 
 it> this dibtich : 
 
 " With's eorum nomine keeping greater sway, 
 Thau a Court blew coat on St. George's Day." 
 
 Dr. Forster, in his Perennial Calendar (1824, p. 185), men- 
 tioning an allusion to this dre^s in Reed's Old Plays (vul. 
 xii.), observes that it was prol/ably because blue was the 
 fashionable colour of Britain, over which St. George presides, 
 and not in imitation of the clothing of the fields in blue, by 
 the flowering of the blue-bells, as many have supposed. 
 
 Tiie king's spurs became the fee of the choristers at Windsor 
 on installations and feasts on St. George's Day. In the 
 " Privy Purse Expenses of Henry VII." is an entry under the 
 year 1495 : 
 
 "Oct. 1. AtWiudesor. To the children for the spoures." 
 
 A similar disbursement occurs thrice in the Privy Purse 
 Expenses of Henry VIII. in ir)30. Med.^Eci Kalend. vol. i. 
 p. 214. 
 
 Strype, in his Ecclesiastical Memorials (1822, vol. iii. pt. ii. 
 p. 3), says, "April 23rd [1557], being St. George's Day, tho 
 King's grace went a procession at Whitehall, through the 
 
 o
 
 194 ST. GEORGE'S DAT. ["APRIL 23. 
 
 hall, and round about the court hard by the gate, certain 
 of the Knights of the Garter accompanying him, viz., the 
 Lord Mountagii, the Lord Admiral St. Anthony St. Leger, 
 the Lord Cobham, the Lord Dacre, Sir Thomas Cheyne, the 
 Lord Paget, the Earl of Pembroke, the Earl of Arundel, the 
 Lord Treasurer, and Secretary Petre, in a robe of crimson 
 velvet, with the garter embroidered on his shoulder (as Chan- 
 cellor of the Garter). One bare a rod of black, and a doctor 
 the book of records. Then went all the heralds, and then 
 the Lord Talb >t bare the sword, and after him the sergeant- 
 at-arms. An<l then came the king, the Queen's grace looking 
 out of a window beside the court on the garden side. And 
 the bishop of Winchester did execute the mass, wearing his 
 mitre. The same afternoon were chosen three Knights of the 
 Garter, viz., the Lord Fitz-Water, the deputy of Ireland ; 
 Lord Grey of Wilton, deputy of G uynes ; and Sir Robert 
 Rochester, comptroller of the Queen's house. After, the 
 duke of Muscovia (as that ambassador was usually termed) 
 came through the hall and the guard stood on a row, in their 
 rich coats, with halberts ; .and so passed up to the Queen's 
 chamber, with divers aldermen and merchants. And after 
 came down again to the chapel to evensong, to see the cere- 
 monies. And immediately came the king, (the Lord Strange 
 bearing the sword), and the Knights of the Garter, to even- 
 song, which done, they went all up to the chamber of presence. 
 After canie the ambassador, and took his barge to London.* 
 
 BERKSHIRE. 
 
 The following is a curious account of the expenses for 
 decorating a figure of St. George on this day, taken from 
 Coates's History of Heading, p. 221 : 
 
 " Charge of Saynt George. 
 
 "First payd for iij caffes-skyues, and ij horsc-skynnee, 
 iij 9 ' vj dt 
 
 " Payd for makeying the loft that Saynt George standeth 
 upon, vj d ' 
 
 " Payd for ij plonks for the same loft, viij d ' 
 
 * See also Machyn's Diary, 1848, p. 195.
 
 APRIL 23.] ST. GEORGE'S DAT. 195 
 
 " Payd for iiij pesses of clowt letlier, ij s- ij d> 
 
 " Payd for makeyng the yron that the hors resteth upon, vj d - 
 
 " Payd for makeyng of Saynt George's cote, viij d - 
 
 " Payd to John Paynter for his labour, xlv 8 ' 
 
 " Payd for roses, bells, gyrdle, sword, and dager, iy'* iiij d ' 
 
 " Payd for settyng on the bells and roses, iij d< 
 
 " Payd for nay Us necessarye thereto, x d> ob." 
 
 CHESHIRE. 
 
 In a pamphlet entitled Certayne Collections of Anchiante 
 Times, concerninge the Anchante and Famous Cittie of Chester 
 (already alluded to) and published in Lysous' Magna Bri- 
 tannia, 1810, vol. ii. pt. ii. pp.' 588-590, is the following 
 account of races at one time annually held at Chester 
 en St. George's Day: In A.D. 1609, Mr. William Lester, 
 mercer, being mayor of Chester, one Mr. Robert Amerye, 
 ironmonger, sometime sherife of Chester (A.D. 1608), he, 
 with the assent of the mayor and cittie, at his own costc 
 chiefly, as I conceive, caused three silver cuppes of good 
 value to be made, the whicho saide silver cuppes were, 
 upon St. George's Daye, for ever to be thus disposed. 
 All gentlemen that would bringo their horses to the Rood- 
 dee that daye, and there rune, that horse which with spede 
 did over-rune the rest, should have the beste cuppe there 
 presently delivered, and that horse which came seconde, nexte 
 the firste, before the rest, had the secoude cuppe there 
 also delivered, and for the third cuppe it was to be rune for 
 at the ringe, by any gentleman that would rune for the same 
 upon the said Rood-dee, and upon St. George's Daye, being 
 thus decreed, that every horse putt in soe much money as 
 made the value of the cupps or bells, and had the money, 
 which horses did winno the same, and the use of the cupps, 
 till that day twelve month, being in bond to deliver in the 
 cupps that daye, soe also for the cuppe for the ringe, which 
 was yearly continued accordingly untill the yeare of our Lord 
 1623 ; John Brereton, inn-holder, being mayor of Chester, he 
 altered the same after this manner and caused the three 
 cupps to be sould, and caused more money to be gathered 
 and added, soe that the intereste thereof woulde make one 
 
 o 2
 
 196 ST. GEORGE'S DAY. [APRIL 23. 
 
 faire silver cuppe, of the value of 8, as I suppose, it may 
 be more worth, and the race to be altered, viz., from beyonde 
 the New-tower a great distance, and soe to rune five times 
 from that place rownd about tho Hood-dee, and he that 
 overcame all the rest the last course, to have the cup freely 
 for ever, then and there delivered, which is continued to this 
 daye. But here 1 must not omitt the charge, and the solem- 
 nitie made, the first St. George's daye ; he had a poet, one Mr. 
 Davies, who made speeches and poetic-ale verses, which were 
 delivered at the high crosse before the mayor and aldermen, 
 with shewes of his invention,* which booke was imprinted and 
 
 * The following description of this show, written as it appears by 
 Mr. Amorye himself, is copie.l fiom some Cheshire collections, among 
 the Harleian MSS. No. 2150, f. 3:>ti. It appears that instead of three 
 cups, as stated by Mr. Rogers, the prizes that year were two bells and 
 one cup : 
 
 " The manner of the showe. that is, if God spare life and health, 
 shall be seene by all the bt -honlders upon St. George's Day next, bung 
 tht) 23rd April, 1610, and the same with more addytions to continue, 
 being for the kyng's crowne and dig nit ie, and the homage to the Kyng 
 and Prynce, with that noble victor St. George, to be continued for ever. 
 God save the Kyng. 
 
 " Item. Two men in greene liveries set with worke upon their other 
 habit, with blacke hoare, und blacke beards, very ougly to behouldc, 
 and garlands upon their heads, with firworks to scatter abroad, to 
 maintaine way for the rest of the showe. 
 
 " It. One on horseback, with the buckler and head-pc ece of St. George, 
 and three men to guide him, with a drum before him, for the honor of 
 En gland e. 
 
 " It. One on horsebacke, called Fame, with a trumpet in his hand, and 
 three men to guide him, and he to make an oration, with his habit iu 
 pompe. 
 
 " It. One called Mercury fo descend from above in a cloude, his wings 
 and all other matters, in pompe, and heavenly musicke with him; and 
 after his oration spoken, to ryde on horsebacke, with his musicke before 
 hym. 
 
 "It. One on horsebacke, with the Kynge's arms upon a shield, in 
 pompe. 
 
 "It. One called Chester, with an oration, and drums before him, his 
 habit in pompe. 
 
 " It. One on horsebacke, conteening the Kynge's crowne and dignity, 
 with an oration in pompe. 
 
 ' It. One on horsebaeke with a bell, dedicated to the kynge, being 
 double-gilt with the kynge's armes upon it, carried upon a septer in 
 pompe, and before him a noise of trumpets, in pompe. 
 
 " It One on horsebacke, with au oration for the Pryuce, hi pompe.
 
 APRIL 23.] ST. GEORGE'S DAT. 197 
 
 presented to that famous Prince Henry, eldest sonne to the 
 blessed King James, of famous memorie. Alsoe, he caused a 
 man to go upon the spire of St. Peter's steeple in Chester, 
 and by the fane, at the same time he sounded a drum, 
 and displayed a haner upon the top of the same spire. And 
 this was the original of St. George's race, with the change 
 thereof. 
 
 LEICESTERSHIRE. 
 
 At Leicester, the " Eiding of the George" was one of the 
 principal solemnities of the town. The inhabitants were 
 
 " It. One on horsebacke, with a bell, dedicated to the Prynce, his 
 arnies upon it, in pompe, and to be carried ou a septer, and before the 
 bell, a noyse of trumpets. 
 
 "It. One on horsebacke, with a cup for St. George, carried upon a 
 Bepter, in pompe. 
 
 " It. One on horeebacke, with an oration for St. George, in pompe. 
 
 " It. St. George himself on horseback, in complete armor, with hia 
 stag and buckler, in pompe. and before him a noyse of drums. 
 
 " It One on horsebacke, called Peace, with an oration, in pompe. 
 
 " It. One on horsebacke, called Plentye, with an oration, in pompe. 
 
 " It. One on horsebucke, culled Envy, with un oration, whom Love 
 will oomfort, in pompr. 
 
 " It. One on horseback, called Love, with an oration to maintaine 
 all, in porn; ><. 
 
 44 It. The Maior and his bretheien, nt the pentes of this citye, with 
 ther best npparell, and in scnrlet; and all the orations to lie made 
 before him. and scene at the hiirh crosse, as they passe to the Roodye, 
 wher by G< nt >hall be runne fr by thirr horses, for the two bells on a 
 double static and the eup to be runne for at the rynge in some place by 
 Gent and with a greater mater of the showe by armes, and shott, and 
 with more than 1 can recyte, with a banket after in the Pentis to make 
 welcome the Gent ; and when all is done, then judge what you have 
 seen, and so speak on your mynd, us you fynd the 
 
 " Actor for the presente 
 "Robert Amorye." 
 
 " Amor is love, and Amorye is his name, 
 That did begin this pomp and princelye game ; 
 The charge is great to him that all begun, 
 Who now is satisfied to see all so well done." 
 
 Notwithstanding Mr. Amorye had entertained the citizens so well 
 in 1610, it was ordered in 1612 '-that the sports and recreations used 
 on St. George's Day should in future be done by the direction of 
 the Mayor and citizens, and not of any private person." Corporation 
 .Record*
 
 198 ST. GEORGE'S DAY. [APRIL 23. 
 
 bound to attend the Mayor, or to " ride against the king," as 
 it is expressed, or for " riding the George" or for any other 
 thing to the pleasure of the Mayor and worship of the town. 
 St. George's horse, harnessed, used to stand at the end of 
 St. George's Chapel, in St. Martin's Church, Leicester. 
 Fosbroke, Diet, of Antiq. 
 
 IRELAND. 
 
 St. George's Day was at one time celebrated at Dublin 
 with high veneration. In the Chain-book of the city of 
 Dublin are several entries to that purpose : 
 
 " Item. 1. It was ordered in maintenance of the pageant of 
 St. George, that the Mayor of the foregoing year should find 
 the Emperor and Empress with their train and followers 
 well apparelled and accoutered, that is to say, the Emperor 
 attended with two doctors, and the Empress with two knights, 
 and two maidens richly apparelled to bear up the train of her 
 gown. 
 
 " Item 2. The Mayor for the time being was to find St. 
 George a horse, and the wardens to pay 3s. \d. for Ids wages 
 that day. The bailiffs for the time being were to find four 
 horses, with men mounted on them, well apparelled, to bear 
 the pole-axe, the standard, and the several swords of the 
 Emperor and St. George. 
 
 " Item 3. The ehL'r master of the guild was to find a maiden 
 well attired to lead the dragon, and the clerk of the market 
 was to find a golden line for the dragon. 
 
 " Item 4. The elder warden was to find for St. George four 
 trumpets ; but St. George himself was to pay their wages. 
 
 " Item 5. The younger warden was obliged to find the King 
 of Dele and the Queen of Dele, as also two knights, to lead 
 the Queen of Dele, and two maidens to bear the train of her 
 gown, all being entirely clad in black apparel. Moreover, 
 ho was to cause St. George's Chapel to be well hung in black, 
 and completely apparelled to every purpose, and was to 
 provide it with cushions, rushes, and other necessaries for 
 the festivity of that day." Harris, History of Dublin, 1766, 
 p. 146.
 
 APRIL 24.] BT. MARK'S EVK. 199 
 
 APBIL 24.] ST. MARK'S EVE. 
 
 IN Poor Robin's Almanac for 1770 is the following: 
 
 " On St. Mark's Eve, at twelve o'clock, 
 The fair mnid will watrh her smock, 
 To find her husband in the <lark, 
 By praying unto good St. Mark." 
 
 Ass-ridlin is another superstition practised in the northern 
 counties. The ashes being riddled or sifted on the hearth, 
 if any of the family be to die within the year the mark of 
 the shoe, it is supposed, will be impressed on the ashes : 
 and many a mischievous wight has made some of the cre- 
 dulous family miserable by slyly coming down stairs, after 
 the rest have retired to bed, and marking the ashes with the 
 shoe of one of the members. Jamieson, Etymol. DicL 
 
 NORTHAMPTONSHIRE. 
 
 On St. Mark's Eve it is customary in this county for young 
 maidens to make the dumb-cake, a mystical ceremony which 
 has lost its origin. The number of the party never exceeds 
 three ; they meet in silence to make the cake, and as soon as 
 the clock strikes twelve, they each break a portion off to eat, 
 and when done they walk up to bed backwards without 
 speaking a word, for if one speuks the spell is broken. Those 
 that are to be married see the likeness of their sweethearts 
 hurrying after them, as if wishing to catch them before they 
 get into bed ; but the maids being apprised of this beforehand 
 (by the cautions of old women who have tried it), take care to 
 unpin their clothes before they start, and are ready to slip 
 into bed before they are caught by the pursuing shadow. If 
 nothing is seen, the desired token may be a knocking at the 
 doors, or a rustling in the house, as soon as they have 
 retired. To be convinced that it comes from nothing else but 
 the desired cause, they are always particular in turning out the 
 cats and dogs before the ceremony begins. Those that are to 
 die unmarr.ud neither see nor hour anything ; but they have 
 terrible dreams, which are sure to be of newly-made graves,
 
 200 ST. MARK'S DAT. [ APRIL 25. 
 
 winding-sheets, and churchyards, and of rings that will fit 
 no finger, or which, if they do, crumble into dust as soon as 
 put on. There is another dumb ceremony, of eating the 
 yolk of an egg in silence and then filling the shell with salt, 
 when the sweetheart is sure to make his visit in some way or 
 other before morning. Every Day Book, vol. i. p. 523. 
 
 YORKSHIRE. 
 
 In Yorkshire it is usual for the common people to sit 
 and watch in the church-porch from eleven o'clock at 
 night until one in the morning. In the third year, for 
 this must be done thrice, it is supposed that they will see 
 the ghosts of all those who are to die the next year pass 
 into the church. When any one sickens, who is thought 
 to have been seen in this manner, it is presently whispered 
 about that he will not recover, for that such a one who has 
 watched St. Mark's Eve, says so. The superstition is in such 
 force that, if the patients themselves hear of it, they almost 
 despair of recovery, and many are actually said to have died 
 by the influence of their imaginations on this occasion. 
 
 ""Tis now,' replied the village belle, 
 
 ' St. Mark's mysterious Eve ; 
 And all that old traditions tell 
 I tremblingly believe. 
 
 'How, when the midnight signal tolls, 
 
 Along tlie churchyard green 
 A mournful train of sentenced souls 
 In winding-sheets are seen ! 
 
 'The ghosts of all whom Death shall doom 
 
 Within the coming year, 
 In pale procession walk the gloom 
 
 Amid the silence drear.'" 
 
 Brand, Fop Antiq. 18i9, vol. i. p. 192; J. Montgomery, 
 Vigil of St. Murk. 
 
 APRIL 25.] ST. MAEK'S DAY. 
 
 THIS day is distinguished in old kalendars by a second 
 appellation, Litania Major, which had reference to the prayers, 
 and solemn processions of covered crosses on this day. It was
 
 APRIL 25.] ST. MARK'S DAY. 201 
 
 frequently confounded with the processions of the Rogations, 
 which depended upon the movable feast of the Ascension, 
 and were also called Litanies, though it does not appear that 
 the processions of St. Mark were ever called Rogations. A 
 mistake of this kind was committed by the author of a Saxon 
 homily on the Litania Major, by applying to it the term 
 Gang Days, the Saxon name of the three davs preceding 
 Holy Thursday. Med. Mti Kalend. vol. i. p. 219. 
 
 NORTHUMBERLAND. 
 
 St. Mark's Day is observed at Alnwick by a ridiculous 
 custom in connection with the admission of freemen of the 
 common, alleged to have reference to a visit paid by King 
 John to Alnwick. It is said that this monarch, when 
 attempting to ride across Alnwick Moor, then called the 
 Forest of Aidon, fell with his horse into a bog or morass 
 where he stuck so fast that he was with great difficulty 
 pulled out by some of his attendants. Incensed against the 
 inhabitants of that town for not keeping the roads over the 
 moor in better repair, or at least for not placing some post 
 or mark pointing out the particular spots which were 
 impassable, he inserted in their charter, both by way of 
 memento and punisbment, that for the future all new 
 created freemen should on St. Mark's Day pass on foot 
 through that morass, called the Freemen's Well. In obe- 
 dience to this clause of their charter, when any new freeman 
 is to be made, a small rill of water which passes through 
 the morass is kept dammed up for a day or two previous to 
 that on which this ceremonial is to be exhibited, by which 
 means the bog becomes so thoroughly liquified that a 
 middle sized. man is chin deep in mud and water in passing 
 over it. Besides which, not unfrequeutly, holes and trenches 
 are dug ; in these, filled up aud rendered invisible by the 
 liquid mud, several freemen have fallen down and been in 
 great danger of suffocation. In later times, in proportion 
 as the new-made freemen are more or less popular the 
 passage is rendered more or less difficult. 
 
 Early in the morning of St. Mark's Day the houses of 
 the new freemen are distinguished by a holly-trco planted
 
 202 ST. MARK'S DAY. [APRIL 25. 
 
 before each door, as the signal for their friends to assemble 
 and make merry with them. About eight o'clock the candi- 
 dates for the franchise, being mounted on horseback and 
 armed with swords, assemble in the market place, where 
 they are joined by the chamberlain and bailiff of the Duke 
 of Northumberland, attended by two men armed with 
 halberds. The young freemen arranged in order, with 
 music playing before them and accompanied by a numerous 
 cavalcade, march to the west end of the town, where they 
 deliver their swords. They then proceed under the guidance 
 of the moorgrieves through a part of their extensive domain, 
 till they reach the ceremonial well. The sons of the oldest 
 freemen have the honour of taking the first leap. On the 
 signal being given they pass through the bog, each being 
 allowed to use the method and pace which to him shall seem 
 best, some running, some going slow, and some attempting to 
 jump over suspected places, but all in their turns tumbling 
 and wallowing like porpoises at sea, to the great amusement 
 of the populace ; who usually assemble in vast numbers on 
 this occasion. After this aquatic excursion, they remount 
 their horses and proceed to perambulate the remainder of 
 their large common, of which they are to become free by 
 their achievement. In passing the open part of the common 
 the young freemen are obliged to alight at intervals, and 
 place a stone on a cairn as a mark of their boundary, till 
 they come near a high hill called the Twiulaw or Toun- 
 law Cairns, when they set off at full speed, and contest the 
 honour of arriving first on the hill, where the names of the 
 freemen of Alnwick are called over. When arrived about 
 two miles from the town they generally arrange themselves 
 in order and, to prove their equestrian abilities, set off with 
 great speed and spirit over bogs, ditches, rocks, and rugged 
 declivities till they arrive at Eottenrow Tower on the 
 confines of the town, the foremost claiming the honour 
 of what is termed " winning the boundaries," and of being 
 entitled to the temporary triumphs of the day. Having 
 completed the circuits the young freemen, with sword in 
 hand, enter the town in triumph,* preceded by music, and 
 
 * It appears by a traditionary account that at one time they were 
 met by women dressed up with ribbons., bells, and garlands of gum-
 
 APRIL 25.] WALKING THE FAIR. 203 
 
 accompanied by a large concourse of people in carriages, 
 &c. Having paraded the streets, the new freemen and tlie 
 other equestrians enter the Castle, where they are liberally 
 regaled, and drink the health of the lord and lady of the 
 manor. The newly-created burgesses then proceed in a body 
 to their respective houses, and around the holly-tree drink 
 a friendly glass with each other. After this they proceed 
 to the market-place, where they close the ceremony over an 
 enlivening bowl of punch. Antiquarian Repertory, 1809, vol. 
 iv. p. 387 ; History of Alnwick, 1822, pp. 304-309 ; Gent. 
 Mag., 1756, vol xxvi. p. 73. 
 
 In the Lonsdale Magazine (1828, vol. iii. p. 312) 
 occurs the following: On Wednesday (St. Murk's Day) 
 twelve persons were made free of the Borough of Alnwick, 
 by scrambling through a muddy pool, and perambulating the 
 boundaries of the moor. 
 
 STAFFORDSHIRE. 
 
 At the fairs held in Wednesbury on the 25th of April and 
 23rd of July (old style) a custom prevailed for many years 
 called " Walking the Fair." The ceremonies connected with 
 it were conducted in the following manner : On the morning 
 of the fair the beadle appeared in the market-place dressed 
 for the occasion, and wearing as badges of his office a bell, 
 a long pike, &c. To him assembled a number of the prin- 
 cipal inhabitants of the parish, often with a band of music. 
 They then marched in procession, headed by the beadle, 
 through different parts of the town ; called at tho Elephant 
 and Castle, in the High Bullen. drank two tankards of ale, 
 and then returned into the market-place where they quenched 
 their thirst again with the same kind of bevi-rage. After 
 this they dined together at one of the public-houses. The 
 expenses incurred in this " Walking tho Fair " were defrayed 
 by the parish funds. Hist, of Wednesbury, 1851, p. 153. 
 
 flowers, who welcomed tliem with dancing and singing; they were 
 called timber-units, probably a c..rrupti.'ii of timbrtl-w.,itg, players on 
 timi.rels, waits 1 eing an old appellation for those who play on musical 
 instruments in the street.
 
 204 EOGATION SUNDAY. [APRIL 26. 
 
 APRIL 26.] EOGATION SUNDAY. 
 
 EOGATION Sunday received and retains its title from the 
 Monday, Tuesday, and Wednesday immediately following 
 it, which are called Rogation Days, derived from the Lat n 
 rogare, to beseech ; the earliest Christians having appro- 
 priated extraordinary prayers and supplications for those 
 three days, as a preparation for the devout observance of 
 our Saviour's Ascension on the day next succeeding to 
 them, denominated Holy Thursday, or Ascension Day. 
 
 So early as the year 550, Claudius Mamertus, bishop of 
 Vienne in France, extended the object of Eogation Days, 
 before then solely applied to a preparation for the ensuing 
 festival of the Ascension, by joining to that service other 
 solemnities, in humble supplication for a blessing on the 
 fruits of the earth at this season blossoming forth. Whether, 
 as is asserted by some authors, Mamertus had cause to 
 apprehend that any calamity might befall them by blight 
 or otherwise at this particular period, or merely adapted 
 a new Christian rite on the E ,man terminalia, is a matter 
 of dispute. Sidonius, bishop of Clermont, soon followed the 
 example, and the first Council of Orleans, held in the sixth 
 century, confirmed its observance throughout the Church. 
 The whole week in which these days happen is styled 
 Eogation Week ; and in some parts it is still known by the 
 other names of Cross Week, Grass Week, and Gang or 
 Procession Week : Eogation, in token of the extraordinary 
 praying ; Cross, because anciently that symbol was borne 
 by the priest who officiated at the ceremonies of this season ; 
 Grass, from the peculiar abstinence observed, such as salads, 
 green-sauce, &c., then substituted for flesh ; and Gang, or 
 Procession, from the accustomed perambulations. Supplica- 
 tions and abstinence are yet enjoined by the Eeformed 
 Church, and also such part of the ceremony of the pro- 
 cessions as relates to the perambulating of the circuit of 
 parishes, conformably to the regulation made in the reign of 
 Queen Elizabeth. One of our church homilies of the day is 
 composed particularly for this occasion. " The people shall
 
 ABPIL 26.] ROGATION WEEK. 205 
 
 once a year, at the time accustomed," says the injunction of 
 that Sovereign, " with the curate and substantial men of the 
 parish, walk about the parishes as they were accustomed, 
 aud at their return to church make their common prayers ; 
 provided that the curate in the said common perambulations, 
 as heretofore in the days of Rogations, at certain convenient 
 places, shall admonish the people to give thanks to God, in 
 tlie beholding of God's benefits, for the increase and abun- 
 dance of his fruits upon the face of the earth, with the 
 saying of Psalm civ., Benedic, anima mea, &c. : at which 
 time also the same minister shall inculcate this and 
 such like sentences, " Cursed be he which translateth the 
 bounds and dales of his neighbour," or such other words of 
 prayer as shall be hereafter appointed." The bearing of 
 willow wands makes part of this ceremony. 
 
 Before the Reformation, the processions in this week were 
 observed with every external mark of devotion ; the Cross 
 was borne about in solemn pomp, to which the people bowed 
 the ready knee ; with other rites considered of too super- 
 stitious a nature to warrant their continuance. Brady, 
 Clavis Calendaria, 1815, vol. i. p. 348. 
 
 BEDFOKDSHIRB. 
 
 A certain estate in Husborne Crawley has to pay 4Z. on 
 Rogation Day, once in seven years, to defray the expenses of 
 perambulating, and keeping up the boundaries of the parish. 
 Old English Customs and Charities, p. 116. 
 
 DORSETSHIRE. 
 
 On Monday in Rogation week was formerly held in the 
 town of Shaftesbury or Shaston a festival called the Bezant, 
 a festival so ancient that no authentic record of its origin 
 exists. 
 
 The borough of Shaftesbury stands upon the brow of a 
 lofty hill, and until lately, owing to its situation, was so 
 deficient in water that its inhabitants were indebted for a 
 supply of this necessary article of life to the little hamlet of 
 Eninore Green, which lies in the valley below. From two
 
 206 KOGATION WEEK. [APRIL 26. 
 
 or three wells or tanks, situate in tlie village, the water with 
 which the town was provided was carried up the then pre- 
 cipitous road, on the backs of horses and donkeys, and sold 
 from door to door. 
 
 The Bezant was an acknowledgment on the part of the 
 mayor, aldermen and burgesses of the borough to the lord of 
 the manor of Mitcombe, of which Enmore Green forms a part, 
 for the permission to use this privilege ; no charter or deed, 
 however, exists among their archives, as to the commencement 
 of the custom, neither are there any records of interest con- 
 nected with its observances beyond the details of the expenses 
 incurred from year to year. On the morning of Eogation 
 Monday, the mayor and aldermen accompanied by a lord and 
 lady appointed for the occasion, and by their mace-bearers 
 carrying the Bezant, went in procession to Enmore Green. 
 The lord and lady performed at intervals, as they passed 
 along a traditional kind of dance to the sound of violins ; 
 the steward of the manor meeting them at the green, the 
 mayor offered for his acceptance, as the representative of 
 his lord, the Bezant, a calf's head, uncooked, a gallon of 
 ale, and two penny loaves, with a pair of gloves edged with 
 gold lace, and gave permission to use the wells, as of old, 
 for another year. The steward, having accepted the gifts, 
 retaining all for his own use, except the Bezant, which he 
 graciously gave back, accorded the privilege, and the ceremony 
 ended. 
 
 The Bezant, which gives its name to the festival is some- 
 what difficult to describe.* It consisted of a sort of trophy, 
 constructed of ribbons, flowers, and peacock's feathers, 
 fastened to a frame, about four feet high, round which were 
 hung jewels, coins, medals, and other things of more or less 
 value, lent for the purpose by persons interested in the 
 matter ;f and many traditions prevailed of the exceeding 
 value to which in earlier times it sometimes reached, and of 
 
 * Bezant being the name of an ancient gold coin, the ceremony 
 probably took its name from such a piece of money being originally 
 tendered to the lord of the m-mor. Booh of Days, vol. i. p. 585. 
 
 t Hutchins says this beson or byzant was so richly adorned with 
 plate and jewels, borrowed from the neighbouring gentry, as to be 
 worth no less than 1500J. History of Dorset, 1803, vol. ii. p. 425.
 
 APRIL 26.] ROGATION WEEK. 207 
 
 the active part which persons of the highest rank in the 
 neighbourhood took in its annual celebration. 
 
 Latterly, however, the festival sadly degenerated, and in 
 the year 1830, the town and the manor passing into the hands 
 of the same proprietor, it ceased altogether, and is now one 
 of those many observances which are numbered with the past. 
 If this had not happened, however, the necessity for it no 
 longer exists. The ancient borough is no longer indebted 
 to the lord of the manor for its water, for, through the 
 liberality of the Marquis of Westminster, its present owner, 
 the town is bountifully supplied with the purest water from 
 an artesian well sunk at his expense. The Book of Days, 
 vol. i. p. 585 ; Hutchins, History of Dorset, 1803, vol. ii. 
 p. 425. 
 
 KENT. 
 
 In Rogation week, about Keston and Wickham, a number 
 of young men meet together and with a most hideous noise 
 run into the orchards, and, encircling each tree, pronounce 
 these words : 
 
 " Stand fast root ; hear well top ; 
 God send us a youling sop ! 
 Every twig, apple liig; 
 Every bough, apple enow." 
 
 For this 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 anathe- 
 matize the owners and trees with altogether as insignificant a 
 curse. It seems highly probable that this custom has arisen 
 from the ancient one of perambulation among the heathen, 
 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 JEulns, god 
 of the winds, for his favourable blasts, so in this custom they 
 still retained his name with a very small variation : this 
 ceremony is called youling, and the word is often used in their 
 invocations. Hasted, History of Rent, vol. i. p. 109.
 
 208 EOGATION WEEK. [APRIL 26. 
 
 OXFORDSHIRE. 
 
 At Stanlake, says Plot, the minister of the parish, in his 
 procession in Bogation Week, reads the Gospel at a barrel's 
 head, in the cellar of the Chequer Inn, in that town, where, 
 according to some, there was formerly a hermitage, according 
 to others 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. History 
 of Oxfordshire, 1705, p. 207. 
 
 STAFFORDSHIRE. 
 
 Among the local customs which formerly prevailed at 
 Wolverhampton 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 Eogation 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 appro- 
 priate melody, the Canticle, Benedicite, omnia opera, &c. This 
 ceremony, innocent at least, and not illaudable in itself, was 
 of high antiquity, taking probably its origin in the Koman 
 offerings of the Primitite, from which (after being rendered 
 conformable to our purer worship) it was adapted by the 
 first Christians, and handed down, through a succession of 
 ages, to modern times. The idea was, no doubt, that of re- 
 turning 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 Wolver- 
 hampton 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 peram-
 
 APRIL 29.] ASCENSION EVB. 209 
 
 bulations. 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. Shaw, 
 Hixtory of Staffordshire, vol. ii. part i. p. 165. 
 < Thus Herrick in his Hesperides says : 
 
 "Dearest, bury me 
 
 Under that Holy-Oke, or Gospel-Tree, 
 Where (though thou seest not) thou niay'st think upon 
 Me, when thou yerely go'st procession." 
 
 APRIL 29.] ASCENSION EVE. 
 
 YORKSHIRE. 
 
 The following extract is taken from the Whifby Gazette of 
 May 28th 1870 : 
 
 THE PENNY HEDGE. The formality of planting the penny 
 hedge in the bed of the River Esk, on Ascension Eve, was 
 performed on Wednesday last by Mr. Isaac Herbert, who has 
 for fifty years discharged this onerous duty. The " nine stakes," 
 Ci the nine strout-stowers," and the "nine gedders" have all 
 been once more duly " planted." The ceremony was witnessed 
 by a number of ladies and gentlemen, and that highly im- 
 portant functionary, the bailifl' of the lord of the manor, Mr. 
 George Welburn, of Fylingdales, was present, and blew the 
 usual malediction, " Out on you ! Out on you ! Out on you !" 
 through the same identical horn which seventeen centuries 
 ago roused with its lugubrious notes, on Ascension Eve, our 
 ancestors from their peaceful slumbers. Whether the wood was 
 cut at the u stray head," and with a " knife of a penny price," 
 we are not able to say, but a good hedge was planted ; and. 
 although each stake may not be quite " a yard from another," 
 the hedge will doubtless be of such strength as to withstand 
 the effect of the prescribed number of tides. See Young's 
 History of Whitby. 
 
 Some time in the spring, says a writer in the Gent. 
 Mag. (1790, vol. Ix. p. 719), I think the day before Holy 
 Thursday, all the Clergy, attended by the singing men and
 
 210 ASCENSION DAY. [ArRIL 30. 
 
 boys of the choir, perambulate the town (Ripon) in their 
 canonicals, singing hymns, and the blue-coat charity-boys 
 follow singing, with green boughs in their hands. 
 
 APRIL 30.] ASCENSION DAY. 
 
 In England Ascension Day has been known as " Bounds 
 Thursday," from beating the bounds of the parish, transferred 
 by a corruption of Rogation processions to this day. Kalendar 
 of English Church, 1865, p. 72. 
 
 BUCKINGHAMSHIRE. 
 
 In the parish of Edgcott there was about an acre of land, 
 let at 8Z, a year, called " Gang Monday land," which was left 
 to the parish officers to provide cakes and beer for those who 
 took part in the annual perambulation of the parish. 
 
 At Clifton Reynes, in the same county, a bequest of land 
 for a similar purpose directs that one small loaf, a piece of 
 cheese, and a pint of ale should be given to every married 
 person, and half a pint of ale to every unmarried person 
 resident in Clifton, when they walked the parish boundaries 
 in Rogation Week. Old English Customs and Charities, 
 pp. 120, 122. 
 
 CHESHIRE. 
 
 Pennant, in his Tour from Chester to London (1811, 
 p. 40), tells us that on Ascension Day the old inhabitants 
 of Nantwich piously sang a hymn of thanksgiving for the 
 blessing of the Brine. A very ancient pit, called the Old 
 Brine, was also held in great veneration, and till within 
 these few years was annually on this festival decked with 
 flowers and garlands, and was encircled by a JQvial band of 
 young people, celebrating the day with song and daucc. 
 Aubrey (in MS. Lansd. 231) says, in Cheshire, when they 
 went in perambulation, they did blesse the springs, i.e. they 
 did read & gospel at them, and did believe the water was 
 the better. 
 
 Formerly there existed at Frodsham the following cus-
 
 APRIL 30.] ASCENSION DAT. 211 
 
 torn : In the walking of the boundaries of the parish the 
 " men of Frodsham " passed, across the brook dividing it 
 from Hclsby (then in the adjoining parish of Durham), the 
 Frodshum banner to the " men of Helsby," who in their 
 turn passed over the Helsby banner. 
 
 DERBYSHIRE. 
 
 One of the prettiest customs of the county of Derby is 
 tliat of well-dressing on Holy Thursday or Ascension Day 
 at Tissington, near Dovedale. In the village are five springs 
 or wells, and these are decorated with flowers, arranged in 
 the most beautiful devices. Boards are cut into arches, 
 pediments, pinnacles, and other ornamental forms, and are 
 covered with moist clay to the thickness of about half-an- 
 inch ; the flowers are cut off their stems and impressed into 
 the clay as closely together as possible, forming mottoes, 
 borders, and other devices ; these are then placed over the 
 wells, and it is impossible to conceive a more beautiful 
 appearance than they present, the water gurgling from 
 beneath them, and overhung by the fine foliage of the 
 numerous evergreens and forest trees by which they are 
 surrounded. There is one particular variety of the double 
 daisy known to gardeners as the Tissiugton daisy, which 
 appears almost peculiar to the place, and is in much repute 
 for forming the letters of the texts and mottoes, with which 
 the wells are adorned. The day is observed as a complete 
 holiday, and the festival attracts a considerable number of 
 visitors from all the neighbouring towns and villages. 
 Divine Service is performed in the Church, and on its con- 
 clusion the minister and congregation join in procession and 
 visit each welL A portion of Scripture is read at each, and 
 a psalm or appropriate hymn is sung. The whole of the 
 wells being visited, and a prayer oft'ered up, the company 
 separate and, from the absence of public-houses in the village, 
 spend the rest of the day in temperate enjoyment. The 
 same custom was observed at Brewood and Bilbrook, in the 
 County of Stafford. Gent. Mag. 1794, Ixiv. pp. 115, 226 ; 
 Jour, of the Arch. Assoc. 1852, vol. vii. p. 205 ; vide Times, 
 May 19th, 1874. 
 
 p 2
 
 212 ASCENSION DAY. [APRIL 30. 
 
 DEVONSHIRE. 
 
 A correspondent of the Gent. Mag. (1787, vol. Ivii, p. 718), 
 says : 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 has frequently resisted (even in intelligent 
 minds) the force of the strongest argument. 
 
 At Exeter, says Heath in his Account of tlie Islands of 
 Stilly (1750, p. 128), the boys have a custom of throwing 
 water, that is, of damming up the channel in the streets, at 
 going the bounds of the several parishes in the city, and of 
 splashing the watur upon the people passing by. Neighbours 
 as well as strangers, are forced to compound hostilities by 
 giving the boys of each parish money to pass without duck- 
 ing ; each parish asserting its own prerogative in this respect. 
 
 ESSEX. 
 
 The Oyster Fishery has always formed a valuable part of 
 the privileges and trading property of the town of Colchester. 
 Richard I. granted to the burgesses the fishery of the River 
 Colne, from the North Bridge as far as Westuesse ; and this 
 grant was confirmed to them by subsequent charters, especially 
 that of Edward IV. This fishery includes not merely the 
 plain course of the Colne, but all the creeks, &c., with which 
 it communicates : that is to say, the entire Colne Water, as it 
 is commonly called. It is, moreover, proved by records 
 that the burgesses of Colchester are legally entitled to the 
 sole right of fishing in this water, to the exclusion of all 
 others not licensed and authorized by them ; " and have, and 
 ever had, the full, sole, and absolute power to have, take, 
 and dispose of to their own use, all oysters and other fish 
 within the said river or water." There are some parishes 
 adjoining the water whose inhabitants are admitted, upon 
 licence from the mayor, to fish and dredge oysters therein, 
 these parishes being Brightlingsea, Wivenhoe, and East 
 Doniland. For the better preservation of this privilege 
 Courts of Admiralty or Conservancy have been customarily
 
 APRIL 30.] ASCENSION DAT. 213 
 
 held on Colne Water ; at which all offences committed 
 within the limits of the aquatic royalty are presented by a 
 jury, and fines exacted on the offenders. In March or April 
 yearly, proclamation is made by the legal authorities on the 
 water near Mersea Stone, " that the Eiver Colne is shut, and 
 that all persons are forbidden to dredge, or take any oysters 
 out of the said river or the creeks thereto appertaining before 
 the feast of St. Mary Magdalen, the 22ud of July." This is 
 called Setting (i.e. Shutting) the Colne. Cromwell, History 
 of Colchester, 1825, pp. 289-294. 
 
 LANCASHIRE. 
 
 Under the name of Richardson's Charity, a distribution 
 takes place at Ince on the feast of the Ascension, of five 
 loads of oatmeal, each load weighing two hundred and forty 
 pounds. Three loads are given to the poor of the township 
 of Ince, one to the poor of Abram, and the other to the poor 
 of Hindley. Old English Customs and Charities, p. 36. 
 
 MIDDLESEX. 
 
 In St. Magnus and other city churches in London, the 
 clergy are presented with ribbons, cakes, and silk staylaces. 
 N. & Q. 1st S. vol. ix. p. 9. 
 
 NOBTHAMPTONSHIBB. 
 
 It is customary to go in triennial processions on Holy 
 Thursday, to perambulate the parishes and beat the 
 boundaries, for the purpose of marking and retaining posses- 
 sion ; hence the ceremony is called possessioning. The 
 parochial authorities are accompanied by other inhabitants 
 and a number of boys, to whom it is customary to distribute 
 buns, &c., in order to impress it upon their memory should 
 the boundaries at any future period be disputed. Buker, 
 Glossary of Northamptonshire Words and Phraaeg, vol. ii. 
 p. 131. 
 
 In the town of Northampton the ceremony of beating 
 the bounds is termed " beating the cross."
 
 ASCENSION DAT. [APRIL 30. 
 
 NORTHUMBERLAND. 
 
 On Ascension Day, says Mackenzie in his History of 
 Newcastle (1827, vol. ii. p. 744), every year the mayor and 
 burgesses of Newcastle survey the boundaries of the Kiver 
 Tyne. This annual festive expedition starts at the Mansion- 
 House Quay, and proceeds to or near the place in the sea 
 called Sparhawk, and returns up the river to the utmost 
 limits of the Corporation at Hedivin Streams. They are 
 accompanied by the brethren of the Trinity House and the 
 River Jury in their barges. 
 
 Brockett mentions the smock-race on Ascension Day, a race 
 run by females for a smock. These races were frequent 
 among the young country wenches in the north. The prize, 
 a fine Holland chemise, was usually decorated with ribbons. 
 The sport is practised at Newburn, near Newcastle. Brand, 
 Pop. Antiq. 1849, vol. i. p. 210. 
 
 NOTTINGHAMSHIRE. 
 
 In Eogation week the bounds of many of the parishes are 
 still beaten with as much pomp by the beadle as ever ; and it 
 is believed that if an egg which is laid on Ascension Day bo 
 placed in the roof of a house, the building will be preserved 
 from fire and other calamities. Jour, of Arch. Assoc., 1853, 
 vol. viii. p. 233. 
 
 OXFORDSHIRE. 
 
 At Oxford 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. 
 Brand, Pop. Antiq. 1849, vol. i. p. 200. 
 
 Aubrey, in his Remains of Gentilism and Judai$m, says : 
 "The fellows of New College have, time out of mind, 
 every Holy Thursday, betwixt the hours of eight and nine, 
 goune to the hospital called Bart'leraevvs neer Oxford, when 
 they retire into the chapoll, and certaine prayers are read, 
 and an antheme sung, from thence they goe to the upper end
 
 APRIL 30.] MAY EVE. 215 
 
 of the grove adjoiiring to the chapell (the way being before 
 them strewed with flowers by the poor people of the hospital! ), 
 they place themselves round about the spring there, where they 
 warble forth melodiously a song of three, four, or five parts ; 
 which being performed they refresh themselves with a morn- 
 ing's draught there, and retire to Oxford before sermon." 
 
 STAFFORDSHIRE. 
 
 Formerly, at Lichfield, the clergyman of the parish, accom- 
 panied by the churchwardens and sidesmen and followed by 
 a concourse of children bearing green boughs, repaired to 
 different reservoirs of water and there read the gospel for the 
 day, after which they were regaled with cakes and ale ; 
 during the ceremony the door of every house was decorated 
 with an elm bough. This custom was founded on one of the 
 early institutions of Christianity, that of blessing the springs 
 and wells. Account of JAclfield, 1818-19, p. 133. 
 
 SUFFOLK. 
 
 By his will, proved in December 1527, John Cole of 
 Thelnethara, directed that a certain farm-rent should be 
 applied yearly to the purpose of providing " a bushell and 
 halifc of malte to be browne, and a bushell of whete to be bake<l 
 to fynde a drinldnge upon Ascension Even everlastinge for ye 
 parislie of Thelneiham to drinke at the Cross of Trafpetes" 
 
 WORCESTERSHIRE. 
 
 At Evesham it is customary for the master-gardeners to 
 <*ive their work-people a treat of baked peas, both white and 
 grey (and pork), every year on Holy Thursday. Brand, 
 Pop. Antiq. 1819, vol. i. p. 208. 
 
 MAY EVE. 
 
 AN old Roman kalendar, cited by Brand (Pop. Antiq. 1849, 
 vol. i. p. 216), says that on the 30th of April boys go to
 
 216 MAY EVE. [APRIL 30. 
 
 seek the May-trees (Maii arbores a pueris exquiruntur), and 
 in Dryden's time this early observance of May seems to 
 have been customary ; one of his heroines 
 
 " Wak'd, as her custom was, before the day, 
 To do th' observaunce due to sprightly May ; 
 For sprightly May commands our youth to keep 
 The vigils of her night, and breaks their rugged sleep." 
 Med. Mai Ealend. vol. i. p. 229. 
 
 CORNWALL. 
 
 At Penzance a number of young men and women assemble 
 together at a public-house, and sit up till the clock strikes 
 twelve, when they go round the town with violins, drums, 
 and other instruments, and by sound of music call upon 
 others to join them. As soon as the party is formed, they 
 proceed to different farm-houses within four or five miles of 
 the neighbourhood, where they are expected as regularly as 
 May morning comes ; and they there partake of u beverage 
 called junket, made of raw milk and rennet, or running, as it 
 is called, sweetened with sugar, and a little cream added. 
 After this they take tea, and '' heavy country cake," composed 
 of flour, cream, sugar, and currants, then partake of rum and 
 milk, and conclude with a dance. After thus regaling 
 themselves they gather the May. While some are breaking 
 down the boughs, others sit and make the " May-music." This 
 is done by cutting a circle through the bark at a certain 
 distance from the bottom of the May branches ; then, by 
 gently and regularly tapping the bark all round from the 
 cut circle to the end, the bark becomes loosened, and slips 
 away whole from the wood, and a hole being cut in the pipe, it 
 is easily formed to emit a sound when blown through and 
 becomes a whistle. The gathering and the " May-music " 
 being finished, they then " bring home the May " by five or 
 six o'clock in the morning, with the band playing and their 
 whistles blowing. After dancing throughout the town they 
 go to their respective employments. Although May-day 
 should fail on a Sunday, they observe the same practice in 
 all respects, with the omission of dancing in the town. 
 Every Day Book, vol. i. p. 561.
 
 APRIL 30.] MAY EVE. 217 
 
 DEVONSHIRE. 
 
 On the last day of April, the proprietor of every flower- 
 garden in the neighbourhood of Torquay receives visits 
 from a great number of girls, who solicit " some flowers for 
 the May-dolls." This is usually complied with, and at no 
 great cost, as flowers are commonly very abundant. Soon 
 after nine o'clock on May-day, or the day following when 
 that falls on Sunday, the same young folk call at every 
 house, and stop everyone they meet, to show their May-dolls, 
 collecting, at the same time, such small gratuities as may be 
 offered. Once a Week, Sept. 24th, 1870. 
 
 HUNTINGDONSHIRE. 
 
 At Great Gransden on the evening or night preceding 
 May-day, the young men (farmers' servants) go and cut the 
 May or hawthorn boughs, which they bring home in bundles, 
 and leave some at almost every house, according to the 
 numbers of young persons in it, singing what they call The 
 Night Song. On the evening of May-day, and the following 
 evenings, they go round to every house where they left a 
 bough, and sing the May Song. One is dressed with a shirt 
 over his other clothes, and decorated with ribbons, and is 
 called the May Lord, another in girls' clothes, is called the 
 May Lady, or Mary. One has a handkerchief on a pole or 
 stick as a flag, whose business is to keep off the crowd. The 
 rest have ribbons in their hats. The money collected is spent 
 in a feast of plum cake, bread and cheese, and tea. 
 
 LANCASHIRE. 
 
 The evening before May-day is termed " Mischief Night ** 
 by the young people of Burnley and the surrounding district, 
 when all kinds of mischief are perpetrated. Formerly shop- 
 keepers' sign-boards were exchanged : " John Smith, Grocer," 
 finding his name and vocation changed, by the sign over his 
 door, to " Thomas Jones, Tailor," and vice versa ; but the 
 police have put an end to these practical jokes. Young men 
 and women, however, still continue to play each other tricks 
 by placing branches of trees, shrubs, or flowers under each 
 others' windows, or before their doors. All these have a
 
 218 MAY EVE. [AriilL 30. 
 
 symbolical meaning, as significant, if not always as compli- 
 mentary, as " the Language of Flowers." Thus " a thorn " 
 implies " scorn ;" " wicken " (the mountain ash), " my dear 
 chicken ;" " a bramble," for one who likes to ramble, &c. 
 Much ill-feeling is at times engendered by this custom. 
 Harland and Wilkinson, Lancashire Folk Lore, 1867, 
 p. 239; see N. & Q. 1st S. vol. v. p. 580; 4<A S. vol. 
 vii. p. 525. 
 
 While reading one evening towards the close of April 
 1861, says a writer in the Book of Days (vol. i. p. 546), I was 
 on a sudden awaro of a party of waits or carollers who 
 had taken their stand on the lawn in my garden.* and were 
 serenading the family with a song. There were four singers, 
 accompanied by a flute and a clarionet, and together they 
 discoursed most simple and rustic music. I was at a loss to 
 divine the occasion of this loyal custom, seeing the time 
 was not within any of the great festivals, Eastor, May-day, 
 or Whitsuntide. Inquiry resulted in my obtaining from an 
 old "Mayer" the words of two songs, called by the singers 
 themselves w May Songs," though the rule and custom are that 
 they must be sung before the 1st of May. My chief infor- 
 mant, an elderly man named Job Knight, tells me that he 
 went out a May-singing for about fourteen years, but has now 
 left it off. He says that the Mayers usually commence their 
 singing-rounds about the middle of April, though some 
 parties start as early as the beginning of that month. The 
 singing invariably ceases on the evening of the 30th of April. 
 Job says he can remember the custom for about thirty 
 years, and he never heard any other than the two songs which 
 follow. These are usually sung, he says, by five or six mon, 
 with a fiddle or flute and clarionet accompaniment. The 
 songs are verbally as recited by Job Knight, the first of 
 which leaves marks of some antiquity, both in construction 
 and phraseology. There is its double refrain the second 
 and fourth lines in every stanza which buth musically and 
 poetically are far superior to the others. Its quaint picture 
 of manners, the worshipful master of the house in his chain 
 of gold, the mistress with gold along her breast, &c., the 
 phrases" house and harbour," " riches and store," all seem to 
 
 * In the hamlet of Swinton, township of WorsJey, parish of Eccled.
 
 APRIL 30.] MAY EVE. 219 
 
 point to earlier times. The last line of this song appears to 
 convey its object and to indicate a simple superstition that 
 these songs were charms to draw or drive " these cold winters 
 away." There are several lines in both songs, in which, the 
 sense, no less than the rhythm, seems to have been marred 
 from the songs having been handed down by oral tradition 
 alone, but I have not ventured on any alteration. 
 
 In the second, and more modern, song, the refrain in the 
 fourth line of each, stanza is again the most poetical and 
 musical of the whole. 
 
 OLD MAY SONG. 
 
 AU in this pleasant evening, together comers ( ? come are) we, 
 
 For Ihe summer springs so fresh, green, and g:iy; 
 We'll tell you of a blossom and buds on every tree, 
 
 Drawing near to the merry month of May. 
 Rise up, the ma-ter of tliis house, put on your chain of gold, 
 
 For the summer springs so fre.-h, green, and guy ; 
 We hope you're not offended, (with) your house we make to bold, 
 
 Drawing near to the merry month of May. 
 Rise up, the mistress of this house, with gold along your breast, 
 
 For the bummur springs so frosh, green, and ga\ ; 
 And if your body be asleep, we hope your soul's ut rest, 
 
 Drawing near to the merry month of May. 
 Rise up, the children of this house, all in your ricli attire, 
 
 For the i-umiuer springs so fresh, green, and ga\ ; 
 For every hair upon your head(s) shines like the silver wire, 
 
 Drawing near to the merry month of May. 
 God bless tnis house and harbour, your riches nnd your store, 
 
 For the summer springs so fre-h. green, and gHy ; 
 We hope the Lord will prosper jou. both now and evermore, 
 
 Drawing near to the merry month of May. 
 So now we're going to leave you, in peace and plenty here, 
 
 For the summer springs so fresh, green, and gay ; 
 We shall not sing you May again until another year, 
 
 For to diaw you these cold winters away. 
 
 NEW MAY SONG. 
 
 Come listen awhile to what we shall Fay, 
 
 Concerning the season, ti.e month we call May; 
 
 For the flowers they are springing, nnd the birds they do sing, 
 
 And the baziers* are sweet in the morning of Mav. 
 
 * The hazier is the name given in this part of Lancashire to the 
 auricula, which is usually in full bloom in April.
 
 220 MAY EVE. [APRIL 30. 
 
 When the trees are in bloom, and the meadows are greou, 
 The sweet-frnelling cowslips are plain to be seen; 
 The sweet ties of nature, which we plainly do sec, 
 For the baziers are sweet in the morning of May. 
 
 All creatures are deem'd, in their station below, 
 
 Such comforts of love on each other bestow ; 
 
 Our flocks they're all folded, and younj< lambs sweetly do plaj. 
 
 And the baziers are sweet in the morning of May. 
 
 So now to conclude with much freedom and love, 
 
 The sweetest of blessings proceeds from above ; 
 
 Let us join in our song that right happy may we be, 
 
 For we'll bless with contentment in the morning of May." * 
 
 LINCOLNSHIRE. 
 
 Oliver in bis Monumental Antiquities of Great Grimsby 
 (1825, p. 39), speaking of Holm Hill and Abbey Hill, two of 
 the seven hills on which the British town of Grym-by was 
 situated, says they were united by r.n artificial bank, called 
 the Ket Bank, in connection with which he relates the 
 following curious ceremony : 
 
 The great female divinity of the British Druids was Ket, 
 or Ceridwen ; a personification of the Ark of Noah ; the 
 famous Keto of Antiquity, or, in other words Ceres, the 
 patroness of the ancient mysteries. To enter into a fuil 
 explanation ot these mysteries is unnecessary. Suffice it to 
 say that the aspirant, at the conclusion of the ceremony of 
 initiation, was placed in a small boat, to represent the con- 
 finement of Noah in the Ark ; which boat was a symbol of 
 the helio-arkite deity, and committed to the waves with 
 directions to gain a proposed point of land, which was to him 
 a shore, not only of safety, but of triumph. On this shore 
 he was received by the hierophant and his attendants, who 
 had placed themselves there for the express purpose, and 
 pronounced a favourite of Ket, by -Thorn he was now said 
 to be purified with water, and consequently regenerated 
 and purged from all his former defilements. The Abbey 
 Hill was the place where these sacred mysteries were cele- 
 brated, and the designation of this bank fully corroborates 
 the conjecture, for whoever will attentively consider the 
 
 * TUe Cheshire May-song is very similar to this.
 
 Al'RIL 30.] MAT EVE. 221 
 
 situation of these two hills, connected by an extended embank- 
 ment even at the present day, will be convinced that a more 
 convenient spot could not be found for the performance of the 
 above ceremony. The sacred rites were solemnized within 
 the stone circle, which doubtless existed on the Abbey Hill, 
 and the candidate at the highest time of the tide was com- 
 mitted to the mercy of the waves from the point now known 
 by the name of Wellow Mill, and he had to struggle against 
 the declining tide, until he was cast at the foot of Holm 
 Hill, upon the bank of Ket, the presiding deity, under whose 
 special protection he was ever after placed. 
 
 This ceremony always took place on May Eve, for at no 
 other season was the final degree of perfection conferred, and 
 as soon as the fortunate aspirants had succeeded in gaining 
 the safe landing-place of Ket, which led by an easy gradation 
 to the summit of the hill, fires were lighted on the apex of 
 this and all the neighbouring hills, and the most extravagant 
 joy was visible throughout the district. 
 
 ISLB OF MAN. 
 
 On May Eve, the juvenile branches of nearly every family 
 in the Isle of Man, used to gather primroses, and strew them 
 before the doors of their dwellings, in order to prevent the 
 entrance of fairies on that night. It was quite a novel sight 
 to a stranger to the custom to see this delicate flower plenti- 
 fully arranged at the door of every house he might pass, 
 particularly in the towns on the night in question or early on 
 the following morning. This custom is now abandoned : 
 indeed, it was continued to a late date more through the 
 habit and amusement of children than from superstition. 
 Persons more advanced in life congregated on the mountain 
 on May Eve, and to scare fairies and witches, supposed to be 
 roaming abroad on tliat particular night in numbers greater 
 than ordinary, set fire to the gorse or Koinney, and blew horns. 
 Many of them remained on the hills till sunrise, endeavouring 
 to pry into futurity by observing particular omens. If a 
 bright light was observed to issue, seemingly, from any house 
 in the surrounding village,itwas considered a certain indication 
 that some member of the family would soon be married j but if
 
 222 MAY EVE. [APRIL 30. 
 
 a dim light were seen moving slowly in the direction of the 
 parish church, it was then deemed equally certain that a 
 funeral would soon pass that way to the churchyard. Train, 
 History of the Isle of Man, 1845, vol. ii. p. 118. 
 
 OXFORDSHIEE. 
 
 " At Woodstock," says Aubrey, " they every May Eve goe 
 into the parke and fetch away a number of hawthorue trees, 
 which they set about their dores : 'tis pity that they make 
 such a destruction of so fine a tree." 
 
 WALES. 
 
 At Tenby the inhabitants went out in troops, bearing in 
 their hands boughs of thorn in full blossom, which were 
 bedecked with other flowers, and then stuck outside the 
 windows of the houses. Maypoles were reared up in different 
 parts of the town, decorated with flowers, coloured papers, 
 and bunches of variegated ribbon. Mason's Tales and 
 Traditions of Ireland, 1858, p. 21. 
 
 IRELAND. 
 
 The following custom of the Irish is described in a MS. 
 of the sixteenth century, and seems to have been of Pagan 
 origin : " Upon Maie Eve they will drive their cattell upon 
 their neighbour's corne, to eate the same up ; they were wont 
 to begin from the vast, and this principally upon the English 
 churl. Unlesse they do so upon Maie daie, the witch hath 
 power upon their cattell all the yere following." N. & Q. 
 let S. vol. vii. p. 81. 
 
 Sir Henry Piers, in his Account of Westmeath, 1682, says : 
 " On May Eve, every family sets up before their door a 
 green bush, strewed over with yellow flowers, which the 
 meadows yield plentifully. In counties where timber is plen- 
 tiful, they erect tall slender trees, which stand high, and they 
 continue almost the whole year ; so that a stranger would 
 go nigh to imagine that they were all signs of ale-sellers, 
 and that all houses were ale-houses."
 
 i.] MAY DAY. 223 
 
 MAY i.] MAY DAY. 
 
 The festival of May Day has existed in this country, though 
 its form has often changed, from the earliest times, and we 
 find abundant traces of it both in our poets and old chroni- 
 clers. Toilet imagines that it originally came from our 
 Gothic ancestors ; and certainly, if this is to be taken for 
 a proof, the Swedes and Goths welcomed the first of May 
 with songs and dance, and many rustic sports ; but there is 
 only a general, not a particular, likeness between our May- 
 day festivities and those of our Gothic ancestors. Others 
 again have sought for the origin of our customs in the 
 Floralia, or rather the Maiuma, of the Romans, which were 
 established at a later period under the Emperor Claudius, 
 and differed perhaps but little from the former, except in 
 being more decent. But though it may at first seem probable 
 that our May-games may have come immediately from the 
 Floralia or Maiuma of the Romans, there can be little question 
 that their final origin must be sought in other countries, and 
 f;ir remoter periods. Maurice says (Indian Antiquities, voL i. 
 p. 87) that our May-day festival is but a repetition of the 
 phallic festivals of J ndia and Egypt, which in those countries 
 took place upon the sun entering Taurus, to celebrate Nature's 
 renewed fertility. <&a\Aos (phallos) in Greek signifies a pole, 
 in addition to its more important meaning, of which this is 
 the type ; and in the precession of the Equinoxes and the 
 changes of the calendar we shall find an easy solution of 
 any apparent inconsistencies arising from the difference of 
 seasons. 
 
 That the May-festival has come down to us from the Druids, 
 who themselves had it from India, is proved by many striking 
 facts and coincidences, and by none more than the vestige? 
 of the god Bel, the Apollo, or Orus, of other nations. Tht 
 Druids celebrated his worship on the first of May, by 
 lighting immense fires in honour of him upon the various 
 earns, and hence the day is called by the aboriginal Irish and 
 the Scotch Highlanders both remnants of the Celtic stock- 
 la Bealtine, Bealtaine or Beltine, that is, the day of Belen't 
 fire, for, in the Cornish, which is a Celtic dialect, we find 
 that tan is fire, and to tine signifies to light the fire.
 
 224 MAY DAT. [MAT i. 
 
 The Irish still retain the Phoenician custom of lighting fires 
 at short distances, and making the cattle pass between them. 
 Fathers, too. taking their children in their arms, jump or run 
 through them, thus passing the latter as it were tl trough the 
 flames the very practice so expressly condemned in Scripture. 
 But even this custom appears to have been only a substitute 
 for the atrocious sacrifice of children as practised by the 
 elder Phoenicians. The god Saturn, that is, Moloch, was 
 represented by a statue bent slightly forward, and so placed 
 that the least weight was sufficient to alter its position. 
 Into the arms of this idol the priest gave the child to be 
 sacrificed, when, its balance being thus destroyed, it flung or 
 rather dropt, the victim into a tiery furnace that blazed below. 
 If other proofs were wanting of Eastern origin, we might 
 find them in the fact that Britain was called by the earlier 
 inhabitants the Island of Beli, and that Bel had also the 
 name of Hu, a word which we see again occurring in the 
 Hull festival of India. New Curiosities of Literature, vol. i. 
 p. 229. See Higgins' Celtic Druids, chap. v. sect. 23, p. 181 ; 
 Household Words, 1859, vol. xix. p. 557; Tolan's History of the 
 Druids, 8vo, p. 115 ; Celtic Researches, 1806, 8vo, p. 191 ; 
 Vossius, On the Origin of Idolatries : Essai sur le Culte des 
 Divinites Generatrices. 
 
 Going a-Maying. Bourne (Antiquitates Vulgares, chap, xxv.) 
 describes this custom as it existed in his time : On the ca- 
 lends, or first of May, commonly called May-day, the juvenile 
 part of both sexes are wont to rise a little after midnight and 
 walk to some neighbouring wood, accompanied with music 
 and blowing of horns, where they break down branches from 
 the trees, and adorn themselves with nosegays and crowns 
 of flowers; when this is done they return with their booty 
 homewards, about the rising of the sun, and make their doors 
 and windows to triumph with their flowery spoils. 
 
 In Chaucer's Court of Love we read that early on May-day 
 " Fourth goth al the court, both most and lest, to fotche the 
 flowris fresh and blome." 
 
 In the old romance, too, La Morte d' Arthur, translated by 
 Sir Thomas Maleor, or Mellor, in the reign of Edward IV.. 
 is a passage descriptive of the customs of the times. " Now it 
 befell in the moneth of lusty May, that Queene Guenever
 
 MAT i.J MAT DAT. 225 
 
 called unto her the knyghtes of the Bound Table, and gave 
 them warning that early in the morning she should ride on 
 maying into the woods and fields beside Westminster." The 
 rural clergy, who seem to have mingled themselves with their 
 flock on all occasions, whether of sorrow, devotion, or amuse- 
 ment, were reproved by Grostete, or Greathead, Bishop of 
 Lincoln, for going a-maying. Med. JEvi Kalend. vol. i. 
 p. 233. 
 
 Shakespeare likewise, alluding to this custom, says (Henry 
 VIII. Act v. sc. 3), it was impossible to make the people 
 sleep on May-morning, and (Midmmmer Night's Dream, Act i. 
 sc. 1) that they rose up early to observe May day. 
 
 " If thou lovest 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 31 ay, 
 There will I stay for thee." 
 And again : 
 
 " No doubt they rise up early to observe 
 Ti.e rite of May." Act. iv. sc. 1. 
 
 May-dew. This was held of singular virtue in former times, 
 and thus in the Morning Post of 2nd May, 1791, we are told 
 that the day before, being the First of May, according to 
 annual and superstitious custom, a number of persons went 
 into the fields and bathed their faces with the dew on the grass, 
 under the idea that it would render them beautiful. Pepys 
 on a certain day in May makes this entry in his Diary : " My 
 wife away, down with Jane and W. Hewer to Woolwich, in 
 order to a little ay re and to lie there to-night, and so to gather 
 May-dew to-morrow morning, which Mrs. Turner hath taught 
 her is the only thing in the world to wash her face with." 
 
 May-games. When Christianity, says Soane (Curiosities of 
 Literature, p. 230), found its way into Britain, the same mode 
 would seem to have been adopted in regard to the May-games 
 by the wise liberality of the first missionaries that we see 
 them employing in so many other cases. Conceding to the 
 prejudices of the people, they did not attempt to root out long 
 established characters, but invested them with another charac- 
 ter as bees close in with wax the noxious substance they are 
 
 a
 
 22G MAT DAT [MAY i. 
 
 unable to remove. Thus in course of time the festival was 
 not only diverted from its original intention, but even the 
 meaning of its various symbols was forgotten. It degenerated 
 into a mere holiday, and as such long continued to be the 
 delight of all ages and of all classes, from king and queen 
 upon the throne to the peasant in his cottage. Thus, for 
 c xample, Henry VIII. appears to have been particularly 
 attached to the exercise of archery and the observance of 
 May. " Some short time after his coronation," says Hall 
 ( Vit. Henry VIII., fol. vi. G), '* he came to Westminster with 
 the Queen and all their train. And on a time being there, 
 his Grace, the Earls of Essex, Wiltshire, and other noble- 
 men, to the number of twelve, came suddenly into the 
 Queen's chamber, all apparelled in short coats of Kentish 
 Kendal, with hoods on their heads, and hosen of the same, 
 every one of them his bow and arrows, and a sword and 
 buckler, like outlaws or Robin Hood's men ; whereof the 
 Queen, the ladies, and all others there, were abashed, as well 
 for the strange sight, as also for their sudden coming ; and 
 after certain dances and pastimes made, they departed." 
 
 Stow, too, in his Survey of London (1603, 4to, p. 99) has 
 the following : " In the moueth of May, namely on May-day 
 in the morning, every man, except impediment, would walke 
 into the sweeta meadows and greene woods, there to rejoyce 
 their spiritts with the beauty and savour of sweete flowers, 
 and with the harmony of birds praysing God in their kind ; 
 and for example hereof Edward Hall hath noted that K. 
 Henry the Eighth, as in the 3 of his rcigne and divers other 
 years, so namely on the seventh of his reigne on May day 
 in the morning, with Qween Katheren his wife, accompanied 
 with many lords and ladies, rode a-maying from Greenwitch 
 to the high ground of Shooter's hill, where as they passed 
 by the way they espied a company of tall yeomen clothed all 
 in greene, with grceue whoodes and with bowes and arrowes, 
 to the number of 100. One boing their chief taine was 
 called Robin Iloode, who required the king and his companie 
 to stay and see his men shoote, whereunto the king graunting, 
 Robin Hoode whistled, and all the 200 archers shot off, 
 losing all at once, and when he whistled againe, they like- 
 wise shot againe; their arrowes whistled by craft of the
 
 MAT i.] MAT DAT. 227 
 
 head, so that the noyse was strange and loude, which greatly 
 delighted the king, queene, and their companie." 
 
 It may seem strange, remarks Soane, that Robin Hood 
 should be so prominent a figure in a festival which 
 originated long before he was born, since we first find 
 mention of him and his forest companions in the reign of 
 King John, while the floral games of England, as we have 
 seen, had their rise with the Druids. The sports of Robin 
 Hood were most probably first instituted for the encourage- 
 ment of archery, and it is not surprising if a recreation so 
 especially connected with summer and the forest, was cele- 
 brated at the opening of the year the opening, that is, so 
 far as it related to rural sports and pleasures. By degrees 
 it would become blended with the festival already existing, 
 and in a short time, from its superior attraction, it would 
 become the principal feature of it. 
 
 Douce, in his illustrations of Shakespeare (vol. ii. p. 454), 
 says the introduction of Robin Hood into the celebration 
 of May probably suggested the addition of a king or lord 
 of May. Soane, however, takes a very different view, being 
 of opinion that the custom of electing a Lord and Lady 
 of the May in the popular sports existed at a far earlier 
 period long indeed before the time of Robin Hood's intro- 
 duction at the same time supporting his statement from a 
 command given in the synod at Worcester, AD. 1240, Canon 
 38, " Ne intersint ludis inhonestis, nee sustineant ludos fieri 
 de rege et regina." For an interesting account of the Robin 
 Hood games see Strutt's novel, Queen Hoo Hall (quoted in 
 Book of Days, vol. i. p 580). Consult also Ritson's Collection 
 of Poems relating to Robin Hood (1853), and Brand's Pop. 
 Antiq. 1849, vol. i. pp. 247-272. 
 
 Morris-dance. It is supposed to be of Moorish origin, and 
 to be derived to us from Spain. Hence its name. The prin- 
 cipal characters of it generally were Robin Hood, Maid 
 Marian, Scarlet, Stokcsley, Little John, the Hobby Horse, 
 the Bavian or Fool, Tom the Piper with his pipe and tabor, 
 the Dragon, of which we have no mention before 1585. Tho 
 number of characters varied much at different times and 
 places. See Brand's Pop. Antiq. 1849, vol. i. pp. 247-270, 
 and Book of Days, vol i. pp. 630-633. 
 
 Q 2
 
 228 MAY DAY. [MAY i. 
 
 Maypoles. The earliest representation of an English 
 maypole is that published in the Variorum Shakespeare, and 
 depicted on a window at Betley in Staffordshire, then the 
 property of Mr. Toilet, and which he was disposed to think as 
 old as the time of Henry VIII. The pole is planted in a 
 mound of earth, and has affixed to it St. George's red-cross 
 banner, and a white pennon or streamer with a forked end. 
 The shaft of the pole is painted in a diagonal line of black 
 colour upon a yellow ground, a characteristic decoration of 
 all these ancient maypoles, as alluded to by Shakespeare 
 in his Midstimmer Night's Dream, where it gives point to 
 Hermia's allusion to her rival Helena as, "a painted may- 
 pole." Book of Days, vol. i. p. 575. See Brand's Pop. 
 Antiq. 1849, pp. 234-247. 
 
 It was, says Hone (Every Day Book, vol. i. p. 556), a great 
 object with some of the more rigid reformers to suppress 
 amusements, especially maypoles ; and these idols of the 
 people were taken down as zeal grew fierce, and put up as 
 it grew cool, till, after various ups and downs, the favourites 
 of the populace were by the Parliament, on the 6th April, 
 1614, thus provided against : " The Lords and Commons do 
 further order and ordain that, all and singular maypoles 
 that are or shall be erected, shall be taken down and re- 
 moved by the constables, bossholders, tithing-men, petty con- 
 stables, and churchwardens of the parishes where the same 
 be, and that no maypole be hereafter set up, erected, 
 or suffered to be set up within this kingdom of England 
 or dominion of Wales ; the said officers to be fined five 
 shillings weekly till the said maypole be taken down." Ac- 
 cordingly down went all the maypoles that were left. 
 The restoration of Charles II. however was the signal for 
 their revival. On the very 1st of May afterwards, in 1661, 
 the maypole in the Strand was reared with great ceremony 
 and rejoicing. A contemporary writer (in Cities Loyalty 
 Displayed, 1661, 4to) speaking of it, says, " This tree was a 
 most choice and remarkable piece ; 'twas made below Bridge, 
 and brought in two parts up to Scotland Yard, near the King's 
 Palace, and from thence it was conveyed, April 14th, to the 
 Strand to be erected [nearly opposite Somerset House]. It 
 \vae brought with a streamer flourishing before it, drums
 
 MAY i.] MAT DAT. 229 
 
 beating all the way, and other sorts of musick ; it was sup- 
 posed to be so long that laudsmen (as carpenters) could not 
 possibly raise it ; (Prince James, the Duke of York, Lord 
 High Admiral of England, commanded twelve seamen off 
 aboord to come and officiate the business, whereupon they came 
 and brought their cables, pullies, and other tacklins, with six 
 great anchors) ; after this was brought three crowns borne by 
 three men bare-headed, and a streamer displaying all the way 
 before them, drums beating, and other musick playing; 
 numerous multitudes of people thronging the streets \\ith 
 great shouts and acclamations all day long. The maypole 
 then being joyned together, the crown and cane with the 
 King's arms richly gilded was placed on the head of it. 
 This being done, the trumpets did sound, and in four hours 
 space it was advanced upright, after which being established 
 fast in the ground, six drums did beat, and the trumpets did 
 sound; aga:n great shouts and acclamations the people give 
 that it did ring throughout all the Strand. After that caine 
 a morris-dance finely deckt, with purple scarfs in their half- 
 shirts with a tabor, and pipe, the ancient musick, and danced 
 round about the maypole, and after that danced the rounds 
 of their liberty. Upon the top of this famous standard is 
 likewise set up a royal purple streamer, about the middle of 
 it is placed four crowns more, with the King's arms likewise ; 
 there is also a garland set upon it of various colours of 
 delicate rich favours, under which is to be placed three great 
 lanthorus, to remain for three honours ; that is, one for Prince 
 James, Duke of York, Lord High Admiral of England ; the 
 other for the Vice- Admiral ; and the third for the rear- 
 Admiral : these are to give light in dark nights, and to 
 continue so long as the pole stan<ls, wlr'ch will be a perpetual 
 honour for seamen." See The Town, Leigh Hunt (1859, p. 
 161). 
 
 The author of a pamphlet entitled The Way to Tilings by 
 Words, and Words by Things, considers the maypole in a 
 curious light. We gather from him, says Brand (Pop. Antiq. 
 1849, vol. i. p. 245), that our ancestors held an anniversary 
 assembly on May-day, and that the column of May (whence 
 our maypole) was the great standard of justice in the Ey- 
 commons, or fields of May. Here it was the people, if they
 
 230 MAY DAT. [MAT I. 
 
 saw cause, deposed or punished their governors, their 
 barons, and their kings. The judge's bough or wand (now 
 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 eceptre was also 
 taken from the May, being representative of the garland 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 necese rily so formed, to suspend 
 it to the top of the pole. The word maypole, he observes, is 
 a pleonasm ; in French it is called singly Mai. 
 
 In front of the spot now occupied by St. Mary-le-Strand 
 anciently stood a cross, at which, says Stow, " In the year 
 1294 and other times, the justices itinerant sat without 
 London." 
 
 In the British Apollo (1708, vol. i.) a writer says : It was 
 a custom among the ancient Britons, before converted to 
 Christianity, to erect these maypoles, adorned with flowers, 
 in honour of the goddess Flora. 
 
 Keysler, says Mr. Borlase, thinks that the custom of the 
 maypole took its origin 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. Pop. Antiq. 
 1849, vol. i. p. 246. 
 
 Chimney-sweepers. How or when the chimney-sweepers 
 contrived to intrude their sooty persons into the company of 
 the gay and graceful Flora upon her high festival does not 
 appear. It is certain, however, that in London they have 
 long observed the early days of May as an established 
 holiday, on which occasion they parade the streets in 
 parties, fantastically tricked out in tawdry finery, enriched 
 with strips of gilt and various coloured papers, &c. With 
 their faces chalked, and their shovels and brushes in hand, 
 they caper the " Chimney-sweeper's Dance " to a well-known
 
 MAY i.] MAY DAY. 231 
 
 tune, considered by amateurs as more noisy than musical. 
 Some of the larger parties are accompanied by a fiddle, n 
 "Jack-in-the-Green," and a "Lord and lady of the May." 
 The " Jack-in-the-Green " is a man concealed within a 
 frame of wickerwork covered with leaves, flowers, &c. 
 Soane, New Curiosities of Literature, p. 261 ; Sports, Pastimes, 
 and Customs of London, 1847, p. 34 ; See Every Day Book, 
 vol. i. p. 583, vol. ii. p. G19. 
 
 Milkmaid's Dance. On the first day of May, says a writer 
 in the Spectator (vol. v.), " the ruddy milkmaid exerts her- 
 self in a most sprightly manner under a pyramid of silver 
 tankards, and, like the virgin Tarpeia, oppressed by the 
 costly ornaments which her benefactors lay upon her.'' 
 These decorations of silver cups, tankards, and salvers were 
 borrowed for the purpose, and hung round the milk-pails, 
 witb the addition of flowers and ribbons, which the maidens 
 carried upon their heads when they went to the houses 
 of their customers, and danced in order to obtain a small 
 gratuity from each of them. Of late years the plate, with 
 the other decorations, was placed in a pyrnmidical form, and 
 carried by two chairmen upon a wooden horse. The maidens 
 walked before it, and performed the dauce without any 
 incumbrance. Sometimes in place of the silver tankards 
 And salvers they substituted a cow. The animal had her 
 horns gilt, and was nearly covered with ribbons of various 
 colours, formed into bows and roses, and interspersed with 
 green oaken leaves and bunches of flowers. Strutt, Sports 
 and Pastimes, 1801, b. iv. p. 266.* 
 
 Pepys in his Diari/, May 1st, 1667, says, "To West- 
 minster; on the way meeting many milkmaids, with their 
 garlands upon their pails, dancing with a fiddler before 
 them, and saw pretty Xelly [Nell Gwynne] standing at her 
 lodgings' door in Drury Lane in her smock sleeves and 
 
 * At Baslow, in the coumj o ' Derby, the festival of kit-dressing i., 
 occasionally, observed. The kits or milk pails are fancifully and 
 t:t.-trfu!Iy decorated with ri!>l>O"S. and hung with festoons of lloweru 
 and ornaments of muslin nn.l silk, and with gold and silver thread. 
 The kits are cariied on the heads of the young worn* n of the 
 villnge, who. attended by the young mm and preceded by a bnnd < f 
 music, parade the streets, nnd end the day's proceedings by a dance. 
 Juur. of Arch. Assoc. It52, vol. vii. p. 208.
 
 232 MAY DAY. [MAY i. 
 
 bodice, looking upon one ; she seemed a mighty pretty 
 creature." 
 
 In a set of prints called the Tempest Cryes of London, 
 one is called the Merry Milkmaid, whose proper name was 
 Kate Smith. She is dauoing with her milk-pail on her head, 
 .decorated with silver cups, tankards, and salvers borrowed 
 for the purpose, and tied together with ribbons, and orna- 
 mented with flowers. Misson, too, in his Observations on his 
 Travels in England, alludes to this custom. lie says : On 
 the 1st of May, and the five and six days following, all the 
 pretty young country 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 
 ribbons and flowers, and carry upon their heads instead of 
 their common milk-pails. In this equipage, accompanied by 
 some of their fellow milkmaids and a bag-pipe 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 everybody gives them something. Ozell's 
 Translation, 8vo, 1719, p. 307. 
 
 In .Read's Weeldy Times, May 5th, 1733, occurs the fol- 
 lowing : On May-day the milk-maids who serve the Court 
 danced minuets and rigadoons before the Koyal family, at 
 St. James's House, with great applause. 
 
 The following lines descriptive of the milkmaid's garland 
 are taken from Every Day Book, vol. i. pp. 569, 570 : 
 
 " In London thirty years ngo, 
 
 When pretty milkmaids went about, 
 It was a goodly sight to see 
 
 Their May-day pageant all drawn out. 
 Themselves in comely colours drest, 
 
 Their shining garland in the middle, 
 A pipe and tabor on before, 
 
 Or else the foot-inspiring fiddle. 
 They stopt at houses where it was 
 
 Their custom to cry ' milk belo w !' 
 And, while the music play'cl, with smiles 
 
 Join'd hands and pointed toe to toe. 
 Thus they tiipp'd on, till from door to door 
 
 The hop'd-for annual present sent 
 A signal came, to courtsey low, 
 
 And at that door cease merriment.
 
 MAY i.] MAY DAT. 233 
 
 Such scenes and sounds once blest my eyes 
 And charm'd my ears ; but all have vauish'd. 
 
 On May-day now no garlands go, 
 
 For milkmaids and their dance are banish'd. 
 See Chappell's Popular Music of the Olden Time, 1855-9; 
 
 also Every Day Book, vol. ii. p. 1562. 
 
 May-gosling. A writer in the Gent. Mag. (1791, vol. Ixi. 
 p. 327) says a May-gosling, on the 1st of May, is made 
 with as much eagerness in the north of England as an April 
 noddy (noodle) or fool on the 1st 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." * 
 
 BERKSHIRE. 
 
 At Abingdon the children and young people formerly 
 went about in groups on May morning, singing the following 
 carol : 
 
 " We've been a-rambling all the night, 
 
 And sometime of this day ; 
 Aud now returning back again, 
 We bring a garland gay. 
 Why don't you do as we have done 
 
 On this first day of May? 
 And from our parents we have come, 
 
 And would no longer stay. 
 A garland gay we bring you here, 
 
 And at your door we stand ; 
 It is a sprout well budded out, 
 The work of our Lord's hand. 
 Why don't you do, &o. 
 
 So dear, so dear as Christ loved us, 
 
 And tor our sins was slain ; 
 Christ liids us turn from wickedness 
 Back to the Lord again. 
 
 Why don't you do," &c. 
 
 N. & Q. ith S. voL iii. p. 401. 
 
 * See p. 2G5.
 
 234 WAY DAT. [MAT 
 
 BUCKINGHAMSHIRE. 
 
 In a MS. in the British Museum entitled Status Scholce 
 Etonensis, A.D. 1560, it is stated that on the day of St. 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-chambers with green leaves, and the houses are per- 
 fumed with fragrant herbs. 
 
 CAMBRIDGESHIRE. 
 
 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 at 
 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, ttc. They also beg money of passengers, 
 which is considered as an offering to the Manikin ; for the : r 
 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 firstfruits of the spring, as this is one of the 
 earliest trees which blossoms. Audley, Companion to the 
 Almanack, 1816 p. 71. 
 
 CHESHIRE. 
 
 In this county the young men formerly celebrated May- 
 day by placing large bidden boughs over the doors of the 
 houses where the young women resided to whom they paid their 
 addresses ; and an alder bough was often placed over the 
 door of a scold Lysons' Magna Britannia, 1810, vol. ii. pt. 
 ii. p. 462. 
 
 Maypoles are also erected, and danced round in some 
 villages with as much avidity as ever. Jour, of Arch. Assoc., 
 1850, vol. v. p. 254. Washington Irving in his Sketch Booh 
 says, I shall never forget the delight I felt on first seeing 
 a Maypole. It was on the banks of the Dee, close by the
 
 MAY i.] MAT DAY. 235 
 
 picturesque old bridge that stretches across the river from 
 the quaint little city of Chester. I had already been carried 
 back into former days by the antiquities of that venerable 
 place, the examination of which is equal to turning over the 
 pages of a black-letter volume, or gazing on the pictures in 
 Froissart. The Maypole on the margin of that poetic 
 stream completed the illusion. My fancy adorned it with 
 wreaths of flowers, and peopled the green bank with all the 
 dancing revelry of May-day. 
 
 CORNWALL. 
 
 In Cornwall this day is hailed by the juveniles as 
 " dipping-day." On May-morning the children go out into 
 the country and fetch home the flowering branches of the 
 white-thorn, or boughs of the narrow-leaved elm, which has, 
 just put forth its leaves, both of which are called " May." 
 At a later hour all the boys of the village sally forth with 
 their bucket, can, atid syringe, or other instrument, and avail 
 themselves of a licence which the season confers " to dip " 
 or well nigh drown, without regard to person or circumstances, 
 the passenger who has not the protection of a piece of " May " 
 in his hat or button-hole. The sprig of the hawthorn or elm 
 is probably held to be proof that the bearer has not failed to 
 rise early " to do observance to a morn of May." N. & Q. 1st 
 S. voL xii. p. 297. Borlase, in his Natural History of Corn- 
 wall, tells us that an ancient custom still retained by the 
 Cornish is that of decking their doors and porches on the 1st 
 of May with green sycamore and hawthorn boughs, and of 
 planting trees, or rather stumps of trees, before their houses. 
 
 Bond, in his History of East and West Looe (1823, p. 38), 
 says : On May-day the boys dress their hats with flowers and 
 hawthorn, and furnish themselves with bullocks' horns, in 
 which sticks of about two feet long are fixed, and with these 
 instruments filled with water they parade the streets all day, 
 and dip all persons who pass them if they have not what is 
 called May in their hats, that is, a sprig of hawthorn. 
 
 A writer also in Once a Week (Sept. 24th, 1870), speaking 
 of certain Cornish customs, tells us that dipping was admitted 
 by the boys of Looo to be very great fun, aiid a May-duy
 
 236 MAY DAT. [MAT i. 
 
 without any would have been voted an utter failure ; never- 
 theless the coppers of commutation were very acceptable, as 
 the great two-day fair of the town was held towards the close 
 of the week, when cash was generally in demand. Hence 
 when any one flung pence among them, they were wont to 
 chant during the scramble 
 
 " The First of May is dipping-day, 
 The Sixth of May is Looe's fair day." 
 
 On the 1st of May a species of festivity, Hitchins tells 
 us, was observed in his time at Pad stow : called the Hobby- 
 horse, from the figure of a horse being carried through the 
 streets. Men, women, and children nocked round it, when 
 they proceeded to a place called Traitor Pool, about a 
 quarter of a mile distant, in which the hobby-horse was 
 always supposed to drink. The head after being dipped into 
 the water, was instantly taken out, and the mud and water 
 were sprinkled on the spectators, to the no small diversion 
 of all. On returning home a particular song was sung, which 
 was supposed to commemorate the event that gave the hobby- 
 horse birth. According to tradition the French once upon 
 a time effected a landing at a small cove in the vicinity, but 
 seeing at a distance a number of women dressed in red 
 cloaks, whom they mistook for soldiers, they fled to their 
 ships and put to sea. The day generally ended in riot and 
 dissipation. Hitchins, History of Cornwall, 1824, vol. i. 
 p. 720. 
 
 On the first Sunday after May-day it is a custom with 
 families at Penzance to visit Rose-hill, Poltier, and other 
 adjacent villages, by way of recreation. These pleasure- 
 parties generally consist of two or three families together. 
 They carry flour and other materials with them to make the 
 '' heavy cake "* at the farm-dairies, which are always open 
 for their reception. Nor do they forget to take tea, sugar, rum, 
 and other comfortable things for their refreshment, which, 
 by paying a trifle for baking and for the niceties awaiting 
 their consumption, content the farmers for the house-room 
 and pleasure they afford their welcome visitants.- -Every Day 
 Book, vol. i. p 561. 
 
 * See May-eve, Penzance, p. 216,
 
 MAY i.] MAY DAY. 237 
 
 DERBYSHIRE. 
 
 Maypoles are to be seen in some of the village-greens 
 still standing, and adorned with garlands on May-day. On 
 this morning, too, the young village women go out ahout 
 sunrise for the purpose of washing their faces in the May- 
 dew, and return in the full hope of having their complexions 
 improved by the process. Jour, of Arch. Assoc., 1852, vol. 
 vii, p. 206. 
 
 DEVONSHIRE. 
 
 At the village of Holne, situated on one of the spurs of 
 Dartmoor, is a field of about two acres, the property of 
 the parish, and called the Ploy (play) Field. In the centre 
 of this stands a granite pillar (Menhir) six or seven feet high. 
 On May-morning before daybreak the young men of the 
 village used to assemble there, and then proceed to the moor, 
 where they selected a ram lamb (doubtless with the consent 
 of the owner), and after running it down, brought it in triumph 
 to the Ploy Field, fastened it to the pillar, cut its throat, and 
 then roasted it whole, skin, wool. &c. At midday a struggle 
 took place, at the risk of cut hands, for a slice, it being 
 supposed to confer luck for the ensuing year on the fortunate 
 devourer. As an act of gallantry the young men sometimes 
 fought their way through the crowd to get a slice for the 
 chosen amongst the young women, all of whom, in their best 
 dresses, attended the Earn Feast, as it was called. Dancing, 
 wrestling, and other games, assisted by copious libations of 
 cider during the afternoon, prolonged the festivity till mid- 
 night N. & Q. 1st S. vol. vii. p. 353. 
 
 Jn some places it is customary for the children to carry 
 about from house to house two dolls, a large and a small 
 one beautifully dressed and decorated with flowers. This 
 custom, has existed at Torquay from time immemorial. 
 
 ESSEX. 
 
 At SaflVon-Walden, and in the village of Debden, an 
 old May-day song (almost identical with that given under
 
 238 MAT DAT. [MAT i. 
 
 BERKSHIRE, which see) is sung by the little girls, who go 
 about in parties, carrying garlands from door to door. 
 
 The garlands which the girls carry are sometimes large 
 and handsome, and a doll is usually placed in the middle, 
 dressed in white, according to certain traditional regulations. 
 Illustrated London News, June 6th, 1857, p. 553. 
 
 GLOUCESTBRSHIKE. 
 
 In the village of Randwick, hard by the Stroud cloth-mills, 
 at the appointed daybreak, three cheeses were carried upon 
 a litter, festooned and garlanded with blossoms, down to the 
 churchyard, and rolled thrice mystically round the sacred 
 building ; being subsequently carried back in the same way 
 upon the litter in triumphal procession, to be cut up on the 
 village-green and distributed piecemeal among the bystanders. 
 Household Words, 1859, vol. xix. p. 515. 
 
 In this county the children sing the following song as 
 they dance round the Maypole : 
 
 " Bound the Maypole, trit-trit-trot ! 
 See what a Maypole we have got ; 
 Fine and gay. 
 Trip away, 
 
 Happy is our new May-day." 
 Aunt Judy's Magazine, 1874, No. xcvii. p. 436. 
 
 HAMPSHIRE. 
 
 In the village of Burley, one of the most beautiful villages 
 of the New Forest, a maypole is erected, a fete is given to the 
 school-children, and a May-queen is chosen by lot ; a floral 
 crown surmounts the pole, and garlands of flowers hang 
 about the shaft. 
 
 HERTFOEDSHIBE. 
 
 At Baldock, in former times, the peasantry were accus- 
 tomed to make a " my-lord and-my-lady " in effigy on the 
 first of May. These figures were constructed of rags, paste- 
 board, old masks, canvas, straw, &c., and were dressed up in 
 the holiday habiliments of their fabricators" my lady " in 
 the best gown'd, apron, kerchief, and mob cap of the dame,
 
 MAY i.] MAY DAT. 239 
 
 and "my lord" in the Sunday gear of her master. The 
 tiring finished, " the pair " were seated on chairs or joint- 
 stools, placed outside the cottage-door or in the porch, their 
 bosoms ornamented with large bouquets of May flowers. 
 They supported a hat, into which the contributions of the 
 lookers-on were put. Before them, on a table were arranged 
 a mug of ale, a drinking-horn, a pipe, a pair of spectacles, 
 and sometimes a newspaper. 
 
 The observance of this usage was exclusively confined to 
 the wives of the labouring poor resident in the town, who 
 were amply compensated for their pains-taking by the con- 
 tributions, which generally amounted to something consider- 
 able. But these wore not the only solicitors on May-day ; 
 the juveniles of Baldock constructed a garland of hoops 
 transversed, decorated with flowers, ribbons, &c., affixed to 
 the extremity of a staff, by which it was borne, similar to 
 those at Northampton and Lynn. Hone, The Year Book, 
 1838, p. 1593. 
 
 The following amusing account ot the manner in which 
 May-day was formerly observed at Hitchin is given by a 
 correspondent of Every Day Book, 1826, vol. i. p. 565 : 
 
 Soon after three o'clock in the morning a large party of the 
 townspeople, and neighbouring labourers parade the town, 
 singing the Mayer's Song. They carry in their hands large 
 branches of May, and they affix a branch either upon or at 
 the side of the doors of nearly every respectable house in the 
 town. Where there are knockers they place their branches 
 within the handles. The larger the branch is that is 
 placed at the door the more honourable to the house, or 
 rather to the servants of the house. If in the course of the 
 year a servant has given offence to any of the mayers, then, 
 instead of a branch of May, a branch of elder, with a bunch 
 of nettles, is affixed to her door : this is considered a great 
 disgrace, and the unfortunate subject of it is exposed to the 
 jeers of her rivals. On May-morning, therefore, the girls 
 look with some anxiety for their May-branch, and rise very 
 early to ascertain their good or ill-fortune. The houses are 
 nil thus decorated by four o'clock in the morning. Through- 
 out the day parties of these mayers are seen dancing and 
 frolicking in various parts of the town. The group that f
 
 240 MAY DAT. [MAY i. 
 
 saw to-day, which remained in Bancroft for more than an 
 hour, was composed as follows : First came two men with 
 their faces blacked, one of them with a birch broom in his 
 hand, and a large artificial hump on his back ; the other 
 dressed as a woman, all in rags and tatters, with a large 
 straw bonnet on, and carrying a ladle; these are called 'Mad 
 Moll and her husband ;" next came two men, one most fantas- 
 tically dressed with ribbons, and a great variety of gaudy- 
 colouicd silk handkerchiefs tied round his arms, from the 
 shoulders to the wrists, and down his thighs and legs to the 
 ancles ; he carried a drawn sword in his hand ; leaning upon 
 his arm was a youth dressed as a fine lady in white muslin, 
 and profusely bedecked from top to toe with gay ribbons 
 these were called the " Lord and Lady" of the company ; 
 after these followed six or seven couples more, attired 
 much in the same style as the lord and lady, only the men 
 were without the swords. When this group received a 
 satisfactory contribution at any house the music struck up 
 from a violin, clarionet, and fife, accompanied by the long 
 drum, and they began the merry dance. While the dancers 
 were merrily footing it the principal amusement to the 
 populace was caused by the grimaces and clownish tricks 
 of Mad Moll and her husband. When the circle of spec- 
 tators became so contracted as to interrupt the dancers, 
 then Mad Moll's husband went to work with his broom, and 
 swept the road-dust, all round the circle, into the faces of 
 the crowd, and when any pretended affronts were offered 
 to his wife, he pursued the offenders, broom in hand ; if 
 he could not overtake them, whether they were males or 
 females, he flung his broom at them. These flights and 
 pursuits caused an abundance of merriment. 
 
 The Mayer's Song is a composition, or rather a medley of 
 great antiquity, and is as follows : 
 
 " Kemomber ns poor mayers all. 
 
 And thus do we begin 
 To lead our lives in righteousness, 
 Or else \ve die in sin. 
 
 We have bern rnmbling all this night, 
 
 And almost all this day, 
 And now returned back again 
 
 We have brought you a branch of May.
 
 MAY i.] MAY DAY. 211 
 
 A branch of May we have brought you, 
 
 And at your door it stands, 
 It is but a sprout, but it's well budded out 
 
 By the work of our Lord's hands. 
 
 The hedges and trees they are so green, 
 
 As jrreen as any leek, 
 Our Heavenly Father, he watered them 
 With Ids heavenly dew so sweet. 
 
 The heavenly gates are open wide, 
 
 Our paths are beaten plain, 
 And if a man be not too far gone, 
 
 He may return again. 
 
 The life of man is but a span, 
 
 It flourishes like a flower; 
 We are here to day, and gone to-morrow, 
 
 And are dead in an hour. 
 
 The moon shines bright, and the stars give a light 
 
 A little before it is day. 
 So God bless you all. both great and small, 
 
 And send you a joyful May." 
 
 HUNTINGDONSHIRE. 
 
 In the village of Glatton, May-day is observed by the elec- 
 tion of Queen of the May, and the making of the garland. 
 
 The garland is of a pyramidal shape, and in this respect 
 resembles the old milk-maid's garland; it is composed cf 
 crown-imperials, tulips, anemones, cowslips, kingcups, daf- 
 fodils, meadow-orchis, wallflowers, primroses, lilacs, labur- 
 nums, and as many roses and bright flowers as the season may 
 have produced. These, with the addition of green boughs, 
 are made into a huge pyramidal nosegay, from the front of 
 which a gaily-dressed doll stares vacantly at her admirer?. 
 This doll is intended to represent Flora. From the base of 
 the nosegay hang ribbons, handkerchiefs, pieces of silk, aii'l 
 any other gay-coloured fabric that can be borrowed for th 
 occasion. The garland is carried by the two maids of 
 honour to the May queen who place their hands beneath tho 
 nosegay, and allow the gay-coloured streamers to full towards 
 the ground. The garland is thus some six feet high. 
 
 The following song was sung by " the Mayers " on May- 
 day, 1865, in the village of Denton and Chaldccote, when 
 they went round with their " garland " : 
 
 B
 
 242 MAY DAY. [MAT I. 
 
 " Hero comes us poor Mayers all, 
 
 And thus do we begin 
 To lead our lives in righteousness, 
 For fear we should die in sin. 
 
 To die in sin is a dreadful thing, 
 
 To die in sin for nought ; 
 It would have been better for us poor souls 
 
 If we had never been born. 
 
 Good morning, lords and ladies, 
 
 It is the first of May ; 
 I hope you'll view the garland, 
 
 For it looks so very gay. 
 
 The cuckoo sings in April, 
 
 The cuckoo sings in May, 
 The curkoo sings in June, 
 
 In July she flies away 
 
 Now take a Bible in your hand, 
 
 And read a chapter through ; 
 And when the day of judgment comes 
 
 The Lord will think of you." 
 
 N, & Q. 3rd S. vol. vii. p. 373. 
 
 It is the custom at Warboys for certain of the poor of the 
 parish to be allowed to go into Warboys Wood on May-day 
 morning for the purpose of gathering and taking away 
 bundles of sticks. It may possibly be a relic of the old 
 custom of going to a wood in the early morning of May-day 
 for the purpose of gathering May-dew. N. & Q. 3rd S. vol. 
 xii. p. 42. 
 
 KENT. 
 
 Sir Dudley Diggs, by his will, dated 1638, left the yearly 
 sum of 20 to be paid 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 Sel grave, which 
 escheated to him after the death of Lady Olive. These 
 lands, being in three pieces, lie in the parishes of Preston 
 and Faversham, and contain about forty acres, 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 who prevail at
 
 MAY i.] MAY DAY. 243 
 
 each of those places run for the 10 at Old Wives Lees as 
 above mentioned on May 19th. Hasted, History of Kent, 
 vol ii. p. 787. 
 
 At Sevenoaks the children carry their tasteful boughs 
 and garlands from door to door. The boughs consist of a 
 bunch of greenery and wild flowers tied at the end of a stick, 
 which is carried perpendicularly. The garlands are formed 
 of two hoops interlaced cross-wise, and covered with blue 
 and yellow flowers from the woods and hedges. Sometimes 
 the garlands are fastened at the end of a stick carried 
 perpendicularly, and sometimes hanging from the centre of 
 a stick borne horizontally by two children. Either way the 
 effect is pleasing, and fully worth the few pence which the 
 appeal of " May-day, garlaud-day ! please to remember the 
 May-bough!" makes one contribute. N. & Q. kth S. vol. iii. 
 p. 424. 
 
 LANCASHIRE. 
 
 In most places it is customary for each driver of a team 
 to decorate his horses with gaudy ribbons on May-day. In 
 Liverpool and Birkenhead, however, where some thousands 
 of men are employed as carters, this May-day dressing has 
 grown into a most imposing institution. Every driver of a 
 team in and around the docks appears to enter into rivalry 
 with his neighbours, and the consequence is that most of 
 the horses are gaily dressed and expensively decorated. The 
 drivers put on their now suits, covered with white linen slops, 
 and sport new whips in honour of the occasion. Some of the 
 embellishments for the horses are of a most costly character ; 
 not a few are disposed in most admirable taste ; and in several 
 instances they amount to actual art-exhibitions, since the 
 carts are filled with the articles in which their owners deal. 
 Real and artificial flowers are disposed in wreaths and other 
 forms upon different parts of the harness, and brilliant velvet 
 cloths, worked in silver and gold, are thrown over the loins 
 of tlie horses ; and if their owners are of sufficient standing 
 to bear coats-of-arms, these are emblazoned upon the cloths, 
 surrounded with many curious and artistic devices. Not 
 only are the men interested in these displays, but wives and 
 daughters, mistresses and servants, vie with each other as to 
 
 B 2
 
 244 MAY DAT. [MAY i. 
 
 who shall produce the most gorgeous exhibition. A few 
 years ago the Corporation of Liverpool exhibited no fewer than 
 one hundred and sixty-six horses in the procession, the first 
 cart containing all the implements used by the scavenging 
 department, most artistically arranged. The railway com- 
 panies, the brewers, the spirit-merchants, and all the prin- 
 cipal dock-carriers, &c., send their teams with samples of pro- 
 duce to swell the procession. After parading the principal 
 streets, headed by bands of music and banners, the horses are 
 taken home to their respective stables, and public drinks are 
 given to the carters by the Corporation, the railway com- 
 panies, and other extensive firms. The Mayor and other 
 members of the Corporation attend these annual feasts, and 
 after the repasts are ended the carters are usually addressed 
 by some popular speaker, and much good advice is fre- 
 quently given them. Harland and Wilkinson, Legends and 
 Traditions of Lancashire, 1873, p. 96. 
 
 In the Life of Mrs. Pilkington (Gent. May. 1754, vol. xxiv. 
 p. 354) allusion seems made to this custom. 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 passengers to give the 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. 
 
 In connection with this custom may be mentioned one 
 practised at Gilmerton, in the parish of Liberton, county of 
 Edinburgh. The carters have friendly societies for the 
 purpose of supporting each other in old age or during ill- 
 health, and with the view partly of securing a day's recrea- 
 tion, and partly of recruiting their numbers and funds, they 
 have an annual procession. Every man decorates his cart, 
 horse, and ribbons, and a regular procession is made, accom- 
 panied by a band of music. To crown all there is an uncouth 
 uproarious race with cart-horses on the public road, which 
 draws forth a crowd of Edinburgh idlers, and all ends in a 
 dinner, for which a fixed sum is paid. Stat. Ace. of Scotland, 
 1845, vol. i. p. 12. 
 
 The maypole of Lostock, a village near Bolton, in Lanca-
 
 MAY i.] MAY DAY. 215 
 
 shire, is probably the most ancient on record. It is men- 
 tioned in a charter by which the town of West Halton was 
 granted to the Abbey of Cockersand, about the reign of King 
 John. The pole, it appears, superseded a cross, and formed 
 one of the landmarks which defined the boundaries, and must 
 therefore have been a permanent and not an annual erection. 
 The words of the charter are, " De Lostockmepull, ubi crux 
 sita fuit recta linea in austro, usque ad crucem-super-le- 
 Tungc." Dugd., Monast. Anglic. 1830, vol. vi. p. ii. n. ii. 
 p. 906 ; Med. jflvi Kalend. vol. i. p. 238. 
 
 LINCOLNSHIRE. 
 
 Formerly it was customary in some parts of this county 
 to change servants on May-day. Times Telescope, 1823, 
 p. 118. 
 
 A peculiar rustic ceremony used annually to be observed 
 at Horncastle towards the close of the last century. On the 
 morning of May-day, when the young people of the neigh- 
 bourhood assembled to partake in the amusements which 
 ushered in the festival of the month, a train of youths col- 
 lected themselves at a place called the May-bank. From 
 thence with wands euwreathed with cowslips, they walked in 
 procession to the maypole, situated to the west end of the 
 town, and adorned on that morning with every variety in the 
 gifts of Flora. Here, uniting in the wild joy of young en- 
 thusiasm, they struck together their wands, and, scattering 
 around the cowslips, testified their thankfulness for that 
 bounty which, widely diffusing its riches, enabled them to 
 return home rejoicing at the promises of the opening year. 
 Weir, Sketches of Horncastle. 
 
 Dr. Stukeley, in his Itincrarium Curiosum (1724, p. 29), 
 alluding to this custom, says there is a maypole hill near 
 Horncastle, 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 peeled off, tied round with cowslips. At night 
 they have a bonfire, and other merriment, which is really a 
 sacrifice or religious festival.
 
 246 MAT DAY. [MAT i. 
 
 ISLE OF MAN. 
 
 May Day is ushered in with blowing of horns on the 
 mountains, and with a ceremony which, says \Yaldron, has 
 something in the design of it pretty enough. In almost all 
 the great parishes they choose from among the daughters of 
 the most wealthy farmers a young maid for the Queen of May. 
 She is dressed 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 Queen of Winter, who is a man 
 dressed in woman's clothes, with woollen hood, fur-tippets, 
 and loaded with the warmest and heaviest habits one upon 
 another. In the same manner are those, who represent her 
 attendants, drest ; nor 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 music of the 
 tongs and the cleavers. Both parties march till they meet on 
 a common, and then their trains engage in a mock battle. 
 If the Queen of the Winter's forces get the better, so as to 
 take the Queen of May prisoner, she is ransomed for as much 
 as pays the expenses 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 at each board. 
 
 For the seizure of her Majesty's person that of one of 
 her slippers was substituted more recently, which was in 
 like manner ransomed to defray the expenses of the pageant. 
 The procession of the Summer which was subsequently 
 composed of little girls, and called the Maceboard * outlived 
 
 * The maceboard (probably a corruption of May sports) went from 
 door to door inquiring if the inmates would buy the queen's favour, 
 which was composed of a small piece of ribbon.
 
 MAT i.] MAY DAY. 24.7 
 
 that of its rival, the Winter, some years, and now, like many 
 other remnants of antiquity, has fallen into disuse. Train, 
 History of the Isle of Man, 1845, vol. ii. p. 118; Waldron, 
 Description of the Isle of Man, p. 154. 
 
 MIDDLESEX. 
 
 London boasted several maypoles before the days of Puri- 
 tanism. Many parishes vied with each other in the height 
 and adornment of their own. One famed polo stood in 
 Basing Lane, near St. Paul's Cathedral, and was in the time 
 of Stow kept in the hostelry called Gerard's Hall. " In the 
 high-roofed hall of this house," says he, " sometime stood a 
 large fir pole, which reached to the roof thereof a polo of 
 forty feet long and fifteen inches about, fabled to be the 
 justing staff of Gerard the Giant." A carved wooden figure 
 of this giant, pole in hand, stood over the gate of this old 
 inn until March 1852, when the whole building was de- 
 molished for city improvements. Book of Days, vol. i. p. 576. 
 See Every Day Book, vol. ii. p. 612. 
 
 A maypole was annually erected on May-day morning in 
 Leadenhall Street, then called Cornhill, before the south door 
 of the church known as that of St. Andrew the Apostle ; and, 
 in order to distinguish this church from others dedicated to 
 the same saint, it was termed in consequence St. Andrew's- 
 Under-Shaft . On the 1st May, 1517 (9th of Henry VIII.), 
 a violent tumult occurred in the city, and this polo was not 
 raised afterwards f The inhabitants had long regarded with 
 much jealousy the numerous foreigners who about that time 
 took up their abode in London J and practised various trades, 
 
 * This pole, when it wns fixed in (he ground, was higher than the 
 church steeple; and it is to this that Chaucer the poet refers when he 
 says, speaking of a vain boaster, that he bears his head "as he would 
 bear the great shaft of Cornhill." St-iw's Survey, B. ii. p. 6.~> ; 
 Godwin and Britton, Churches of London, 1S3J. 
 
 t Pennant, London (5th edition, p. 587), says this shaft gave rise to 
 the insurrection. Godwin and Britton deny this was the case. 
 
 J Hall, in his Chronicle, says these foreigners "compassed the citie 
 rounde aboute, in South warki-, in Westminster, Temple Barre, Holborne, 
 Sixyncte Martynes, Sayncte John's Strete, Algate, Toure Hyll, and 
 Sainct Katherinea."
 
 218 MAY DAT. L^ AY * 
 
 to the great injury, as was then thought, of the citizens, and 
 on the 28th of April a quarrel took place between some of 
 the London apprentices at that time a powerful body and 
 two or three foreigners whom they met in the street, when 
 blows were exchanged. This disturbance, however, was 
 quickly quelled, but a rumour suddenly became general, 
 although none knew on what grounds, that on the ensuing 
 May-day, taking advantage of the sports and pastimes which 
 were expected, all foreigners then in the city would be slain. 
 In consequence of this various precautions were adopted by 
 the authorities with a view to prevent if possible any con- 
 templated outrage, and all men were commanded to stay in 
 their houses. Notwithstanding this injunction, on the even- 
 ning before May-day two striplings were found in Cheapside 
 " playing at the bucklers," and having been commanded to 
 desist, theory of " Trent ices, 'prentices, bats and clubs!" the 
 usual gathering words at that period, was heard through the 
 streets, and many hundreds of persons, armed with clubs and 
 other weapons, assembled from all quarters, broke open the 
 prisons, destroyed many houses occupied by foreigners, and 
 committed other excesses. After some exertions on the part 
 of the city authorities,* nearly three hundred of the rioters 
 were captured. A commission was appointed to inquire into 
 the insurrection, and a great number of the prisoners were 
 condemned to die, but with the exception of one John 
 Lincolne, who was hung, they were all ultimately pardoned. 
 After this circumstance, which acquired for the day on wkich 
 it happened the title of " Evil May-day," and induced those 
 in power to discountenance sports which led to large con- 
 gregations, the Cornhill shaft was hung on a range of hooks 
 under the "pentisesf" of a neighbouring row of houses, 
 where it remained till 1549. In that year, one Sir Stephen, 
 curate of St. Catherine Cree, in a sermon which he preached 
 
 * Cholmondeley, constable of the Tower, discharged some guns into 
 the streets, while the Earls of Shrewsbury and Surrey, collecting the 
 gentlemen of the Inns of Court, restrained the violence <f the populace. 
 Lyttli-ton, History of England, vol. ii. p. 167. 
 
 f Of the pent-house, or shelving roof projecting from the main wall, 
 by which the shops at that period were ordinarily protected, many 
 example*, Godwin and Britton say, existed in their time.
 
 MAY i.J MAY DAY. 249 
 
 at Paul's Cross, persuaded the people that this pole had been 
 made into an idol by naming the church of St. Andrew with 
 the addition of Under that Shaft ; and so worked upon them, 
 that in the afternoon of the same day, " after they had dined," 
 the inhabitants with great labour raised the pole off the 
 hooks on which it had rested thirty-two years, and each man 
 sawing off for himself a piece equal to the length of his 
 house, it was quickly demolished and burned. Godwin 
 and Britton, CJiurcles of London. 18H9 ; Brayley, Londiniana, 
 1829, vol. iii. p. 223 ; 'flails Chronicle, 1517. 
 
 Brayley in his Londiniana (vol. iv. p. 318) says, nearly 
 opposite to Craven Bu^ld ngs is a low public-house, bearing 
 the sign of the Cock and Pye (a contraction for the Cock and 
 Magpye), which two centuries ago was almost the only 
 duelling in the eastern part of Drury Lane, except the 
 mansion of the Drewries. Hither the youths and maidens 
 of the metropolis, who, in social revelry on May-day threaded 
 the jocund dance around the maypole in the Strand, were 
 accustomed to resort for cakes and ale and other refresh- 
 ments. 
 
 May Fair. This saturnalia was held by a grant of the 
 Abbot of Westminster, ' with revelry for fourteen days." 
 It took place annually, commencing on the first of May. 
 The locality was anciently called Brook Field, the site of 
 which is now covered with Curzon Street, Hertford Street, 
 and Chesterfield House. Frequent allusions to the fair are 
 found in plays and pamphlets of Charles ll.'s time, and 
 hand-bills and advertisements of the reigu of James II. and 
 his successors are in existence. 
 
 May Fair was granted by James II., in the fourth year of 
 his reign, to Sir John Coell and his heirs for ever, in trust 
 for Henry Lord Dover, and his heirs for ever. Before 1704 
 the ground became much built upon, as we learn from the 
 old rate-books, and in November 1708 the gentlemen of 
 the grand jury for the county of Middlesex and the city 
 of Westminster made presentment of the fair, in terms of 
 abhorrence, as a " vile and riotous assembly." The Qucon 
 listened to a petition from the bench of justices for Middlesex, 
 and a royal proclamation, dated April 28th, 1709, prohibiting 
 the fail- (at least as far as the amusements were concerned),
 
 250 MAY DA*. [MAY I. 
 
 was the result. It was, however, soon revived " as of old," 
 and, we are told, was much patronised "by the nobility 
 and gentry." It had also its attractions for the ruder 
 class of holiday-makers, as we learn from the following 
 copy of a hand-bill formerly in the Upcott Collection, dated 
 1748: 
 
 " May Fair. At the Ducking Pond on Monday next, 
 the 27th inst., Mr. Hootoa's dog Nero (ten years old, 
 with hardly a tooth in his head to hold a duck, but well 
 known for his goodness to all that have seen him hunt), 
 hunts six ducks for a guinea against the bitch called the 
 Flying Spaniel, from the Ducking Pond on the other side 
 of the water, which has beat all she has hunted against, 
 excepting Mr. Hooton's Good Blood. To begin at two 
 o'clock. 
 
 " Mr. Hooton bogs his customers won't take it amiss to 
 pay twopence admittance at the gate, and take a ticket, 
 which will be allowed as cash in their reckoning ; no person 
 admitted without a ticket, that such as are not liked may 
 be kept out. 
 
 " Note Eight Lincoln ale." 
 
 Mr. Morley, in his History of Bartholomew Fair (1859, 
 p. 103), after noticing the presentment of the grand jury in 
 1708 and the prohibition of May Fair, tells us that the fair 
 was revived, and " finally abolished in the reign of George II. 
 after a peace-officer had been killed in the attempt to quell a 
 riot." The statement, however, of the fair having been finally 
 abolished in the reign of George II. is perfectly gratuitous 
 on the part of the historian of " Bartlemy," as it existed until 
 near the end of another reign. Carter the antiquary wrote 
 an account of it in 1816, and he says that a few years 
 previously it was much in the same state as it had been for 
 fifty years. This description, full of curious interest, was 
 communicated to the Gentleman's Magazine for March 1816 
 (vol. Ixxxvi. p. 228). It has been reprinted in Hone's Every 
 Day Book, 1826, vol. i. p. 572 ; See Soane's New Curiosities of 
 Literature, 1867, voL i. p. 250, &c. ; N. & Q. 3rd S. vol. x. 
 p. 358.
 
 MAY i.] MAY DAY. 251 
 
 NOBTHAMPTONSHIRB 
 
 On the morning of May-day the girls from the neigh- 
 bouring villages of Kingsthorpe, &c., bring into Northampton 
 their garlands, which they exhibit from house to house (to 
 show, as the inhabitants gay, what flowers are in season), 
 and usually receive a trifle from each house. 
 
 The skeleton of the garland is formed of two hoops of 
 osier or hazel crossing each other at right angles, affixed to a 
 staff about five feet long, by which it is carried ; the hoops 
 are twined with flowers and ribbons so that no part of them 
 is visible. In the centre is placed one, two, or three dolls, 
 according to the size of the garland and the means of the 
 youthful exhibitors. Great emulation is excited amongst 
 them, and they vie with each other in collecting the choicest 
 flowers, and adorning the dolls in the gayest attire ; ribbon 
 streamers of the varied colours of the rainbow, the lacemakers 
 adding their spangled bobbins, decorate the whole. The 
 garlands are carried from house to house concealed from 
 view by a large pocket-handkerchief, and in some villages 
 it is customary to inquire if the inmates would like to see 
 the Queen of the May. 
 
 Wherever the young people receive a satisfactory contri- 
 bution they chant their simple ditties, which conclude with 
 wishing the inhabitants of the house " a joyful May," or " a 
 merry month of May." The verses sung by the Dallington 
 children are entirely different from those of any other village, 
 and are here subjoined : 
 
 " The flowers are blooming everywhere, 
 
 O'er every bill nnd dale ; 
 And oh ! how beautiful they are, 
 How sweetly do they smell 1 
 
 Go forth, my child, and laugh and play, 
 
 And let your cheerful voiw, 
 With birds, and brooks, and merry May, 
 
 Cry out, liejoice 1 rejoice 1 " 
 
 When the Mayers have collected all the money they can 
 obtain, they return to their homes, and regale themselves, 
 concluding the day with a merry dance round the garland.
 
 252 MAY DAY. [MAY i. 
 
 Every Day Book, 1826, vol. ii. p. 615 ; Glossary of North- 
 amptonshire Words and Phrases, 1854, vol. ii. p. 421. 
 
 Clare, " the Peasant Poet" of Northampton, in one of his 
 MS. ballads, describes the manner in which May-day is ob- 
 served in his native tillage, Helpstone, near Peterborough, 
 and the neighbourhood. His delightful ballad is printed 
 by Miss Baker in her work already quoted (vol. ii. p. 423). 
 
 "How beautiful May and its morning conies in! 
 '1 he songs of the maidens, you heur them begin 
 To sing the old bal ads while cowslips they pull, 
 \Vhile the dew of the morning fills many pipes fulL 
 
 The closes are spangLd with cowslips like gold, 
 Girls ciam in thtir aprons what baskets can't huld; 
 And still gather on to the heat of the day, 
 Till force often throws the List handful away. 
 
 Then beneath an old hawthorn they sit, one and all, 
 
 And make the May-garlands, and round cuck a ball 
 
 Of cowslips find blossoms so showy and sweet, 
 
 And laugh when they think of the swains they shall meet. 
 
 Then to finish the garland they trudge away home, 
 And beg from each garden the dowers then in bloom ; 
 Then beneath the old eldeni, beside the old wall, 
 They set out to make it, maid, misses and all. 
 
 The ribbons the ploughmen bought m;dds at the fair 
 Are sure to be seen in a garland so fair ; 
 And dolls from the children they dress up and take, 
 While children laugh loud at the show they will muke. 
 
 Then they take round the garland to show at each door, 
 With kerchief to hide the fine flowers cover'd o'er ; 
 At cottages also, when willing to pay, 
 The muicL-ns their much-admired garland display. 
 
 Then at ducJc-undcr-icater * adown the long road 
 They run with their dresse.s all dying abroad ; 
 And ribbons all colours, how sweet they appear! 
 May seems to begin the life of the year. 
 
 * Duck-under-thc-water. A game in which the players run, two and 
 two, in rapid succession, under a handkerchief held up aloft by two 
 persons standing apart wi:h extended arms. Formerly in this northern 
 part of Northamptonshire even married women on May-day played 
 at this game under the garland, which was extended from chimney 
 to chimney across the village btreet. Glossary of Northamptonshire 
 Word* and Phrases, 1854, vol. i. p. 201.
 
 MAY i.] MAY DAY. 253 
 
 Then the garland on ropes is hung high over all, 
 One end to a tive, and one hooked to a wall ; 
 When they cuclt the ball over till day is nigh gone, 
 And then tea and cakes and the dancing comes on. 
 
 And then, lawk ! what laughing nnd dancing is tlere, 
 While the fiddler makes faces within the arm-chair ; 
 And then comes the cushion,* the girls they all shriek, 
 And fly to the door from the old fiddler's squeak. 
 
 Hut the doors they are fastened, so all must kneel down, 
 And take the rude kiss from the unmannerly clown. 
 Thus the May Barnes are ended, to their houses they roam, 
 With the sweetheart she chooses each maiden goes home." 
 
 * The cushion dance appears to be of some antiquity : it is thus 
 mentioned by Selden in his Table Talk, under "King of England": 
 ' The court of England is much altered. At a solemn dancing, first 
 you have the great measures, then the Corrantues and the Galliards, 
 and this is kept up with ceremony ; at length to French-more 
 [Frenchmore] and the cushion dance, and then all the company 
 dance lord and groom, lady and kitchen maid, no distinction. So in 
 our court in Queen Elizabeth's time gravity and state were kept up. 
 In King James' time things were very p;etty well. But in King 
 Charles' time there was nothing but Frenchmore and the cushion- 
 dance, omnium gatherum, tolly polly, hoite come toite." In Play ford's 
 Dancing Master (1698, p. 7) it is described as follows : " This dance 
 is begun by a single person (cither man or woman), who. lakinga 
 cushion in hand, dances about the rom, and at the end of the tune 
 stops and sings, 'This dance it will no further go;' the musician 
 answers, ' I pray you, good sir, why bay you so?' Man. 'because 
 Jean Sanderson will not come to.' Musician. ' She must come to, and 
 t-he shall come to, and she must whether bhe will or no.' Tiien he 
 lays down the cushion before a woman, on which she kneels, and he 
 kisses her, singing, ' Welcome, Joan Sanderson, welcome, welcome.' 
 Then she rises, takes up the cushion, and both dance, singing, 
 ' Prinkum prankum is a fine dance, and shall wo go dance it once 
 again ? ' Then making a stop, the woman sings as before, This dance 
 it will no furtln-r go.' Musician. ' I pray you, madam, why say you 
 so?' Woman. 'Because John Sanderson will not come to.' Muticinn. 
 ' He must come to,' &c. (as before). And so she lays down the cushion 
 before a man, who, kneeling upon it, salutes her, she singing' Welcome, 
 John Sanilerson,' &c. Then he taking up the cushion, they dance 
 round, singing as before, and thus they do till the whole company are 
 taken into the ring. Then the cushion is laid before the first man, the 
 woman singing 'This dance,' An. (as before), only instead of not come 
 to,' they sing, 'go fro;' and instead of 'Welcome, John Sander--. n,' 
 ' Farewell, farewell ;' and so they go out one by one as they came in." 
 
 This dance was well known in Holland in the early part of the
 
 254 MAY DAY. [MAY i. 
 
 A native of Fotheringhay, Mr. W. C. Peach, relates that 
 he was formerly accustomed to go into the fields over-night 
 and very early on May-day to gather cowslips, primroses, 
 wood-anemones, blue bells, &c., to make the garlands. The 
 garland, if possible, was hung in the centre of the street on 
 a' rope stretched from house to house. Then was made the 
 trial of skill in tossing balls (small white leather ones) through 
 the framework of the garland, to effect which was a triumph. 
 Speaking of the May-bush (a large tree selected for being 
 tall, straight, full of branches, and if possible flowers), Mr. 
 W. C. Peach says, " I have been looking out for a pretty bush 
 days before the time, and if hawthorn and in blossom, then 
 it was glorious. I have seen them ten or twelve feet high, 
 and many iu circumference, and they required a stalwart arm 
 to carry and put them into a hole in the ground before the 
 front door, where they were wedged on. each side so as to 
 appear growing. Flowers were then thrown over the bush 
 and around it, and strewn as well before the door. Pretty 
 little branches of whitethorn, adorned with the best flowers 
 procurable, were occasionally put up, unperceived by others 
 if possible, against the bed-room of the favourite lass, to 
 show the esteem in which she was held, and the girls accord- 
 ingly were early on the alert to witness the respective 
 favours allotted them. Elder, crab- tree, nettles, thistles, 
 sloes, &c., marked the different degrees of respect in which 
 some of them were held." Glossary of Northamptonshire 
 Words and Phrases, vol. ii. p. 427. 
 
 At Nassington they carry garlands about, and beg for 
 money ; in the evening they tie them across the street from 
 chimney to chimney, and dance under them. Formerly 
 married women used to amuse themselves by playing under 
 them at the game of Duck-under-the- water.* Ibid. p. 428. 
 
 At Nassington a curious pasture custom also takes place 
 on May-day. There is a large tract of meadow-land lying 
 on the side of the river Nen, which the inhabitants of the 
 
 seventeenth century, and an interesting engraving of it may be seen in 
 the ' Emblems of John de Brunnes,' Amst. 1624. Nares' Glossary 
 (Halliwell and Wright), 1859, vol. i. p. 219. 
 
 * See note on page 252.
 
 MAY I.] MAT DAT. 255 
 
 village have the right of pasturing cows upon.* The pasture 
 season commences on May-day, and on the evening pre- 
 ceding a rail is put across the entrance to the pasture, 
 which the cows must leap to get into. Much rivalry takes 
 place on this occasion. The lads watch through the night 
 and the dawning of May-day, the lasses with their cows 
 being ready at the proper moment to see which cow shall 
 leap the rail first into the meadow, and the cow which does 
 this is led round the village in the afternoon, her horns 
 decorated with rihbons, &c. Degradation only awaits the 
 hindmost cow, she has to carry elder, nettles, and thistles as 
 her badge, and the lass who milks her has to bear the gibes 
 and jeers of the villagers. Glossary, <e., p. 428. 
 
 At Morton-Pi nkeney the following song is sung by the 
 children on May-morning : 
 
 " I have n little purse in my pocket, 
 
 All fixed with a silver pin ; 
 Ami all that it wants is a more little silver 
 
 To liiie it well within. 
 The clock strikes one, I must be gone, 
 
 Or i-Ise it \\ill be day; 
 Good morning to you, ray pretty fair maid, 
 I wish you the merriment of Way." 
 
 Ibid. p. 426. 
 
 At Polebrook, on the last few days of April, the Queen of 
 May and her attendants gather what flowers they can from 
 the surrounding meadows, and call at the houses of the 
 principal inhabitants to beg flowers, the gift or the loan of 
 ribbons, handkerchiefs, dolls, &c., with which to form their 
 garland. This being arranged on hoops, the young maidens 
 assemble on May-morning, and carry it round the village, 
 preceded by a fiddler; and the following quaint song 
 very similar to the one used at Hitchin, and thought from 
 its phraseology to have been written in the time of the 
 Puritans is sung by the Queen and her company at the 
 different houses, and a gratuity is solicited. 
 
 " Remember us poor mayers all, 
 
 For now we do begin 
 To lend our lives in righteousness, 
 For fear we die in sin. 
 
 Vide Bridge's Hist, of Co. of Northampton, 1791, vol. it. p. 468.
 
 256 MAY DAY. [MAY t, 
 
 To die in sin is a serious thing, 
 
 To go wliere sinners mourn ; 
 'T would have been better for our p >or souls 
 
 If we had ne'er been born. 
 
 Now we've been travelling all the night, 
 And best part of this day ; 
 And now we're returning back again. 
 
 And have brought you a branch of May. 
 A branch of May, which looks so gay, 
 
 Before your door to stand ; 
 'Tis but a sprout, but 'tis well spread out, 
 
 The work of our Lord's hand. 
 
 Arise, arise, yon pretty fair maid, 
 
 Out of your drowsy dream, 
 And step into your dairy-house 
 
 For a sup of your sweet cream. 
 
 O, for a sup of your sweet cream, 
 
 Or a jug of your own beer ; 
 And if we tarry in the town, 
 
 We'll call another year. 
 
 Now take the Bible in your hand, 
 
 And read a chapter through, 
 And when the day of judgment cornea, 
 
 The Lord will think of you. 
 
 Repent, repent, ye wicked men, 
 
 Repent before you die ; 
 There's no repentance in the grave, 
 
 When in the ground you lie. 
 
 But now my song is almost done, 
 
 I've got no more to say ; 
 God bless you all, both great and small, 
 
 I wish you a joyful May." 
 
 The garland is afterwards suspender! by ropes from the 
 school-house to an opposite tree, and the rnayers and other 
 children amuse themselves by throwing balls over it. With 
 the money collected tea and cakes are provided for the 
 joyous party. The Queen of the May takes her seat at the 
 head of the tea-table, under a bower composed of branches of 
 may and blackthorn ; a wreath of flowers is placed on her 
 head, and she is hailed " Lady of the May." The atten- 
 dants wait round her, the party of mayers seat themselves at 
 a long table below, and the evening concludes with mirth 
 and merriment. Glossary, d'C., p. 424.
 
 MAY i.] MAT DAY. 257 
 
 NORTHUMBERLAND 
 
 The young people of Loth soxes go out early in the 
 morning to gather the flowering thorn and the dew off the 
 grass, which they bring home with rnu-^ic and acclamations ; 
 and Laving dressed a pole on the town-green with garlands, 
 dunce an.und it. A syllabub is also p; spared for the May-feast, 
 wh ch is made of warm milk from the cow, sweet cakes, and 
 wine ; and a kind of divination is practised by fishing with a 
 ladle for a wedding-ring which is dropped into it for the 
 purpose of prognosticating who shall be first married. 
 Hatch inson, Hist, of Northumberland, 1778, vol. ii., Appendix, 
 p. 14. 
 
 At N ewcastle-upon-Tyne it was formerly usual on May- 
 mornings for the young girls to sing these lines in the 
 streets, at the same time gathering flowers : 
 
 " Bise up, maidens, fie for shame ! 
 For I've been four long miles from hame, 
 I've been gathering my garlands gay, 
 Rise up, fair mnids, and take in your May ! " 
 
 Brand, Pop. Antiq. 1S49, vol. i. p. 219. 
 
 NOTTING H AMS H IR E. 
 
 The May-day customs observed in this county are in many 
 respects similar to those of other counties, but Nottingham- 
 shire has the honour of being the parent of most of the happy 
 sports which characterise this joyous period of the year, from 
 the fact of most of the May-day games having had their 
 origin in the world famous Eobin Hood, whose existence and 
 renown are so intimately connected with this district. His 
 connection with " Merry Sherwood " and the Sheriff of Not- 
 tingham have been universal themes for centuries : and these 
 and the " Miller of Mansfield " and the " Wise Men of Gotham " 
 Lave done more towards making this county famous than all 
 the rest of the ballads and popular literature put together. 
 Maypoles and morris-dances were formerly very general, and 
 the characters of Robin Hood, Little John, Friar Tuck, 
 Maid Marian, and the Hobby-horse were well sustained. 
 The maypoles were somet : mes very elegantly ornamented, 
 and surmounted by flags and streamers of various colours. 
 
 8
 
 258 MAY DAY. [MAY i. 
 
 One was not many years ago remaining by Hucknall Fol- 
 kard, and at the top were portions of the ironwork anrl 
 decorations still in being. The morris-dance was unques- 
 tionably one of the most popular of the many games incident 
 to this season, and was very generally prevalent through- 
 out this county, and many are the ballads dedicated to its 
 observance. The following is of 1614 : 
 
 " It was my hap of late by chance 
 To wet a country morris-dance, 
 Wh.-n, chiet'est of them all the foole 
 P,a d with a ladle and a toole; 
 When everv younkor sliak't his hels. 
 And tine Maid Marian svi'h her smoile, 
 Showed how a rascal plaid tin- voile, 
 And when the Lobby horse did wihy, 
 Then all the wenches yave a tihy,'' &c. 
 
 May-day, although a day of general holiday and rejoicing, is 
 nevertheless considered, as is the whole of the month, un- 
 lucky for marriage, and few are celebrated on this day ; 
 more weddings being hastened, so as to be over before this 
 day, than postponed until June. This does not apply to 
 divinations for future partners, for in some parts of the 
 county it is usual to prepare a sweet mixture on the first of 
 May, composed of new milk, cakes, wine, and spice, and for 
 the assembled company to fi=h with a ladle for a ring and a 
 sixpence, which have been dropped into the bowl ; the young 
 man who gains the ring and the young woman the sixpence 
 being supposed to be intended for each other. Jour, oj Arch. 
 Assoc. 1853, vol. viii. p. 234. 
 
 OXFORDSHIRE. 
 
 Previous to the Reformation a requiem mass is said to 
 have been performed every May-morning at an early houi- 
 on the top of Magdalen tower, Oxford, for the repose of the 
 sr.ul of Henry VII.. who had honoured that college with a 
 visit in 1486-7. The chor stars cont'nne to execute in the 
 same place, at five o'clock in tho morning of the same day, 
 certain pieces of choir-music, for which service the rectory 
 of Slimbridge in Gloucestershire pays the yearly sum of 
 10. The ceremony has encouraged the notion that He;iry
 
 MAY i.J MAY DAY. 259 
 
 coutributed to the erection of the tower, but his only 
 recorded act of favour to the college is the confirmation of its 
 claim to the rectory charged with the annual payment. 
 
 The following hymn is sung on the occasion of this cere- 
 mony: 
 
 "Te Deum Putrem colimus, 
 Te laudibus pr< seqnimur, 
 Qui corpus cibo refieis 
 Ccelesti men tern gratia. 
 Te adoi ainus, O Jesu I 
 Te, Fili unigenite ! 
 Tu, qui non detl-gimtus es 
 Subire claustra Viiguris. 
 Aetns in crucem f; ictus es, 
 Irato Deo viciirn>i ; 
 Per te, Salvator uiiice, 
 Vita} spus nobis rediit. 
 Tibi, aeteriie Spiritus, 
 Cujns atflutn popcnt 
 InLntem Deum Maria, 
 Sternum benedicimus ! 
 Triune Deus, 1 ominum 
 Sa utis Aui-tor optime. 
 Iminen-uni hoc mvsteiiiim 
 Ovanti lingua canimus." 
 
 A correspondent of N. & Q. (2nd S. v'i. p. 446) thinks 
 tli is hymn was composed by Dr. Thomas Smith, a very 
 learned fellow of Magdalen College, soon after the Restora- 
 tion, and that it was not sung till about the middle of the 
 last century.* Akerman, History of Oxford, vol. i. p. 251 ; 
 Wade, Walks in Oxford, 1817, vol. i. p. 132. 
 
 * Whilst making some researches in the library of Christcliurch. 
 Oxford, Dr. Rimbault discovered what appeared to him to be the first 
 draft of the hymn in question. It has the following not.- 1 : " This 
 hymn is sung every day in MJigdnlen College Hall, Oxon, dinner and 
 Flipper, throughout the year for the after-grace, by the chaplain, clerks, 
 and choristers there. Composed by Dr. Benjamin Rogers, Doctor of 
 IMusicke, of the University of Oxon, 1685." It has been popularly 
 supposed, gays Dr. Rimbault, to be the Hymnus Eucharisticus, 
 \viitten by Dr. Nathan : el Ingelo, and sung at the civic feast at Guild- 
 hall on the 5th of July, 1660, while the King and the other exalted 
 peisonag. s were at dinner; but this is a mistake, for the words of 
 Info's hymn, very different from the Magdalt n hymn, still exist, 
 ar-d are to be found in Wood's Collection in tue Ashmolean Museum.
 
 2CO MAY DAY. [M.VY I. 
 
 Dr. Rimbault, in a communication to the Illustrated Lon- 
 d n News (May 17th, 185t>), speaking of this custom, says : 
 In the year of our Lord God 15U1, the "most Christian" 
 King Henry VII. gave to St. Mary Magdalen College the 
 advowsons of the churches of Slimbridge, county of Glou- 
 cester, and Fyndon, county of Sussex, together with one acre 
 of land in each parish. In gratitude for this benefaction, 
 the college was accustomed, during the lifetime of their 
 royal benefactor, to celebrate a service in honour of the Holy 
 Trinity, with the collect still used on Trinity Sunday, and 
 the prayer, " Almighty and everlasting God, we are taught by 
 Thy Holy Word that the hearts of kings," &c. ; and after the 
 death of the king to commemorate him in the usual manner. 
 The commemoration service ordered in the time of Queen 
 Elizabeth is still performed on the 1st of May, and the 
 Latin hymn in honour of the Holy Trinity, which continues 
 to be sung on the tower at sun-rising, has evidently refer- 
 ence to the original service. The produce of the two acres 
 above mentioned used to be distributed on the same day 
 between liie President and Fellows ; it has however for many 
 years been given up to supply the choristers with a festal 
 entertainment in the college-liall. 
 
 It was also the custom at Oxford a generation ago for little 
 boys to blow horns about the streets early on May-day, which 
 they did for the purpose of " calling up the old maids." " I 
 asked an aged inhabitant," says a correspondent of N. & Q. 
 (4:th S. vol. vii. p. 430), " how long the horn-blowing had 
 ceased, and he replied, ever since the Eeform Bill came 
 in ; but that he remembered the time when the workhouse 
 children were let out for May-day early in the morning with 
 their horns and garlands, and a worthy alderman whom he 
 named always kept open house on that day, and gave them 
 a good dinner." " Calling up the old maids " no doubt refers 
 to the practice of calling up the maids, whether old or 
 young, to go a-maying. Hearne, in his preface to Robert of 
 Gloucester's C ' .rnnicle, alluding to the custom (p. 18),, says: 
 " 'Tis no wonder, therefoi'e, that upon the jollities on 
 the ftrst day of May formerly the custom of blowing with, 
 and drinking in, horns so much prevailed, which, though it 
 be now generally disused, yet the custom, of blowing them
 
 MAT i.] MAT DAT. 261 
 
 prevails at this season, 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." 
 
 Aubrey has this memorandum in his Remains of Gentil- 
 isme and Judaiame (MS. Lansd. 266, p. 5): 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. 
 
 At Combe, in the same county, troops of little girls dressed 
 up fantastically parade the village, carrying sticks, to the 
 top of which are tied bunches of flowers, and singing the 
 following sung : 
 
 M Gentlemen and ladies, 
 
 We wish you a happy Mny; 
 We've rome to sliow our garlands, 
 Because it is May-day." 
 
 The same verse, substantially, is the May-day song at Wont- 
 ton, an adjoining parish. The last two of the four lines are 
 sometimes as follow : 
 
 M Come, hiss my face, ami smi 11 my mnoe, 
 And give the lord ami lady Something.' 
 
 A'. & Q. 3rd IS. vol. vii. p. 425. 
 
 At Hcndington, about two miles from Oxford, the 
 gather garlands from house to house. Eae-h garland s 
 formed of a hoop for a rim, with two half hoops attached 
 to it and cross-ed above, much in the shape of a crown ; ea< h 
 member is adorned with flowers, and the top surmounted 
 by u crown imperial or other showy bunch of flowers. E;ich 
 garland is attended by four children, two girls dressed in 
 all their best, who carry the garland, supported betwixt them 
 by a stick pass< d through it between the arches. These are 
 followed by the "lord and lady," a bay and girl, who go 
 from house to house and sing the same song as is sung at 
 Combe. In the village are upwards of a dozen of these 
 garlands, with their " lords and ladies," which give to the 
 place the most gay and animated appearance. Literal y 
 Gazdte, May 1817.
 
 262 MAT DAT. [MAT r. 
 
 At Tslip tlie children, carrying May-garlands, go about in 
 little groups, singing the following carol : 
 
 " Good morning, mi-sus and master, 
 
 I wish you a happy day ; 
 Please to smell my garland, 
 Because it is the first of May." 
 
 Brand, Pop. Antiq. 1849, vol. i. p. 219. 
 
 SHROPSHIRE. 
 
 It has been usnal for the people in this neighbourhood to 
 assemble on the Wrekin hill on the Sunday after May-day, 
 and the three successive Sundays, to drink a health ' to all 
 friends round the Wrekin ; " but as on this annual festival 
 various scenes of drunkenness and licentiousness were 
 frequently exhibited, its celebration has of late been very 
 properly discouraged by the magistracy, and is going 
 deservedly to decay. Every Day Hook, vol. ii. p. 599. 
 
 SOMERSETSHIRE. 
 
 At Minehead May-day is observed by the celebration of a 
 custom called " H;;bby-horsing." A number of young men, 
 mostly fishermen and sailors, having previously made some 
 grotesque figures of light stuff, rudely resembling men and 
 horses with long tails, sufficiently large to cover and disguise 
 the persons who are to carry them, assemble together and 
 perambulate the town and neighbourhood, performing a 
 variety of antics, to the great amusement of the children and 
 young persons. They never fail to pay a visit to Dunster 
 Castle, where, pfter having been hospitably regaled with 
 strong beer and victuals, they al vays receive a present in 
 money. Many other persons, inhabitants of the places they 
 visit, give them small sums, and such persons as they meet 
 are also asked to contribute a trifle ; if they are refused, the 
 person of the refuser is subjected to the ceremony of booting 
 or pursuing. This is done by some of the attendants holding 
 his person while one of the figures inflicts ten slight blows on 
 him with the top of a boot, he is then liberated, and all 
 part es give three hnz7/is. The most trifling sum buys off 
 this ceremony, and it is seldom or never performed but ou
 
 MAT i.] MAY DAT. 2G3 
 
 those who purposely throw themselves in their way, and join 
 tlie party, or obstruct them iii their vagaries. This custom 
 probably owes its origin to some ancient practice of peram- 
 bulating the boundaries of the parish. Savage, history of 
 Carthampton, p. 583. 
 
 STAFFORESHIBB. 
 
 At Uttoxeter groups of children carry gnrlands of flowers 
 about the town. The garlands consist of two hoops, one 
 passing through the other, which give the appearance of four 
 half circles, and they are decorated with flowers and ever- 
 greens and surmounted with a bunch of flowers as a sort of 
 crown, and in the centre of the hoops is a pendent orange 
 and flowers. Mostly one or more of the children carry a 
 little pole or stick, with a collection of flowers tied 
 together at one end, and carried vertically, and the children 
 themselves are adorned with ribbons and flouers. Thus 
 they go from house to house, which they are encouraged to 
 do by the pence they obtain. Eedfern, History of Uttoxeter, 
 1865, p. 202. 
 
 SUFFOLK. 
 
 Formerly in this county it was the custom in most 
 f. inn-houses for any servant who could bring in a branch 
 of hawthorn in full blossom to receive a dish of cream for 
 breakfast. To this practice the following rhyme apparently 
 alludes : 
 
 "This is the day, 
 And here is our May, 
 The finest ever seen, 
 It is fit for the queen ; 
 
 So pray, raa'nm, give us a cup of your cr< nm " 
 Braud, Fop. Antirj. 1849, vol. i. p. T29. 
 
 StJRRET. 
 
 In the parish of St. Thomas, Southwark, says Allen (His- 
 tory of Surrey and Sussex, 1829, vol. i. p. 261). there wns nn 
 ancient custom for the principal inhabitants to meet and 
 dine toother annually on the tirst of May. This was called 
 the " May-foast" The geutloinau who presided on the
 
 264 MAY DAY. [MAY. I. 
 
 occasion was called the steward. At the meeting in 1698, 
 Mr. John Panther, being in that office, proposed to make a 
 collection for binding out as apprent : ces the children of poor 
 persons having a legal settlement. This was readily acceded 
 to, and it was resolved that the minister of the parish, and 
 such gentlemen as had served the office of steward, and should 
 afterwards serve it, should be governors. This excellent 
 plan has been followed ever since : the members for the 
 borough are always invited to the feast, and a liberal col- 
 lection is made. By means of donations and good management 
 on the part of the governors a considerable sum has boen 
 invested in the public funds. These boys are apprenticed 
 annually, and if so many are not found in St Thomas's 
 parish, the stewards in rotation may each appoint one from 
 any other parish. Brayley, History of Surrey, 1841, vol. v. 
 p. 399. 
 
 SUSSEX. 
 
 In very early times May-day was celebrated with great 
 spirit in the town of Rye; young people going out at sunrise 
 and returning with large bouglis and branches of trees, with 
 which they adorned the fronts of the houses. About three 
 hundred years ago the Corporation possessed certain wood- 
 lands, called the common woods, whither the people used to 
 go and cut the boughs, until at length they did so much 
 damage that the practice was prohibited. A few years ago 
 here and there a solitary may-bough graced a house, but they 
 have now ceased to appear altogether. A garland or two 
 carried by little children, and the chimney-sweepers in their 
 ivy-leaves, representing " Jack of May," are the only relics 
 of these May-day sports, so characteristic of merry England 
 in former times. Holloway, Hist, of Eye, 1847, p. 608. 
 
 WESTMORELAND. 
 
 At a village called Temple So werbv it is customary for a 
 number of pel-sous to assemble together on the green, and 
 there propose a certain number as candidates for contesting 
 the various prizes then produced, which consist of a t^r.iiti- 
 stone as the head prize j a hoiie, or whetstoue f.jr a razor, as
 
 )i.\f I.] MAY 1>AT. 2C5 
 
 the second ; and whetstones of an inferior descript'on for 
 those who can only reach a state of mediocrity in " the noble 
 art of lying!" The people are the judges. Each candidate 
 in rotation commences a story such as his fertile genius at 
 the moment prompts, and the more marvellous and impro- 
 bable his story happens to be, so much the greater chance is 
 there of his success. After being amused in this manner 
 for a considerable length of time, and awarding the prizes to 
 the most deserving, the host of candidates, judges, and other 
 attendants adjourn to the inns, where the spurts of the day 
 very often end in a few splendid battles.- -.Every Day Book, 
 vol. ii. p. 599. 
 
 In this county it is the practice, every May-morning, to 
 make folks May-goslings,* a practice similar to that on the 
 first of April. Tlds custom prevails till twelve o'clock at 
 noon, alter which time none carry on the sport. On this 
 day, too, ploughmen and others decorate themselves with 
 garlands and {lowers, and parade through different towns for 
 their annual collection, which they spe .d in the evening wiih 
 their sweethearts at the maypole. Time's Telescope, 1829, 
 p. 176. 
 
 WORCESTERSHIRE. 
 
 The dance round the Maypole is kept up. says Cnthbort 
 Bede (N. & Q. 1st S. vol. x. p. 92), at the village of Clent, 
 near Hagloy. 
 
 WALES. 
 
 About a fortnight previous to May-day the qucstn n 
 among the lads and lasses is, " Who will turn out to dance in 
 the summer this year ?" From that time the mimes of the 
 performers are buzzed in the village, and runx-ur proclaiu s 
 them throughout the surrounding neighbourhood. Nor is it 
 asked with less interest, "Who will carry the garland?" and 
 " Who will he the Cadi?" About nine days or a week pro 
 vii.us to the festival a collection is made of the gayest 
 ribbons that can be procured. During this time, ttx>, the 
 chosen garland-bearer is busily employed. Accompanied by 
 oi^e Iroui among the intended dancers who is best kno\\n 
 * See pge 233.
 
 266 MAY DAY. [MAY i. 
 
 among the farmers for good conduct, they go from house 
 to house throughout their parish, bogging the loan of 
 watches, silver spoons, and other utensils of this metal, 
 and those who are satisfied with the parties, and have a 
 regard for the celebration of this ancient day, comply with 
 their solicitation. When May-day morn arrives the group of 
 dancers assemble at the village tavern. From thence (when 
 permission can be obtained from the clergyman of the 
 parish) the procession sets forth, accompanied by the 
 ringing of bells. The arrangement and march are settled by 
 the Cadi, who is always the most active person in the 
 company, and is, by virtue of his office, the chief marshal, 
 orator, buffoon, and money-collector. He is always arrayed 
 in comic attire, generally in a partial dress of both sexes, a 
 coat and waistcoat being used for the upper part of the body, 
 and for the lower petticoats somewhat resembling Moll 
 Flagon, in the "Lord of the Manor." His countenance is 
 also distinguished by a hideous mask, or is blackened entirely 
 over, and then the lips, cheeks, and orbits of the eyes are 
 sometimes painted red. The number of the rest of the party, 
 including the garland-bearer, is generally thirteer, and with 
 the exception of the varied taste in the decoration of their 
 shirts with ribbons, their costume is similar. It consists 
 of clothing entirely new, made of a light texture for dancing. 
 White decorated shirts, are worn over the rest of their 
 clothing ; the remainder of the dress is black velveteen 
 breeches, with knee-ties depending halfway down to the 
 ancles, in contrast with yarn hose of a light grey. The 
 ornaments of the hats are large rosettes of varied colours, 
 with streamers depending from them ; wreaths of ribbon 
 encircle the crown, and each of the dancers carries in his 
 right hand a white pocket-handkerchief. The garland con- 
 sists of a long staff or pole, to which is affixed a triangular 
 or square frame, covered with strong white linen, on which 
 the silver ornaments are fixed, and displayed with great 
 taste. Silver spoons, &c.. are placed in the shape of stars, 
 squares, and circles. Between these are rows of watches, 
 and at the top of the frame, opposite to the pole in 
 its centre, the whole collection is crowned with the largest 
 and mobt costly of the ornaments, generally a large silver
 
 MAY i.] MAT DAY. 2G7 
 
 cnp or tankard. This garland, \vli(-n completed on the eve of 
 May-day, is left for the night at that farm-house from 
 whence the dancers have received the most liber.il loan of 
 silver and plate for its decoration, or with that farmer who is 
 distinguished in his neighbourhood as a good master, and 
 liberal to the poor. Its deposit is a token of respect, and 
 it is called for early on the following morning. The whole 
 party being assembled, they march, headed by the Cadi. 
 After him follows the garland-bearer, and then the fiddler, 
 while the bells of the village merrily ring the signal of their 
 departure. As the procession moves slowly along the Cadi 
 varies his station, hovers about his party, brandishes a ladle, 
 and assails every passenger for a customary and expected 
 donation. Whun they arrive at a farm-house they take up 
 their ground on the best station for dancing. In the mean- 
 time the buffoonery of the Cadi is exhibited without intermis- 
 sion. He assails the inmates of the house for money, and when 
 this is obtained the process : on moves off to the next farm- 
 house. They do not confine the ramble of the -day to their 
 own parish, but go from one to another, and to any county 
 town in the vicinity. When they return to their resident 
 village in the evening, the bells, ringing merrily, announce 
 their arrival. The money collected during tlie day's ex- 
 cursion is appropriated to defray whatever expenses '.nay 
 have been incurred in the necessary preparations, aud the 
 remainder is spent in jovial festivity. Every Day Book, 
 vol. i. p. 562. 
 
 At Tenby, says Mason (Tales and Traditions of Tenby, 
 1858, p. 22), it was customary for the possessors of a m:xyplo 
 to try and pull down those set up in other places. A watch 
 was therefore set up round each. 
 
 SCOTLAND. 
 
 In some parts of Scotland, says Pennant, there is a rural 
 sacrifice on May-day. A cross is cut on some sticks, ench of 
 which is dipped in pottage, and the Thursday before Easter 
 one of these is placed over the sheep-cote, the stable, or the 
 cow-house. On the first of Mny they are curried t-> the hill, 
 where the rites are celebrated, all decked with wild flowers,
 
 268 MAY DAY, [MAY i. 
 
 and after the feast is over replaced over the spots they were 
 taken from. This was originally styled Clonau-Bcltein, or 
 the split branch of the fir of the rock. Tour in Scotland, 
 1790, vol. i. p. 206. 
 
 COUNTY OP EDINBURGH. 
 
 At Edinburgh abont four o'clock in the morning there is 
 an unusual stir ; and a hurrying of gay throngs through the 
 King's Park to Arthur's Seat to collect the May-dew. In the 
 course of half an hour the entire hill is a moving mass of 
 all sorts of people. At the summit may be seen a company 
 of bakers and other craftsmen, dressed in kilts, dancing 
 round a maypole. On the more level part is usxially an 
 itinerant vendor of whisky, or mountain (not May) dew. 
 These proceedings commence with the daybreak. About 
 six o'clock the appearance of the gentry, toiling up the 
 ascent, becomes the signal for servants to march home ; for 
 they know tli at they must have the house clean and over. - 
 thing in order earlier than usual on May-morning. About 
 eight o'clock the fun is all over; and by nine or ten, were it 
 n.it for the drunkards who are staggering towards the ' gade 
 t wn," no one would know that anything particular had taken 
 place. See Every Day Book, vol. ii. p. 609. 
 
 Fergusson the Scottish poet thus describes this custom : 
 
 " On May-day in a fairy ring 
 M^e've seen them, round St. Anthon's spring, 
 Frae gruss the c.iller dew-.lyups wring, 
 
 To wet their ein, 
 
 And water clear as crystal spring, 
 To synd them rleau." 
 
 Formerly the magistrates of Canongate, Edinburgh, used 
 to walk in procession to cLurch upon the fiist Sunday after 
 Beltane, carrying large nosogays This observance was 
 evidently a modified relic of the ancient festival of the sun ; 
 and the original meaning of the custom must have been an 
 expression of gratitude to that luminary, deified under the 
 name of Baal, for the first-fruits of his genial -nfluence. 
 Household Won. 8, 1859, vol. xix. p. 508.
 
 MAY i.' MAT DAT. 269 
 
 THE HIGHLANDS. 
 
 On the first of May the herdsmen of every village hold 
 their Bcltcin, a rural sacrifice. They cut a square trench on 
 the ground, leaving the turf in the middle; on that they 
 make a fire of wood, on which they dross a large caudle of 
 eggs, butter, oatmeal, and milk ; and bring, besides tho 
 ingredients of the caudle, plenty of beer and whisky, f;>r 
 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 
 off a knob, and flinging it over his shoulder, says, This I give 
 to thee, preserve thou ray horses ; this to thee, preserve tin u 
 my sheep ; and so on. After that they use the same cere- 
 mony to the noxious animals. This I give to thee, fox! 
 spare thou my lambs ; this to thee, hooded-crow ! and 
 this to thee, eagle ! 
 
 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. 
 Pennant's Tour in Scotland, 171)0, vol. i. p. 112 
 
 PERTHSHIRE:. 
 
 In Sinclair's Stat. Ace. of Scotland (1794, vol. xi. p. 020) 
 the Minister of Callander says : Upon the first day of May 
 all the boys in a township or hamlet meet on the moors. 
 They cut a table in tho green sod of a round figure, by 
 casting a trench in the ground of such circumference ns 
 to hold the whole company. They kindle a fire, and dress 
 a repast of eggs and milk of the consistence of a custard. 
 They knead a cake of oatmeal, which is tonsted at tho 
 embers against a stone. After the custard is eaten up, 
 they divide the cake into so many portions, as sim'Lir 
 as possible to one another in size and shape, as there arc
 
 270 MAY DAT. [MAT I. 
 
 persons in the company. They daub one of those portions 
 all over with charcoal until it is perfectly black. They 
 put the pieces of the cake into a bonnet. Every one 
 blindfold draws out a portion ; he who holds the bonnet is 
 entitled to the last piece. Whoever draws the black piece is 
 the devoted person who is to be sacrificed to Baal, whose 
 favour they mean to implore in rendering the year produc- 
 tive of the sustenance of man and beasts. There is little 
 doubt of these inhuman sacrifices having been once offered 
 in this country as well as in the Kast, although they now 
 omit the act of sacrificing, and only compel the devoted 
 person to leap three times through the flames: with which 
 the ceremonies of this festival are closed. See N. & Q. 
 1st. S., vol. viii. p. 281. 
 
 At Logierait the 1st of May, old style, 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 raised all over the surface. Ibid. 
 vol. v. p. 84. 
 
 WESTERN ISLES OF SCOTLAND. 
 
 Martin, in his Account of the Western Islands of Scotland 
 (1703, p. 7), speaking of the Isle of Lewis, says that the 
 natives in the village Barvas retain an ancient 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 learned this from 
 a foreign sailor, who was shipwrecked upon that coast a long 
 time ago. 
 
 IRELAND. 
 
 In the south-eastern parts of Ireland (and no doubt all 
 over the island) a custom used to prevail perhaps so still 
 on May-day, when the young people of both sexes, and 
 many old people too, collected in districts and localities, and 
 selected the handsomest girl, of from eighteen to twenty-one 
 years of age, as queen of the district for twelve months. She 
 was then crowned with wild flowers ; and feasting, dancing,
 
 MAY r.] MAY DAY. 271 
 
 and rural sports were closed by a grand procession in the 
 evening. The duties of her majesty were by no means heavy, 
 as she hod only to preside over rural assemblies of young folks 
 at dances and merrymakings, and had the utmost obedience 
 paid to her by all classes of her subjects. If she got married 
 before the next May-day her authority was at an end, but 
 still she held office until that day, when her successor to the 
 throne was chosen. If not married during her reign of twelve 
 months, she was capable of being re-elected ; but that seldom 
 happened, as there was always found some candidate put 
 f .'i-ward by the young men of the district to dispute the 
 crown the next year. N. & Q. 3rd S. vol. iv. p. 229 
 
 In Ireland, says Mr. Crofton Croker, May-day is called La 
 na Seal tina, and May-eve neen na Baal tina, that is, the 
 day and eve of Baal's fire, from its having been in ancient 
 times consecrated to the god Beal, or Belus; whence also 
 t'le month of May is termed in Irish Mi na Seal tine. May- 
 el iy is the favourite festival of the mummers. They consist 
 ( f a number, varying according to circumstances, of the girls 
 and young men of the village or neighb >urhood, usually se- 
 lected for their good looks, or their proficiency the females 
 in the dance, the youths in hurling and other athletic exer- 
 c'ses. They march in procession, two abreast, and in three 
 divisions : the young men in the van and the rear, dressed in 
 white or other gay coloured jackets or vests, and decorated 
 with ribbons on their hats and sleeves. The young women are 
 dressed also in light-coloured garments, and two of them 
 bear each a holly-bush, on which are hung several new hur- 
 ling balls, the May-day present of the girls to the youths 
 of the village. The bush is decorated with a profusion of 
 long ribbons, or paper cut in imitation, which adds greatly to 
 the gay and joyous, yet strictly rural, appearance of the 
 whole. The procession is always preceded by music, some- 
 times of tho bagpipe, but more commonly of a military fife, 
 with the addition of a drum or tambourine. A clown is of 
 course in attendance: he wears a frightful mask, and bears 
 a long pole, with shreds of cloth nailed to the end of it, like 
 a nwp, which ever and anon he dips in a pool of water or 
 puddle, and besprinkles such of the crowd as press upon his 
 companions, much to the delight of the younger spectators,
 
 272 MAY DAY. [M\V I. 
 
 The mummers during the day parade the neighbouring 
 
 villages, or go from one gentleman's seat to another, dancing 
 before the mansion house, and receiving money. The eve- 
 ning of course terminates with drinking. Fairy Legends 
 and Traditions of the South of Ireland, 1825. 
 
 COUNTY DOWN. 
 
 On the first of May from time immemorial, until the year 
 1798, a large pole was planted in the market-place at Maghera, 
 and a procession of May boys, leaded by a mock king and 
 queen, paraded the neighbourhood, dressed in shirts over 
 their clothes, and ornamented with ribbons of various 
 colours. This practice was revived in 1813, and the May- 
 boys collected about 17 at the different places where they 
 called : this defrayed the expense of a public dinner next 
 day. Circumstances, however, occurred soon after which 
 induced one of the neighbouring magistrates to come into 
 the town and cut down the pole, which had been planted 
 in the market-place. Mason, Stat. Ace. of Ireland, 1814, 
 vol. i. p. 593. 
 
 COUNTY DUBLIN. 
 
 On the first day of May in Dublin and its vicinity it is 
 customary for young men and boys to go a fe'v miles out of 
 town in the morning, for the purpose of cutting a May-bush. 
 This is generally a white-thorn, of about four or five feet 
 high, and they carry it to the street or place of their resi- 
 dence, in the centre of which they dig a hole, and having 
 planted the bush, they go round to every house and collect 
 money. They then buy a pound or more of candles, and 
 fasten them to various parts of the tree or bush in such a 
 manner as to avoid burning it. Another portion of " the 
 collection " is expended in the purchase of a heap of turf 
 Rufficient for a large fire, and, if the funds will allow, an old 
 tar-barrel. Formerly it was not considered complete without 
 having a horse's skull and other bones to burn in the fire. 
 The depits for these bones were the tanners' yards in a part 
 of the suburbs, called Kilinainham ; and on May morning 
 groups of boys drag loads of bones to their several destina-
 
 MAY I.] MAY DAY. 273 
 
 tioDS. This practice gave rise to a threat, yet made use of 
 " I will drag you like a horse's head to the bone-fire." 
 About dusk, when no more money can be collected, the bush 
 is trimmed, the turf and bones are made ready to set on fire, 
 the candles are all lighted, the bush fully illuminated, and 
 the boys, giving three huzzas, begin to dance and jump round 
 it. After an hour or so the heap of turf and bones is set 
 fire to, and when the candles are burnt out the bush is taken 
 up aud thrown into the flames. They continue playing 
 about until the fire is Imrrit out, each then returns to his 
 home, and so ends their May-day. 
 
 About two or three miles from Dublin on the great 
 Northern road is a village called Finglass. A high 
 pole is decorated with garlands, and visitors come in from 
 different parts of the country, and dance round it to whatever 
 music chance may have conducted there. The best male and 
 female dancers are chosen king and queen, and placed on 
 chairs. When the dancing is over they are carried by soire 
 of the party to an adjacent public-house, where they regale 
 themselves with ham, beef, whisky-punch, ale, cakes, ai;d 
 porter, after which they generally have a dance indoors, 
 nnd then disperse. There is an old song relating to the 
 above custom, beginning 
 
 " Yo la<ls and lasses all, to-day, 
 To Finiriass let us liaste awi.y, 
 With hearts so light and dre.sst.-s gay, 
 To dance around the maypole." 
 
 Every Day Bool;, vol. ii. p. 595 
 
 On May-day also, or on the preceding night, women put a 
 stocking filled with yarrow under their pillow, aud recite tha 
 following lines : 
 
 " Good morrow, good yarrow, good morrow to thee ; 
 I hope 'gain [by] the morrow my lover to see, 
 Aud that be may be married to me; 
 The colour of his hair, ami the clothes he does wear; 
 And if he be for me may hid f;.ce be tuiiiol to me ; 
 And if he be not, dark and surly he may be, 
 And his back be turned to me." 
 
 N. it Q. ith S. vol. iv. p. 505.
 
 274 ST. HELEN'S DAY. [M\Y 2. 
 
 MAY 2.] ST. HELEN'S DAY ROWAN-TREE 
 
 DAY. 
 
 YOEKSHIEE. 
 
 FROM the following passage in Atkinson's Cleveland Glos- 
 sary (p. 417), it would appear that this is known in that 
 district as St. Helen's Day ; although the feast, properly so 
 called, is held on August 18th (which see). The transfer 
 seems to have originate! in the fact that the Invention (or 
 Discovery) of the Cross was due to St. Helen, who was thus 
 connected with the feast kept on May 3rd under that title. 
 
 At Cleveland, Yorkshire, the 2nd of May, St. Helen's Day, 
 is Rowan-tree day, or Rowan-tree Witch-day, and on that 
 day even yet with some the method of proceeding is for 
 some member of the household or family to go the first 
 thing in the morning, with no thought of any particular 
 rowan-tree rather, I believe, it might be said, till some 
 rowan-tree is fallen in with of which no previous knowledge 
 had been possessed by the seeker. From this tree a supply 
 of branches is taken, and (a different path homewards having 
 been taken, by the strict observers, from that by which they 
 went) on reaching home twigs are stuck over every door of 
 every house in the homestead, and scrupulously left there 
 until they fall out of themselves. A piece is also always 
 borne about by many in their pockets or purses, as a pro- 
 phylact ; c against witching. Not so very long since either 
 the farmers used to have whipstocks of rowan-tree wood 
 rowan-tree-gads they were called, and it was held that, 
 thus supplied, they were safe against having their draught 
 fixed, or their horses made restive by a witch. If ever a 
 draught came to a standstill there being in such cases no 
 rowan-tree-gad in the driver's hands, of course - then the 
 nearest witch wood-tree was resorted to, and a stick cut to 
 flog the horses on with, to the discomfiture of the malevolent 
 witch who had caused the stoppage.
 
 MAY 8.] APPARITION OF ST. MICHAEL. 275 
 
 SCOTLAND. 
 
 On May 2nd, the eve of the Invention of the Holy Cross, it 
 is customary in Aberdeenshire to form crosses of twigs of 
 the rowan-tree and to place them over the doors and windows 
 as a protection against evil spirits. JV. & Q. 3rd S. vol. ii. 
 p. 483. 
 
 MAY 3.] THE HIGHLANDS. 
 
 Pennant, in his Tour in Scotland (1790, vol. i. p. Ill) says 
 that a Highlander never hegins anything of consequence on 
 the day of the week on which the 3rd of May falls, which 
 he styles La Sheachanna na bleanayh, or the dismal day. 
 
 MAY 8.] APPARITION OF ST. MICHAEL. 
 CORNWALL. 
 
 THE most remarkable observance of antiquity remaining 
 in this county is the " Furry festival " which has been cele- 
 brated from time immemorial on the 8th of May. At 
 Helston the day used to be ushered in very early in the 
 morning by the music of drums and kettles, and other 
 pleasant sounds, the accompaniments of a song : 
 
 " Robin Hood and Little John, 
 
 Thi-y both tire gone to the fair, O; 
 And wo will to the merry greenwood, 
 
 To see what they do there, O. 
 And for to chase, O, 
 
 To chase the buck and doe 
 
 With Hal-an-tow, 
 
 Jolly rumble, O. 
 
 And we were up as soon as any day, O 
 And for to fetcli tho summer home, 
 
 The summer and the may, O, 
 For the summer is a come, O, 
 Aud winter Li a go, O. 
 
 T 2
 
 276 APPABITION OF ST. MICHAEL. [JI.VY 8. 
 
 Where are those Spaniards 
 
 That make so great a bopst, O ? 
 Tliey .-hall eat the grey goose-feather, 
 
 And we will eat the r. n.-t, O, 
 
 In every land, 0, 
 The land tliat ere we go, 
 
 With Hal-an-tow, &c. f 
 
 And we were up, &o. 
 
 As for St. George, O, 
 
 St. George he was a knight, O, 
 Of all the kings in Christen' iom, 
 
 King George is the right, O. 
 
 In every land, O, 
 
 The land that ere we go 
 
 With Hal-an-tow, &c. 
 
 Go 1 bless Aunt Mary Moses, 
 
 With all her power and might, O; 
 And send us peace in merry England, 
 
 Both day and night, O." 
 
 It was a general holiday : so strict, indeed, used the obser- 
 vance of this jubilee to be held that if any person chanced 
 to be found at work, he was instantly seized, set astride on 
 a pole, and hurried on men's shoulders to the river, where he 
 was sentenced to leap over a wide space, which if he failed in 
 attempting he of course fell into the water. There was 
 always, however, a ready compromise of compounding for a 
 leap. About nine o'clock the revellers appeared before the 
 grammar-school, and demanded a holiday for the school-boys, 
 after which they collected money from house to house. They 
 then used to fade into the country (fade being an old English 
 word for to go), and about the middle of the day returned 
 with flowers and oak-branches in their hats and caps, and 
 spent the rest of the day until dusk in dancing through the 
 streets to the sound of the fiddle, playing a particular tune ; 
 and threaded the houses as they chose claiming a right to 
 go through any person's house, in at one door and out of the 
 other. In the afternoon the ladies and gentlemen visited some 
 farmhouse in the neighbourhood ; whence, after regaling 
 themselves with syllabubs, they returned, after the fashion 
 of the vulgar, to the town, dancing as briskly the fade-dance, 
 and entering the houses as unceremoniously. In later times 
 a select party only made their progress through the streets
 
 MAY 8.] APPARITION OF ST. MICHAEL. 277 
 
 very lato in tho evening, and having quickly vanished from 
 the scene, reappeared in the ballroom. Here meeting their 
 friends, they went through the usual routine of dancing till 
 supper ; after which they all fadded it out of the room, 
 breaking off by degrees to their respective houses. At 
 present this custom is fast falling into disuse, and the day 
 is only celebrated by a few of the lower classes. 
 
 Murray, in his Handbook for Cornwall, 1865, p. 301, says 
 that the furry festival is in commemoration of the following 
 curious legend : A block of granite, which for many years 
 had lain in the yard of the Angel Inn, was in the year 1783 
 broken up and used as a part of the building materials 1< r 
 tlie assembly-room. This stone, says the legend, W;is origi- 
 nally placed at the mouth of hell, from which it was one day 
 carried a.\ay by the devil as he issued forth in a frolicsome 
 mood on an excursion into Cornwall. Here he traversed the 
 country, playing with his pebble ; but it chanced that St. 
 Michael (who figures conspicuously in the town arms and is 
 the patron saint of the town) crossed his path ; a comlmt 
 immediately ensued, and the devil, being worsted, dropped 
 the Hell's stone in his flight ; hence the name of the town. 
 
 There have been many opinions regarding the meaning 
 and derivation of the word furry. Polwhele says (History 
 of Cornwall, 1826, vol. ii. p. 41) that furry is derived from 
 fer, a fair : a derivation which seems probable from the ex- 
 pression in the furry-song. " They both are gone to the fair, 0.' 
 Some think that the word in question is derived from the 
 Greek </>e'po>, to bear. The rites of the /urn/ correspond most 
 intimately with the df#es <o/3o, a Sic. 1 an festival, so named 
 aTro T(. <f>ep(tv avtiea, or from carryimj flowers, in commemora- 
 t'on of the rape of Proserpine, whom Pluto stole as she was 
 gathering flowers " herself a fairer flower 1" Others derive 
 the word furry from the Cornish furrier, a thief, from the 
 green spoils they brought home from the woods. See 
 Potter's Antiquities, vol. i., and Gent. May. vol. li. pp. 520, 
 873, 1100.
 
 278 WHITSUNDAY. [MAY IO. 
 
 MAT 10.] WHITSUNDAY. 
 
 IN the Catholic times of England it was usual to dramatise 
 the descent of the Holy Ghost, which this festival com- 
 memorates, a custom we find alluded to in Barnaby Googe's 
 translation of Naogeorgus : 
 
 "On Whit-sunday whyte pigeons tame in strings from heaven flie, 
 And one that framed is of wood stUl hangcth in the skie. 
 Thou seest how they with idols play, and teach the people too; 
 Noiie otherwise thau little gyrls with puppets used to do." 
 
 In an old Computm, anno 1509, of St. Patrick's, Dublin, we 
 find iv 8 ' vii d ' paid to those playing with the great and little 
 angel and the dragon ; iii 8 ' paid for little cords employed 
 about the Holy Ghost ; iv 8 ' vi d> for making the angel (thitriji- 
 cantis) censing, and ii a< ii d> for cords of it all on the feast 
 of Pentecost. Every Day Book, vol. i. p. 685. 
 
 Whitsunday is observed as a Scarlet Day in the Univer- 
 sities of Oxford and Cambridge. Kalendar of the English 
 Church, 1865, p. 73. 
 
 The origin of the term Whitsunday has been warmly 
 contested by various writers, and still seems to be an un- 
 decided question. For an interesting article on this subject, 
 see N. & Q. 5th S. vol. i. pp. 401-403. Consult also N. & Q. 
 '2nd S. vol. ii. p. 154 ; 3rd S. vol vii. p. 479 ; 4th 8. vol. xi. 
 p. 437. Dr. Neale's Church Festivals and their Household 
 Words. The Prayer Book Interleaved (Champion and 
 Beaumont). 
 
 Whitsun Ale. Ale was so prevalent a drink amongst us 
 in old times, as to become a part of the name of various festal 
 meetings, as Leet-ale, Lamb-ale, Bride-ale (bridal), and, as we 
 see, Whitsun-ale. It was the custom of our ancestors to have 
 parochial meetings every Whitsuntide, usually in some barn 
 near the church, consisting of a kind of picnic, as each 
 parishioner brought what victuals he could spare. The ale, 
 which had been brewed pretty strong for the occasion, was 
 sold by the churchwardens, and from its profits a fund 
 arose for the repair of the church. See Boole of Days, vol. i. 
 p. 637 j also Brand, Pop. Antiy. 184'J, vol. i. pp. 276, 283.
 
 MAY 10.] WHITSUNDAY. 279 
 
 CORNWALL. 
 
 Whitsuntide is observed at Polperro by a custom of the 
 young people going in droves into the country to partake of 
 milk and cream. N. & Q. 1st S. vol. xii. p. 298. 
 
 Carew in his Survey of Cornwall (p. 68), speaking of the 
 church ale, says that " two young men of the parish are 
 yerely chosen by their last foregoers to be wardens, who, 
 dividing the task, make collection among the parish oners 
 of whatsoever provision it plenseth them voluntarily to 
 bestow. This they employ in brewing, baking, and other 
 acates [provisions] against Whitsuntide ; upon which holy- 
 days the neighbours meet at the church-house, and there 
 merrily feed on their owne victuals, contributing some petty 
 portion to the stock, which, by many smalls, ^rroweth to a 
 meetly greatness ; for there is entertayned a kind of emu- 
 lation between these wardens, who, by his graciousness in 
 gathering and good husbandry in expending, can best advance 
 the elmrche's profit. Besides, the neighbour parishes at those 
 times lovingly visit each one another and this way frankly 
 spend their money together. The afternoones are consumed 
 in such exorcises as olde and yong folke (having leisure) doe 
 accustoniably weare out the time withall. When the feast is 
 ended, the wardens yeeld in their account to the parishioners, 
 and such money as exceedeth the disbursement is layd up in 
 store, to defray any extraordinary charges arising in the 
 parish or imposed on them for the good of the country or 
 the prince's service, neither of which commonly gripe so 
 much but that somewhat still remayneth to cover the purse's 
 bottom." This custom is falling into desuetude, if it be not 
 already discontinued. See N. & Q. 1st S. vol. xii 298. 
 
 CUMBERLAND. 
 
 At this season, and also at Martinmas, are held hirinrja for 
 farmers' servants. Those who offer their services stand in a 
 body in the market-place, and to distinguish themselves 
 hold a bit of straw or green branch in their mouths. When 
 the market is over the girls begin to file off, and gently paco 
 the streuts with a view of gaining admirers, while the young
 
 280 WHITSUNDAY. [M.VY IO. 
 
 men, with similar designs, follow them, and, having eyed the 
 lasses, each picks up a sweetheart, whom they conduct to a 
 dancing-room, and treat with punch and cake. Here they 
 spend their afternoon, and part of their half-year's wages, in 
 drinking and dancing, unless, as it frequently happens, a 
 girl hecomes the subject of contention, when the harmony of 
 the meeting is interrupted, and the candidates for her affec- 
 tion settle the dispute by blows without further ceremony. 
 Whoever wins the victory secures the maid for the present, 
 but she is sometimes finally won by the vanquished pugilist. 
 When the diversions of the day are concluded, the servants 
 generally return to their homes, where they pass about a 
 week before they enter on their respective services. Britton 
 and Brayley, Beauties of England and Wales, 1803, vol. iii. 
 p. 243. 
 
 ESSEX. 
 
 Heybridge Church, near Maid on. was formerly strewn 
 with rushes, and round the pews, in holes made apparently 
 fur tlie purpose, were placed small twigs just budding. 
 N. & Q. 2nd S. vol. i. p. 471. 
 
 GLOUCESTERSHIRE. 
 
 At St. Briavels, after divine service, formerly, pieces of 
 bread and cheese were distributed to the congregation at 
 church. To defray the expenses, every householder in the 
 parish paid a penny to the churchwardens, and this was sa.d 
 to be for the liberty of cutting and taking the wood in 
 Hudnalls. According to tradition, the privilege was ob- 
 tained of some Earl of Hereford, then lord of the Furest of 
 Dean, at the instance of his lady, upon the same hard terms 
 that Lady Godiva obtained the privileges for the citizens of 
 Coventry. Rudder, History of Gloucestershire, 1779, p. 307. 
 See N. & Q. 2nd S. vol. x. p. 184. 
 
 A remnant of the old customs of Whitsuntide is retained 
 at the noble old church of St. Mary Redcliffe, Bristol, which 
 is annually strewn with rushes in accordance with ancient 
 practice. See Edwards, Old English Customs and Charities, 
 pp. 216, 217. 
 
 A custom existed at Wickham for the lord of the manor
 
 M.\Y 10.] WHIT.UXDAY. 281 
 
 to give a certain quantity of malt to brew ale to be given 
 away at Whitsuntide, and a certain quaut.ty of flour to make 
 cakes. Every one who kept a cow sent curd ; others, plums, 
 sugar and flour. A contribution of sixpence from each 
 person was levied for furnishing an entertainment, to which 
 every poor person of the parish who came was presented 
 with a quart of ale, a cake, a piece of cheese, and a cheese- 
 cake. Rodder, History of Gloucestershire, 1779, p. 817. 
 
 HAMPSHIRE. 
 
 At Monk Sherborne, near Basingstoke, both the Priory 
 nnd parish churches were decorated with birch on Whit- 
 sunday. N. & Q. 4.th S. vol. ii. p. 190. 
 
 HEREFORDSHIRE. 
 
 On Whitsunday, says a correspondent of N. & Q. (kth S. 
 vol. i. p. 551), I was in the church of King's Pion, near 
 Hereford, and was struck w.th what seemed to me a novel 
 style of church decoration. Every pew corner and "point 
 of vantage " was ornamented with a sprig of birch, the light 
 green leaves of which contrasted well with the sombrcness 
 of the woodwork. No other flower or foliage was to be seen 
 in the church. 
 
 NORTHAMPTONSHIRE. 
 
 Miss Bakor (Glossary of Northamptonshire Words, 1854, 
 vol. ii. p. 433) describes the celebration of a Whitsun-alo 
 early in the present century in a barn at King's Sult-ui, 
 fitted up for the entertainment, in which the lord, as tho 
 principal, earned a mace made of silk, finely plaited with 
 ribb us, and iilled with spices and perfumes for such of tho 
 company to smell as desired it; six morris dancers were 
 among the performers. 
 
 In a \Vhitsun-ale, last kept at Greatworth in 1785, tho 
 fool, in a motley garb, with a gridiron painted, or worked 
 with a needle, on his back, carried a stick with a bladder, 
 and a calf's t til. Majordomo and his lady as Queen of May, 
 und niy lord's morris (*>ix in number) were in this precession.
 
 282 WHITSUNDAY. [MAY IO. 
 
 They danced round a garlanded maypole. A banquet was 
 served in a barn, and all those who misconducted themselves 
 were obliged to ride a wooden horse, and if still more unruly 
 were put into the stocks, which was termed being my lord's 
 organist. Glossary, &c., p. 434. 
 
 NORTHUMBERLAND. 
 
 An unchartered Whitsun Tryste Fair is still held annually 
 on Wldtsunbank Hill, near Wooler. N. & Q. 5th S. vol. i. 
 p. 402. 
 
 OXFORDSHIRE. 
 
 A custom formerly prevailed amongst the people of 
 Burford to hunt deer in Wycliwood Forest. An original 
 letter, in the possession of the corporation, dated 1593, 
 directs the inhabitants to forbear the hunting for that year, 
 on account of the plague that was then raging, and states 
 an order that should be given to the keepers of the forest, 
 to deliver to the bailiffs two bucks in lieu of the hunting ; 
 which privilege, was not, however, to be prejudiced in 
 future by its remittance on that occasion. Brand, Pop. 
 Antiq. 1849, vol. i. p. 284. 
 
 SOMERSETSHIRE. 
 
 Collinson, in his History of Somersetshire (vol. iii. p. 620), 
 speaking of Yatton, says that, " John Lane of this parish, 
 gentleman, left half an acre of ground, called the Groves, to 
 the poor for ever, reserving a quantity of the grass for the 
 strewing church on Whitsunday." 
 
 IRELAND. 
 
 The Irish kept the feast of Whitsuntide with milk food, 
 as among the Hebrews ; and a breakfast composed of cake, 
 bread, and a liquor made by hot water poured on wheaten 
 bran. Every Day Boole, vol. i. p. 685. 
 
 At Holy Island, as regularly as the season of Whitsuntide 
 comes, a concourse of people is assembled to perform penance. 
 They make two hundred and eighty rounds, the circum-
 
 MAT ii.] WHITSUN MONDAY. 233 
 
 ference of some being a mile, others half a mile, till tliey 
 are gradually diminished to a circuit of the church of St. 
 Mary. A detailed and probably much exagg Tated account 
 of the scene upon this occas : on will be found in Hardy's 
 Holy Wells of Ireland, 1836, p. 29. 
 
 MAT ii.] WHITSUN MONDAY. 
 
 CHESHIRE. 
 
 THE Whitsun Mysteries were acted at Chester, seven 
 or eight on each day during the Monday, Tuesday and 
 Wednesday in Whitsun week. The drapers, for instance, 
 exhibited the " Creation ;" the tanners took the ' Fall of 
 Lucifer ;" the water-carriers of the Dee reproduced the 
 "Deluge;" the cooks had the "Harrowing of Hell.' The 
 performers were carried from one station to another by 
 means of a movable scaffjld, a huge and ponderous machine 
 mounted on wheels, gaily decorated with flags, and divided 
 into two compartments, the upper of which formed the stage, 
 nn<l the lower, defended from vulgar curiosity by coarse 
 canvas draperies, answered the purposes of the gi'een-room. 
 The performers began at the Abbey gates*, wliere they were 
 witnessed by the high dignitaries of the Church; they then 
 proceeded to the High Cross, where the Mayor and the 
 civic magnates were assembled ; and so on, through the city, 
 until their motley history of God and His dealings with 
 man had been played out. The production of these pageants 
 was costly; each mystery has been set down at fifteen or 
 hveuty pounds, present money. The dresses were obtained 
 from the churches, until, this practice being denounced us 
 scandalous, the guilds had then to provide the costume and 
 other properties. See Edinburgh Essays, 1856 ; also Book of 
 Days, vol. i. pp. 633-037. 
 
 DERBYSHIRE. 
 
 Derby having for many centuries been celebrated for its 
 ale, which Cainden says was made here in such perfection,
 
 284 WHITSUN MONDAY. P^ AY TI< 
 
 that wine must be very good to deserve a preference, and 
 Fuller remarks, '' Never was the wine of Fulernum better 
 known to the Romans than the canary of Derby is to the 
 English," it is not a matter of surprise to find some 
 remnants of the Whitsun-ales in the neighbourhood. In 
 a manuscript in the Bodleian Library is a record of the 
 Whitsun-ales at Elvaston and Ockbrook, from which it 
 appears that they were formerly required to brew four ales 
 of a quarter of malt each. Every inhabitant of Ockbrook 
 was obliged to be present at each ale ; every husband and 
 his wife to pay twopence, and every cottager one penny ; 
 the inhabitants of Elvaston, Thurlastou, and Ambaston to 
 receive all the profits and advantages arising from the ales 
 to the use and behalf of the church at Elvaston. The 
 inhabitants of Elvaston, Thurlaston, and Ambaston to brew 
 eight ales, each inhabitant to be present as before, or to 
 send their money. Jour, of the Arch. Assoc. 1852, vol. vii. 
 p. 206. 
 
 HAMPSHIRE. 
 
 At St. Mary's College, Winchester, the Dulce Domum is 
 sung on the evening preceding the Whitsun holidays ; the 
 masters, scholars, and choristers, attended by a band of 
 music, walk in procession round the courts of the College, 
 singing it. Brand, Pop. Antiq., 1849, vol. i. p. 452. Sue 
 Gent. Mag., 1811, vol. Ixxxi. p. 503. 
 
 LANCASHIRE. 
 
 A correspondent of the Gent. Mag. (1783, vol. liii. p. 578) 
 says 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, uuperceived, strikes the stick, and thus gives a smart 
 blow to the first. 
 
 LEICESTERSHIRE. 
 
 A fair used to be held on Whitsun Monday at Hincklcy, 
 when the millers from various parts of the country walked
 
 MAY ii.] wurrscx MONDAY. 285 
 
 in procession dressed in ribbons, with what they called the 
 King of the Millers at their head. 
 
 A writer (in 1787) describing one of these fairs says : To 
 the old ceremony of riding millers, many improvements 
 were made upon a more extensive and significant plan : 
 several personages introduced that bore allusions to the 
 manufacture, and were connected with the place. Old Hugo 
 Baron de Grentemaisnel, who made his first appearance in 
 1786, armed in light and easy pasteboard armour, was this 
 second time armed cap-a-pie in heavy sinker plate, with 
 pike and shield, on the latter the arms of the town. The 
 representative baron of Hinckley had the satisfaction of 
 being accompanied by his lady, the Baroness Adeliza, 
 habited in the true antique style, with steeple hat, ruff- 
 points, mantle, &c., all in suitable colours ; each riding on 
 nimble white steeds properly caparisoned ; they wero 
 preceded by the town banner, and two red streamers 
 embroidered with their respective names. Several bands of 
 music gave cheerful spirit to the pageant, but more par- 
 ticularly the militia baud from Leicester. The frame-work 
 knitters, wool-combers, butchers, carpenters, &c., had each 
 their plays, and rode in companies bearing devices or allu- 
 sions to their different trades. Two characters, well 
 supported, were Bishop Blaise and his chaplain, who 
 figured at the head of the wool-combers. In their train, 
 appeared a pretty innocent young pair, a gentle shepherd 
 and shepherdess : the latter carrying a lamb, the emblem of 
 her little self more than of the trade. Some other little 
 folks, well dressed, were mounted on ponies, holding instru- 
 ments, the marks of their fathers' businesses, and ornamented 
 with ribbons of all colours waving in the air. See Nichols, 
 llittory of HincMey, 1813, p. 678. 
 
 Thrusby, in his History of Leicester (1791, vol. iii. p. 85), 
 gives the following account of a custom observed in his 
 time at Ratby. He says : There shall be two persons 
 chosen annually, by a majority, to be called caterers, which 
 shall on every Whit Monday go to Leicester, to what inn 
 they shall think proper, where a calf's head shall be pro- 
 vided for their breakfast ; and when the bones are picked 
 clean, they are to be put into a dish and served up with the
 
 286 WHITSTTN MONDAY. [MAY II. 
 
 dinner. Likewise, the innkeeper is to provide two large 
 rich pies, for the caterers to take home, that their families 
 may partake of some of their festivity. Likewise, there 
 shall be provided for every person a short silk lace, tagged 
 at both ends with silver, which, when so equipped, they 
 shall all proceed to Enderhy, and sell the grass of the 
 Wether (a meadow so called) to the best bidder ; from 
 thence they shall go to the meadow, and all dismount, and 
 each person shall take a small piece of grass from the 
 before-mentionc d Wether, and tie it round with tlieir tagged 
 lace, and wear it in their hats, and ride in procession to the 
 High Cross in Leicester, and there throw them among the 
 populace ; from thence proceed to their inn, and go in pro- 
 cession to St. Mary's Church, where a sermon shall be 
 preached for the benefit of the hospital founded by Henry, 
 Earl of Leicester. When service is over, a deed shall be 
 read over by the clergyman, concerning the gift of the above 
 AY ether, and the church shall be stuck with flowers. When 
 the ceremony is over, they are to return to their inn to 
 dinner, and close the day with mirth and festivity. 
 
 NORTHAMPTONSHIRE. 
 
 At Corby near T?ockingham, every twentieth year, the 
 inhabitants assemble at an early hour, and stop up all roads 
 and bye -ways in the parish, and demand a certain toll 
 of every person, gentle or simple, who may have occasion to 
 pass through the village on that day. In case of non- 
 compliance a stout pole is produced, and the nonconformist 
 is placed thereon, in a riding attitude, carried through the 
 village, and taken to the parish stocks and imprisoned until 
 the authorities choose to grant a dismissal. It appears that 
 Queen Elizabeth granted to the inhabitants of Corby a 
 charter to free them from town toll throughout England, 
 Wales, and Scotland ; and also to exempt them from serving 
 on juries at Northampton, and to free the knights of the 
 shire from the militia law. This custom of taking toll has 
 been observed every twenty years in commemoration of the 
 granting of the charter. N. & Q. 3rd S. vol. i. p. 424.
 
 MAY II.] WH1T8UN MONDAY. 287 
 
 OXFORDSHIRE. 
 
 Until within the last century, a custom prevailed in the 
 parish of Ensliam, by which the towns-people were allowed 
 on \Vhitsun Monday to cut down and carry away as 
 much timber as could be drawn by men's hands into the 
 Abbey yard, the churchwardens previously marking out 
 such timber by giving the first chop ; so much as they could 
 carry out again, notwithstanding the opposition of the 
 servants of the Abbey to prevent it, they were to keep for 
 the reparation of the church. By this service they held 
 their right of commonage at Lammas and Michaelmas, but 
 stbont the beginning of last century this practice was laid 
 aside by mutual consent. Every Day Book, vol. ii. p. 669. 
 
 SHROPSHIRE. 
 
 An old custom, called the " Boy's Bailiff," formerly pre- 
 vailed at Wenlock, in Wh'tsun week. It consisted of a 
 man who wore a hair-cloth gown, and was called the bailiff, 
 a recorder, justices, and other municipal officers. There 
 were a large retinue of men and boys mounted on horse- 
 back, begirt with wooden swords, which they carried on 
 their right sides, so that they were obliged to draw their 
 swords out with their left hands. They used to call at the 
 gentlemen's houses in the franchise, where they were regaled 
 with refreshment ; and they afterwards assembled at the 
 Guildhall, where the town clerk read some sort of rigmarole 
 which they called their charter, one part of which was 
 
 " We go from Bickbury, and Badger, to Stoke on the Glee, 
 To Monkhopton, Round Acton, and BO return we." 
 
 The first three named places are the extreme points of 
 the franchise, and the other two are on the return to Much 
 Wenlock. This custom is supposed to have originated in 
 going a bannering. Brand, Pop. Antiq., 1849, vol. i. p. 284. 
 
 STAFFORDSHIRE. 
 
 The Court of Array, or view of men and arms, was held on 
 Whitsun Monday in the vicinity of Lichfield, called Green-
 
 288 WHITSUN MONDAY. [MAY II. 
 
 hill, wliere every householder failing to answer his name 
 when called from the dozeners' list was fined a penny. The 
 origin of this singular ceremony is unknown ; it existed 
 long before the charters of incorporation, and may perhaps 
 be the remains of the commissions of array issued in the 
 time of Henry V., who ordered every man to keep in his 
 possession arms and armour, according to his goods and 
 station in life, whence the enrolment of a regular armour 
 took place These statutes of array were repealed. Some- 
 thing, however, like the old custom was continued, and a 
 booth erected for this purpose, in which the magistrates 
 received all the inhabitants who chose to visit them, and 
 partake of a collation provided for that purpose. 
 
 The business of the day commenced about eight o'clock 
 in the morning, when the constables, attended by armed 
 men wearing their colours of dist'nction, with drums 
 beating, preceded by morris dancers, with the Maid 
 Marian, tabor and pipe, &c., conducted the bailiffs and 
 sheriff, and other city officers, to the bower, where they 
 were received with a salute from the men at arms. The 
 constable then returned to collect the dozeners with their 
 standards or posies, who, with the inhabitants of each 
 separate ward, were with like ceremonies conducted to the 
 bower. The posies were probably originally images of 
 saints : they afterwards became emblems of trades, or in 
 many instances mere puppets or garlands borne upon the 
 heads of their ancient halberds ; these were in every ward 
 received with a volley from the men at arms, who also fired 
 over every separate house, for which they received money 
 and liquor from the inhabitants. Greenhill was on these 
 occas ons crowned with shows, booths, and stalls, and the 
 day was regarded as a festival for the city and neighbour- 
 hood. About nine o'clock in the evening, the whole of the 
 posies being collected, a procession was formed to conduct 
 them to what was called the christening, and was in the 
 following order : 
 
 Tabor and pipe decorated with ribands. 
 
 Tom fool and Maid Mar! an. 
 
 Morrice dancers, dancing saraband.-!, -clashing their ttaves. 
 Two captains of the araiea meu-
 
 MAY ii.] WHITSUN MONDAY. 289 
 
 Twenty-four armed men with drums. 
 
 Twenty-one dozent-rs with standards or ^osiej. 
 
 Two constables. 
 
 Gaoler. 
 
 Sheriff. 
 
 Serjeants at Mare and Town Crier. 
 Bailiffs, and Town Clerk. 
 Liiizens. inhabitants, &u. 
 
 On arriving at the door of St. M:iry's Church, after passing 
 up Buar Street, and down Sadler Street, au address was made 
 by the town clerk, recommending a peaceable demeanour, 
 und watchful attendance to their duty ; and a volley being 
 fired over the posies the business of the day ended. At one 
 fine the images were deposited in the belfry of the adjoining 
 church, from which it may be concluded that the origin of 
 this procession was religious. This custom was abolished 
 by the magistrates in 1805, at which time the expense was 
 annually about 70 ; but was afterwards in some degree 
 continued by private subscription. Account of Lichjteld, 
 1818, 1819, p. 87. 
 
 Southey, in his Common Place Book (1849, 2nd S. p. 33G), 
 gives the following extract from Mrs. Fienne's MSS : 
 
 "At Liehfield they have a custom at Whitsuntide, ye 
 Monday and Tuesday, called the Green Bower Feast, by 
 which they hold their charter. The bailiff and sheriff assist 
 at the ceremony of dressing up babies with garlands of 
 flowers and greens, and carry them in procession through all 
 the streets, and then assemble themselves at the market- 
 place, and BO go in a solemn procession through the great 
 street to a hill beyond the town, where is a large green 
 bower made, in which they have their feast. Many smaller 
 bowers are made around for company, and for booths to sell 
 fruit, sweetmeats, ginger-bread," &c. 
 
 WALES. 
 
 At Tenby a women's benefit club walked in procession to 
 church with band and banners before them and bunches of 
 flowers in their hands. After the service they dined, and 
 wound up the evening by dancing. Mason's Tales atid 
 Traditions of Tenby, 1858, p. 23.
 
 290 W1IITSUN TUESDAY. [MAY 12. 
 
 MAY 12.] WHITSUN TUESDAY. 
 
 BEDFORDSHIRE. 
 
 At Biddenham there is an ancient customary donation of a 
 quantity of malt, made at Whitsuntide by the proprietor of 
 Kempston Mill, near the parish. The malt is always de- 
 1 vered to the overseers of the poor for the time beinp, and 
 brewed by them into ale, which is distributed among all the 
 poor inhabitants of Biddenham on Whit Tuesday. Old 
 English Customs and Charities, 1842, p. 65. 
 
 BUCKINGHAMSHIRE. 
 
 The Eton Montem was a long celebrated and time- 
 honoured ceremony peculiar to Eton, and said to have been 
 coeval with the foundation of the college, and was observed 
 biennially but latterly triennally down to the year 1844, 
 when it was totally abolished. It was a procession of the 
 scholars dressed either in military or fancy costume, to a 
 small mount on the south side of the Bath Road (supposed 
 to be a British or Saxon barrow), where they exacted money 
 for salt, as the phrase was, from all persons present, and 
 from travellers passing. Tne ceremony was called the 
 Montem. The procession of boys, accompanied by bands of 
 music, and carrying standards, was usually followed by 
 many old Etonians, and even by members of the royal 
 family in some cases by the king and queen. Arrived 
 at Salt-hill, the boys ascended the " mons," or mount, the 
 ' v captain " unfolded the grand standard, and delivered a 
 speech in Latin, and the " salt " was collected. The 
 principal " salt-bearers " were superbly dressed, and carried 
 embroidered bags for the money. The donation of the king 
 and queen was called the "royal salt," and tickets were 
 given to those who had paid their salt.* Immense numbers 
 
 * The mottoes on the tickets varied in different years. In 1773, 
 the words were "Ad Montem;" in 1781 and 1787 "Mos pro lege est;" 
 in 1790. 1796, 1808, 1812, " Pro more et monte ;" and in 1799 and 
 1805, "Mos pro lege." Bnmd, Fop. Atttiq., 18i9, vol. i. p. 436.
 
 12.] WHITSUN TUESDAY. 291 
 
 of people used to assemble to witness the procession, and 
 the money collected frequently exceeded 1000. After de- 
 ducting the necessary expenses, the remainder was given to 
 the senior scholar, who was elected to Cambridge, for his 
 support at that University. 
 
 The origin of this custom, notwithstanding much anti- 
 quarian research, is unknown. Some, however, are of 
 opinion that it was identical with the bairn or boy -bishop. 
 It originally took place on the 6th of December, the festival 
 of St. Nicholas (the patron of ch-ldreti ; being the day on 
 which it was customary at Salisbury, and in other places 
 where the ceremony was observed, to elect the 6oy-bishop, 
 from among the children belonging to the cathedral), but 
 afterwards it was held on Whitsun Tuesday. Sheahan, 
 History of Buckinghamshire, 1862, p. 862 ; Tysons' Mayna 
 Britannia, 1813, vol. i. pt. ii. p. 558; Gent. Mag., 1820, 
 vol. xc. p. 55; See N. & Q. 1st S., vol. i. pp. 110, 322; 
 2nd S. vol. ii. p. 146. 
 
 CUMBERLAND. 
 
 The ten principal estates in the parish of Hesket were 
 formerly called Bed Spears, from the titles of the owners, 
 obtained from the curious tenure of riding through the town 
 of Penrith on every Whitsun Tuesday, brandishing their 
 spears. These Bed-Spear Knights seem to have been re- 
 garded as sureties to the sheriff for the peaceable behaviour of 
 the inhabitants. Britton and Brayley, Beauties of England 
 and Wales, 1802, vol. iii. p. 171. 
 
 On the evening of Whitsun Tuesday, a sermon is annually 
 preached in the ancient church of St. James, Mitre Court, 
 Aldgate, London, from a text having special reference to 
 flowers. This is popularly called the " Flower sermon." 
 Kalendar of the English Church, 1865, p. 74. 
 
 On this day is delivered in St. Leonard's Church, Shore- 
 ditch, a " Botanical sermon " the Fail-child Lecture, for 
 which purpose funds were left by Thomas Fail-child, who 
 
 u 2
 
 292 COTESWOLD GAMES. [_^ AY H- 
 
 died in 1729. It was formerly the custom of the President 
 and several Fellows of the Royal Society to hear this sermon 
 preached. Timbs' Something for Everybody, 1861, p. 80. 
 
 SCOTLAND. 
 
 The custom of " riding the marches " existed at Lanark, 
 and took place annually on the day after Whitsun Fair, by 
 the magistrates and burgesses, known by the name of the 
 Langemark or Landsmark Day, from the Saxon langemark.* 
 Sinclair's Stat. Ace. of Scotland, 1795, vol. xv. p. 45. 
 
 MAY 14.] COTESWOLD GAMES. 
 
 THE vicinity of Chipping Campden was the theatre of the 
 Coteswold Gameg, which, in the reign of James I. and his 
 unfortunate successor, were celebrated in this part of England. 
 They were instituted by a public-spirited attorney of Burton- 
 on-the-Heath, in Warwickshire, named Robert Dover, and 
 like the Olympic games of the ancients, consisted of most 
 kinds of manly exercises. The victors were rewarded by 
 prizes, distributed by the institutor, who, arrayed in a dis- 
 carded habit of James', superintended the games in person 
 for many years. The meetings were annually held on 
 Whitsun Thursday, and were frequently attended by an 
 immense number of people. 
 
 Ben Jonson, Drayton, and other poets f of that age, wrote 
 verses on this festivity, which, in 1636, were collected 
 into one volume, and published under the title of Anna.Ua 
 Dubrensia. 
 
 These diversities were at length terminated by the breaking 
 out of the civil wars, but were revived at the Restoration ; 
 and the memory of their founder is still preserved in the 
 name Dover's Hill, applied to an eminence of the Cotswold 
 range, about a mile from the village of Campden.-^ Britton 
 
 * See Biding the Marches, p. 307. 
 
 t Thomas Randolph, T^opaas Heywood, Owen Felthatn, and 
 Shackerlj Marmyon.
 
 MAY 1 6.] EEL FAIR. 293 
 
 and Brayley, Beauties of England and Wales, 1803, vol. v. 
 p. 655; see Book of Days, vol. i. 712. 
 
 MAT 1 6.] NORFOLK. 
 
 In the parish of Rockland, annually on the 16th of May, 
 a sort of country fair is held, called by the villagers the 
 " Guild," and which is evidently a relic of the Guild of St. 
 John the Baptist, held here in St. Peter's Church before tLo 
 Reformation. On this occasion a mayor of the Guild is 
 elected, and he is chaired about the three parishes of Rock- 
 land, and gathers largess, which is afterwards spent in a 
 frolic. There is another antique custom connected with the 
 gu : ld which yet obtains : the inhabitants of certain houses 
 in the " Street " have the privilege of hanging oaken-boughs 
 outside their doors (and their houses are thence called " bough 
 houses "), and on the day of the guild they draw home- 
 brewed ale for all customers, and are not interfered with for 
 so doing, either by the village licensed publican or the 
 excise authorities. N. &. Q. 2nd S. vol. vii. p. 450. 
 
 EEL FAIR. 
 
 SURREY. 
 
 ABOUT the middle of May there is an annual migration of 
 young eels up the Thames at Kingston. The/ appear iu 
 shoals, giving to the margin of the river an appearance not 
 altogether agreeable ; but their origin and destination are 
 alike matter of conjecture. It is reasonably supposed that 
 these swarms migrate from the lakes in Richmond Park, 
 where immense numbers are annually bred, and that they 
 descend the rivers, stocking the creeks and streams for some 
 miles above the town. There is generally a crowd of eager 
 men, women, and children, provided with every possible 
 vessel wherein to catch the slippery prey on the first in- 
 timation of their approach; and the animated scene has 
 caused the occasion to be called Eel Fair. B den, History 
 of Kinyston-npon-Thames, 1852, p. 128.
 
 29i TRINITY SUNDAY. [M..Y I"}. 
 
 MAY 17.] TEINITY SUNDAY. 
 
 ITS observance is said to have first been established by 
 Archbishop Becket, soon after his consecration. " Hie post 
 consecrationem suam instituit festivitatem principalem S. 
 Trinitatis annis singulis in perpetuam celebrandam, quo 
 die primam missam suam celebravit." Wharton, H., Anglia 
 Sacra, 1691, fol. pt. i. p. 8. 
 
 It is still customary for the judges and great law-officers of 
 the Crown, together with the Lord Mayor, Aldermen, and 
 Common Council, to attend Divine Service at St. Paul's 
 Cathedral, and hear a sermon. 
 
 On Trinity Sunday, formerly, processions of children, with 
 garlands of flowers and ribbons, were common. Timbs' 
 Something for Everybody, 1861, p. 83. 
 
 LINCOLNSHIRE. 
 
 The parish of Clee possesses a right of cutting rushes 
 from a piece of land, called " Bescars," for the purpose of 
 strewing the floor of the church every Trinity Sunday. A 
 small quantity of grass is annually cut to preserve this right. 
 Edwards, Old English Customs and Charities, p. 217. 
 
 NORTHUMBERLAND. 
 
 The following extract is taken from the Newcastle Daily 
 Journal of June 17th, 1867 : 
 
 Yesterday being Trinity Sunday, in pursuance of a time- 
 honoured custom, the Master, Deputy-Master, and Brethren 
 of the Ancient and Honourable Corporation of the Trinity 
 House attended officially in All Saints' Parish Church, New- 
 castle. A noteworthy relic of the past in connection with 
 the service was the performance on the organ (on the 
 entrance and exit of the Master and Brethren) of the 
 national air, ' Rule Britannia.' The rendering of a secular 
 air even as an evidence of respect has been objected to ; 
 but the organist cites the custom of half a century.
 
 MAY 17.] TRINITY SUNDAY. 295 
 
 WILTSHIRE. 
 
 Aubrey, in his Miscellanies (1714, p. 49), speaking of 
 Newnton, says : " Upon every Trinity Sunday, the pa- 
 rishioners being come to the door of the hay ward's house, 
 the door was struck thrice in honour of the Holy Trinity ; 
 they then entered. The bell was rung ; after which, silence 
 being ordered, they read their prayers aforesaid. Then was 
 a ghirliind 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 ghirland on her neck ag.iin. and 
 kisses her three times in honour of the H,ly Trinity 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 2. 6d, &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 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." 
 
 WALES. 
 
 A very ancient custom is observed on Trinity Sunday in 
 Carnarvonshire : the offerings of calves and lambs which 
 happen to be born with the Nod Beuno, or mark of St. Botuio 
 a certain natural mark in the ear, have n t yet entirely 
 ceased. They are brought to church (but formerly to the 
 monastery*) of Clynnok Vaur on Trinity Sunday, and 
 
 * This mona.-t< ry was founded A.D. 616, by Guithin of Gwydaint. 
 It was iift'i-wards turned into a monastery of white monks, hut lho.-e 
 Bcem soon to have b--en suppressed, for, at the time uf P.>|ie Nicholas 
 IV. 'a tajtati 11 it was a collegiuto church, consisting of five Portiouiats
 
 296 TRINITY MONDAY. [MAY 1 8. 
 
 delivered to the church ward ens, who sell and account for 
 them, depositing the money in a great chest, called Cyff 
 St. Beuno, made of one oak, and secured with three locks. 
 From this, the Welsh have a proverb for attempting any 
 very difficult thing. " You may as well try to break open 
 St. Beuno's chest." The little money resulting from the 
 sacred beasts, or casual offerings, is applied either to the 
 relief of the poor or in aid of repairs. Pennant, Tour 
 through North Wales, 1781, vol. ii. p. 210. 
 
 MAY 1 8.] TEIN1TY MONDAY. 
 
 HAMI-SHIHE. 
 
 AN annual fair is held on Trinity Monday, Tuesday, and 
 Wednesday at Southampton. It is opened by the Mayor 
 and bailiffs, with much ceremony, on the preceding Saturday 
 afternoon. The Mayor erects a pole with a large glove 
 fixed to the top of it, near the miller's house ; and the bailiff 
 then takes possession of the fair, as chief magistrate iu its 
 precinct during the fair, and invites the Mayor and his suite 
 to a collation iu his tent. He appoints a guard of halberdiers 
 who keep the peace by day, and watch the fair by night. 
 During the fair no person can be arrested for debt within its 
 precincts. On the Wednesday at noon, the Mayor dissolves 
 the fair, by taking down the pole and glove, or rather order- 
 ing it to be taken down ; which at one time was done by the 
 young men of the town, who fired at it w : th single balls, till 
 it was destroyed, or they were tired of the sport. Englefiold, 
 Walk through Southampton, 1805, p. 75. 
 
 KENT. 
 
 Deptford Fair originated in trifling pastimes for persons 
 who assembled to see the Master and Brethren of the 
 Trinity House, on their annual visit to the Trinity House, at 
 
 or Prpl-enrlaries. nnd continued so to the t ; me of ihe dissolution. 
 Ldniul, It.n. vol. v. p. 15; Dugdale, Monast. Anylic. Ib25, vol. v. 
 p. Go I.
 
 MAY 21.] CORPUS CHRISTI DAY. 2'J7 
 
 Deptford. First there were juggling matches ; then came a 
 booth or t\vo ; afterwards a few shows. Every Day Book, 
 vol. i. p. 724. 
 
 OXFORDSHIRE. 
 
 At Kidlington, says Blount (Jocular Tenures, Beckwith's 
 edition, p. 281), the custom is that on Monday after Whitsnn 
 week there is a fat live lamb provided ; and the maids of tho 
 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 companions to the green, attended with music, and a 
 Morisco dance of men, and another of women, where the rest 
 oi the day is spent in dancing, mirth, and merry glee. The 
 next day the lamb is part baked, boiled, and roasted, for tho 
 lady's feast, where she sits majestically at the upper end of 
 the taltle, and her companions with her, with music and other 
 attendants, which ends the solemnity. 
 
 MAY 20.] CORPUS CHRISTI EVE. 
 
 IN North Wales, at Llanasaph, there is a custom of strewing 
 green herbs and flowers at the doors of houses on Corpus 
 Christi Eve. Pennant's Manuscript quoted by Brand, Pop. 
 Antiq. 1849, vol. i. p. 297. 
 
 AtCaerwis on Thursday after Trinity Sunday, wh'chthcy 
 call Dudd Son Duw, or Dydd Gwyl Duw, on the Eva before, 
 they strew a sort of fern before their doors, called red yn mair 
 Pennant's MS. 
 
 MAY 21.] CORPUS CHRISTI DAY. 
 
 COUPUS CHRISTI DAY is held on the Thursday after Trinity 
 Sunday, to celebrate, as the name indicates, tho doctrine of 
 Tiunsubstantiation, and was instituted in the year 1264 by 
 Tope Urban IV. 
 
 In olden times the Skinners' fraternity of Corpus Christi
 
 298 CORPUS CHRISTI DAY. [MAY 21. 
 
 made their procession on this day, having " borne before them 
 more than two hundred torches of wax, costly garnished, 
 burning bright " (or painted and gilded with various devices) ; 
 and " above tvrt) hundred clerks and priests, in surplices and 
 copes, singing," after which came the officers ; " the mayor 
 and alderiuen in scarlet, and then the skinners in their best 
 liveries." A temporary revival of these imposing shows 
 took place in Mary's days previously to their discontinuance. 
 Tirnbs' Something for Everybody, 1861, p. 84. 
 
 NORFOLK. 
 
 At one time on Corpus Christi Day the crafts or companies 
 of Norwich walked in procession from the common hall, by 
 Cutter Row, and round the market to the hall again. Each 
 company had its banner, on which was painted its patron or 
 guardian saint. See History of Norwich, 1768, vol. i. p. 175. 
 
 NORTHUMBERLAND. 
 
 The earliest mention of the religious ceremony of Corpus 
 Christi play and procession in Newcastle- upon -Tyne occurs 
 in the Ordinary of the Coopers' Company, dated January 20th, 
 1426 ; though the great popularity of these exhibitions at 
 York and other places must have induced the clergy, 
 merchants, and incorporated traders of that town, to adopt 
 them long before this time. There can be but little doubt 
 that the several trades strove to outvie each other in the 
 splendour of their exhibitions. The Company of Merchant 
 Adventurers were concerned in the representation of five 
 plays. The hoastmen, drapers, mercers, and boothmen had 
 probably each one. 
 
 " Hoggmaygowyk " was the title of one of their plays, the 
 representing of which, in 1554, cost 4Z. 2s. This Company, 
 in 1480, made an act for settling the order of their procession 
 on Corpus Christi Day. In 1586 the offering of Abraham 
 and Isaac was exhibited by the slaters. 
 
 By the Ordinary of the goldsmiths, plumbers, glaziers, 
 pewterers, and painters, dated 1436, they were commanded 
 to play at their feast the three Kings of Coleyn. In the 
 books of the fullers and dyers, one of the charges for the
 
 MAY 21."] CORPUS CHBISTI DAY. 299 
 
 play of 1564 is : "Item, for 3 yards of lyn cloth for God's 
 coat, 3a. 2<i. ob." About the year 1578, the Corpus Christi 
 plays seem to have been on the decline ; for the Ordinary of 
 the millers, dated that year, says, " Whensoever ihe general 
 plaies of the town shall be commanded by the mayor, &c.," 
 they are to play, " the Antient playe of. &c." Similar 
 expressions are nsed in the Ordinary of the house carpenters 
 in 1579, in that of the masons in 1581, and also in that of 
 the joiners in 1589. Weaver, in his Funeral Monuments, 
 says that these plays were finally suppressed in all towns of 
 the kingdom, about the beginning of the reign of James I. 
 The only vestige that remains of the Newcastle Mysteries 
 was preserved by Bourne. It is entitled " Noah's Ark ; or, 
 the Shipwright's Ancient Play or Dirge," wherein God, an 
 Angel, Noah nnrl his wife, and the Devil are the characters. 
 Mackenzie. History of NeiccastJe, 1827, vol. ii. p. 708 ; Hone's 
 Ancient Mysteries Described, 1823, p. 213. 
 
 YOEKSHTBK. 
 
 The play of Corpus Christi was acted in the City of York 
 till the twenty-sixth year of Queen Elizabeth's reign, 1584. 
 
 It consisted of a solemn procession, in remembrance of the 
 Sacrament of the Body of Christ ; the symbolic representa- 
 tion being borue in a shrine. Every trade in the city was 
 obliged to furnish a pageant at its own expense, and join 
 the procession, and each individual had to personify some 
 particular passage in the Old or New Testament, and to 
 repeat some poetry on the occasion. The whole was pre- 
 ceded by a great number of lighted torches, and a multitude 
 of priests in their proper habits ; after which followed the 
 mayor and citizens, surrounded by an immense concourse of 
 spectators. Commencing at the great gate of the priory of 
 the Holy Trinity, they proceeded to the Cathedral Church 
 and thence to St. Leonard's Hospital, where they left the 
 sacrament. There are several public orders yet remaining 
 in the old register of the city relative to the regulation of 
 this ceremony ; and indulgences were granted from the Pope 
 to those who contributed to the relief of the fraternity, or 
 who observed the annual ceremony in the most devout manner,
 
 300 THE SHREWSBURY SHOW. [^lAY 25. 
 
 particularly if they personally attended from the country. 
 Drake's Eboracum, 1736; Hargrove, History of York, 1818, 
 vol. ii. p. 4 ( J4. 
 
 IRELAND. 
 
 Corpus Christi Day was formerly celebrated at Dublin 
 with high veneration. In the Chain-book of the City of 
 Dublin are several entries to that purpose. We are told that 
 there was a grand procession, in which the glovers were to 
 represent Adam and Eve, with an angel bearing a sword 
 before them. 
 
 The corrisees (perhaps curriers) were to represent Cain 
 and Abel, with an altar and their offering. 
 
 Mariners and vintners, Noah and the persons in his Ark, 
 apparelled in the habit of carpenters and salmon-takers. 
 
 The weavers personated Abraham and Isaac, with their 
 offering and altar. 
 
 The smiths represented Pharaoh, with his host. 
 
 The skinners, the camell with the children of Israel, &c. 
 See Harris, History of Dublin, 1766, p. 147. 
 
 MAT 22.] COVENTRY SHOW FAIR. 
 
 THIS celebrated fair, says Brand (Pop. Antiq. 1849. vol. i. 
 p. 286), commences upon Friday in Trinity week, and lasts 
 for eight days. The charter for it was granted by Henry III. 
 in 1218, at the instigation of Randle, Earl of Chester. For 
 many years it was one of the chief marts in the kingdom, 
 and was celebrated for the show designated the Procession of 
 Lady Godiva, of which Brand has given a long account. 
 
 MAY. 25.] THE SHREWSBURY SHOW. 
 
 IN the Book of Days (vol. i. pp. 704-708) will be found 
 an interesting and amusing account of the Shrewsbury Show, 
 which appears, from the records of the reign of Henry VI., 
 to have been held time out of mind on the second Monday 
 after Trinity Sunday.
 
 MAT 29.] ROYAL OAK DAY. 301 
 
 FLITTING DAY. 
 SCOTLAND. 
 
 THE 25th of May, as the Whitsunday term (old style), is a 
 great day in Scotland, being that on which, for the most part, 
 people change their residences. The Scotch generally lease 
 their houses by the year, and are thus at every twelve-month's 
 end able to shift their place of abode. Accordingly, every 
 Candlemas a Scotch family gets an opportunity of consideriug 
 whether it will, in the language of the country, sit or flit. 
 The landlord or his agent calls to learn the decision on this 
 point ; and if " flit " is the resolution, he takes measures by 
 advertising to obtain a new tenant. The two or three days 
 following upon the Purification, therefore, become distin- 
 guished by a feathering of the streets with boards projected 
 from the windows, intimating " A House to Let." See Book 
 of Days, vol. i. p. 679. 
 
 MAY 29.] RESTORATION OR ROYAL OAK DAY. 
 
 IN the Diary of John Evelyn (1859, vol. i. p. 373), under 
 the date of May 29th, 1665, is the following statement : 
 
 This was the first anniversary appointed by Act of Parlia- 
 ment to be observed as a day of General Thanksgiving for 
 the miraculous restoration of His Majesty : our vicar preach- 
 ing on Psalm cxviii., 24, requiring us to be thankful and 
 rejoice, as indeed we had cause.* 
 
 On this day the chaplain of the House of Commons 
 preached in St. Margaret's Church, Westminster, before " the 
 III .use," usually represented by the Speaker, the Scrgeant-at- 
 arms, tho clerks, and other officers, and some half-dozen 
 members. This observance has been discontinued since 
 1858. Timbs' Something for Everybody, 1861, p. 74. 
 
 It is customary, especially in the North of England, for 
 
 * The special form of prayer in commemoration of the Restoration of 
 Charles II., was removed from the Prayer Book by Act of Parliament 
 C22 Viet. c. 2, Mai oh 25, 1859).
 
 302 ROYAL OAK DAY. [MAY 2<), 
 
 the common people to wear in their hats the leaves of the 
 oak, which are sometimes covered with gold leaf. Brand, 
 Pop. Antiq., 1849, vol. i. p. 273. 
 
 CORNWALL. 
 
 At Looe, as well as in other districts of East Cornwall, 
 the usage of wearing an oaken leaf on the 29th of May was 
 enforced by spitting at, or " cobbing," the offender. Once a 
 Week, September 24th, 1870. 
 
 DERBYSHIRE. 
 
 On the 29th of May branches of young oak are gathered 
 and put up over the doors of many houses, and a small sprig 
 of the same tree is commonly worn in the button-hole. 
 Jour, of Arch. Assoc., 1852, vol. viii. p. 206. 
 
 DEVONSHIRE. 
 
 In the vicinity of Starcross the children celebrate this 
 anniversary by carrying about what they call May babies, 
 i.e., little dolls, carefully and neatly dressed decked with 
 flowers, and laid in boxes somewhat resembling coffins, 
 though such resemblance is not, apparently, the intention of 
 the artists. JV. & Q. 2nd S. vol. ii. p. 405. 
 
 In the Every Day Book (1826, vol. i. p. 718) occurs the 
 following : 
 
 At Tiverton, on the 29th of May, it is customary for a 
 number of young men, dressed in the style of the seventeenth 
 century, and armed with swords, to parade the streets, aud 
 gather contributions from the inhabitants. At the head of 
 the procession walks a man called " Oliver," dressed in black, 
 with his face and hands smeared over with soot and grease, 
 and his body bound by a strong cord, the end of which is 
 held by one of the men to prevent his running too far. After 
 these come another troop, dressed in the same style, each 
 man bearing a large branch of oak ; four others, carrying a 
 kind of throne made of oaken boughs, on which a child is 
 seated, bring up the rear. A great deal of merriment is 
 excited among the boys at the pranks of " Master Oliver," who
 
 MAY 29.] BOYAL OAK DAY. 303 
 
 capers about in a most ludicrous manner. Some of them 
 amuse themselves by casting dirt, whilst others, more mis- 
 chievously inclined, throw stones at him: but woe betide 
 the young urchin who is caught; his face assumes a most 
 awful appearance from the soot and grease with which 
 " Oliver " begrimes it, whilst his companions, who have been 
 lucky enough to escape his clutches, testify their pleasure 
 by loud shouts. In the evening the whole party have a 
 feast, the expenses of which are defrayed by the collection 
 made in the morning. 
 
 DURHAM. 
 
 Mr. Cuthbert Carlton, of Durham, gives in the Durham 
 Chronicle, of November 29th, 1872, the following account of 
 a curious custom called " Push Penny." He says : " This 
 custom, which has been discontinued nearly a quarter of a 
 century, is thus referred to in the Derbyshire Times of Satur- 
 day last : ' There is a custom which has been upheld from 
 time immemorial by the Dean and Chapter of Durham on 
 three days in the year 30th of January, 29th of M:iy, and 
 5th of November, the anniversary of King Charles' Martyr- 
 dom, Royal Oak Day, and Gunpowder Plot, which is known 
 among Durham lads as " push-penny." On these days the 
 Chapter causes twenty shillings in copper to be scrambled 
 for in the college yard by the juveniles, who never fail to 
 be present.' The practice observed every 29th of May, and 
 5th of November, was to throw away within the college thirty 
 shillings in penny pieces. Whether the custom dates from 
 time immemorial, it is difficult to say, but the two last dates 
 would seem only to point to the origin of the custom at the 
 end of the seventeenth, or beginning of the eighteenth 
 centuries, to testify the loyalty of the Dean and Chapter 
 to the Throne, and their appreciation of the happy restoration 
 of the ' Morry Monarch,' and the escape of the King and his 
 Parliament on the 5th of November. There was some such 
 custom, however, during the monastic period, when pennies 
 were thrown away to the citizens who were wont to assemble 
 in the vicinity ol the Prior's mansion. At Bishop Auckland 
 the bishop was accustomed to throw away silver pennies at 
 certain times of the ycur, and it is even said that so much as
 
 304 EOYAL OAK DAY. [M.VY 2Q. 
 
 a peck of copper was in earlier times scattered broad-cast 
 among the people. The Reformation, however, swept these 
 and many other old customs away, but after the Restoration 
 of Charles II., the Dean and Chapter no doubt considered 
 the 29th of May and the 5th of November ought to be kept 
 as days of rejoicing, and as one means of doing so caused 
 one of their officials to throw a bag full of pennies to the 
 people who met in the college. The duty was entrusted to 
 the senior verger of the cathedral. For many years it was 
 the practice for the children of the Blue Coat Schools to 
 attend Divine service in the cathedral, who were drawn up in 
 rank and file in the nave, for the inspection of the prebends, 
 who minutely examined the new scholastic garments of the 
 Blue Coat scholars. This being done they were ushered 
 into the choir, and at the end of the service a regular pell- 
 mell rush was made for the cloister doors, in order to be 
 present at ' push-penny.' The scenes on these occasions 
 were almost beyond description. For a few years the custom 
 thus continued, the attendants at ' push-penny ' gradually 
 d'minishing ; for twenty-five years, however, it has been 
 discontinued, nor is it likely to be revived." 
 
 At Durham also on the 29th of May, the choir ascend the 
 large tower of the cathedral, and sing anthems from the three 
 sides of it. This is done in remembrance of the monks 
 chanting masses from it in behalf of Queen Philippa, when 
 engaged in the sanguinary battle of Redhills with the Scotch 
 King, David I., 1346. The battle is commonly called the 
 battle of Neville's Cross, from the beautiful cross erected on 
 the field of victory by the powerful Baron of that name, a 
 fragment of which still remains. The reason given why an- 
 thems are only sung from three sides of the tower, not from 
 the fourth, is that a chorister once overbalanced himself, and 
 falling from it was killed. Times, May 6th, 1875. 
 
 HAMPSHIRE. 
 
 The working men of Basingstoke and other towns in 
 Hampshire arise early on the 29th of May to gather slips of 
 oak with the galls on ; these they put in their hats or any- 
 where about their persons. They also hang pieces to the
 
 MAT 29.] BOTAL OAK DAT. 305 
 
 knockers, latches, or other parts of th house-doors of the 
 wealthy, who take them in to place in their hall-, &c. After 
 breakfast these men go round to such houses for beer, &c. 
 Should they not receive anything the following verses should 
 be eaid : 
 
 "Shi.'-s-h <*, p nny a rag 
 
 [Hang his hfjul in Ooommell'a bag], 
 
 Ail up in a bundle." 
 
 but fear often prevents them. However, the lads have no 
 fear, and use it freely to any one without an oak-apple or 
 oak leaf on some part of his person, and visible ill-treating 
 him for his want of loyalty. After noon the loyalty ceases 
 and then if any one be charged with having shig-shag, the 
 following verses are said : 
 
 " Sh'g-shag's gone past, 
 
 You're tho biggest fool at last; 
 
 "When shig-shag comes again. 
 
 You'll be the biggest fool then." 
 
 And the one who charges the other with the oak-leaf 
 receives the ill-treatment. N. & Q. 1st vol. xii. p. 100. 
 
 MIDDLESEX. 
 
 It was the custom, some years ago, to decorate the monu- 
 ment of Richard Penderell (in the churchyard 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, th's 
 practice has declined. Caufield, Portraits, Memoirs, and 
 Characters of Remarkable Persons, 1794, p. 186. 
 
 NOBTHAMPTONSHIRE. 
 
 Formerly all the principal families in the town of North- 
 ampton placed a large branch of oak over the door of their 
 houses, or in their balconies, in remembrance of the restoration 
 of Charles II. The oak-boughs are gradually disappearing, 
 but the corporate body still goes in procession to All Sniuts 
 Church, accompanied by the boys and girls of the different 
 charity schools, each of them having a sprig of oak, with a 
 gilt oak-apple placed in the front of their dress ; and should 
 the season be unpropitious, and oak-apples be scarQe, small 
 gilded potatoes are substituted. The commemoration of this 
 
 x
 
 306 ROYAL OAK DAY. [MAY 29. 
 
 day lias probably been more generally and loyally observed in 
 this town than in many other places, from a feeling of gratitude 
 to that monarch, who munificently contributed 1000 tons of 
 timber out of Whittlewood Forest and remitted the duty of 
 chimney-money in Northampton for seven years, towards the 
 rebuilding of the town after the destructive fire of 1675. 
 The statue of the king, which is placed in the centre of the 
 balustrade on the portico of All Saints' Church, is always 
 enveloped in oak-boughs on this day. Glossary of North" 
 amptonshire Words and Phrase*, vol. ii. p. 68. 
 
 NORTHUMBERLAND. 
 
 At one time the boys at Newcastle-upon-Tyne had a 
 taunting rhyme, 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 : 
 
 " Plane-tree leaves ; 
 The Church folk are thieves." 
 
 Brand, Pop. Antiq. 1849, vol. i. p. 274. 
 
 NOTTINGHAMSHIRE. 
 
 On Royal Oak Day branches of that tree are carried in 
 procession, and decorate many of the signs of public houses 
 in Nottingham and elsewhere. Jour, of the Arch. Assoc., 1853, 
 vol. viii. p. 234. 
 
 On this day the Notts juveniles not only wear the usual 
 piece of oak-twig, but each young loyalist is armed with a 
 nettle, with which instrument of torture are coerced those 
 unfortunates who are unprovided with " royal oak," as it is 
 called. Some who are unable to procure it endeavour to 
 avoid the penalty by wearing " dog oak " (maple), but the 
 punishment is always more severe on discovery of the 
 imposition.^. & Q. 1st S. vol. viii. p. 490. 
 
 WORCESTERSHIRE. 
 In some parts of this county a garland, similar to the
 
 MAY 29.] HIDING THE MARCHES. 307 
 
 ]\Ja\ -day one, is taken about on the 29th of May. N. & Q. 
 1st 'S. vol. x. p. 92. 
 
 At Upton-upon Severn oak-apple day is anxiously looked 
 forward to by old and young. Early in the morning ropes 
 are stretched across the street, upon which are hung garlands, 
 composed of all such flowers as are in bloom. The garlands 
 are also ornamented with coloured ribbons and handkerchiefs, 
 and all the tea-spoons which can be collected are hung in the 
 middle. Maypoles, though less common, and large boughs 
 of oak are pressed into service. Many are the penn'orths 
 of gold leaf sold the day before, with which to gild the 
 oak apple for the button-hole. A benefit club meets on th<s 
 day, and walks in procession with band and flags to church, 
 after which they make a progress through the town, with 
 music playing and colours flying, finishing up with a dinner. 
 Illustrated London News, May 30th, 1857, p. 515. 
 
 SCOTLAND. 
 
 Hiding the Marches. The practice of Riding the Marches, 
 says a writer in the Slat. Ace. of Scotland (1845, vol. iii. 
 p. 399), is observed in the parish of Hawick, Roxburghshire. 
 This ancient ceremonial takes place on the last Friday of 
 May (old style), and is considered one of the most important 
 days of the year. The honour of carrying the standard of 
 the town devolves upon the cornet, a young man previously 
 elected for the purpose ; and he and the magistrates of the 
 town on horseback, and a large body of the inhabitants 
 and the burgesses, set out in procession for the purpose of 
 rid ; ng round the property of the town, and making formal 
 demonstration of their legal rights. 
 
 The following are a few stanzas from an ancient song, 
 which is sung by the cornet and his attendants from the 
 roof of an old tenement belonging to the town, and loudly 
 joined in by the surrounding multitudes : 
 
 " We'll a' hie to the muir a riding, 
 Drumlaniig gave it for providing 
 O:ir ancestors of martial on lei* 
 To drive tlie EuglUh oil' our border. 
 
 z 2
 
 808 PAIGNTON FAin. [JUNE. 
 
 At F'odden field our fachers fought it, 
 
 And honour gained, though dear they bought it ; 
 
 By Teviofc side they took this colour, 
 
 A dear memorial of their valour. 
 
 Though twice of old our town was burned, 
 Yet twice the foemen ba^k we turned, 
 A"d ever should our rights lie trod on, 
 We'll face the foe to Tirioden.* 
 
 Up \vi' Hawick its rights and common ! 
 Up wi' a' the border bowmen ! 
 Tiribus and Tiiioden. 
 We are up to guard the common." 
 
 The ancient feudal system of" the Biding of the Marches" 
 by the burgesses still exists also at Inveresk, once within the 
 fifty years. They appear mounted on horseback, and armed 
 with swords. The seven incorporated trades, each headed 
 by its captain, follow in the train of the magistrates and 
 town-council, the whole cavalcade being preceded by the 
 town officers, with their ancient Brabant spears, and a 
 champion armed cap-a-pie. A gratuity is also allowed to a 
 minstrel, who attends at the succeeding feast, and recites in 
 vf-rse the glories of the pageantry.f Stat. 4-CC, of Scotland, 
 1845, vol. i. p. 268. 
 
 JUNE.] PAIGNTON FAIR. 
 
 DEVONSHIRE, 
 
 A CORRESPONDENT of N. & Q. (1st S. vol, viii. p. 66) quotes 
 from an old newspaper (June 7th, 1809) the following 
 
 * The slogan or war-cry of the burgh was " Tiribus and Tirioden," a 
 phrase probably derived from the Saxons or Danes. The first word may 
 be under-stood as making tolerably good Anglo-Saxon. Tyr hcebbe 
 ne ; May Tyr have us in his keeping. Whilst the other conjoins the 
 names of Tyr and Odin, whose united aid is supposed to be invoked. 
 
 Mr, Wilson, author of Annals and Old Memories of Hawiok, thinks 
 that the meaning of the phrase, iji our sense, is, " Goda of thunder 
 and war, protect us ;" in another sense, " To battle, sons of the gods." 
 
 t Until about the year 1 830, on the annual payment of their rent to 
 the agent of the Duke of Buccleuch, an entertainment was given by 
 the magistrates, under the title of "the Hen Feast." It derived this 
 titL; from the consideration that " the katn fowls " due by the lessees 
 of the burgh mills were served up on this occasion. Ibid., p. 269.
 
 JUXE I.] WILTSHIRE LOCAL CUSTOM. 309 
 
 account of Paignton Fair, hold at Exeter. At this fair, says 
 the writer, the ancient custom of drawing through the town 
 a plum-pudding of immense size, and afterwards of dis- 
 tributing it to the populace, was revived on Tuesday last. 
 The ingredients which composed this enormous pudding were 
 four hundred pounds of flour, 0110 hundred and seventy 
 pounds of beef suet, one hundred and forty pounds of raisins, 
 and two hundred und forty eggs. It was kept constantly 
 boiling in a brewer's copper from Saturday morning to the 
 Tuesday following, when it was placed on a car, decorated 
 with ribbons, evergreens, &c., and drawn along the streets by 
 eight oxen. 
 
 SCOTLAND. 
 
 A solemn festival in the Scotch Metropolis is ordained by 
 the Statutes of George Heriot's Hospital (cap. ii.) in the 
 following words: "But especially upon the tirst Monday 
 in June, every year, shall be kept a solemn commerm ration 
 nnd thanksgiving unto God, in this form \\hich followeth : 
 In the morning, about eight of the clock of that day. the 
 lord provost, all the ministers, mag'strates, and ordinary 
 Council of the city of Edinburgh, shall assemble themselves 
 in the Committee-chnmbor of the said hospital ; from thence, 
 all the scholars and officers of the said hospital going b.foro 
 them two-by-two, they shall gr, with all the solemnity that 
 may be, to the Grey-Friars' Church of the said city, where 
 they shall hear a sermon preached by one of the said 
 ministers, every one yearly in their courses, according to 
 the antiquity of their ministry in the said city." On this 
 occasion the st-vtue of the founder is fancifully decorated 
 with flowers. Each of the boys receives a new suit of clothes ; 
 their relations and friends assemble, and the cit ; zens, old 
 and young, bo : ng admitted to view the hospital, the gaiety 
 of the scene is highly gratifying. Every Day Book, vol. ii. 
 p. 747. 
 
 JUNE I.] WILTSHIRE. 
 
 Lord Viscount Palmcrston, in 1734. by deel, gave for 
 thrashers of Chailtou about au acre of lun.l in liashall Field,
 
 310 ST. BAEITABAS* DAY. [JuXE II. 
 
 the rent whereof was to be applied annually to give them a 
 dinner wherewith to commemorate Stephen Duck the poet, 
 who was originally a thrasher of Charlton. The parish of 
 Rushall was afterwards inclosed, and by the award date, 12th 
 January, 1804, apiece of arable land, measuring one acre and 
 fifteen poles, was awarded in a different part of Kushall Field. 
 The land is now called Duck's Acre, and let at a rent of 2 
 9. 9d. per annum. The land tax, amounting to 3s. per annum, 
 was reduced by a subscription raised in the parish. 
 
 The rent is paid for a dinner, which is annually given on 
 the 1st June, to the thrashers of this parish. Old English 
 Customs and Charities, p. 169. 
 
 JUNE 9.] IE ELAND. 
 
 CLONMANY, Co. DONEGAL. 
 
 THE titular saint of this parish is Columbkill. The 9th of 
 June is his festival day, and formerly on this day many of 
 the inhabitants drove down their cattle to the beach, and 
 swam them in that part of the sea into which runs the water 
 of St. Columb's Well Masons Stat. Ace. of Ireland, 1814, 
 vol. i. p. 185. 
 
 JUNE ii.] ST. BARNABAS' DAY. 
 
 ON the feast of St. Barnabas it seems to have been usual to 
 decorate some churches with garlands of flowers. Brand 
 (1849, vol. i. 293) quotes the following disbursements from 
 the Churchwardens', Accounts of St. Mavy-at-Hill, London, 
 in the reigns of Edward IV. and Henry VII. : 
 
 " For Rose garlondis and Woodrove garlondis on St 
 Barnabe's Daye, xj d< 
 
 " Item, for two doss' (dozen ?) di bocse (box) garlands for 
 prestes and clerkes on St. Barnabe Daye, j 8 - x d '" 
 
 CUMBERLAND. 
 
 Hesket, an extensive parish in this county, is noted for the 
 singular circumstance of the Court of Inglewood Forest (in
 
 JUNE 23.] MIDSUMMER EVE. 311 
 
 the precincts of which it is wholly included) being held in it 
 annually, on St. Barnabas' Day, in the open air. The suitors 
 a-semble by the highway-side, at a place only marked by an 
 ancient thorn, where the annual dues to the lord of the 
 forest, compositions for improvements, &c., are paid ; and a 
 jury for the whole jurisdiction chosen from among the in- 
 lialiitants of twenty mesne manors who attended on this spot. 
 Britton and Bi-ayley, Beauties of England and Wales, 1802, 
 vol. iii. p. 171. 
 
 JUNE 15.] ST. VITUS' DAY. 
 
 ON St. Vitus' Day, says Hazlitt (Brand's Pop. Antiq. 1870, 
 vol. i. p. 166), the Slrnners' Company, accompanied by 
 girls strewing herbs in their path, and by Blue-oat boys 
 placed by their patronage on the fouuilat on of Christ's 
 Hospital, march in procession from Dowg.ite Hill, where their 
 Lall is. to St. Antholin's Church, in Wutling Street, to hear 
 service.* The sermon, says Hampson (in his Med. JEvi 
 Kiilend. vol. i. p. 296), for which the chaplain (who is usually 
 a member of the company, educated at Christ's Hospital or 
 Tunbridge) receives two guineas, has probably arisen out of 
 a pious bequest for the purpose. 
 
 JUNE 23.] MIDSUMMER EVE ST. JOHN'S 
 
 EVE. 
 
 ON thig eve people were in former times accustomed to go 
 into the woods, and break down branches of the trees, which 
 they brought to their homes, and planted over their doors, 
 amidst great demonstrations of joy, to make good the scrip- 
 ture prophecy respecting the Baptist, that many should re- 
 joice in his birth. This custom was at one time universal in 
 England. Book of Days, vol. i. p. 815. 
 
 It was a popular superstition that if any unmarried woman 
 fasted on Midsummer Eve, and at midnight laid a clean 
 
 * In Brand's Pop. Antiq., 1849, this custom it said to take place on 
 Corpus (Jliri ti Day.
 
 312 MIDSUMMER EVE. [JUNE 23, 
 
 cloth with bread, cheese, and ale, and then sat down as if 
 going to eat, the street door being left open, the person 
 whom she was afterwards to marry would come into the 
 room and drink to her by bowing ; and after filling the 
 glass would leave it on the table, and, making another 
 bow, retire. Grose. 
 
 The same writer also tells us that any person fasting on 
 Midsummer Eve, and 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. 
 
 The fern was a most important object of popular super- 
 stition at this season. It was supposed at one time to have 
 neither flower nor seed, the seed which lay on the back of 
 the leaf being so small as to escape the sight of the hasty 
 observer. Hence, probably, proceeding on the fantastic 
 doctrine of signatures, our ancestors derived the notion that 
 those who could obtain and wear this invisible seed would be 
 themselves invisible, a belief of which innumerable instances 
 may be found in our old dramatists. Soane's Book of tli/e 
 Months. See Brand's Pop. Antiq., 1849, vol. i. p. 314. 
 
 People also gathered on this night the rose, St. John's 
 wort, vervain, trefoil, and rue, all of which were thought to 
 Lave magical properties. They set the orpine in clay upon 
 pieces of slate or potsherd in their houses, calling it a 
 Midsummer-man. As the stalk was found next morning to 
 incline to the right or left, the anxious maiden know whether 
 her lover would prove true to her or not. Young men 
 B > nght also for pieces of coal, but in reality certain hard, 
 black, dead roots, often found under the living mugwort, 
 designing to place these under their pillows, that they might 
 dream of themselves. Book of Days, vol. i. p. 816. 
 
 In addition to the superstitious customs already mentioned 
 there was the Dumb Cake : * 
 
 Two make it, 
 Two l>ab> it, 
 Two break it; 
 
 and the third must put it under each of their pillows, hut 
 * See page 199.
 
 JUME 23.] MIDSUMMER EVB. 313 
 
 not a word must be spoken all the time. This being done, 
 the diviners aro sure to dream of the man they love. There 
 was the divination by hemp-seed,* which consisted of a 
 person sowing hemp-seed, saying at the same time, 
 
 Hemp-seed I sow, 
 Hemp-seed I hoe. 
 And he that is my true lore, 
 Come after me an I mow. 
 
 The lover was sure then to make his appearance. Soane's 
 Book of the Months. 
 
 Towards night, materials for a fire were collected in a 
 public place and kindled. To this the name of bonfire was 
 given, a term of which the most rational explanation seems 
 to be that it was composed of contributions collected as boons 
 or gifts of social and charitable feeling. Around this tire 
 the people danced with almost frantic mirth, the men and 
 boys occasionally jumping through it, not to show the r 
 agility, but as a compliance \\ith ancient custom.! Book of 
 Days, vol. i. p. 86. 
 
 In the reign of Henry VII. these fires were patronised by 
 the Court, and numerous entries appear in the '' Privy purso 
 Expenses" of that monarch, by which he either defrayed 
 the charges, or rewarded the firemen. A few are subjoined, 
 as examples of the whole : 
 
 " June 23 (1493). To making of the bonefuyr on Mid.-omer Eve, 10'. 
 44 Juue 28 (1495). For making the hint's bonefuyr, 10'. 
 " June 24 (14U7). Midsomer Day, fur making of the bone-fuyr, In 1 . 
 44 June 30 (1498). The making of the bone-fuyr, 2. 
 
 Med. JL'vi Kahnd., 1841, vol. i. p. 303. 
 
 In the months of June and July, says Stow, on the v'gils 
 of festival days, and on the same festival days in the evening 
 
 See pa-e 100. 
 
 t Fuller (Mixt Contemplation* in Better Times, 1858, p. 25) says l.e 
 has met wit i ' two etymologies of bone-firi s. Some deduce it frm 
 fins made of bones relating it to the burning of martyrs, first maile 
 fashionable in Kngland in the reign of King Henry the Fourth ; L.ut 
 others derive tlie word from boon, that is, go ;d. and tires." The more 
 propable explanation seems to be that of Dr. Hi'-kes, and which boa 
 been adopted by Lye in the Etijmofo-jicon of Juniiu. namely, that it wad 
 derive;! from the Anjrlo-Saxon ba-lfyr.a, burning pile, by the clian^u of 
 u .m-le letter only, bual iu tlie bundle signifying a c .uilagi-utiua.
 
 314 MIDSUMMER KVE [JUNE 23. 
 
 after the sun setting, there were usually made bonfires in 
 the streets, every man bestowing wood or labour towards 
 them; the wealthier sort also, before their doors near to the 
 said bonfires, would set out tables on the vigils, furnished 
 with sweet bread and good drink, and on the festival days 
 with meats and drinks plentifully, where unto they would 
 invite their neighbours and passengers also to sit and be 
 merry with them in great familiarity, praising God for His 
 benefit bestowed on them. On these occasions it appears 
 that it was customary to bind an old wheel round about 
 with stra v and tow, to take it to the top of some hill at night, 
 to set fire to the combustibles, and then roll it down the 
 declivity. 
 
 BUCKINGHAMSHIRE. 
 
 The Status ScMce Etonensis, A.D. 1560 (MS. Addit. Brit. 
 Mas. 4843j, says: "In hac vigilia moris erat (quamdiu 
 stetit) pueris, ornare lectos variis rerum variarum picturis, 
 et carmina de vita rebusque gestis Joannis Baptists et prpe- 
 cursoris componere : et pulchre exscripta affigere clinopodiis 
 lectorurn, eruditis legeuda." 
 
 CHESHIRE. 
 
 The annual setting of the watch on St. John's Eve, in the 
 city of Chester, was an affair of great moment. By an 
 ordinance of the mayor, aldermen, and common councilmen, 
 of that corporation, dated in the year 1564, and preserved 
 among the Haiieian MSS. in the British Museum, a pageant 
 which is expressly said to be " according to ancient custom,'' 
 is ordained to consist of four giants, one unicorn, one 
 dromedary, one camel, one luce, one dragon, and six hobby- 
 horses, with other figures. By another MS. in the same 
 Lbrary, it is said that Heury Hardware, Esq., the mayor in 
 1599, caused the giants in the Midsummer show to be 
 broken, " and not to goe the devil in his feathers ; " and it 
 appears that he c ( aused a man in complete armour to go in 
 their stead , b it in the year 1601, John Ratclyffe, being 
 mayor, set out the giants and M.dsu.mner show as of old
 
 JUNE 23.] MIDSUMMER EVE. 315 
 
 it was wont to be kept. In the time of the Commonwealth 
 the show was discontinued, and the giants with the beasts 
 were destroyed. At the Eestoration of Charles II. tho 
 citizens of Chester replaced their pageant, and caused all 
 things to be made new, because the old models wore broken. 
 See Every Day Book, vol. i. p. 834. 
 
 CORNWALL. 
 
 In Cornwall the festival fires, called bonfires, are kindled 
 on the eve of St. John the Baptist and St. Peter's Day ; and 
 Midsummer is thence in the Cornish tongue called " Goluan," 
 vhich signifies both light and rejoicing. At these fires the 
 Cornish attend with lighted torches, tarred and pitched at the 
 end, and make their perambulations round their fires, and 
 f;o from village to village, carrying their torches before 
 them ; and this is certainly the remains of the Druid 
 superstition, for " faces praeferre," to carry lighted torches, 
 was reckoned a kind of Gentilism. and as such particularly 
 prohibited by the Gallick Councils : they were in the eye 
 of the law *' accensores facularum," and thought to sacrifice 
 to the devil, and to deserve capital punishment. Borlasc, 
 Antiqniiics of Cornwall, 1754, p. 130. 
 
 On Whiteborough (a large tumulus with a fosse round 
 it), on St. Stephen's Down, near Launceston, there was 
 formerly a groat bonfire on Midsummer Eve : a large 
 summer pole was fixed in the centre, round which the fu- 1 
 was heaped. It had a large bush on the top of it.* Round 
 this were parties of wrestlers contending for small prizes. 
 Brand, Pop. Antiq. 1849, vol. i. p. 318. 
 
 CUMBERLAND. 
 
 Hutchinson (Hist, of Cumberland, vol. i. p. 177), speaking 
 of the parish of Cumwhitton, says : They hold the wake on 
 the Eve of St. John, with lighting fires, dancing, &o. 
 
 * The boundary of each tin-mine in Cornwall \B marked by a long 
 pole with a bush at the top of it These on St. John's Day are crowued 
 w.th flowers. Brand, Pop. Antiq., 1649, vol. i. p. 318.
 
 316 MIDSUMMER EVE. [JUNE 23. 
 
 LANCASHIRE. 
 
 The custom of making large fires on the Eve of St. John's 
 Day is annually observed by numbers of the Irish people in 
 Liverpool. Contributions in either fuel or money to purchase 
 it with are collected from house to house. The fuel consists 
 of coal, wood, or in fact anything that will burn: the fire- 
 places are then built up and lighted after dark. N. & Q 
 3rd S. vol. xii. p. 42. 
 
 ISLE or MAN. 
 
 Formerly the inhabitants lighted fires to the windward 
 side of every field, so that the smoke might pass over the 
 corn ; they folded their cattle and carried blazing furze or 
 gorse around them several times ; they gathered bawan fealoin 
 or mugwort as a preventive against the influence of witch- 
 craft ; and it was on this occasion they bore green meadow 
 grass up to the top of Barule in payment of rent to Mannan- 
 beg-mac-y-heir. Train, History of Isle of Man, 1845, vol. ii. 
 p. 120. 
 
 MIDDLESEX. 
 
 The date of the first establishment of a regular watch or 
 guard for the City of London is uncertain. Stow assures us 
 it has been instituted " time out of mind ;" and we have, as 
 early as the 39th Henry VI., the following entries : 
 
 " Payde to iiij men to wacche w* the Mayre and to goo 
 w* him a nyghtes, xvj d> " 
 
 " Payde in expenses for goyng about w* the Mayre in the 
 town in the wacche, iiij d '" 
 
 The watch for the ensuing year was always appointed 
 with much pomp and ceremony on the vigil of St. John, or 
 Midsummer's Eve ; hence the appellation oi the Midsummer 
 Watch. On this night, as we learn from Stow, the standing 
 watches in every ward and street of the city and suburbs 
 were habited in bright harness. There was also a marching 
 watch consisting of as many as 2000 persons, most of them 
 old soldiers, who appeared in appropriate habits, armed, 
 aiid many of them, especially the musicians and standard-
 
 TtTNE 23.] MIDSUMMER EVE. 317 
 
 bearers, rode on horseback. The watch was attended by 
 men bearing cresset-lights,* which were provided partly by 
 the companies, and partly by the City Chamber. Every 
 cresset-bearer was presented with a " strawen hat and a 
 painted badge, beside the donation of his breakfast next 
 morning." The constables, one half of whom went out <>n 
 the Eve of St. John, and the other half on the Eve of St. 
 Peter, were dressed in " bright harnesse, some over gilt, and 
 every one had a jornett of scarlet thereupon, and a chain 
 of gold, his henchman following him, and his minstrels 
 before him, and his cresset light at his side. The Mayor 
 himself came after them, well mounted, with his sword- 
 bearer before him, in lair armour on horseback, preceded by 
 the waits, or city minstrels, and the Mayor's officers in 
 liveries of woosted, or sea-jackets party-coloured. The 
 sheriff's watches came one after the other in like order, but 
 not so numerous ; for the Mayor had, beside his giant, three 
 pageants ; whereas the sheriff had only two besides their 
 giants, each with their morris-dancer and one henchman." 
 
 Sto\v says that King Henry VIII., in the first year of his 
 reign, came privately into Westcheap to view the setting of this 
 watch, " being clothed in one of the coates of his guard," and 
 at the next muster, which was on St. Peter's night, " the 
 king and queeue came roially riding to the signe of the King's 
 Head in Cheape, and there beheld the watche of the citie, 
 which watche was set out with divers goodly shewes, as hud 
 been accustomed." In the 31st year of this reign (1539), 
 however, the Midsummer Watch was discontinued ; but it 
 was revived, for one year only, by Sir Thomas Gresham, 
 
 * Creftet-light. A kind of fire-basket let into an iron frame at the 
 end of a long pole, and so contrived that the basket remained in a 
 horizontal position, whichever way the pole was carried. These poles 
 \\ere usually borne on men's shoulders. Cresset-lights were also 
 used as heacons and served instead of lighthouses for signals along 
 the const. The badge of the Admimlty was anciently a cresset 
 Suakspeare makes Glendower say, in " Henry IV." (Act iii. s. 1; : 
 
 "At my nativity, 
 
 The front of heaven was full of fiery shapes, 
 Of burning cressets." 
 
 Donee, in his Illustrations of Shakspeare, imagines the word fc> have 
 been derived froui the French word croiset a cruet, or enithen pot.
 
 318 MIDSUMMER EVE. [JuNK 23. 
 
 then Lord Mayor, in the second year of Edward the Sixth's 
 reign. Stow's Survey of London; Jupp, History of the 
 Carpenter's Company, 1848, pp. 40-44. 
 
 NORTHUMBERLAND. 
 
 In the ordinary of the Company of Cooks at Newcastle- 
 upon-Tyne, 1575, quoted by Brand (Pop. Antiq. 1849. vol. i. 
 p. 318), is the following clause : " And alsoe that the said 
 fellowship of Cookes, shall yearelie of theire owne cost and 
 charge mainteigne and keep the bonefires, 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 Baptist, 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-fires." 
 
 NOTTINGHAMSHIRE. 
 
 Deering, in his Nottinghamia Vetus et JVo0a(1751, p. 123), 
 quoting from an old authority, gives the following curious 
 account of the watch once held at Nottingham. He says : 
 " 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, calivers, 
 or other guns; some partisans, or halberts ; and such as have 
 armour send their servants in thoir armour. The number of 
 these are yearly about two hundred, who at sun-setting meet 
 on the Bow, the most open part of the town, where the 
 Mayor's serjeant-at-mace gives them an oath, the tenor 
 wherof followeth in these words : ' You shall 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 shall due search make of all manner of affrays, bloud sheds, 
 outcrys, and all other things that be suspected,' &c. Which 
 done, they all march in orderly array through the principal 
 streets of the town, and then they are sorted into several
 
 JUNE 23.] MIDSUMMER EVE. 319 
 
 companies, and des : gued to several parts of the town, where 
 they are to keep the watch until the sun dismisses 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, bedecked with flowers of various kinds, some 
 natural, some artificial, b;>ught and kept for that purpose, as 
 also ribbands, jewels ; and tor the better garnishing whereof, 
 the townsmen use the day before to ransack the gardens of all 
 the gentlemen within six or seven miles round Nottingham, 
 besides what the town itself affords them : their greatest 
 ambition being to outdo one another in the bravery of 
 their garlands." This custom was kept up till the reign of 
 Charles I. 
 
 OXFORDSHIRE. 
 
 About the year 750, says Plott, a battle was fought near 
 Bui-ford, perhaps on the place still called Battle-Edge, west 
 of the town, towards Upton, between Cuthred or Cuthbert, a 
 tributary king of the West Saxons, and Ethelbald, king of 
 Mercia, whose insupportable exactions the former king not 
 being able to endure, he came into the field against 
 Ethelbald, met and overthrew him there, winning his 
 banner, whereon was depicted a golden dragon ; in memory 
 of which victory, the custom of making a dragon yearly, 
 and carrying it up and down the town in great jollity on 
 Midsummer Eve, to which they added the picture of a 
 giant, was in all likelihood first instituted. Plott, Natural 
 History of Oxfordshire, 1705, p. 356. 
 
 WORCESTERSHIRE. 
 
 A very curious practice is observed on Midsummer Eve at 
 Kidderminster, arising from the testamentary dispositions of 
 two individuals once resident there. A farthing loaf is given 
 to every person born in Church Street, Kidderminster, who 
 chooses to claim it. The bequest is of very ancient standing, 
 uud tho farthing loaf, at the time of its date, was far different 
 to what it is now-a-days. The day is called Farthing Loaf 
 Day, and the bakers' shops are amply provided with these 
 diminutives, as it is the practice of the inhabitants throughout
 
 320 MIDSUMMER EVE. [JUNE 23. 
 
 the town to purchase them. Super.added to this bequest is 
 another. About the year 1788 an old bachelor left a sum 
 for the purchase of a twopenny cake for every unmarried 
 r sidcnt in Church Street, to be given on Farthing Loaf 
 Day, and also the sum of two guineas to be paid to a household 
 in the said street, as remuneration for providing a supper of 
 bread and cheese and ale, to which every householder in the 
 street should be invited. The householders each take their 
 turn in being host, but with a promise, that none except the 
 occupiers of front houses should enjoy this dignity. The 
 toast directed to be drunk after supper is, " Peace and good 
 neighbourhood." The money required arises from a sum 
 which is lent at interest, annually, to any competent in- 
 habitant of this favoured street, upon his producing two good 
 sureties for the repayment at the end of the year. Hone's 
 Year Book, 1838, p. 745 ; Old English Customs and Charities, 
 p. 241. 
 
 YORKSHIRE. 
 
 On Midsummer Eve, at Eipon, in former days, every 
 housekeeper, who in the course of the year had changed his 
 residence into a new neighbourhood, spread a table before 
 his door in the street with bread, cheese, and ale for those 
 who chose to resort to it. The guests, after staying awhile, 
 if the master was liberally disposed, were invited to supper, 
 and the evening was concluded with mirth and good humour. 
 Every Day Book, vol. ii. p. 866. 
 
 WALES. 
 
 Bingley, in his Tour Hound North Wales (1800, vol. ii. 
 p. 237), says : On the Eve of St. John the Baptist they fix 
 sprigs of the plant called St. John's-wort over their doors, 
 and sometimes over their windows, in order to purify 
 their houses, and by that means drive away all fiends and 
 evil spirits. 
 
 SCOTLAND. 
 
 The Eve of St. John is a great day among the mason- 
 lodges of Scotland. What happens with them at Melrose 
 may be considered as a fair example of the whole.
 
 Jl*NK 23.] WIDSTTMMEi; KVK. 321 
 
 Imroed'atelj after the election of office-bearers for the 
 year ensuing, the brethren walk in procession three times 
 round the Cross, a^d afterwards dine together under the 
 presidency of the newly-elected grand master. About six 
 in the evening the members again turn out, and form into 
 line two abreast, each bearing a lighted flambeau, and de- 
 corated with their peculiar emblems and insignia. Headed 
 by the heraldic banners of the lodge, the procession follows 
 the same route, three times round the Cross, and then pro- 
 ceeds to the abbey. On thene occasions the crowded streets 
 present a scene of the most animated description. The 
 joyous strains of a well-conducted band, the waving torches, 
 and incessant showers of fire-works make the scene a 
 carnival. But at this time the venerable abbey is the chief 
 point of attraction and resort, and as the torch-bearers 
 thread their way through its mouldering aisles, and round 
 its massive pillars, the outlines of its gorgeous ruins become 
 singularly illuminated, and brought into bold and striking 
 relief. The whole extent, of the abbey is, with " measured 
 step and slow," gone three times round. But when near the 
 finale, the whole masonic body gather to the chancel, and 
 forming one grand semicircle around it, where the heart of 
 King Robert Bruce lies deposited near the high altar, the 
 band strikes up the patriotic air, " Scots wha hae wi' Wallacu 
 bled," and the effect thus produced is overpowering. Midst 
 showers of rockets and the glare of blue lights the scene 
 closes. Wade's History of Melrose Abbey, 18G1, p. 146. 
 
 IRELAND. 
 
 The following extract is taken from the Liverpool Mercury, 
 June 29th, 18G7 : 
 
 The old pagan fire-worship still survives in Ireland, 
 though nominally in honour of St. John. On Sunday night 
 bonfires were observed throughout nearly every county 
 in the province of Leinster. In Kilkenny, fires blazed >n 
 every hillside at intervals of about a mile. There wera 
 very many in the Queen's county, also in Kildare and 
 Wexford. The effect in the rich sunset appeared to 
 travellers very grand. The people assemble, and dance 
 
 Y
 
 322 MIDSUMMER EVE. 
 
 round the fires, tlie children jump through the flumes, and 
 in former times live coals were carried into the corn fields 
 to prevent blight : of course, people are not conscious that 
 this Midsummer celebration is a remnant of the worship of 
 Baal. It is believed by many that the round towers were 
 intended for signal fires in connection with this worship. 
 See Gent. Mag. 1795, vol. Ixv. pt. ii. p. 124; see Sir Henry 
 Piers's Description of Westmeath, 1682; and The Comical 
 Pilgrim 8 Pilgrimage into Ireland, 1723 p. 92. 
 
 Croker, in his Researches in the South of Ireland (1824, 
 p. 233), mentions a custom observed on the eve of St. John's 
 Day. and some other festivals, of dressing up a broomstick 
 as a figure, and c irrying it about in the twilight from one 
 cabin to the other, and suddenly pushing it in at the door. 
 The alarm or surprise occasioned by this feat produced 
 some mirth. The figure thus dressed up was called a 
 Bredogue. 
 
 At Stoole, near Downpatrick, there is a ceremony com- 
 mencing at twelve o'clock at night on M dsummer Eve. Its 
 sacred mount is consecrated to St. Patrick ; the plain con- 
 tains three wells, to which the most extraordinary virtues 
 are attributed. Here and there are heaps of stones, around 
 some of which appear great numbers of people, running with 
 as much speed as possible ; around others crowds of wor- 
 shippers kneel with bare legs and feet as an indispensable 
 part of the penance. The men, without coats, with hand- 
 kerchiefs on their heads instead of hats, having gone seven 
 times round each heap, kiss the ground, cross themselves, 
 and proceed to the hill ; here they ascend, on their bare 
 knees, by a path so steep and rugged that it would be 
 (1 fficult to walk up. Many hold their hands clasped at the 
 back of their necks, and several carry large stones on their 
 heads. Having repeated this ceremony seven times, they go 
 to what is called St. Patrick's Chair, which are two great fl.it 
 stones fixed upright in the hill ; here they cross and bless 
 themselves as they step in between these stones, and, while 
 repeating prayers, an old man, seated for the purpose, turns 
 them round on their feet three times, for which he is paid ; 
 Iho devotee then goes to conclude his penance at a pile of 
 tones, named the Altar. While this busy scene is continued
 
 JUNE 24.] MIDSUMMER DAY. 323 
 
 by the multitude, tlie wells and streams issuing from them 
 arc thronged by crowds of halt, maimed, and blind, pressing 
 to wash away their infirmities with water consecrated by 
 their patron saint, and so powerful is the impression of 
 its efficacy on their minds, that many of those who go to be 
 healed, and who are not totally blind, or altogether crippled, 
 really believe for a time that they are by means of its 
 miraculous virtues perfectly restored. Hibernian Magazine. 
 J.ly 1817. 
 
 JUNE 24.] MIDSUMMER DAY ST. JOHN 
 THE BAPTIST S DAY. 
 
 THE general customs connected with this season commenced 
 on the preceding evening. See Midsummer Eve. 
 
 BUCKINGHAMSHIRE. 
 
 The Status Scholce Etonensis, A.D. 1560 (MS. Addit. Brit. 
 Mas. 4813), says: " Mense Junii, in Festo Natalis D. 
 Johannis post matutinas preces, dum consuetude floruit 
 acccdtbant omncs scholastic! ad rogum extructum in orien- 
 tuli reg'one templi, ubi reverenter a symphoniacis cantatis 
 tribus Antiphonis, et pueris in ordine stantibus venitur ad 
 merendam." 
 
 CAMBRIDGESHIRE. 
 
 On a common called Midsummer Green, in the parish cf 
 Barmvell, an annual fair is held, commencing on Midsummer 
 Day, and cont : nuing for a fortnigh.,. This fair is supposed to 
 have originated with the assemblages of children at this place 
 on the eve of St. John the Baptist's Day, whose yearly 
 gatherings being attended by a considerable concourse of 
 people, attracted the notice of some pedlars, who began to 
 dispose of their merchandise on this spot as early as the 
 reign of Henry I. The articles brought for sale are chiefly 
 earth en- wares, whence the festival has attained the name of 
 Pot fair. The fair is proclaimed on the eve of Midsummer 
 Day by the heads of the University, first in the middle of 
 
 T 2
 
 324 MIDSUMMER BAT. [JUNE 24. 
 
 the village, and afterwards on the green where it is cele- 
 brated. It appears to have assumed its legal form in the 
 reign of Henry III. Brayley and Britton, Beauties of 
 England and Wales, 1809, vol. ii. p. 110. 
 
 CHESHIRE. 
 
 In former times there was a privilege of licensing the 
 minstrels, peculiar to the ancient family of Button. The 
 original grant came from Earl Randal Blundeville to Roger 
 Lacy, constable of Chester ; and his son, John Lacy, assigned 
 the privilege to the family of Dutton. The anniversary of 
 this solemnity was constantly celebrated on the festival of 
 St. John the Baptist by a regular procession of all the 
 minstrels to the church of this tutelary saint in the city of 
 Chester. But after having been constantly observed for at 
 least 550 years, it seems to have been discontinued in 1758 ; 
 and, as an instance how sacred these exclusive privileges 
 were esteemed by legislative wisdom, the Act of the 29th of 
 Elizabeth, which declares all itinerant minstrels to be vaga- 
 bonds, particularly exeepts the minstrel-jurisd'ction of John 
 Dutton, of Duttoii in Cheshire, Esq. Gower, Materials for a 
 History of Cheshire, 1771, p. 67. 
 
 CORNWALL. 
 
 Hitchins, in his History of Cornwall (1824, vol. i. p. 717), 
 says : Midsummer Day is considered as a high holiday, on 
 which either a pole is erected, decorated with garlands, or 
 some flags displayed, to denote the sanctity of the time. 
 This custom has prevailed from time immemorial, of which 
 it is scarcely possible to trace the origin. 
 
 DEVONSHIRE. 
 
 Lynton revel begins on the first Sunday after Midsummer 
 Day. It formerly lasted a week. As in the days before the 
 Reformation, revels until lately began on a Sunday in Lynton 
 aixl Lynmouth, a barrel of beer having been placed near the 
 church gate in readiness for the people coming out of church,
 
 JUNE 24.] MID3UJ1MER DAY. 325 
 
 who partook of a glass and a cake, called revel cake, made 
 with dark flour, currants, aiid carraway seeds. Wrestling 
 formed a chief feature in the amusements, and large sums 
 were raised by subscription to purchase prizes. However 
 odd it may appear, it is not more than twenty years since 
 the silver spoons, bought as prizes to be wrestled for, 
 were exhibited hung in front <.f the gallery in Countisbury 
 Church during divine service on Revel Sunday. Of late 
 years, however, owing to the prevalence of drunkenness, 
 especially on the Sunday afternoon, the respectable inhabi- 
 tants have set their f;ices against these revels, which have 
 now dwindled into ins'gn ficance. The collusion which 
 sprang up among the wrestlers to share the prizes, without 
 their being won by a real trial of skill and strength, hastened 
 also greatly to abate the enthusiasm of the subscribers, so 
 that of late the prizes have not been beyond a few shillings 
 collected from the people on the ground. This of itself has 
 given a death-blow to the reveL Cooper, Guide to Lgnlvn 
 and Lynmouth, 185^, p. 38. 
 
 ISLE OF MAN. 
 
 On th's day a tent is erected on the summit of the Tynwuld 
 Hill (called also Cronk-y-Keeillown, i.e., St. John's Church 
 Hill, a mound said to have buen originally brought frm 
 each of the seventeen parishes of the island), and prepara- 
 tions are made fur the reception of the officers of state, 
 according to anc ; ent custom. Early in the morning th<; 
 Governor proceeds from C.istletowu under a military escort 
 to St. John's Chapel, situated a few hundred yards to the 
 east .vard of the Tynwald H.ll. Here he is received by 
 the Bishop, the Council, the clergy, and the keys, and all 
 attend Divine service in the chapel, the Government chaplain 
 offieiat.ng. This ended, they march in a procession from 
 the chapel to the mount, the military formed in line on each 
 side of the green turf walk. The clergy take the lead, next 
 comes the Vicar-General, and the tvo Deemsters, then the 
 bearer of the sword of state in front of the Governor, who 
 is succeeded by the Clerk of the Kolls. the twenty-four 
 keys, and the captains of the different parishes.
 
 326 MIDSUMMER DAT. [JUNE 2-f. 
 
 The ceremony of the Tynwald Hill is thus stated in the 
 Lex Scripta of the Isle of Man, as given for law to Sir John 
 Stanley, in 1417 : 
 
 " This is the constitution of old time, how yee should be 
 governed on the Tinwald day. First you shall come thither 
 in your royal array, as a king ought to do by the prerogatives 
 and royalties of the land of Mann, and upon the hill of 
 Tinwald sitt in a chair covered with a royal cloath and 
 quishions, and your visage in the east, and your sword before 
 you, holden with the point upward. Youi- Barrens in the 
 third degree sitting beside you, and your beneficed men and 
 your Deemsters before you sitting, and your clarke, your 
 knight, esquires, and yoomen about you in the third degree, 
 and the worthiest men in your land to be called in before 
 your Deemsters, if you will ask anything of them, and to 
 hear the government of your land and your will ; and the 
 Commons to stand without the circle of the hill, with three 
 clearkes in their surplices, and your Deemsters shall call the 
 coroner of Glanfaba, and he shall call in all the coroners of 
 Man, and their yardes in their hands, with their weapons 
 upon them, either sword or axe ; and the moares, that is to 
 witt. of every sheading ; then the chief coroner, that is, the 
 coroner of Glanfaba, shall make affence upon pain of life or 
 lyme, that no man make a disturbance or stirr in the time 
 Tinwald, or any murmur, or rising in the King's presence, 
 upon pain of hanging and drawing ; and then to proceed in 
 your matters whatsoever you have to doe, in felon ie or 
 treason, or other matters that touch the government of y< nr 
 1-nid of Manne." Cumming's History of the Lie of Man, 
 1848, pp. 185, 186. 
 
 MIDDLESEX. 
 
 " There is this solemn and charitable custom in y e Ch. 
 of St. Mary- Hill, London. On the next Sunday after 
 Midsummer Day, every year, the fellowship of the Porters 
 of y" City of London, time out of mind, come to this church 
 in y e morning, and whilst the Psalms are reading, they group 
 two and two towards the rails of y e Communion table, whore 
 are set two basons ; and there they make their offering, and 
 so return to the body of y e Church again. After then the
 
 24.] MIDStMMER DAT. 327 
 
 inhabitants of y e parish and their wives, and others also then 
 at church, make their offering likewise ; and the money so 
 < ffored is given to the poor decrepit Porters of the said 
 fellowship for their better subsistence." Newcomb's MS. 
 Collect., cited by Bishop Kenuett. 
 
 NORTHAMPTONSHIRE. 
 
 It was the custom to strew the church of Middleton 
 Chenduit, in summer, with hay gathered from six or seven 
 s laths in Ash Meadow, which were given for this purpose. 
 ]n the winter the rector found straw. Bridges's History of 
 Northamptonshire, 1791, vol. i. p. 187. 
 
 NOKTH CUMBERLAND. 
 
 It is customary on this day to dress out stools with a 
 cushion of flowers. A layer of clay is placed on the stool, 
 and therein is stuck, with great regularity, an arrangement 
 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 
 t )\vns. where the attendants beg money from passengers to 
 enable them to have an evening fete and dancing. 
 
 This custom is evidently derived from the " Ludi Com- 
 pitalii " of the Romans ; this appellation was taken from the 
 cumpita, or cross lanes, where they were instituted and 
 celebrated by the multitude assembled before the building of 
 Rome. It was the feast of the lares, or household g;ds, 
 who presided as well over houses as streets. Hutchinson's 
 History of Northumberland. 
 
 OXFORDSHIRE. 
 
 The following notice of a curious custom, formerly 
 observed at Magdalen College, Oxford, is taken from the 
 Life of Bishup Horne, by the Rev. Will : am 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 bugun to preach before
 
 328 MIDSUJIMKIl DAT. [JlTNE 24. 
 
 tlie University, on the day of St. 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 
 BO long as the stone pulpit was in use (of which I have bean 
 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 wilder- 
 ness ; and a pleasant sight it was : but fur many years the 
 custom has been discontinued, and the assembly have thought 
 it safer to take shelter under the roof of the chapel." 
 
 At the mowing of Rcocl-mede, a meadow between Bicestcr 
 and Wendlebury, most of the different kinds of rural sports 
 were usually practised ; and in such repute was the holiday, 
 that booths and stalls were erected as if it had been a fair. 
 The origin of the custom is unknown : but as the amuse- 
 ments took place at the time when the meadow became 
 subject to commonage, some have sinp >sed it originated in 
 the rejoicings of the villagers on that account. These si>orts 
 entirely ceased on the enclosure of Chesterton field. Duukin, 
 History of Bicester, 1816, p. 2G9. 
 
 SOMERSETSHIRE. 
 
 Collinson, in his History of the County of Somerset (1791, 
 v.il. iii. p. 586), gives an account of a custom that was 
 celebrated on the Saturday before old Midsummer Day 
 in the parishes of Congreslury and Puxton, at two large 
 pieces of common land, called B-.ist and West Dolemoors. 
 These, he says, were divided into single acres, each bearing 
 a peculiar and different mark cut on the turf, such as a 
 horn, four oxen and a mare, two oxen and a mare, pole- 
 axe, cross, dung-fork, oven, duck's nest, hand reel, and 
 hare's tail. On the Saturday before old M.dsummer Day, 
 several proprietors of estates in the parishes of Congresbury, 
 Puxton, and Week St. Lawrence, or their tenants, assembled 
 on the commons. A number of apples were previously 
 prepared, marked in the same manner with the before- 
 mentioned acres, which were distributed by a young lad to 
 each of the commoners from a bag or hat. At tlie close 
 of the distribution, each person repaired to his allotment us
 
 JUXR 24.] MIDSUMMER DAT. 329 
 
 km apple directed him, and took possession for the ensuing 
 year. An adjournment then took place to the house of tho 
 overseer of Dolemoors (an officer annually elected from the 
 tenants), where four acres, reserved for the purpose of paying 
 expenses, were let by inch of candle, and the remainder of 
 the day was spent in sociability and hearty mirth. 
 
 WILTSHIUE. 
 
 At Chiltern there is a sport widely practised by the boys, 
 which they call " egg-hopping." At the commencement of 
 summer the lads forage the woods in quest of birds' eggs. 
 These, when found, they place on the road at distances 
 apart in proportion to the rarity or abundance of the species 
 of egg. The hopper is then blindfolded, and he endeavours 
 to break as many as he can in a certain number of jumps. 
 The universality of the game, and the existence of various' 
 superst tions, combined with their refusal to part with tl.e 
 eggs for money, would warrant a supposition that SOIIIH 
 superst tin is connected with it. N. & Q. 3rd. S. vol. 
 iv. p. 492. 
 
 YORKSHIRE. 
 
 Old Midsummer Day, says Cole (History ofSeaJby, 1820, 
 p. 44), is, at Scalby, a kind of gala tune, when the sports,. 
 as they are termed, take place, cons'st : ng of the most rust c 
 description of amusements, such as donkey-racing, &c., anil 
 when booths are erected for the accommodation of tho 
 several visitors, and the village presents a motley fair-like 
 appearance. 
 
 IRELAND. 
 Co. CORK. 
 
 A pilgrimage to the source of tho River Lee is ono 
 frequently performed by two v<-ry different classes of 
 persons the superstitious and the curious; the first led 
 by a traditional sanctity attache 1 t > the place, the latter 
 by the reputed sublimity of its scenery, and a debLe of
 
 330 MIDCCM:,I::R DAY. [JuxK 24. 
 
 witnessing the religious assemblies and ceremonies of the 
 peasantry. The scenery of Gougaun lake is bold and 
 rugged, surrounded by rocky and barren mountains ; in its 
 centre is a small and solitary island, connected with the 
 shore by a narrow artificial causeway, constructed to 
 facilitate the rites of religious devotees, who annually flock 
 thither on the 24th June (St. John's Day), and the celebra- 
 tion of a pious festival. The principal building on the 
 island is a rudely formed circular wall of considerable 
 solidity, in the thickness of which are nine nrched recesses 
 or cells, called chapels, severally dedicated to particular 
 saints, with a plain flag-stone set up in each as an altar. 
 
 On the celebration of the religious meeting these cells 
 are filled with men and women in various acts of devotion, 
 almost all of them on their knees. Cmker, in his Researches 
 in the South of Ireland (1824, p. 275), descr.bing one 
 of these pilgrimages, says : To a piece of rusty iron con- 
 siderable importance seems to have been attached ; it passed 
 from one devotee to another with much ceremony. The 
 form consisted in placing it three times, with a short 
 prayer* across the head of the nearest person to whom it 
 \vas then handed, and who went through the same ceremony 
 v ith the next to him, and thus it circulated from one to the 
 other. The banks of the lake were the scenes of merry- 
 making. Almost every tent had its piper, two or three 
 young men and women dancing the jig. 
 
 * " Copy of the prayer to be said at the well of St. John. ' O 
 Almighty God, as I have undertaken this journey by way of pilgrimage 
 in and through a penitential spirit, in the first place I hope to render 
 myself worthy of the favour I mean to ask, to avoid drunkenness and 
 licentiousness, and hope to find favour in thy sight : I therefore pay 
 this tribute nnd fulfil the promise I have made: I ask you therefore, 
 through the intercession of St. Juhn, to grant me the following favour 
 (here mention your ailment, the particular favour you stand in need 
 of). I know how unworthy I am of being heard, but I resolve, with 
 thy gracious assistance, henceforward to render myself worthy of your 
 favour. I implore this gilt through the intercession of St. John, and 
 the sufferings of Christ our Lord. Amen.' 
 
 "N.B. You must be c ireful to avoid all excess in drinking, dancing 
 in tents, for it is impotable diameters can find favour >n t 1 e si.'l.t of 
 God, such as these. Fast.ng going there had formerly beeii tho 
 custom."
 
 JUNK 29.] BT. PETEII'S DAT. 331 
 
 Co. LIMERICK. 
 
 At one time, the tradesmen of Limerick mn relied, on 
 Midsummer Day. arranged under their respect : ve leaders, 
 decorated with sashes, ribbons, and flowers, and accompanied 
 with a baud of musicians, and the shouts of the delighted 
 populace, through the principal streets of the city, while 
 their merry-men played a thousand antic tricks, and the day 
 generally ended in a terrible fight between the Garryowen 
 and Thomond-gate boys (the tradesmen of the north and 
 south suburbs). Fitzgerald and Macgregor's Hish>ry of 
 Limerick, 1827, p. 540. 
 
 JUNE 25.] YORKSHIRE. 
 
 In the village of Micklefield, about ten miles east of 
 Leeds, it is the custom on the second day of the feast, 
 (June 25th) for about twelve of the villagers, * dressed, 
 in their best garb, and wearing a white apron a fepicier, to 
 carry a large basket (generally a clothes-basket) to each 
 farm-house in the village, the occupier of which seenw 
 tt> consider it his bounden duty to give them a good supply 
 of confectionery of some k ; nd to take away with them, and 
 ale ad libitum to drink in his house. N. &. Q. 3rd S. vol. 
 iii. p. 2G3. 
 
 JUNE 29.] ST. PETER'S DAY. 
 
 ON this day many of the rites peculiar to the festival of 
 !St. John the Baptist were repeated. 
 
 BUCKINGHAMSHIRE. 
 
 It appears from the Status Scholce Etoncnsis (A.D. 1560) 
 that the Eton boys had a great bonfire annually on the cast 
 side of the church on St. Peter's Day, as well as on that of 
 St. John Baptist. 
 
 * These villagers call thoinstlvi-s ' ./* ICeJdiiigen" (?)
 
 832 BT. PETER'S DAY. [JUNE 29. 
 
 KENT. 
 
 The stranger who chances to attend Divine service in 
 Famborongh parish church on the Sunday next after the 
 feast of St. Peter, lias his attention arrested by the floor of 
 the porch being strewed with reeds. By an abstract of the 
 will of George Dalton, Gent., of Farnborough, dated 
 December 3rd, 1556, set forth on a mural tablet in the 
 interior of the church, he learns that this gentleman settled 
 a perpetual annuity of 13s. 4^. chargeable upon his lands at 
 Tuppendence : 10s. to the preacher of a sermon on the Sunday 
 next after the feast of St. Peter, and 3s. 4d. to the poor. 
 Local traditional lore affirms that Mr. Daltoi) Mas saved 
 from drowning by reeds, and that the annual sermon and 
 odd manner of decorating the porch are commemorative of 
 the event. This day is called by the inhabitants of the 
 village, Reed Day or Flag Day. Ma,ds!one Gazette, 1859. 
 
 NORTHAMPTONSHIRE, 
 
 Cole, in his Histiry of Weston Favell (1829, p. 58). says : 
 The feast follows St. Peter's Day. The amusements and 
 spuis of the wejk consist of dinner and tea parties formed 
 fr >m the adjacent towns, which meetings are frequently 
 c included with a ball, indeed a dance at the inns on the 
 few first days of the feast is indispensable. Games at 
 bjwls and quoits are pursued with great dexterity and 
 interest by the more athletic visitants, and in toe evening 
 the place presents a motley, fair-like appearance; but this 
 continues for no longer period than the second or third day 
 in the feast week. 
 
 NORTHUMBERLAND. 
 
 Formerly, says Brand (Pop. Antiq. 1849, vol. i. p. 337), 
 on the evening of St. Peter's Day, the inhabitants of this 
 county carried firebrands about the fields of their respective 
 parishes They made encroachments on these occasions 
 upon the bonfires 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.''
 
 JUNE 29.] BT. PETER'S DAY. 333 
 
 YORKSHIRE. 
 
 In an old account of Gisborough, in Cleveland, and the 
 adjoining coast, printed in the Antiquarian Repertory (1808, 
 vol. iii. p. 304) from an ancient MS. in the Cotton Library 
 (marked Jul.us F. C., fol. 455), speaking of the fishermen, 
 it is stated that " Upon St. Peter's Dave they invite their 
 friends and kinsfolk to a festyvall kept after their fashion 
 with a fiee hearte, and noe shew of niggardnesse ; th;it 
 daye their boatcs are dressed curiously for the shewe, their 
 mastes are painted, and certain rytes observed amongst them, 
 with sprinkling their prowes with good liquor, sold with 
 them at a groate the quarte, which custom or superstition, 
 suckt from their auucestors, even contynueth down unto this 
 present tyme." 
 
 The feast day of Nun-Mnnkton is kept on St. Peter'a 
 Day, and is followed by the " Little Feast Day," and a 
 merry time extending over a week. On the Saturday evening 
 preceding the 29th a company of the villagers, headed by 
 all the tiddlers and players on other instruments that could 
 be mustered at one time went in procession across the great 
 common to ' May-pole Hill," where there is an old sycamore 
 (Hie pole being near it) for the purpose of " rising Peter," 
 who had been buried under the tree. This effigy of St. 
 Peter, a rude one of wood, carved no one proiessed to 
 know when and in these later times clothed in a ridiculous 
 fashion, was removed in its box-coffin to the neighbourhood 
 of the public-house, there to be exposed to view, and, with 
 as little delay as possible, conveyed to some out-building, 
 where it was stowed away and thought no more about till 
 the first Saturday after the feast day (or the second if the 
 29th had occurred at the back end of a week),when it was 
 taken back in procession again, and re-interred with all 
 honour which concluding ceremony was called " Buryin' 
 Peter." In this way did St. Peter preside over his own feast. 
 On the evening of the first day of the feast, two young men 
 went round the village with large baskets for the purpose of 
 collecting tarts, cheese-cakes, and eggs for mulled ale all 
 being consumed after the two ceremonies above indicated.
 
 334 ALTCAR nUSIl-EKAIUNG. [JULY. 
 
 This last good custom is not d^ne away with yet, suppers 
 and, afterwards, dancing in a barn being the order while the 
 feast lasts. N & Q. Uli S. vol. i. p. 361. 
 
 SCOTLAND. 
 
 In Sinclair's Stat. Ace of Scotland (1792, vol. iii. p. 105) 
 wo are told that at Loudoun, iu Ayrshire, the custom still 
 retains among the herds and young people to kindle fires in 
 tlie high grounds, in honour of Beltan. Beltan was anciently 
 the time of this solemnity. It is kept on St. Peter's day. 
 
 JULY.] COMMENCEMENT DAY. 
 
 CAMBRIDGESHIRE. 
 
 IN the University of Cambridge, the first Tuesday in July 
 is usually the C'>mmencemeiit Day. The Commencement 
 Sunday is the Sunday immediately before the Commencement 
 Day. It is a commemoration day. 
 
 On Commencement Sunday, the Vice-Chancellor invites to 
 dinner all noblemen, the three Regius Professors, and their 
 sons and the public orator. Adam Wall, Ceremonies observed 
 tn the Senate House of the University of Cambridge, 1798, 
 p. 76. 
 
 HUNTINGDONSHIRE. 
 
 At Old Weston a piece of green sward belongs by custom 
 to the parish clerk for the time being, subject to the condition 
 of the land being mown immediately before Weston feast, 
 which occurs in July, and the cutting thereof being strewed 
 on the church floor previously to Divine service on the feast 
 Sunday, and continuing there during Divine service. 
 Edwards, Old English Customs and Charities, p. 220. 
 
 LANCASHIRE. 
 
 At Altcar the parish church is dedicated to St. Michael, 
 and, in accordance with a very old custom, a rush-bearing 
 takes place in July. See Med. ^Evi Kalend. vol. i. p. 341.
 
 JULY.] LEITH KACES. 335 
 
 NOETHUJI PERLAND. 
 
 In the History of Alnwick (1822, pp. 241-244) the fol- 
 lowing account is given of an ancient custom celebrated on 
 the proclamation of the fair held in July. On the Sunday 
 evening preceding the fair, the representatives of the ad- 
 jacent townships that owe suit and service to his Grace the 
 Duke of Northumberland, and the constables of Alnwick, 
 with several of the freeholders and tradesmen, attend at the 
 castle, where they are freely regaled. The steward of the 
 Court, and the bailiff with their attendants, then proceed 
 from the castle to the cross in the market-place, where the 
 builiff proclaims the fair in the name of the Duke and Duchess 
 of Northumberland, and ,:alls over the names of the various 
 townships that owe suit and service ; viz. the townships of 
 Chatton and Chillingham, four men , Coldrnarton and 
 Fowbury, four men ; Hetton and Hezebrigge, four men ; 
 Fawdon and Clinch, four men ; Aluham and Alnham Moor, 
 two men; Tughall and Swinhoe, two men; Longhoughton 
 and Denwick, four men ; Lesbury and Bilton, two men ; 
 Lyham and Lyham-hall, one man ; with the principal in- 
 habitants of the borough of Alnwick. The representatives 
 who attend for the several townships in service are obliged 
 to keep watch at different parts of the town the night betore 
 the fair, which has been a custom from time immemorial. 
 On the fair-day the tenants of the Duke within the barony 
 of Alnwick attend at the castle, when the steward and 
 bailiff proceed from thence to the market, and proclaim 
 the fair as before. They then go to Clayport Street, where 
 the fair is again proclaimed, and from thence to the castlo. 
 The above townships, by their attendance, are exempt from 
 paying toll in the borough for twelve months, but if they do 
 not attend, they must pay the same till the next year. 
 
 SCOTLAND. 
 COUNTY OF EDINBURGH. 
 
 The Leith Races take place either in the month of July or 
 August. As they were under the patronage of the magistrates
 
 336 LEITH HACKS. [.TuLT. 
 
 of Edinburgh, it was usual for one of tlie c'ty officers to 
 walk in procession every morning during the week from the 
 Council Chamber down to Leith, bearing aloft a silk purse, 
 gaily decorated with ribbons, styled the City Purse, on tlie 
 end of a pole, accompanied by the town -guard drummer, who, 
 being stationed in the rear of this dignitary, continued beating 
 a tattoo at his heels all the way to tlie race-ground. 
 
 Tlie procession which at the onset consisted only of the 
 officer and the drummer, and sometimes a file or two of the 
 town -guard, gathered strength as it moved along the lino of 
 march, from a constant accession of boys, who were every 
 morning on the look out for this procession, and who pre- 
 ferred, according to their own phrase, ' gaun down wi' the 
 purse," to :iny other way. Such a dense mass of these finally 
 surrounded the officer and his attendant drummer that, long 
 before the procession reached Leith, b th had wholly dis- 
 appeared. Nothing of the former remained visible but the 
 purse, and the t >p of the pole on which it was borne. These, 
 however, projecting above the heads of the crowd, still 
 pointed out the spot where he might be found : of the drummer, 
 no vestige remained; but he was known to exist by the 
 faint and intermittent sounds of his drum. The town-guard 
 also came in for a share of the honours and the business of 
 this festive week. These were inarched down to Leith every 
 day in full costume. Having arrived upon the sands, the 
 greater part, along with the drummer, took their station at 
 tlie starting-point, where the remainder surrounded tlie 
 heights. The march of these veterans to Leith is thus 
 humorously described by Ferguson : 
 
 *' Come, hafe a care (the captain cries), 
 
 On guns your bagnets thraw : 
 Now mind your manual exercise, 
 
 And march down row by row. 
 And as they march he'll glour about, 
 
 Tent a' (her cuts an' scars ; 
 Ulang these full many a gausy snout 
 Has gusht in birth-day wars 
 
 Wi' blude that day." 
 Campbell, Hiatory of Leith, 1827, p. 187.
 
 JULY I.] BATTLE OF THE POYNE. 3S7 
 
 RENFREWSHIRE. 
 
 A very curious custom existed at Greenock, and in the 
 neighbouring town of Port Glasgow, at the fair held on the 
 first Monday in July, and the fourth Tuesday in November. 
 The whole trades of the town, in the dresses of their guilds, 
 with flags and music, each man armed, made a grand ren- 
 dezvous at the place where the fair was to be held, and with 
 drawn swords and array of guns and pistols, surrounded the 
 booths, and greeted the baillie's announcement by tuck of 
 drum, " that Greenock Fair was open," by a tremendous 
 shout, and a struggling fire from every serviceable barrel in 
 the crowd. N. &^ Q. 1st , vol. ix. p. 242. 
 
 ROXBURGHSHIRE. 
 
 Haig, in his History of Kelso (1825, p. 107), tells us that 
 in his time the Society of Gardeners, on the second Tuesday 
 in July, the day of their annual general meeting, paraded the 
 streets, accompanied by a band of music, and carrying an 
 elegant device composed of the most beautiful flowers, which, 
 en the company reaching the inn where they dined, was 
 thrown from the window to the crowd, who soon demolished 
 it in a scramble for the flowers. 
 
 Fuller, too, in his History of Berwick-upon-Tweed (1799, 
 p. 447), says the association of gardeners, which took place in 
 1796, had in his time a procession through the streets yearly. 
 It was accompanied with music ; and, in the middle of th* 
 procession, a number of mo^ carried a large wreath of flowers. 
 The different officers belonging to this institution wore their 
 respective insignia, and the whole society dined together. 
 
 JULY i.] IRELAND. 
 
 Mason, in his Slot. Ace. of Ireland (1814, vol. ii. p. 528), says 
 that the great holiday in Seagoe is on the first of July (Old 
 Style), being the anniversary of the battle of the Boyne. 
 A procession takes place, the whole population wear orange 
 lilies, and the day is spent in festivity. 
 
 z
 
 338 ST. THOMAS A BECKET's DAT. [JULY 
 
 JULY 5.] LEICESTERSHIRE. 
 
 At Glenfield, the parish clerk, in accordance with an old 
 custom, strews the church with new hay on the first Sunday 
 after the 5th of July. Edwards, Old English Cuatomt and 
 Charities, p. 219. 
 
 JULY 7.] ST. THOMAS A BECKET'S DAY. 
 CORNWALL. 
 
 THE festival called Bodmin Riding was kept on Sunday and 
 Monday after St. Thomas a Becket's Day (July 7th). A 
 puncheon of beer having been brewed in the preceding 
 October, and bottled in anticipation of the time, two or more 
 young men who were entrusted with the chief management of 
 the affair, and who represented the " wardens," went round 
 the town attended by a band of drums and fifes, or other 
 instruments. The crier saluted each house with, " To the 
 people of this house a prosperous morning, long life, and a 
 merry riding ! " The musicians then struck up the riding 
 tune, and the householder was solicited to taste the riding 
 ale, which was carried round in baskets. A bottle was 
 usually taken in, and it was acknowledged by such a sum 
 as the means or humour of the townsman permitted, to be 
 spent on the public festivities of the season. Next morn- 
 ing a procession was formed : all who could afford to ride 
 mounted on horse or ass, which proceeded first to the Priory, 
 to receive two large garlands of flowers fixed on staves, and 
 then through the principal streets to the Town End, where 
 the games were formally opened. The sports, which lasted 
 two da.ys, consisted of wrestling, foot-racing, jumping in 
 sacks, &c. It should be remarked that a second or inferior 
 brewing, from the same wort, was drunk at a minor merry- 
 making at Whitsuntide. In an order, dated November 15th, 
 1583, regulating the business of the shoemakers, a class of 
 tradesmen which seems for ages to have been more than
 
 JULY 7.] ST. THOMAS X BECKET'S DAT. 339 
 
 usually numerous in Bodmin, it is directed by the mayor and 
 tlie mastersof the occupation, "that at the Rydyng every mastei 
 and journeyman shall give their attendance to the steward, 
 and likewise bring him to church, upon pain of 12d. for 
 every master, and 6d. for every journeyman, for every such 
 default, to the discretion of the master of the occupation." 
 
 At this festival there was held a curious kind of mock trial. 
 A Lord of Misrule was appointed, before whom any unpopular 
 person, so unlucky as to be captured, was dragged to answer 
 a charge of felony ; the imputed crime being such as his 
 appearance might suggest, a negligence in his attire, or a 
 breach of manners. With ludicrous gravity a mock trial 
 was then commenced, and judgment was gravely pronounced, 
 when the culprit was hurried off to receive his punishment. 
 In this his apparel was generally a greater sufferer than his 
 person, as it commonly terminated in his being thrown into 
 the water or the mire.* " Take him before the mayor of 
 Halgaver;" "Present him in Ilalgaver Court," are old Cornish 
 proverbs. Parochial History of Cornwall, 1868, vol L p. 104. 
 Murray, Handbook for Cornwall, 18G5, p. 244. 
 
 KENT. 
 
 Becket's Fair, says Hasted in his History of Canterbury 
 (1801, vol. i. p. 104), was held on the feast of St. Thomas a 
 Becket, and was so called from this day being the anniversary 
 
 * drew, in his Survey of Cornwall (1811, p. 296 \ speaking of this 
 custom, says: " The youthlier sort of ISodmin townsmen use sometimes 
 to sport themselves by playing the box with strangers whom they 
 summon to Halgaver. The name s : gnifieth the goat's moor, and such 
 a place it is, lying a liltle without the town, and very full of quag- 
 mires. When these mates with any raw serving man, or other young 
 master, who may serve and deserve to make pastime, they cause him to 
 1) solemnly arrested, for his appearance before the mayor of Halgaver, 
 where he is charged with wearing one spur, in going nntrusned or 
 wanting a girdle, or some such Ike felony; and after he hth been 
 arraigned and tried, with all requisite circumstances, judgment is 
 given in formal terms, and executed in some ungracious prank or 
 other, more to the scorn than hurt of tl.e party condemned. Now and 
 then they extend their merriment with the largest, to the prejudice ot 
 over-credulous people, persuading them to fight with a dragon lurking 
 in Hnliraver, or to see some strange matter there; which concludeth at 
 least with a training them into the mire." 
 
 z 2
 
 310 BATTLE OF AOGHIJIM. [JULY 12. 
 
 of the Archbishop's translation from his tomb to his shrine, 
 and as such was fixed for this purpose, as a means of gather- 
 ing together a greater multitude for the celebration of this 
 solemn day. 
 
 NORTHAMPTONSHIRE. 
 
 In some parts of this county the Sunday after St. Thomas 
 a Becket's Day goes by the name of Relic Sunday. Time's 
 Telescope, 1822, p. 192. 
 
 JULY 9.] STAFFORDSHIRE. 
 
 There existed at one time, at Wolverhampton, an annual 
 procession, on July 9th (the eve of the great fair), of men in 
 antique armour, preceded by musicians playing the " fair 
 tune," and followed by the steward of the Deanery Manor, 
 the peace-officers, and many of the principal inhabitants. 
 Tradition says the ceremony originated at the time when 
 Wolverhampton was a great emporium of wool, and re- 
 sorted to by merchants of the staple from all parts of 
 England. The necessity of an annual force to keep peace 
 and order during the fair (which is said to have lasted 
 fourteen days, but the charter says only eight) is not 
 improbable. It was finally discontinued by Sir William 
 Pulteney, who was the lessee of the Deanery Manor, to 
 the great dissatisfaction of the people of Wolverhampton. 
 These processions were the remains of the Corpus Christi 
 pageantry, which were always celebrated at the annual fairs, 
 and attended by men armed and equipped as if for war. 
 Shaw, History of Staffordshire, 1798-1801, p. 165 ; Oliver, 
 Historical Account of the Collegiate Church of Wolverhampton, 
 1836, p. 44, 
 
 JULY 12.] IKELAND. 
 
 At Maghera, County Down, on the 12th of July, the anni- 
 versary of the battle of Aughrim, the Orangemen assemble, 
 walk in their insignia, and dine together. Mason, Stat. 
 Ace. of Ireland, 1844, vol. i. p. 594.
 
 JULY 17.] ST. KKNELM'S DAT. 811 
 
 JOLY 15.] ST. SWITHIN'S DAY. 
 
 ST. SWITHIN was Chancellor of the Exchequer in the time of 
 King Ethelbert, and the great patron saint of the cathedral 
 and city of Winchester. In some church books there are 
 entries of gatherings of " Saint Swithine's farthyngs " on this 
 day. There is an old proverb which says : 
 
 "St. Swithin's Day, if thou dost rain, 
 For forty days it will remain : 
 St. Swithin's Day, it'tliou be fair, 
 For forty days 'twill rain na mair." 
 
 There is also a quaint saying, that when it rains on St. 
 Swithin's Day, it is the saint christening the apples. See 
 Timbs' Things not Generally Known, 1856, p. 153. 
 
 SURREY. 
 
 In the Churchwardens' accounts of the parish of Horley, 
 under the years 151)5-6, is the following entry, which 
 implies a gathering on this saint's day : 
 
 " Itm. Saintt Swithine farthyngs the said 2 yeres, 30*. Sd." 
 
 YORKSHIRE. 
 
 Sports were at one time annually celebrated at Cloughton 
 on Saturday evening after the 15th July. Cole. Historical 
 Sketches of Scalby, Burniston, and Cloughton, 1829, p. 63. 
 
 JULY 17. ST. KENELM'S DAY. 
 
 WORCESTERSHIRE. 
 
 AT Clent, in the parish of Hales Owen, a fair was formerly 
 held in a field in which St. Keuelm's Chapel is situated. 
 It is, says Brand, of very ancient date, and probably 
 arose from the gathering together of persons to visit the 
 shrine of St. Kenelrn on the feast of the saint, 17th of July. 
 On the Sunday alter this fair, St. Kenelm's wake was held, 
 at which a curious custom was practised, called " Crabbing
 
 342 ST. KENELM'S DAT. [JULT 17. 
 
 the Parson," the orig'n of which is said to have arisen on 
 this wise : " Long, long ago, an incumbent of Frankley, 
 to which St. Kenelm's is attached, was accustomed, through 
 horrid, deep-rutted, miry roads, occasionally to wend his 
 way to the sequestered depository of the remains of the 
 murdered saint-king, to perform Divine service. It was his 
 wont to carry some provisions with him, with which he 
 refreshed himself at a farm-house near the scene of his 
 pastoral duties. On one occasion, however, having eaten up 
 his store of provisions, he was tempted (after he had donned 
 his sacerdotal habit, and in the absence of the good dame) 
 to pry into the secrets of a huge pot, in which was simmer- 
 ing the savoury dish the lady had provided for her house- 
 hold ; among the rest dumplings formed no inconsiderable 
 portion of the contents. The story runs that the parson 
 poached sundry of them, hissing hot, from the cauldron, and, 
 hearing the footsteps of his hostess, he, with great dexterity, 
 deposited them in the sleeves of his surplice. She, however, 
 was conscious of her loss, and, closely following the parson 
 to the church, by her presence prevented him from dis- 
 posing of them, and, to avoid her accusation, he forthwith 
 entered the reading-desk, and began to read the service, the 
 clerk beneath making the responses. Erelong, a dumpling 
 slipped out of the parson's sleeve, and fell on the clerk's 
 head ; he looked up with astonishment, but taking the 
 matter in good part, proceeded with the service. Presently, 
 however, another dumpling fell on his head, at which he, 
 with upturned eyes and ready tongue, responded, " Two can 
 play at that, master," and, suiting the action to the word, 
 He immediately began pelting the parson with crabs, a store 
 of which he had gathered, intending to take them home in 
 his pocket to foment the sprained leg of his horse, and so 
 well did he play his part, that the parson soon decamped, 
 amid the jeers of the old dame, and the laughter of the few 
 persons who were in attendance." Brand, Pop. Antiq. 
 1849, vol. i. p. 344.
 
 JULY 20.] ST. MARGARET'S DAY. 343 
 
 JULY 20.] ST. MAEGABET'S DAY. 
 
 CAMBRIDGESHIRE. 
 
 ON the feast of St. Margaret in 1511, the Miracle Play of 
 the Holy Martyr St. George was acted on a stage in an open 
 field at Bassingborne in Cambridgeshire, at which there were 
 a minstrel and three waits hired from Cambridge, with a 
 property-man and a painter. The following extract from 
 an old churchwarden's book belonging to the parish of Bas- 
 singborne, gives the various subscriptions and expenses 
 connected with it : 
 
 Memorandum : Received at the play held on St. Mar- 
 garet's day, A.D. MDXL, in Basingborn of the holy martyr 
 St. George. 
 
 Received of the Township of Royston xii". Tharfiold vi 8 
 viii d , Melton v" iiii d , Lillington x 8 vi d , \\ haddon iv 8 iiii d , 
 Steeplemenden iiii 8 , Barly iv" i d , Ashwell iiii 8 , Abingdon iii* 
 iv d , Orwell iii 8 , Wendy ii 8 ix d , Wimpole ii 8 vii d , M jldreth ii 8 
 iv 4 , Arritigton ii 8 iv d , Shepreth ii 8 iv d , Kelsey ii 8 v d . Willing- 
 ton i 8 x d , Fulmer i* viii d , Gilden Morden i", Tadlow i 8 , 
 Croydon i 8 i d , Hattey x 4 , Wratlingworth ix d , Hastingfield 
 ix d , Barkney viii d , Foxten iv 3 , Kneesnorth vi d . 
 
 Item received of the town of Bassingborn on the Monday 
 and Friday after the play, together with other comers on the 
 Monday, xiv 8 v" 1 . 
 
 Item received on the Wednesday after the play, with a pot 
 of ale at Kneesnorth, all costs deducted, i 8 vii d . 
 
 Expenses of the said Play. 
 
 First paid to the garnemeut man for garnements and 
 propyrts and playbooks, xx 8 . 
 
 To a minstrel and three waits of Cambridge for the 
 "Wednesday, Saturday, and Monday. Two of them the first 
 day, and three the other days, v 8 xi 4 - 
 
 Item in expences on the Players, when the play was 
 shewed, in bread and ale and for other vittails at Royston 
 for those players, iii 8 ii d . 
 
 Item in expences on the play day for the bodies of vi. sheep, 
 xxii d each, ix s i' 1
 
 344 ST. JAMES'S DAY. ^JULY 25 
 
 Item for three calves and half a lamb, viii 8 ii a . 
 
 Item paid five days board of one Pyke Propyrte, mating 
 for himself and his servant one day, and for his horses 
 pasture vi. days, i" iv 3 . 
 
 Item paid to turners of spits and for salt, ix d . 
 
 Item for iv chickens for the gentlemen, iv d - 
 
 Item for fish and bread and setting up the stages, iv a . 
 
 Item to John Beecher for painting of three Fauchoms and 
 four Tormentors. 
 
 Item to Giles Ashwell for easement of his croft to play 
 in, i 8 . 
 
 Item to John Hobarde, Brotherhood Priest, for the play 
 book, ii" viii d . 
 
 Antiquarian Repertory, 1808, vol. iii. p. 320. 
 
 NORFOLK. 
 
 To the west of Wereham Church, Norfolk, a well, called 
 St. Margaret's, was much frequented in the times of Popery. 
 Here, on St. Margaret's Day, the people regaled themselves 
 with ale and cakes, music and dancing. Alms were Driven, 
 and offerings and vows made, at sainted wells of this kind. 
 Excursions in the County of Norfolk, 1829, vol. ii. p. 14.5. 
 
 JULY 22.] ST. BKIDGET S EVE. 
 
 IRELAND. 
 
 ON St. Bridget's Eve every farmer's wife in Ireland makns 
 a cake, called Bairinbreac ; the neighbours are invited, the 
 madder of ale and the pipe go round, and the evening 
 concludes with mirth and festivity. Col. Vallancey, Essay 
 on the Antiquity of the Irish Language, 1772, p. 21 ; see 
 Fosbroke's Encyclopaedia of Antiquities, 1840, p. 657. 
 
 JULY 25.] ST. JAMES'S DAY. 
 
 It is customary in London to begin eating oysters on St. 
 James's l>ay, and in the course of the few days following
 
 JULY 25.] ST. JAMES'S DAT. 345 
 
 upon their introduction, the children of the humbler class 
 employ themselves diligently in collecting the shells which 
 have been cast out from taverns and fish-shops, and of these 
 they make piles in various rude forms. By the time that old 
 St. James's Day (August 5th) has come about, they have these 
 little fabrics in nice order, with a candle stuck in the top, 
 to be lighted at night. As the stranger occasionally comes 
 in contact with tbese structures, he is suddenly surrounded by 
 a group of boys, exclaiming, " Pray, remember the grotto ! " 
 by which is meant a demand for a penny wherewith pro- 
 fessedly to keep up the candle. Mr. Thorns considers that 
 in the grotto thus made, we have a memorial of the world- 
 renowned shrine of St. James at Compostella, which may 
 have been formerly erected on the anniversary of St. James 
 by poor persons, as an invitation to the pious, who could not 
 visit Compostella to show their reverence to tho saint by 
 alms giving to their needy brethren. Book of Days, vol. ii. 
 p. 122; N. & Q. 1st S. vol. i. p. 6. 
 
 KEXT. 
 
 The rector of Cliff distributes at his parsonage-house, on 
 St. James's day, annually, a mutton pie and a loaf to as many 
 as choose to demand it ; the expense amounts to about 15 
 per annum. 
 
 LANCASHIRE. 
 
 It was customary at one time for tho Corporation of 
 Liverpool to give an annual public dinner, in the Exchange, 
 to two or three hundred of the principal inhabitants, on tlie 
 25th July and llth November, the days of the commence- 
 ment of the Liverpool fairs, which were considered as days 
 of festivity by all ranks of the community. On these days 
 the mayor, bailiffs, and burgesses, in their gowns, went in 
 procession with a band of music, from the Exchange to 
 the middle of Dalo Street, where they passed round n 
 large stone, whitewashed for tho occasion, and thence 
 proceeded to another stone in the centre of Castle Street, 
 and back to the Exchange, where they dined. This ancient 
 custom was discontinued about the year 1760. Corry, History 
 of Liverpool, ItflO, p. i.4.
 
 34fi BWAN-urriNG. [Auo. 
 
 JULY 26.] MACE MONDAY. 
 
 BERKSHIRE. 
 
 THE first Monday after St. Anne's Day, July 26th, a feast 
 is held at Newbury, the principal dishes being bacon and 
 beans. In the course of the day a procession takes place ; 
 a cabbage is stuck on a pole, and carried instead of a mace, 
 accompanied by similar substitutes for other emblems of 
 civic dignity. Every Day Book, vol. ii. p. 1045. 
 
 JULY 29.] ST. OLAVE'S DAY. 
 
 STRYPE in his Ecclesiastical Memorials (1822, vol. iii. pt. ii. 
 p. 11), says: "On the 29th July, 1557, being St. Olave's 
 Day, was the church holiday in Silver Street, the parish 
 church whereof was dedicated to that saint. And at eight 
 of the clock at night began a stage play of a goodly matter 
 (r, luting, it is like, to that saint), that continued unto twelve 
 at midnight, and then they made an end with good song." 
 
 AUGUST.] SWAN-UPPING. 
 
 FORMERLY the members of the Corporation of London, in 
 gaily-decorated barges, went up the Thames annually in 
 August, for the purpose of nicking or marking, and counting 
 their swans. They used to land off Barnes Elms, and par- 
 take of a collation. This yearly progress was commonly 
 but incorrectly called " swan-hopping : " the correct desig- 
 nation is shown by the ancient statutes to be " swan-upping," 
 the swans being taken up and nicked, or marked. A " s\v?ui- 
 with-two-nicks " indicated, by his second nick, that he had 
 been taken up twice.* 
 
 * Among the TxjselcyMPS. is an original roll of swan-marks, show- 
 ing the b< aks of the swans to h;ive been notched with stars, chevrons, 
 crosses, the initials of the owners' names, or other devices See N. & Q. 
 2nd A. vol. x. p. 393.
 
 AlJG. I.] LAMMAS DAT. 347 
 
 In the accounts of the Vintner's Company (Egerton MS. 
 1143, fol. 2,) is the following entry : 
 
 "Money pavd for ex- ) Item. Payd in the grete ffroste to 
 
 ,- pende for uppyng of V Jalnes V"L ^-'l ?ZZ?** f T 
 
 S wanes uppinj; of the Master Swan ies . . nij. 
 
 * J It For bote hyr at the tamo tyme . iiijti. 
 
 AUGUST I.] LAMMAS DAY. 
 
 GULE of August, or Lammas Day, is variously explained. 
 Gule, from the Celtic or Brit : sh Wyl or Gule, signifies a 
 festival or holiday, and explains Gule of August to mean 
 the holiday of St. Peter ad vincula in this month, when the 
 people of England, in Koman Catholic times, paid their 
 Peter-pence. Lammas is, by some, derived from 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. Others derive it from the 
 Saxon word Hlafmaesse, signifying loaf -mass or bread-mass, 
 because on this day our forefathers made an offering of bread 
 from new wheat. Blount says, "Lammas Day, the 1st <>f 
 August, otherwise called the Gule or Yule of August, which 
 may be a corruption of the British word Gwul Awst, signify- 
 ing the 1st of August." Blount further says, "that Lammas 
 is called Alaf-Mass, that is, loaf or bread mass, which 
 signifies a feast of thanksgiving for the first fruits of the 
 corn. It was observed with bread of new wheat ; and in 
 some places tenants were bound to bring new wheat to their 
 lord on or before the 1st of August, New wheat is called 
 Lammas wheat." Vallancey further affirms that this day 
 was dedicated to the fruits of the soil ; that Laeith was the 
 day of the obligation of grain, particularly of wheat, and that 
 Mas signifies fruits of all kinds, especially the acorn, whence 
 the word " mast." 
 
 Lammas is one of the four cross-quarter days of the year, 
 as they are now denominated. Whitsuntide was formerly 
 the first, Lammas the second, Martinmas the third, and 
 Candlemas the last. Some rents are yet payable at these
 
 348 LAMMAS DAY. [AUG. I. 
 
 ancient quarter-days in England, and they continue general 
 in Scotland. Timbs, Things not Generally Known, 1856, 
 p. 154 ; seo Soane's New Curiosities of Literature, vol ii. p. 123 ; 
 Brand's Pop. Antiq. 1849, vol. i. p. 347. 
 
 It was once customary in England to give money to 
 servants on Lammas Day, to buy gloves ; hence the term 
 glove-silver. It is mentioned among the ancient customs of 
 the Abbey of St. Edmund, in which the clerk of the cellarer 
 had '2d., the cellarer's squire, lid., the granger, lid., and the 
 cowherd a penny. Med. uEvi Kalend. vol. i. p. 334. 
 
 DEVONSHIRE. 
 
 The charter for Exeter Lammas Fair is perpetuated by a 
 glove of immense size, stuffed and carried through the city 
 on a very long pole, decorated with ribbons, flowers, &c., 
 and attended with music, parish beadles, and the mobility. 
 It is afterwards placed on the top of the Guildhall, and then 
 the fair commences ; on the taking down of the glove the 
 fair terminates. Every Day B^ok, vol. ii. p. 1059. 
 
 ISLE OF MAN. 
 
 The first Sunday in August is called, by the Manks 
 peasantry, yn chied doonaght a ouyr. On that day they 
 crowd in great numbers to the tops of the highest hills, in 
 the north to the summit of Snafeld, and in the south to the 
 top of Barule. Others visit the sanative wells of the island, 
 which are held in the highest estimation. The veneration 
 with which the Pagan deities were regarded having been 
 transferred along with their fanes and fountains to Christian 
 saints, sanctified and sanative wells became the resort of the 
 pious pilgrim, and by the credulous invalid libations and 
 devotions were, according to ancient practice, performed at 
 those holy springs, which were believed to be guarded by 
 presiding powers to whom offerings were left by the visitants. 
 Many a wonderful cure is said to have been effected by the 
 waters of St. Catherine's Well at Port Erin ; by the Chibbyr 
 Parick, or well of St. Patrick, on the west end of the hill of 
 Li.arf/ey-tjraue ; by Lord Henry's Well on the south beach of
 
 AUG. I.J LAMMAS DAT. 349 
 
 Laxey, and by the well at Peel, also dedicated to St. Patrick, 
 which, says the tradition, just sprang forth where St. Patrick 
 was prompted by Divine instinct to impress the sign of the 
 cross on the ground. Many extraordinary properties were 
 ascribed to the Nunnery Well, but the most celebrated in 
 modern times for its medicinal virtues is the fine spring 
 which issues from the rocks of the bold promontory called 
 Maughold Head, and which is dedicated to the saint of the 
 name, who, it appears, had blessed the well and endowed it 
 with certain healing virtues. On this account it is yet 
 resorted to, as was the pool of Siloam of old, by every 
 invalid who believes in its efficacy. 
 
 On the first Sunday in August the natives, according to 
 ancient custom, still make a pilgrimage to drink its waters ; 
 and it is held to be of the greatest importance to certain 
 females to enjoy the beverage when seated in a place called 
 the saint's chair, which the saint, for the accommodation of 
 succeeding generations, obligingly placed immediately con- 
 tiguous. Bennet, Sketches of the Isle of Man, 1829, p. 65 ; 
 Waldron, Description of Isle of Man, p. 151 ; Train, History 
 of the Isle of Man, 1845, vol. ii. p. 121. 
 
 MIDDLESEX. 
 
 Lammas Day is noted in London for an annual rowing 
 match on the Thames, instituted by Thomas Doggett,* an 
 actor of celebrity, in honour of the accession of George I. 
 to the throne of England. Doggett was so warmly attached 
 to the Brunswick family that Sir Richard Steele termed 
 him " a Whig up to the head and ears." In the year 
 after George I. came to the throne, Doggett gave a water- 
 man's coat and silver badge, to be rowed for by six watermen 
 on the 1st of August. This he not only continued till his 
 death, but he bequeathed a certain sum of money, the interest 
 of which was to be appropriated annually, for ever, to the 
 
 * He first appeared on the Dublin stag", and afterwards, with Colley 
 Gibber and Robert Wilkes. became joint n anager of Drury Lane 
 Theatre. He died in 1721. Faulkner, History of Cheleea, 1829, 
 p. 188.
 
 350 LAMMAS DAT. [AUG. I. 
 
 purchase of a like coat and badge, by six young watermen, 
 whose apprenticeships had expired the year before. This 
 ceremony is performed every year, the competitors setting 
 out, at a signal given, at that time of the tide wht;u the 
 current is strongest against them, and rowing from the old 
 Swan, near London Bridge, to the White Swan at Chelsea. 
 Sports, Pastimes, and Customs of London, 1847, p. 35. 
 
 In the parish of St. Luke, Chelsea, were formerly "The 
 Lotts," Lammas land, for ages appurtenant to the manor of 
 Chelsea The lord of the manor possessed the right of 
 lett ; ng the land on lease for the spring and summer quarters^ 
 beginning with March aud ending in August, and the in- 
 habitants at large enjoyed the privilege of turning in their 
 cattle from August till February, being the autumn and 
 winter quarters. This state of appropriation continued till 
 the year 1825 or 1826, when the directors of the Kensington 
 Canal Company took possession of them for their own use 
 immediately upon the completion of the canal ; they have 
 detained them ever since, and have let them successively to 
 several persons, and received rent for the same. The Chelsea 
 Lammas lands had hitherto been opened on the 12th of 
 August, being the first of the month according to the old 
 style. The graziers, butchers, and others with their cattle, 
 used formerly to assemble in the lane leading to " The 
 Lotts," on the eve of Lammas, and when the clock had 
 struck twelve they entered the meadow. Timbs, Things not 
 Generally Known, 1856, p. 154. 
 
 SUSSEX. 
 
 The following curious custom once existed at Eastbourne. 
 On the three first Sundays in August a public breakfast, 
 says Royer (History of Eastbourne, 1787, p. 126), is given 
 at the parsonage-house by the tenants of the great tythes 
 to the farmers and their servants, each farmer being entitled 
 to send two servants for every waggon that he keeps. So 
 that if a farmer have five waggons to do his necessary 
 business he may send ten servants, and so on in proportion 
 for a less or greater number. The farmers are entertained 
 in the parlour with a sirloin of hot roast beef, cold bam, 
 Sussex cheese, strong ale, and Geneva ; the men are entertained
 
 AUG. I.] LAMMAS DAT. 351 
 
 in the barn with everything the same as their masters except 
 the beef. It is presumed that this custom had its origin 
 from the time the tythes were first taken in kind in this 
 parish, in order to keep all parties in good humour. 
 
 A petition to Parliament for the abolition of this custom 
 was presented as far back as 1640, and, in 1649, an ordinance 
 was enacted that 201. per annum should be paid for the 
 relief of the poor in lieu of the feast. In 1687 the custom 
 was revived; more recently an annual payment of 20Z. for the 
 education of poor children was substituted, and this amount 
 now figures year by year in the accounts of St. Mary's schools 
 as paid by the Duke of Devonshire. Chambers' Handbook 
 of Eastbourne, 1872, p. 35. 
 
 ST. WILFRID'S FEAST. 
 YORKSHIRES. 
 
 HUTTON in his Trip to Coatham (1810, p. 63), says the great 
 annual feast at Coatham in his time was celebrated on the 
 first Sunday after Lammas Day, old style, and called St. 
 Wilfrid's Feast, kept in commemoration of the prelate's 
 return from exile. On the evening before the feast com- 
 menced, the effigy of this favourite of the people, having 
 been previously conveyed some miles out of the town, made 
 his public entry as returning after a long absence, being 
 met by crowds of people, who, with shouts and acclamations, 
 welcomed the return of the prelate and patron. The same 
 custom seems also to have been observed at Eipon. See 
 Every Day Book, vol. ii. p. 1059. 
 
 SCOTLAND. 
 
 What appears as a relic of the ancient Pagan festival of 
 the Gule of August, was practised in Lothian till about the 
 middle of the eighteenth century. The herdsmen within a 
 certain district, towards the beginning of summer, associated 
 themselves into bands, sometimes t< the number of a hundred 
 or more. Each of these communities agreed to build a tower 
 in some conspicuous place, near the centre of their district,
 
 352 LAMMAS DAT. [AUG. I. 
 
 which was to serve as the place of their rendezvous on 
 Lammas Day. This tower was usually built of sods, for tho 
 most part square, about four fret in diameter at the bottom 
 and tapering to a point at the top, which was seldom above 
 seven or eight feet from the ground. In building it, a hole 
 was left in the centre for a flagstaff, on which to display 
 their colours. 
 
 From the moment the foundation of the tower was laid, 
 it became an object of care and attention to the whole com- 
 munity ; for it was reckoned a disgrace to suffer it to be 
 defaced ; so that they resisted, with all their power, any 
 attempts that should be made to demolish it, either by force 
 or fraud ; and, as the honour that was acquired by the de- 
 molition of a tower, if effected by those belonging to another, 
 was in proportion to the disgrace of suffering it to be de- 
 molished, each party endeavoured to circumvent the other as 
 much as possible, and laid plans to steal upon the tower 
 unperceived, in the night time, and level it with the ground. 
 Great was the honour that such a successful exploit con- 
 veyed to the undertakers ; and. though the tower was easily 
 rebuilt, yet the news was quickly spread by the successful 
 adventurers, through the whole district, which filled it with 
 shouts of joy and exultation, while their unfortunate neigh- 
 bours were covered with shame. To ward off this disgrace, 
 a constant nightly guard was kept at each tower, which was 
 made stronger and stronger, as the tower advanced ; so that 
 frequent nightly skirmishes ensued at these attacks, but 
 were seldom of much consequence, as the assailants seldom 
 came in force to make an attack in this way, but merely to 
 succeed by surprise ; as soon, therefore, as they saw they 
 were discovered, they made off in the best manner they 
 could. 
 
 To give the alarm on these and other occasions, every 
 person was armed with a " tooting horn," that is, a horn 
 perforated in the small end, through which wind can be 
 forcibly blown from the mouth, so as to occasion a loud 
 noise ; and as every one wished to acquire as great dexterity 
 as possible in the use of the " tooting horn," they practised 
 upon it during the summer while keeping their beasts ; and 
 towards Lammas they were so incessantly employed at this
 
 AUG. I.] LAMMAS DAY. 353 
 
 business, answering to, and vieing with each other, that the 
 whole country rang cont nually with the sounds. 
 
 As Lammas Day approached each community chose one 
 from among themselves for their captain, and they prepared 
 a stand of colours to be ready to be then displayed. For 
 this purpose they borrowed a fine table-napkin of the largest 
 size from one of the fanners' wives within the district, and 
 ornamented it with ribbons. Things being thus prepared, 
 they marched forth eaily in the morning on Lammas Day, 
 dressed in their best apparel, each armed with a stout cudgel, 
 and, repairing to their tower, there displayed their colours 
 in triumph, blowing horns, and making merry in the best 
 manner they could : about nine o'clock they sat down upon the 
 green and had their breakfast. 
 
 In the meantime scouts were sent out towards every quarter 
 to bring them notice if any hostile party approached, for it 
 frequently happened, that, on that day, the herdsman of one 
 district went to attack those of another district, and to bring 
 them under subjection to them by main force. If news were 
 brought that a hostile party approached, the horns sounded 
 to arms, and they immediately arranged themselves in the 
 best order they could devise ; the stoutest and boldest iii 
 front, and those of inferior prowess behind. Seldom did 
 they await the approach of the enemy, but usually went forih 
 to meet them with a bold countenance, the captain of each 
 company carrying the colours, and leading the van. When 
 they met they mutually desired each other to lower their 
 colours in sign of subjection. If there appeared to be a 
 great disproportion in the strength of the parties, the weakest 
 usually submitted to this ceremony without much difficulty, 
 thinking their honour was saved by the evident disproportion 
 of the match ; but, if they were nearly equal in strength, 
 neither of them would yield, and it ended in blows, and some- 
 times bloodshed. It is related that, in a battle of this kind, 
 four were actually killed, and many disabled from work for 
 weeks. If no opponent appeared, or if they themselves had 
 no intention of making an attack, at about mid-day they took 
 down their colours, and marched, with horns sounding, 
 towards the most considerable village in their district ; whei e 
 the lasses and all the people came out to meet them, aud 
 
 a A
 
 35 1 HUNTING THK RAM. [AuR. 2. 
 
 partake of their diversions. Boundaries were immediately 
 appointed, and a proclamation made, that all who intended, 
 to compete in the race should appear. A bonnet ornamented 
 with ribbons was displayed upon a pole as a prize to the 
 victor ; and sometimes five or six started for it, and ran with 
 as great eagerness as if they had been to gain a kingdom ; 
 the prize of the second race was a pair of garters, and the 
 third a knife. They then amused themselves for some time 
 with such rural sports as suited their taste, and dispersed 
 quietly to their respective homes before sunset. 
 
 When two parties met, and one of them yielded to the 
 other, they marched together for some time in two separate 
 bodies, the subjected body behind the other, and then they 
 parted good friends, each performing their races at their own 
 appointed place. Next day, ofter the ceremony was over, 
 the ribbons and napkin that formed the colours were care- 
 fully returned to their respective owners, the tower was no 
 longer a matter of consequence, and the country returned to 
 its usual state of tranquillity. Trans. Soc. Antiq. of Scotland, 
 vol. i. p. 194. 
 
 AUG. 2.] BUCKINGHAMSHIRE. 
 
 Hunting the ram was a very ancient custom observed at 
 Eton, but is now abolished. Lipscomb, in his History of 
 Buckinghamshire (1847, vol. iv. p. 467), thus describes it : 
 
 The college had an ancient claim upon its butcher to 
 provide a ram on the Election Saturday, to be hunted by the 
 scholars ; but the animal having upon one occasion been so 
 pressed as to swim across the Thames, it ran into Windsor 
 Market, with the boys after it, and much mischief was caused 
 by this unexpected accident. The health of the scholars had 
 also occasionally suffered from the length of the chase, or the 
 heat of the season. The character of the sport was therefore 
 changed about 1740, when the ram was ham-strung, and, 
 after the speech, was knocked on the head with large twisted 
 clubs, which are reported to have been considered as Etonian 
 curiosities. But the barbarity of the amusement caused it 
 to be altogether laid aside at the election in 1747, and the 
 flesh of the ram was given to be prepared in pasties. The
 
 AUG. 5.] ST. OSWALD'S DAT. 355 
 
 dish still continues nominally to grace the Election Monday, 
 though the meat no longer boasts its original toughness, 
 being in fact the flesh of excellent wethers. 
 
 Browne Willis (quoted by Brand, Pop. Antiq. 1849, vol. i. 
 p. 441) would derive this custom from what was used in 
 the manor of East Wrotham, Norfolk, 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. (Aug. 1731, voL i. p. 351) is the follow- 
 ing: 
 
 " Monday, August 2nd, was the election at Kton College, 
 when the scholars, according to custom, hunted a ram, by 
 which the provost and fellows hold a manor." 
 
 AUG. 4. | APPEENTICES' FEAST. 
 
 THE City apprentices, about the time of Charles II., had 
 an annual feast. On one occasion Cliarles II. sent them a 
 brace of hicks for dinner at Saddlers' Hall, where several of ' 
 his courtiers dined with them, and his natural son, the duke 
 of Grafton, officiated as one of the stewards. Noorthouck, 
 History of London, 1773, p. 248. 
 
 AUG. 5.] ST. OSWALD'S DAT 
 
 LANCASHIRE. 
 
 DR. WHITAKER (History of Richmond, vol. ii. p. 293) quotes 
 a manuscript description of a rush-bearing observed at 
 Warton, on St. Oswald's Day, or the Sunday nearest to it 
 he being the patron of the church. " The vain custom," 
 says the writer, " of dancing, excessive drinking, &c., having 
 been many years laid aside, the inhabitants and strangers 
 spend that day in duly attending the service of the church 
 
 2 A 2
 
 356 BAVEXGLASS FAIR. [AUG. 5. 
 
 and making good cheer, within the rules of sobriety, in 
 private houses; and the next in several kinds of diversions, 
 the chiefest of which is usually a rush-bearing, which is on 
 this manner : They cut hard rushes from the marsh, which 
 they make up into long bundles, and then dress them in fine 
 linen, silk ribbons, flowers, &c. ; afterwards, the young women 
 of the village which perform the ceremony that year, take up 
 the burdens erect, and begin the procession (precedence 
 being always given to the churchwardens' burden), which is 
 attended not only with multitudes of people, but with music, 
 drums, ringing of bells, and all other demonstrations of 
 joy they are able to express. When they arrive at the church 
 they go in at the west end, and setting down their burdens 
 in the church, strip them of their ornaments, leaving the 
 heads or crowns of them decked with flowers, cut paper, &c., 
 in some part of the church, generally over the cancelli. 
 Then the company return to the town and partake of a 
 plentiful collation provided for that purpose, and spend the 
 remaining part of the day, and frequently a great part of the 
 night also, in dancing, if the weather permits, about a May- 
 pole, adorned with greens and flowers, or else in some other 
 convenient place." 
 
 AUG. 5.] EAVENGLASS FAIR. 
 
 CUMBERLAITD. 
 
 ON the first day of a fair held annually in Muncaster, 
 called Ravenglass Fair, the lord's steward was attended by 
 the Serjeant of the borough of Egremont with the insignia 
 called the Bow of Egremont, the foresters with their bows 
 and horns, and all the tenants of the forest of Copeland, 
 whose special service was to attend the lord and his represen- 
 tatives at Ravenglass Fair, and abide there during its 
 oontinuance. On the third day, at noon, the officers and 
 tenants of the forest departed, after proclamation made; Lord 
 Bluncaster and his tenants took a formal re-possession of the 
 place, and the day was concluded with horse races and rural
 
 AUG. 15.] ASSUMPTION OP THE VIRGIN MARY. 857 
 
 diversions. Afterwards the fair was held for one day. 
 Lysons, Magna Britannia, 1816, vol. iv. p. 141. 
 
 AUG. 5.] MIDDLESEX. 
 
 Formerly a silver arrow used annually to be shot for by 
 the scholars of the Free School at Harrow. The following 
 extract is taken from the Gent. Mag., 1731, vol. i., p. 351 : 
 
 Thursday, August 5th, according to an ancient custom, 
 a silver arrow, value 3, was shot for at the butts on Harrow- 
 on-the-Hill, by six youths of the Free School, in archery 
 habits, and won by a son of Captain Brown, commander of an 
 East Indiaman. This diversion was the gift of John Lyon, 
 Esq.. founder of the said school. 
 
 AUG. 6.] BLACK-CHEERY FAIR. 
 
 SURREY. 
 
 HENRY VI., in the eighteenth year of his reign (1440), 
 granted to John de Harmondesnorth, Abbot of Chertsey, the 
 right to hold a fair on St. Anne's Day, July 2Gth, old style ; 
 but this is now held in the town on the 6th of August, and 
 called " Black Cherry Fair," from the abundance of that 
 fruit sold there. Bruyley, History of Surrey, 1841, vol. ii. 
 p. 191. 
 
 Aua. 15.] ASSUMPTION OF THE VIRGIN MARY. 
 
 THIS was formerly a great festival ; and it was customary to 
 implore blessings upon herbs, plants, roots, and fruits, 
 bundles of which were taken to the church and oonaecreted 
 against hurtful things. Timbs" Something for Everybody, 
 1861, p. 98.
 
 ASSUMPTION OF THE VIRGIN MARY. [AUG. 15. 
 
 STAFFORDSHIRE. 
 
 The following abridged account of the Minstrels' Festival 
 at Tutbury, celebrated at this season, is taken from The Book 
 of Days, vol. i. p. 224 : 
 
 During the time of the Dukes of Lancaster the little town 
 of Tutbury was so enlivened by the noble hospitality they 
 kept up, and the great concourse of people who gathered 
 there, that some regulations became necessary for keeping 
 them in order ; more especially those disorderly favourites 
 of both the h'gh and low, the wandering jugglers or 
 nrnstrels, who displayed their talents at all festive boards, 
 w< dilings, and tournaments. A court was, therefore, ap- 
 pointed by John of Gaunt, to be held every year on the day 
 after the festival of the Assumption of the Virgin, to elect a 
 king of the minstrels, try those who had been guilty of 
 misdemeanours during the year, and grant licences for the 
 future year, all which were accompanied by many curious 
 observances. 
 
 The wood-master and ranger of Needwood Forest began 
 the festivities by meeting at Berkley Lodge, in the forest, to 
 arrange for the dinner which was given them at this time at 
 Tutbury Castle, and where the buck they were allowed for it 
 should be killed, as also another, which was their yearly present 
 to the prior of Tutbury for his dinner. These animals having 
 received their death blow, the master, keepers, and deputies 
 met on the Day of Assumption, and rode in gay procession 
 two and two, into the town to the High Cross, each carry- 
 ing a green bough in his hand, and one bearing the buck's 
 head, cut off behind t'.ie ears, garnished with a rye of pease 
 and a piece of fat fastened to each of the antlers. The 
 minstrels went on foot, two and two, before them, and when 
 they reached the cross, the keeper blew on his horn the 
 various hunting signals, which were answered by the others; 
 all passed on to the churchyard, where, alighting from their 
 horses, they went into the church, the minstrels playing on 
 their instruments dur'ng the time of the offering of the 
 buck's head, and whilst each keeper paid one penny as an
 
 AUG. 15.] ASSUMPTION OF THE VlUGIN MARY. 359 
 
 offering to the church. Mass was then celebrated, and all 
 adjourned to the good dinner which was prepared for them 
 in the castle, towards the expenses of which the prior gave 
 them thirty shillings. 
 
 On the following day the minstrels met at the bailiff's 
 house in Tutbury, where the steward of the court, and the 
 bailiff of the manor, with the wood-master, met them. A 
 procession was formed to go to church, the trumpeters 
 walking first, and then the musicians on stringed instruments 
 all playing ; their king, whose office ended on that day, had 
 the privilege of walking between the steward and bailiff; 
 after them came the four stewards of music, each carrying a 
 white wand, followed by the rest of the company. The 
 psalms and lessons were chosen in accordance with the 
 occasion, and each minstrel paid a penny as a due to the 
 vicar of Tutbury. 
 
 On their return to the castle hall one of the minstrels 
 cried out, " Oyez, oyez, oyez ! all minstrels within this honour, 
 residing in the counties of Stafford, Derby, Nottingham, 
 Leicester, and Warwick, come in and do your suit and service 
 or you will bo amerced." All were then sworn to keep the 
 king of music's counsel, their fellows', and their own ; and 
 a lengthy charge from the steward followed, in which he 
 expatiated on the antiquity and excellence of their noble 
 science. After this the jurors proceeded to choose a new 
 king, who was taken alternately from the minstrels of 
 Staffordshire and Derbyshire, as well as four stewards, find 
 retired to consider the offences which were alleged nguinst 
 any minstrel, and fine him if necessary. In the meantime 
 the old stewards brought into the court a treat of wine, ale, 
 and cakes, and the minstrels diverted themselves and the 
 company by playing their merriest airs. The new king 
 entered, and was presented by the jurors, the old one rising 
 from his place, and giving the white wand to his successor, 
 pledging him in a cup of wine ; the old stewards followed 
 his example, and at noon all partook of a dinner prepared for 
 them by the old king. 
 
 In the afternoon they all met at the abbey gate, where a 
 bull was given by the prior. The poor beast, after having 
 hud the tips of his horns sawed off, his ears and t iil cut off,
 
 360 ST. HELEN'S DAT. [Auo. 18. 
 
 his body smeared with soap, and his nose filled with pepper, 
 was let loose, and if the surrounding minstrels could succeed 
 in cutting off a piece of his skin before he crossed the river 
 Dove into Derbyshire, he became the property of the king 
 of music, but if not he was returned to the prior again. 
 After becoming the king's own, he was brought to the High 
 Street, and there baited with dogs three times. It has been 
 supposed that John of Gaunt, who assumed the title of King 
 of Castile and Leon, introduced this sport in imitation of the 
 Spanish bull-fights. In course of time, however, the pursuit 
 of the bull, which had boen confined to the minstrels, became 
 general, and the multitude promiscuously joined in the 
 barbarous sport, which sometimes terminated in broken 
 heads. In 1778 the custom was abolished by the Dnke of 
 Devonshire, after lasting four hundred years. See Pitt's 
 History of Staffordshire, 1817, p. 49; ArcJiceoloqia, vol. ii. 
 p. 86 ; Plot, Natural History of Staffordshire, 1686, p. 439 ; 
 Shauif, History of Staffordshire, vol. i. p. 52. 
 
 AUG. 1 6.] ST. ROCHE'S DAY. 
 
 THIS day was anciently kept like a wake, or general harvest- 
 honic, with dances in the churchyard in the evening. 
 Fosbrooke, Diet. Antiq. 
 
 AUG. 1 8.] ST. HELEN'S DAY. 
 
 THIS saint gives name to numerous wells in the north of 
 England. Dr. Kuerden, in the middle of the seventeenth 
 century, describing one in the parish of Brindle, says : " To 
 it the vulgar neighbouring people of the Red Letter do much 
 resort with pretended devotion, on each year upon St. Ellin's 
 Day, where and when, out of a foolish ceremony, they offer, 
 or throw into the well, pins, which, there being left, may be 
 seon a long time after by any visitor of that fountain." A
 
 AUG. 24.] ST. BARTHOLOMEW'S DAY. 361 
 
 similar custom was observed some years ago by the visitors 
 of St. Helen's well in Sefton, but more in accordance with an 
 incient practice than from any devotion to the saint. Baines, 
 History of County of Lancaster, 1836, vol. iii. p. 497 ; Med. 
 Kalend. vol. i. pp. 336, 337. 
 
 AUG. 24.] ST. BAETHOLOMEW'S DAT. 
 
 BARTHOLOMEW FAIR The origin of Bartholomew Fair was 
 a graut from Henry I., in 1133, to a monk named Rayer, or 
 Kuhere, who had been his jester, and had f .undvd the Priory of 
 St. Bartholomew, in later times transformed into a hospital. 
 The f iir was annually held at the festival of St. Bartholomew, 
 and, like all other ancient fairs, was originally connected 
 with the Church, under whose auspices miracle-plays, founded 
 on the legends of saints, were represented, which gave place 
 to mysteries, and these again to moralities ; afterwards, 
 profane stories were introduced, the origin of the modern 
 English drama. It was discontinued after 1855, having 
 flourished for seven centuries and a half. Established 
 originally for useful trading purposes, it had long survived 
 its claim to tolerance, but, as London increased, became a 
 great public nuisance, with its scenes of riot and obstruction 
 in the very heart of the city. After the opening of the fair, 
 it was customary anciently for wrestlers to exercise their 
 art, of which Paul Hentzner, a German tutor, travelling in 
 the year 1598 through England has given an account. Ho 
 says, "that every year upon St. Bartholomew's day, when 
 the fair is held ; it is usual for the mayor, attended by the 
 twelve principal aldermen, to walk in a neighbouring tit-Id, 
 dressed in his scarlet gown, and about his neck a goldm 
 chain to which is hung a golden fleece, and, besides, that 
 particular ornament which distinguishes the most noble Order 
 of the Garter. When the mayor goes out of the precincts of 
 the city a sceptre and sword and a cup are borne before him, 
 and he is followed by the principal uld<;r;uen in scarlet go-\us
 
 3G2 ST. BARTHOLOMEW S DAY. [AUG. 24. 
 
 with gold chains, himself and they on horseback. Upon their 
 arrival at a place appointed for that purpose, where a tent is 
 pitched, the mob begin to wrestle before them, two at a 
 time ; the conquerors receiving rewards from the magistrates. 
 After this is over, a parcel of live rabbits are turned loose 
 among the crowd, which are pursued by a number of boys, 
 who endeavour to catch them, with all the noise they can 
 make/' In a proclamation, made in 1608, we find the 
 following command laid down in reference to the wrestling : 
 " So many aldermen as dine with my Lord Mayor and the 
 sheriffs, be apparelled in their scarlet gowns lined, and after 
 dinner their horses be brought to them where they dine, and 
 those aldermen which dine with the sheriffs, ride with them 
 to my lord's house, to accompany him to the wrestling. 
 Then when the wrestling is done, they take their horses, and 
 ride back again through the fair, and so in at Aldersgate, 
 and so home again to the said Lord Mayor's house." Mr. 
 Samuel Pepys (1663) alludes to this wrestling in his diary. 
 
 The scholars from the different London schools met at 
 the Priory for disputations on grammar and logic, and 
 wrangled together in verse. John Stow says : " I myself, 
 in my youth, have yearly seen on the eve of St. Bartholomew 
 the Apostle, the scholars of divers grammar schools repair 
 unto the churchyard of St. Bartholomew, the Priory in 
 Smithfield, where upon a bank boarded about under a tree, 
 some one scholar hath stepped up, and there hath opposed 
 and answered till he were by some better scholar overcome 
 and put down ; and then the overcomer taking his place did 
 like as the first. And in the end, the best opp s*rs and 
 answerers had rewards, which I observed not but it made 
 both good schoolmasters and also good scholars, diligently 
 against such times to prepare themselves for the obtaining of 
 this garland. I remember there repaired to these exercises, 
 amongst others, the masters and scholars of the free schools 
 of St. Paul's in London, of St. Peter's at Westminster, of St. 
 Thomas Aeon's Hospital, and of St. Anthonie's Hospital ; 
 whereof the last named commonly presented the best scholars, 
 and had the prize in those days. This Priory of St. Bartho- 
 lomew being surrendered to Henry VIII., those disputations 
 of scholars in that pLice surceased ; and was again, only for a
 
 AUG. 24.] ST. BARTHOLOMEW'S DAT. 3G3 
 
 year or twain, revived in the cloister of Christ's Hospital, 
 where the best scholars, then still of'St.Antlioi.ie's School,how- 
 soever the same be now fallen both in number and estimation, 
 were rewarded with bows and arrows of silver, given to them 
 by Sir Martin Bower, goldsmith. Nevertheless, however, the 
 encouragement failed ; the scholars of St. Paul's, mooting 
 with them of St. Anthonie's, would call thorn Anthonie s 
 Pigs, and they again would call the other Pigeons of Paul's, 
 because many pigeons were bred in St. Paul's Church, and 
 St. Anthonie was always figured with a pig following him, 
 and mindful of the former usage, did for a long season 
 disorderly provoke one another in the open street with 
 Salve tu quoque, placet mecum dtsputare ? Placet ! And so 
 proceeding from this to questions in grammar, they usually 
 foil from words to blows, with their satchels full of book*, 
 many times in great heaps that they troubled the streets and 
 passengers; so that finally they were restrained with the 
 decay of St. Anthonie's School." 
 
 In the first centuries of its existence Bartholomew Fair 
 was one of the great annual markets of the nation and the 
 chief cloth fair of the kingdom. It was the great gathering 
 in the metropolis of England, for the sale of that produce 
 up >n which England especially relied for her prosperity. 
 Two centuries after the Conquest our wealth depended upon 
 wool, which was manufactured in the time of Henry IL, iu 
 whose days there arose guilds of weavers. In King John's 
 reign there was prohibition of the export of wool and of the 
 import of cloth. A metropolitan cloth fair was therefore acom- 
 mercial institution, high in dignity and national importance. 
 There was a trade also at Bartholomew Fair in live stock, 
 in leather, pewter, and in other articles of commerce, but 
 cloth ranked first among the products of our industry. The 
 clothiers of England, and the drapers of London, had their 
 standings during the fair in the Priory churchyard. In the 
 reign of Queen Elizabeth, however, Bartholomew Fair ceased 
 to be a cloth fair of any importance ; but its name and fame 
 is still preserved in the lane running parallel to Bartholomew 
 Close, termed ' Cloth Fair," which was generally inhabited 
 by drapers and m rcers in the days of Strype. 
 
 A Pedlars' Court of Piepowdor was held witliin the Priory
 
 ST. BARTHOLOMEW'S DAY. [Auo. 24. 
 
 gates, for debts and contracts, before a jury of traders formed 
 on the spot, at which the prior, as lord of the fair, presided 
 by his representative. It remained always by its original 
 Bite, being held in Cloth Fair to the last. There is no record 
 to be found of any ordinance by which the court of Pie- 
 powder was first established in this country. There never 
 had been known a fair in Europe to which such a court was 
 not by usage attached. Such courts were held in the markets 
 of the Eomans, which some writers regard as fairs, and in 
 which they find the origin of modern fairs. The court of 
 Piepowder in Bartholomew Fair, or the corresponding court 
 in any other fair in England, had jurisdiction only in com- 
 mercial questions. It could entertain a case of slander if it 
 was slander of wares, not slander of person : not even the 
 king, if he should sit in a court of Piepowder, could extend 
 its powers. In 1445 four persons were appointed by the 
 court of aldermen as keepers of the fair and of the court of 
 Piepowder, the city being thus in that case represented as 
 joint lord of the fair with the prior. As the fair prospered it 
 was rendered attractive by a variety of popular amusements. 
 All manner of exhibitions, theatrical booths, &c., thronged 
 the fair, and tumblers, acrobats, stilt-walkers, mummers, 
 and mountebanks, resorted to it in great numbers. Shows 
 were exhibited for the exhibition of puppet-plays, sometimes 
 constructed on religious history, such as " The Fall of 
 Nineveh," others were constructed on classic story, as " The 
 Siege of Troy." Shows of other kinds abounded, and zoology 
 was always in high favour. In 1593 the keeping of the 
 fair was for the first time suspended, by the raging of the 
 plague. The same thing happened in 1603, in 1625, in 1630, 
 in 1665, and in 1666. The licence of the Restoration mainly 
 arising from the low personal character of the king, but 
 greatly promoted by the natural tendency to reaction after the 
 excess of severity used by the Puritans in suppressing what 
 was not to be suppressed, at once extended Bartholomew 
 Fair from a three days' market to a fortnight's if not even 
 at one time to a six weeks' riot of amusement. In 1678 
 the civil authorities had already taken formal notice of the 
 " It-regularities and Disorders " of Bartholomew and La;ly 
 Fairs, and referred it to a committee " to consider how the
 
 At"G. 24.] ST. BARTHOLOMEW'S DAY. 365 
 
 same might be prevented, and what damages would occur to 
 the city by laying down the same." This is the first hint of 
 suppression that arises in the history of the fair, and its arising 
 is almost simultaneous with the decay of the great annual 
 gathering as a necessary seat of trade. In 1685 the fair was 
 leased by the city to the sword bearer for three years at a 
 clear rent of 100 per year. At the expiration of two years 
 a committee having reported that the net annual profit for 
 those years had amounted to not more than 68, the city fair, 
 then lasting fourteen days, was, on his application, leased to 
 the same sword-bearer for twenty-one years at the same rent. 
 As time went on, however, the Corporation of London was 
 still setting daily against the evil that was in the fair. Jn 
 1691, and again in 1694, a reduction to the old term of three 
 days was ordered, as a check to vice, and in order that the 
 pleasures of the fair might not choke up the avenues of the 
 traffic. In 1697, the Lord Mayor, on St. Bartholomew's 
 Day, published an ordinance recorded in the Postman " f >r tho 
 suppression of vicious practices in Bartholomew Fair, as 
 obscene, lascivious, and scandalous plays, comedies and 
 farces, unlawful games and interludes, drunkenness, etc., 
 strictly charging all constables and other officers to use their 
 utmost diligence in persecuting the s ime." But there was 
 no suppression of the puppet-theatres. Jephthah's Bath 
 Vow was performed that year at Blake's Booth, as in the 
 following years at Blake and Pinkethman's. Again on the 
 18th of June, 1700, stage-plays and interludes at the fair 
 were for that year prohibited : they were again prohibited by 
 the mayor who ruled in the year 1702. In 1698, a French- 
 man, Monsieur Sorbiere, visiting London, says, "J was at 
 Bartholomew Fair. It consists most of toy-shops, also fiacres 
 and pictures, ribbon shops, no books ; many shops of con- 
 fectioners, where any woman may be commodiously treated. 
 Knavery is here in perfection, dextrous cut-purses and pick- 
 pockets. I went to see the dancing on the ropes, which was 
 admirable. Coming out, I met a man that would have took 
 off my hat, but I secured it, and was going to draw my sword, 
 crying out "Begar! damn'd rogue! morbleu!" &c., when on 
 a sudden I had a hundred people about me, crying, " Here, 
 monsieur, see Jephthah's Bash VOID ;" " Here, monsieur, see
 
 866 ST. BARTHOLOMEW'S DAT. [Auo. 24. 
 
 The Tnll Dutclnoman ;" " See The Tiger" says another; " See 
 The Horse and No Horse, whose tail stands where his head 
 should do ;" " See the German Artist, monsieur ;" " See The 
 Siege of Namur, monsieur ;" so that betwixt rudeness and 
 civility I was forced to get into a fiacre, and, with an air of 
 baste and a full trot, got home to my lodgings." 
 
 In 1701 Bartholomew Fair was presented as a nuisance 
 by the Grand Jury of London, and in 1750 it was reduced 
 to its original three days. By the alteration of the calendar 
 in 1752, the fair, in the following year, was, for the first time, 
 proclaimed on September 3rd. 
 
 On the 3rd of December, 1760, the London Court of 
 Common Council referred to its City Lands Committee to 
 consider the tenures of the City fair, with a view to their 
 abolition. The subject was then carefully discussed, and a 
 final report sent in, with the opinion of counsel, upon which 
 the court came to a resolution, that, owing to the interest of 
 Lord Kensington in Bartholomew Fair, that was a nuisance 
 which they could endeavour only by a firm practice of re- 
 striction to abate. In 1769 plays, puppet-shows, and gambling 
 were suppressed. In 1798, when the question of abolishing 
 the fair was discussed, a proposal to restrict it to one clay 
 was made and set aside, because the measure might produce 
 in London a concentrated tumult dangerous to life. In the 
 course of a trial at Guildhall in 1817, involving the rights of 
 Lord Kensington, it was stated on Lord Kensington's behalf, 
 that considering the corrupt state of the fair, and the nuisance 
 caused by it in the neighbourhood of Smitlifiold, he should 
 throw no obstacle in the way of its removal, and was ready 
 to give up his own rights over it, on being paid their value. 
 His receipts from toll were stated to be 30Z. or 40Z. a year, 
 and their estimated, value 500/. or 6001. In the year 1830 
 the Corporation of London did accordingly buy from Lord 
 Kensington the old Priory rights, vested in the heirs of 
 Chancellor Rich, and all the rights and interests in Bartho- 
 lomew Fair then became vested in the City. Having thus 
 secured full power over the remains in question, the Corpo- 
 ration could take into its own hands the whole business of 
 their removal. The fair at this time had long ceased to be a 
 place of traffic, and was only a haunt of amusement, riot, and
 
 . 24.] ST. BARTHOLOMEW'S DAY. 3f>7 
 
 dissipation. Latterly it had only been attended by the 
 keepers of a few gingerbread stalls ; and consequently in 
 1839 measures were for the first time seriously adopted for 
 its supprcss'on, and in the following year the exhibitions 
 were removed to Islington. In 1850 the last proclamation by 
 the Lord Mayor took place, and in 1855 the once famous 
 Bartholomew Fair came to an end. History and Origin of 
 Bartholomew Fair, published by Arliss and Huntsman, 1808 ; 
 Chambers' Encyclopedia (I860), vol. i. p. 719 ; Morley, 
 Meim irs of Bartholomew Fair, 1859 ; Chambers' Book o/ 
 Days, vol. ii. pp. 263-267. 
 
 LINCOLNSHIRE. 
 
 In the morning a number of maidens, clad in their best 
 a! tire, went in procession to a small chapel, situated in the 
 parish of Dorrington, and strewed its floor with rushes, from 
 \v hence they proceeded to a piece of land called the " Play- 
 Garths," where they were joined by most of the inhabitants 
 of the place, who passed the remainder of the day in rural 
 sports, such as foot-ball, wrestling and other athletic exercises, 
 With dancing, &o. History of County of Lincoln, 1834, vol. ii. 
 p. 255. 
 
 It was customary at Croyland Abbey to give littlo knives 
 to all comers on St. Bartholomew's Day. Mr. Gough, in his 
 History of Croyland Abbey, p 73. says that this abuse was 
 abolished by Abbot John de Wisebech, in the time of Edward 
 IV., exempt ng both the abbot and convent from a great and 
 needless expense. This custom originated in allusion to the 
 knife wherewith St. Bartholomew was flayed. Three of these 
 knives were quartered, with three of tho 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 
 diil'erent times in the ruins of the abbey and in the river. 
 
 YORKSHIRE. 
 
 Dr. Johnston, quoted by Hampson (Med. JEvi Kalcnd. 
 vol. i. p. 342). has preserved an account of a pageant exhibited 
 at Dent on the rush-bearing (St. Bartholomew's Day) after
 
 368 ntESTON GUILD. [Auc. 30. 
 
 the Restoration, in which, among other characters, Oliver 
 and Bradshaw, Rebellion and War, were represented, all 
 decked by times with vizardes on, and strange deformities ; 
 and Bradshaw had his tongue run through with a red hot 
 iron, and Rebellion was hanged on a gibbet in the market- 
 place. Then came Peace and Plenty, and Diana with her 
 nymphs, all with coronets on their heads, each of which 
 made a several speech in verses of their loyalty to their 
 king. 
 
 AUG. 30.] PRESTON GUILD. 
 
 LANCASHIRE. 
 
 CONCERNING this curious custom, Britton, in his Lancashire 
 (1818, p. 109j, gives the following account: 
 
 It is a sort of public carnival or jubilee, and is held every 
 twenty years, as appears by the records of the corporation. 
 The last confirmation was by Charles II., in 1684, since 
 which time it has been regularly held, in the first of Anne, 
 ninth of George I., sixteenth of George II., and second, 
 twenty-second, and again in the forty-second year of George 
 III., the only monarch, except Queen Elizabeth, who has 
 reigned during the time of three guilds. It begins about 
 the latter end of August, and, by the Charter, which obliges 
 the corporation to celebrate it at the end of every twenty 
 years, on pain of forfeiting their elective franchises and their 
 right as burgesses, twenty-eight days of grace are allowed to 
 all who are disposed to renew their freedom. By public 
 proclamation it is declared that, on failure of doing so, they 
 are ever after to be debarred of the same on any future 
 occasion. The last guild commenced on the 30th of August, 
 1802, when an immense concourse of people of all ranks were 
 assembled, and processions of the gentlemen at the heads of 
 the different classes of manufactories with symbolical repre- 
 sentations^ their respective branches of trade and commerce ; 
 and bands of music passed through the principal streets of 
 the town. The mayor and corporation, with the wardens 
 of the different companies at the head of their respective
 
 SEPT.] ECCLES WAKE. 3G9 
 
 incorporated bodies, each in their official dresses, and with 
 their usual insignia, fell into the ranks in due order, and the 
 whole was preceded by an excellent baud of music belonging to 
 the 17th Kegimentof Light Dragoons, in full dress, and their 
 officers newly clothed. Besides the wool-combers', spinners', 
 weavers', cordwainers', carpenters', vintners', tailors', smiths', 
 plumbers', painters', glaziers', watchmakers', mercers' and 
 drapers' companies, the whole was closed by the butchers, 
 skinners, tanners, and glovers, habited in characteristic 
 dresses, each company being attended by a band of music 
 and a very elegant ensign In this order they proceeded to 
 church, and after service returned and paraded through the 
 different streets in the same order. The mayor afterwards 
 entertained the gentlemen at his house, and on the next day 
 the mayoress repeated the treat to the ladies of the town and 
 its vicinity, who formed a procession on this day, in a similar 
 manner, preceded by the girls of the cotton manufactory 
 
 ECCLES WAKE, 
 
 SEPT.] LANCASHIRE. 
 
 AN annual festival used to be held at Ecclcs, of great 
 antiquity, as old probably as the first erection of the church, 
 called Eccles Wake, celebrated on the first Sunday in Sep- 
 tember, and was continued during the three succeeding days, 
 and consisted of feasting upon a kind of local confectionery, 
 called " Eccles Cakes," and ale, with various sports. 
 
 The following was the programme on such an occasion : 
 "Eccles Wake. On Monday morning, at eleven o'clock 
 the sports will commence (the sports of Sunday being 
 passed over in silence) with that most ancient, loyal, rational 
 constitutional and lawful diversion 
 
 44 Bull Baiting In all its primitive excellence, for which 
 this place has been long noted. At one o'clock there will 
 be a foot race; at two o'clock, a bull baiting for a horse 
 collar ; at four o'clock, donkey races for a pair of panniers; 
 at five o'clock, a race for a stuff hat ; tho day's sport to 
 
 2 B
 
 370 THROWING THE DART. [SEPT. 
 
 conclude with baiting the bull, Fury, for a superior dog-chain. 
 On Tuesday, the sports will be repeated ; also on Wednesday, 
 with the additional attraction of a smock race by ladies. A 
 main of cocks to be fought on Monday, Tuesday, and 
 Wednesday for twenty guineas, and five guineas the byes, 
 between the gentlemen of Manchester and Eccles ; the wake 
 to conclu le with a fiddling match by all the fiddlers that 
 attend for a piece of silver." Baines, History of County of 
 Lancaster, 1836, vol. iii. p. 123. 
 
 CHALK-BACK DAY. 
 NORFOLK. 
 
 AT Dlss, it is customary for the juvenile populace, on the 
 Thursday before the third Friday in September (on which 
 latter day a fair and session for hiring servants are held), 
 to mark and disfigure each other's dresses with white chalk, 
 pleading a prescriptive right to be mischievous on " Chalk- 
 Back Day." N. & Q. 1st. S. vol iv. p. 501. 
 
 IEELAND. 
 
 The following extract is taken from the Leeds Mercury, 
 September 8th, 1863 : The triennial ceremony of " throwing 
 the dart " in Cork Harbour was performed on Thursday after- 
 noon by the mayor of that city. This is one of those quaint 
 ceremonials by which, in olden time, municipal boundaries 
 were preserved and corporate rights asserted. A similar civic 
 pageant called " riding the fringes " (franchises) was formerly 
 held by the lord mayor and corporation of Dublin, in which, 
 after riding round the inland boundaries of the borough, 
 the cavalcade halted at a point on the shore near Bullock, 
 whence the lord mayor hurled a dart into the sea, the spot 
 where it fell mirking the limit of the maritime jurisdiction. 
 At 2 o'clock, P.M., the members of the cork town Council 
 embarked on b:>ard a steam-vessel, attended by all the civic 
 officers, and the band of the Cork civil artillery. A number
 
 SEPT. 4.] ST. CUTHBEIIT'S DAY. 371 
 
 of ladies also attended. The steamer proceeded out to sea 
 until she reached an imaginary line batween Poor Head and 
 Cork Head, which is supposed to bo the maritime boundary 
 of the borough. Here the mayor doiined his official robes 
 and proceeded, attended by the mace and sword bearer, the 
 city treasurer, and the town clerk, all wearing their official 
 costumes, to the prow of the vessel, whence he launched 
 his javelin into the water, thereby asserting his authority as 
 lord high admiral of the port. The event was celebrated 
 by a banquet in the evening. 
 
 SEPT. 4.] ST. CUTHBERT'S DAY. 
 
 DUUHAM. 
 
 AN offering of a stag was at one time annually made on St. 
 Cuthbert's Day, in September, by the Nevilles of liaby. On 
 one occasion, however, Lord Neville claimed that himself, 
 and as many as he might bring with him, should be feasted by 
 the Prior upon the occasion. To this the Prior demurred, 
 as a thing that had never been before claimed as of right, and 
 as being a most expensive and onerous burden, for the trains 
 of the great nobility of that day were numerous in the extreme. 
 The result was that the Prior declined to accept the stag 
 when laid before the shrine, by which they of the Nevilles 
 were so grievously offended that from words they got to blows, 
 and began to cuff the monks who were ministering at tlio 
 altar. The latter, upon this occasion, were not contented to 
 offer a mere passive resistance, for they made such good use 
 of the large wax candles which they carried in belabouring 
 their opponents as to compel them to retreat. The retainers 
 of the Nevilles did not, however, condescend to take buck 
 a^ain the stag which, as they deemed, had been so uncour- 
 teously refused. The stag was an oblation by the Nevilles 
 of great antiquity, and appears to have been brought into 
 tfie church, and presented with winding of horns. Ornsliy, 
 Sketches of Durham, 1846, p. 77 ; Mackenzie, View of County 
 of Durham, 1834, vol. ii. p. 201. 
 
 2 B 2
 
 372 HOLT-ROOD DAY. [SEPT. 1 4. 
 
 SEPT. 8.] NATIVITY OF THE VIRGIN MAEY. 
 
 LINCOLNSHIRE. 
 
 AN old tradition existing within the town of Grimsby asserts 
 that every burgess at Iris admission to the freedom of the 
 borough anciently presented to the mayor a boar's head, 
 or an equivalent in money when the animal could not be 
 procured The lord, too, of the adjacent manor of Bradley, 
 it seems, was obliged by his tenure to keep a supply of these 
 animals in his wood for the entertainment of the mayor and 
 burgesses, and an annual hunting match was officially 
 proclaimed on some particular day after the Nativity of the 
 Blessed Virgin. In the midst of these extensive woods the 
 sport was carried on, and seldom did the assembled train fail 
 to bring down a leash of noble boars, which were designed 
 for a public entertainment on the following day. At this 
 feast the newly-elected mayor took his seat at the head of 
 the table, wh ; ch contained the whole body corporate and tl;e 
 principal gentlemen of the town and neighbourhood Med. 
 jJEvi Kalend., vol. i. p. 96. 
 
 SKPT 12.] HAMPSHIBE. 
 
 A fair used to be celebrated at Winchester on the 12th of 
 September, and was by far the greatest fair in the kingdom. 
 The mayor resigned the keys of the four gates to a magis- 
 trate appointed by the bishop, and collectors were stationed 
 on all the roads. Merchants resorted to it from distant 
 parts of Europe, and it formed a temporary city ; each street 
 being appropriated to different commodities. Historical and 
 Descriptive Guide to Winchester, 1829, p. 86. 
 
 SEPT. 14.] HOLY-ROOD DAT. 
 
 THIS festival, called also Holy-Cross Day, was inst : tuted 
 by the Romish Church on account of the recovery of a large
 
 SEPT. 21.] ST. MATTHEW'S DAT. 373 
 
 piece of the cross by the Emperor Huraclius, after it had 
 been taken away on the plundering of Jerusalem by Chosroes, 
 King of Persia. 
 
 It appears to have been customary to go a-nutting upou 
 this day, from the following passage in the old play of Grim 
 Hie Collier of Croydon : 
 
 " This day, tliey s-ay, is called Holy-Rood Day, 
 And all the youth are now a-nutting ^one." 
 
 In the Gent. Mag. is the following : " Tuesday, September 
 14th, 1731, being Holy-Rood Day, the king's huntsmen 
 hunted their free buck in Richmond New Park, with 
 bloodhouacls, according to custom." 
 
 BuCKINGHAMflHIltE. 
 
 It appears from the MS. Status Schola Etonensis, 1560, 
 already quoted, that, in the month of September, " on a 
 certain day," most probably the 14th, the boys of Eton 
 School were to have a play-day, in order to go out and 
 L'ittlier nuts, a portion of which, when they returned, they 
 were to make presents of to the different masters. Before 
 leave, however, was granted for their excursion, they were 
 required to write verses on the fruitfulness of autumn, the 
 deadly cold, &c., of the coming winter. 
 
 Sonar. 
 
 At Chertsey a fair is held on Holy-Rood Day (Old Stylf-), 
 and goes by the namo of " Onion Fair," from the quantity 
 of this esculent brought for sale. Brayley, History of Surrey, 
 1841, vol. ii. p. 191. 
 
 SKPT. 21.] ST. MATTHEWS DAY. 
 
 Ix Brayley's Londiniana (1829, vol. ii. p. 30) is the follow- 
 ing extract from the MS. copy of the journal of Richard 
 lloare, Etq., during the year of his shrievalty, 1740-41 :
 
 874 BIDDEXHAM CUSTOM. [SEPT. 22. 
 
 Monday, September 21st (1741), being St. Matthew's Day, 
 waited on my lord mayor to the great hall in Christ's 
 Hospital, where we were met by several of the prpsidents 
 and governors of the other hospitals within the city, and 
 being seated at the upper end the children passed two and 
 two, whom we followed to the church, and after having 
 a sermon came back to the grammar-school, where the boys 
 made speeches in commemoration of their benefactors, one 
 in English, the other in Latin, to each of whom it is custom- 
 ary for the lord mayor to give one guinea, and the two 
 sheriffs half-a-guinea a-piece as we did ; afterwards, the clerk 
 of the hospital delivered to the lord mayor a list of the 
 several governors to the several hospitals nominated the 
 preceding year. Then the several beadles of all the hospit Js 
 came in, and laying down their staves on the middle of 
 the floor, retired to the bottom of the hall. Thereupon 
 the lord mayor addressed himself to the city marshal, 
 inquiring after their conduct, and if any complaint was 
 to be made against any one in particular, and no objection 
 being made, the lord mayor ordered them to take up theii 
 staves again ; all which is done in token of their submission 
 to the chief magistrate, and that they hold their places at 
 his will, though elected by their respective governors. We 
 were afterwards treated in the customary manner with sweet 
 cakes and burnt wine. 
 
 SEPT. 22.] BEDFORDSHIRE. 
 
 On this day, at Biddenham, shortly before noon, a little 
 pi-ocession of villagers convey a white rabbit decorated with 
 scarlet ribbons through the village, singing a hymn in 
 honour of St. Agatha. This ceremony is said to date from 
 the year of the first Crusade. All the unmarried young 
 women who meet the procession extend the first two fingers 
 of the left hand, pointing towards the rabbit, and say 
 
 " Gustin, Gustm, la"ks a b'er ! 
 Maidens, maidens, bury him bore" 
 
 The Penny Puxt, November 1870.
 
 SEI-T. 28.] MICHAELMAS EVE. 375 
 
 SEPT. 24. J SCALDING THURSDAY. 
 
 IN Laud's diary occurs the following: " [1G35J Sept. 24th, 
 Scalding Thursday." 
 
 This was probably a homely term for the day of preparation 
 for that high-day Michaelmas, when the victim goose was 
 scalded, plucked, and hung a week's hanging is the rule for 
 a goose. N. & Q. 3rd S., vol. iv. p. 441. 
 
 SKPT. 28.] MICHAELMAS EVE. 
 
 Scrim EY. 
 
 A CURIOUS custom once existed at Kingston, viz , that of the 
 c >ngreg;ition cracking nuts during the performance of divine 
 service on the Sunday next before the eve of St. Michael's 
 Dixy : hence the phrase, " Crack-Nut Sunday." This custom 
 is considered by some to have had originally some connection 
 with the choosing of the bailiff and other members of the 
 corporate body on St. Michael's Day, and of the usual civic 
 i'i ;i>t attending that proceeding. It would seem, however, 
 from the following passage in Goldsmith's Vicar of W(tk>- 
 /ie/d(chap. iv.), that the custom was not confined to Kingston; 
 for the good vicar, speaking of his parishioners, says: 
 ' They kept up the Christmas carol, sent true-love-knots on 
 Valentine morning, nte pancakes on Shrovetide, showed 
 their wit on the first of April, and religiously cracked nuts 
 on Michaelmas eve." Brayley, Topoyraiihical History of 
 Surrey, 1841, voL iii. p 41. 
 
 IRELAND. 
 
 The last Sunday of summer has been, heretofore, a day of 
 groat importance with the Irish, as upon it they first tried 
 the new potato, and formed an opinion 02 to the prospects of
 
 376 MICHAELMAS DAY. [SEPT. 2<). 
 
 the future harvest. The day was always called, in the west 
 in part : oalar, "Garlic SunJay," perhaps a corruption of 
 Garland Sunday. JV. & Q. 1st. S. vol. ix. p. 34. 
 
 SEPT 29.] MICHAELMAS DAY. 
 
 AT this season village maidens, in the west of England, go 
 up and down the hedges gathering crab apples, which they 
 carry home, putting them into a loft, and forming with them 
 the initials of their supposed suitors' names. The initials 
 which are found, on examination, to be most perfect on Old 
 Michaelmas Day are considered to represent the strongest 
 attachments and the best for choice of husbands. Brand, 
 Pop. Antiq. 1849, vol. i. p. 356. 
 
 Michaelmas Goose. It was long a prevalent notion that 
 the pract'ce of eating goose on Michaelmas Day arose from 
 the circumstance that Queen Elizabeth received the news of 
 the defeat of the Spanish Armada whilst partaking of a 
 goose on that anniversary. This, however, is disproved by 
 the fact that, so far back as the tenth year of Edward IV. 
 (147U), one John de la Hay was bound, amongst other 
 services, to render to William Barnaby, lord of Lastres, in 
 Herefordshire, for a parcel of the demesne lauds, " xx d and 
 one goose fit for his lord's dinner on the Feast of St. Michael 
 the Archangel." Sports, Pastimes, and Customs of London, 
 1847, p. 37. 
 
 In the poems of George Gascoigne, 1575, occur too the 
 following lines : 
 
 " And when the tenantrs come to pale their quarter's rent, 
 They bring some fowle at Midsummer, a disii of fisli in Lent; 
 At Chriotniasse a capon, at Michaclmasse a goo e, 
 And somewhat else at New-yere's tids, for 1'euro their lease file 
 loose." 
 
 Blount, in his Tenures, says that probably no other reason 
 can be given fur this custom but that Michaelmas day was 
 a great fcst'val, and geese at that time were most plentiful. 
 Seo Bi-aud's Pop. Anliq., 1849, vol. i. pp. 367-371.
 
 2C. MICHAELMAS DAY. 377 
 
 BERKSHIRE. 
 
 It appears from a tablet in the church at Great Coxwell, 
 that the Rev. David Collier charged certain lands in the 
 hamlet of Little Coxwell with the payment of eight bushels 
 of barley yearly, on the 29th of September, for teaching tho 
 poor children of this parish to read, write, and cast accounts, 
 for three years, when they were to ba succeeded by two others 
 to be taught for the same term, and so on successively for 
 ever, and he empowered the vicar and churchwardens, or 
 the major part of them (the vicar being always one) to 
 nominate the children. The paynvnt has been regularly 
 miule, sometimes in kind, but latterly in money estimated 
 at the price of barley, at the Farriugd >n market, the nemvst 
 to the day when the annual payment becomes due. Tho 
 payment is made, under the direction of the churchwardens, 
 to a schoolmistress for teaching three children to read, and, 
 if girls, to mark also. The number of children was formerly 
 two only, who were further tuught to write and cast accounts; 
 but this part of their education was discontinued many 
 years ago in consequence ot the inadequacy of the fund, 
 and, instead thereof an additional child was sent to bo 
 instructed with the others. Edwards, Old English Custom* 
 and Charities, p. 40. 
 
 The inhabitants of Abingdon once had a custom of adorn- 
 ing their houses with flowers, &c., on the election of a mayor. 
 A writer in the Gent. May. (1782, vol. lii. p. 558), says : 
 Riding through Abingdon early on one of the first Sundays 
 in October, he found the people in the streets at the entrance 
 of the town, very busy in adorning tho outside of tln-ir 
 houses with garlands of flowers and b ughs of trees, ami tho 
 paths were strewed with flowers. One house was distinguished 
 by a greater number of garlands than the rest, and soino 
 were msiking to be fixed at the end of poles. On inquiring 
 the reason, he was told that it was usual to have this 
 ceremony performed in the street in which the new mayor 
 lived on the first Sunday that he went to church after his 
 election.
 
 873 MICHAELMAS DAT. [SEPT. 2 9. 
 
 CORNWALL. 
 
 The manor of Eoscarrock, the Eoscaret of Domesday, 
 situated near Endellion, was held in the time of Edward 
 the Confessor by Alvin, and at the time of the Domesday 
 survey by Nigel under the E;irl of Moriton. A substantial 
 house has been constructed on the site of the old mansion. 
 Koscarrock pays a modus of 9 in lieu of tithes ; this 
 modus was anciently paid, according to established custom, 
 in the church porch before sunrise on the morning of 
 Michaelmas Day. Parochial History of County of Cornwall, 
 1867, vol. i. p. 333. 
 
 ESSEX. 
 
 The Lawless Court is kept, says Morant (History of Essex 
 1768, vol. i. p. 272), at King's-hill, about half a mile north- 
 east of Rochford Church, in the yard of a house once be- 
 longing to .... Crips, Gent., and afterwards to Robert 
 Hackshaw, of London, merchant, and to Mr. John Buckle. 
 Here the tenants kneel, and do their homage. The time is 
 the Wednesday morning next after Michaelmas Day, upon 
 the first cock-crowing, without any kind of light but such 
 as the heavens will afford. The steward of the Court calleth 
 all such as are bound to appear with as low a voice as 
 possible, giving no notice, when he that gives not an answer 
 is deeply amerced. They are all to whisper to each other ; 
 nor have they any pen and ink, but supply that office with 
 a coal ; and he that owes suit and service thereto, and 
 appears not, forfeits to the lord double his rent every hour 
 he is absent. A tenant of this manor forfeited not long ago 
 his land for non-attendance, but was restored to it, the lord 
 only taking a fine. The Court is called Lawless because 
 held at an unlawful or lawless hour, or quia dicta sine leqe: 
 the title of it runs in the Court rolls to this day according 
 to the form below : 
 
 KING'S HILL IN ROCHFORD. 
 
 Curia de Domino Rege 
 
 Dicta sine Lege, 
 
 Tenta est ibidem 
 
 Per ejusdem consuL'tudiueia,
 
 SEPT. 29.] MICHAELMAS DAT. 379 
 
 Ante ortnm Sol is, 
 Luceat nisi Polus, 
 Nil scribit nisi colis. 
 Toties volurrit, 
 Galius ut cantaverit, 
 Per cujus solum tonitnm, 
 Curia tst summonitn. 
 Clamat clam pro Uige 
 In Curia sine Luge, 
 Et nisi cito vein riut, 
 Citius pcenituerint ; 
 Et nisi clam nccedant 
 Curia non attendut ; 
 Qui venerit cum lumiue, 
 Errat in regiiuine 
 Et dum sunt sine lumine 
 Capti cunt in crimiue, 
 Curia sine cura 
 Juiati do injuria; 
 
 T< nta ibidem die Mercurii (ante diem) proximo, post Festum SunctI 
 Michaelis Archangeli, anno Kegni BegU, &c. 
 
 There is a tradition that this servile attendance was im- 
 posed at first upon certain tenants of divers manors here- 
 abouts for conspiring in this place at such an unreasonable 
 time to raise a commotion.* 
 
 GLOUCESTERSHIRE 
 
 The custom of hanging out bushes of ivy, boughs of trees, 
 or bunches of flowers at prirate houses as a sign that good 
 cheer may be had within, prevails in the city of Glouccst- r 
 at the fair held at Michaelmas, called Barton Fair from the 
 locality. N. & Q. 1st S. vol. ix. p. 113. 
 
 * At Kidderminster, says a correspondent of Gent. Mag. (17f>f>, 
 vol. Ix. p. ll'.tl ), is u sinxulir custom. On the election of a l>a!liff tlio 
 inhabitants assemble- in the principal streets and tl.rmv cul>l>a?;e-stalk-j 
 at earn ut cr. Tlu- town-house bell gives si^n il for tho nfthiy Tliia 
 id Citllid " lawless hour." Tbis ilone 'for it Justs an hour), the bail If 
 elect and corporation, in thi ir roln-a, pieceded l.y drums and fifea (for 
 they have no waits), vi.-it the old und new bailill', mnstibles, &c. t 
 Bttended by a m->b. In tl.e moantime the mo.-t res|>eclai)lo families in 
 t .< neighbourhood are invited to meet and tling apples at them on 
 tneir entrance.
 
 380 MICHAELMAS DAT. [SEPT. 
 
 HERTFORDSHIRE. 
 
 In Brand's Pop. Antiq.^ (1849, vol. ii p. 372) is the follow- 
 ing account of a curious septennial custom observed at 
 Bishop Stortford and in the adjacent neighbourhood on 
 old Michaelmas Day, taken from a London newspaper of 
 the 18th of October, 1787: 
 
 On the morning of this day, called Ganging Day, a great 
 number of young men assemble in the fiel Is where 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 diffi- 
 cult passage. Every person they meut is bumped, male 
 or female, which is 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 partaking of a gallon of ale and a plumeake, which evury 
 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 auclciit 
 usage not to partake of the cheer anywhere else. 
 
 NOTTINGHAMSHI UE. 
 
 A correspondent of Book oj Days (vol ii. p. 393) gives the 
 following account of the ceremonies formerly connected with 
 the election of the mayor at Nottingham. On the day the new 
 mayor assumed office (September 29), he. the old mayor, the 
 aldermen, and councillors, all marched in procession to St. 
 Mary's Cfeirch, where divine service was said. After service 
 the whole body went into the vestry, where the old mayor 
 seated himself in an elbow chair, at a table covered with 
 black cloth, in the middle of which lay the mace covered 
 with rosemary and sprigs of bay. This was termed " the 
 burying of the mace," doubtless a symbolical act, denoting 
 the official decease of its late holder. A form of electing 
 the new mayor was then gone through, after which the one 
 retiring from office took up the rnace, kissed it, and delivered
 
 SlCPT. 29.] MICHAELMAS DAT. 381 
 
 it into the hand of his successor. The new mayor then 
 proposed two persons for sheriffs, and two for the office of 
 chamberlains; and after these had also gone through the 
 votes, the whole assemblage marched into the chancel, 
 where the senior coroner administered the oath to the new 
 mayor in the presence of the old one : and the town-clerk 
 gave to the sheriffs and chambo^rlains their oath of office. 
 These ceremonies being over, they marched in order to the 
 New Hall, attended by such gentlemen and tradesmen as had 
 been invited by the mayor and sheriffs, where the feasting 
 took place. On their way, at the Week-day Cross, over 
 against the ancient Guild Hall, the town-clerk proclaimed 
 the mayor and sheriffs ; and at the next ensuing market-day 
 they were again proclaimed in the face of the whole market 
 at the Malt Cross. On these occasions the mayor and 
 sheriffs welcomed their guests with bread and cheese, fruit 
 in season, and pipes and tobacco. 
 
 SUSSEX. 
 
 At Chichester, Sloe Fair was always proclaimed under the 
 Canon Gate by the bishop's steward eight days before the 
 eve of St. Faith the Virgin, during which time the jurisdiction 
 of the mayor ceased, and the bishop had power to collect, 
 and did by his agent collect, the tolls of tlie market and fair. 
 An instance is recorded (1702) in the annals of the corpora- 
 tion of the bishop claiming the keys of the city during the 
 Piepowder Court. The bishop's claim arose from a grant 
 made as early as Henry I. Dally, Chichester Guide, 1831, 
 p. 24. 
 
 The bailiff of Seaford is annually elected on St. Michael's 
 Day. The freemen of the town having previously assembled 
 at the Court Hull leaving the jurats on the bench retire 
 to a certain spot at the gate-post of a field near the west end 
 of the town, where the serjeant-at-mace of the body cor- 
 porate nominates the chief magistrate for the ensuing year, 
 who is then and there elected. This peculiar custom is 
 supposed to have originated to prevent any influence on the 
 part of the corporation magistrates (jurats), and to enable 
 the freemen to make a free choice of their mayor.
 
 332 MICHAELMAS DAT. [SEPT. 29. 
 
 WESTEKN ISLES OF SCOTLAND. 
 
 Martin, in his Account of the Western Isles of Scotland, 
 (1703, p. 79), speaking of the island Lingay, says that the 
 inhabitants are much addicted to riding, the plainness of 
 the country disposing both men and horses to it. They 
 observe an anniversary cavalcade on Michaelmas Day, and 
 then all ranks of both sexes appear on horseback. The 
 place for this rendezvous is a large piece of firm sandy 
 ground on the sea-shore, and there they have horse racing 
 for small prizes for which they contend eagerly. There is 
 an ancient custom by which it is lawful for any of the 
 inhabitants to steal his neighbour's horse the night before 
 the race and ride him all next day, provided he delivers 
 him safe and sound to the owner after the race. The 
 manner of running is by a few young men who use neither 
 saddles nor bridles, except small ropes made of bent 
 instead of a bridle, nor any sort of spurs but their bare 
 heels ; and when they begin the race, they throw these ropes 
 on their horses' necks, and drive them on vigorously, with a 
 piece of long sea-ware in each hand instead of a wlrp, nnd 
 this is dried in the sun several months before for that 
 purpose. This is a happy opportunity for the vulgar, who 
 have few occasions for meeting except on Sundays ; the men 
 have their sweethearts behind them on horseback and give 
 and receive mutual presents : the men present the women 
 with knives and purses, the women present the men with a 
 pair of tine garters of divers colours ; they give them likewise 
 a quantity of wild carrots. 
 
 Maeaulay says it was the custom, till of late, at St. Kilda, 
 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 Archangel, and had 
 its name from him. Every one in each family, whether 
 strangers or domestics, had his portion of this kind of she\v- 
 brcad, and had of course some title to the friendship and 
 protection of St. Michael. History of St. Kilda, 1764, 
 p. 22. 
 
 Martin, speaking of the Protestant inhabitants of Skye,
 
 OCT. 2.] GOOSE FAIR, NOTTINGHAM. 883 
 
 Kays : They observe the festivals of Christmas, Easter, Good 
 Friday, and St. Michael. Upon the latter day, they have a 
 cavalcade in each parish, and several families bake the 
 bread called St. Michael's bannock. Alluding to St. Kilbar 
 village, he observes that they likewise have a general 
 cavalcade on St. Michael's Day, and take a turn round their 
 church. Every family, as soon as the solemnity is over, is 
 accustomed to bake St. Michael's cake ; and all strangers, 
 together with those of the family, must eat the bread that 
 night. Martin's Description of the Western Isles of Scotland, 
 p 213. 
 
 IEELAND. 
 
 In Ireland, this season is celebrated by the making of the 
 Michaelmas cake. A lady's ring is mixed in the dough, and, 
 when the cake is baked it is cut into sections and distributed 
 to the unmarried people at table, and the person who gets 
 the slice with the ring "is sure to be married before next 
 Michaelmas."^. & Q. 3rd S. vol. ix. p. 520. 
 
 Ocr. 2.] GOOSE FAIR. 
 
 NOTTINGHAM. 
 
 THE origin of this fair arose from the large quantities of 
 geese which were driven up from the fens of Lincolnshire 
 for sale at this fair, which is on the 2nd of October, when 
 geese are just in season. Persons now living can remember 
 seeing fifteen or twenty thousand goese in the market-place, 
 each flock attended by a gooseherd with a crook, which he 
 dexterously threw round the neck of any goose, and brought 
 it out for inspection by the customer. A street on the 
 Lincolnshire side of the town is still called Goosegate, and 
 the flavour of the goose is fully appreciated by the good 
 people of Nottingham, as, on th<: fair day, one is sure to bo 
 found on the table of twenty-nine out of a hundred of tho 
 butter class of the inlml> tants. N. it Q. 1st S.. vol. vi. p. .V,:;. 
 A writer in Jour, of the Arch. Assoc. (1853, vol. viii. p. 236),
 
 384 ST. FAITH'S DAY. [OCT. 6. 
 
 alluding to the customs allowed at Nottingham, says that 
 the mayor of Nottingham formerly appears to have given 
 a feast of hot roast geese on the last day of his mayoralty 
 previous to the election of his successor. 
 
 LANCASHIEE. 
 
 At Great Crosby, a suburban village about seven miles 
 from Liverpool, early in October, every year there is held a 
 local festival, which is called the " Goose Fair." The feast 
 takes place when the harvest is gathered in about that part 
 of the country, and so it forms a sort of " harvest-home " 
 gathering for the agricultui ists of the neighbourhood. It 
 is said also that, at this particular period, geese are finer 
 and fatter after feeding on the stubble-fields than at any 
 other time. Curious to say, however, the bird in question 
 is seldom, if ever, eaten at these feasts. N. & Q. '3rd S. 
 vol. Hi. p. 158, and vol. iv. p. 82. 
 
 OCT. 6.] ST. FAITH'S DAY. 
 
 ON this day a very curious custom is observed in the North 
 of England. A cake of flour, spring-water, salt, and sugar 
 must be made by three maidens or three widows, and each 
 must have an equal share in the composition. It is then 
 baked before the fire in a Dutch-oven, and, all the while it is 
 doing, silence must be strictly observed, and the cake must 
 be turned nine times, or three times to each person. When 
 it is thoroughly done it is divided into threo parts. Eacli 
 one taking her share, and cutting it into nine slips, must 
 pass each slip three times through a wedding-ring previously 
 borrowed from a woman who has been married at least seven 
 yt ars. Then each one must eat her nine slips as she is 
 undressing, and repeat the following rhyme : 
 
 " O good St. Faith, be kind to-night, 
 An 1 bi ing to me my heart's delight; 
 Let me my future husband view, 
 And be my visions chaste and true."
 
 OCT. IO.] LIVERPOOL BEAB-BAITIXO. 385 
 
 Then all three must get into bed with the ring suspended 
 by a string to the head of the couch, and they will be sure 
 to dream of their future husbands. Brand's Pop. Antiq. 
 1849, vol. i. p. 373. 
 
 OCT. IO.J DOBSETSHIBE. 
 
 Pack Monday Fair is held at Sherborne on the first 
 Monday after the 10th of October, and is ushered in, say? 
 Hutchins (Eist. of Dorset, 1774), by the ringing of the great 
 bell at a very early hour in the morning, and by the boys 
 and young men perambulating the streets with cows' horns. 
 Tradition asserts that this fair originated at the termi- 
 nation of the building of the church, when the people who 
 had been employed about it packed up their tools, and held a 
 fair or wake in the churchyard, blowing cows' horns in their 
 rejoicing. See Every Day Book, vol. ii. p. 1037. 
 
 KENT. 
 
 A fair was formerly held yearly on the 10th of October, in 
 the precincts of the ville of Christ Church, and was usually 
 called Jack and Joan Fair, from its being esteemed a statute 
 fair for the hiring of servants of both sexes, for which 
 purpose it continued till the second Saturday or market-day 
 had passed. Hasted's History of Kent, 1799, vol. iv. p. 424. 
 
 LANCASHIRE. 
 
 About the year 1760, it was customary with the burgesses 
 of Liverpool on the annual election of a mayor to have a 
 bear baited. This event took place on the 10th of October, 
 and the demonstrations of rejoicing continued for several 
 days. The animal was first baited at the White Cross, at 
 the top of Chapel Street, and was then led in triumph to tho 
 exchange, where the conflict was renewed. A repetition 
 of the same brutal cruelties was likewise exhibited in Derby 
 Street, and the diversion was concluded by the animal 
 undergoing reiterated assaults at the Stock Market opposite 
 the top of Pool Lane. The bear was assailed separately 
 by large mastiffs, and if any dog compelled him to yell, 
 
 2 o
 
 386 ST. LUKE'S DAY. [Ocx. 18. 
 
 or was able to sustain the contest with superior address, 
 he was rewarded with a brass collar. It was remarkable, 
 however, that few of the bear's assailants could be induced 
 to renew the fight after having once received the fraternal 
 embrace. Corry, History of Liverpool, 1810, p. 93. 
 
 YORKSHIRE. 
 
 Formerly, there existed in Hull a custom of whipping 
 all the dogs that were found running about the streets on 
 the 10th of October,* and at one time so common was the 
 practice, that every little urchin considered it his duty 
 to prepare a whip for any unlucky dog that might be seen 
 in the street on that day. 
 
 Tradition assigns the following origin to the custom : 
 Previous to the suppression of monasteries in Hull, it was the 
 custom for the monks to provide liberally for the poor and 
 the wayfarer who came to the fair held annually on the 
 llth of October ; and while busy in this necessary preparation 
 the day before the fair, a dog strolled into the larder, 
 snatched up a joint of meat and decamped with it. The 
 cooks gave the alarm, and when the dog got into the streets 
 he was pursued by the expectants of the charity of the monks, 
 who were waiting outside the gate, and made to give up the 
 stolen joint. Whenever, after this, a dog showed his face 
 while this annual preparation was going on, he was instantly 
 beaten off. Eventually, this was taken up by the boys and, 
 until the introduction of the new police, was rigidly put 
 in practice by them every 10th of October. N. & Q. 1st S. 
 vol. viii. p. 409. 
 
 OCT. 1 8.] ST. LUKE'S DAY. 
 
 KENT. 
 
 AT Charlton, a fair was held on this day, and was charac- 
 terized by several curious peculiarities. Every booth in the 
 
 * See St. Luke's Day
 
 OCT. 1 8.] ST. LUKE'S DAT. 387 
 
 fair had its horns conspicuous in the front. Rams' horns were 
 an article abundantly represented for sale, even the gin- 
 gerbread was marked by a gilt pair of horns. It seemed an 
 inexplicable mystery how horns and Charlton Fair had 
 become associated in this manner, till an antiquary at length 
 threw a light upon it by pointing out that a horned ox is 
 the recognised mediaeval symbol of St. Luke, the patron of 
 the fair, fragmentary examples of it being still to be seen in 
 the painted windows of Charlton Church. This fair was 
 one where an unusual licence was practised. It was 
 customary for men to come to it in women's clothes a 
 favourite mode cf masquerading two or three hundred years 
 ago against which the puritan clergy launched many a 
 fulmination. The men also amused themselves, on their way 
 across Blackheath, in lashing the women with furze, it being 
 proverbial that " all was fair at Horn Fair." Book of Days, 
 vol. i. p. 645. 
 
 A sermon was formerly preached at Charlton Church on 
 the day of the fair. A practice which originated by a 
 bequest of twenty shillings a year to the minister of the 
 parish for preaching it. See Every Day Book, 1826, vol. i. 
 pp. 1386-1389. 
 
 YOBKSHIBE. 
 
 Drake, in his Eboracum (1736, p. 218), says that a fair 
 was always kept in Micklegate, on St. Luke's Day, for all 
 sorts of small wares. It was commonly called Dish Fair 
 from the great quantity of wooden dishes, ladles, &c., brought 
 to it. An old custom was observed at this fair, of bearing a 
 wooden ladle in a sling on two stangs about it, carried by 
 four sturdy labourers, and each labourer was supported by 
 another. This, without doubt, was a ridicule on the meanness 
 of the wares brought to the fair, small benefit accruing to 
 the labourers at it. 
 
 Drake tells us that in his time St. Luke's Day was known 
 in York by the name of Whip-Dog Day, from a strange custom 
 that schoolboys had of whipping all dogs that wore Been in 
 the streets on that day. Whence this uncommon persecution, 
 he says, took its rise is uncertain, and has even been considered 
 by some to bo of Roman origin. He regards, however, the 
 
 2 o 2
 
 388 BT. CRISPIN'S DAT. [Oci. 25. 
 
 following tradition as most probable : That in some time of 
 popery a priest celebrating mass at this festival, in some 
 church in York, unfortunately dropped the host after conse- 
 cration, which was suddenly snatched up and swallowed by a 
 dog that lay under the altar table. The profanation of this 
 high mystery occasioned the death of the dog, and a persecu- 
 tion began which was continued on the anniversary of this 
 day. The same custom also existed at Manchester on the first 
 day of Acres Fair, which was held about the same time. 
 Med. Mm Kalend. vol. i. p. 3GO. 
 
 OCT. 21.] GLOUCESTERSHIRE. 
 
 Richard Aldridge gave the interest of 200Z., Three per 
 Cent. Consols, that the dividend should, for ever, be disposed 
 of as follows : 1Z. la. to the vicar of the parish of St. 
 Nicholas for performing morning service annually in the 
 parish church on the 21st of October, and preaching a 
 sermon in commemoration of the glorious victory obtained 
 by Lord Nelson over the combined fleets of France and 
 Spain off Cape Trafalgar, on the 21st of October 1805 ; 
 10s. 6d. equally between the clerk and sexton for their 
 attendance at such service and sermon. The residue of the 
 dividend to be applied to keeping a monument of his friend 
 in good condition, and the surplus after such repair to be 
 given to the poor on the 6th of December each year in 
 coals and garments. Edwards, Old English Customs and 
 Charities, 182, p. 170. 
 
 OCT. 25.] 6T. CRISPIN'S DAY. 
 
 IN many places St. Crispin's Day is a great holiday among' 
 the shoemakers, and the origin of it is thus explained : Two 
 brothers, Crispin and Crispinian, natives of Rome, having 
 become converts to Christianity, travelled to Soissons in 
 France about the year 303, in order to propagate the 
 Christian faith. Being desirous, however, of rendericg 
 themselves independent they gained a subsistence by making
 
 OCT. 75.] ST. CKISI-IN'S DAT. 3S9 
 
 shoes, with which it is said they furnished the poor at an ex- 
 tremely small price, an angel, according to the legend, 
 supplying them with leather. They suffered martyrdom in 
 the persecution under Maximian. 
 
 In Time's Telescope for 1816 it is observed that the 
 shoemakers of the present day are not far behind their pre- 
 decessors in the manner of keeping St. Crispin. From the 
 highest to the lowest it is a day of feasting and jollity. It 
 is also observed as a festival with the corporate body of 
 cord \vainers or shoemakers of London, but without any sort 
 of procession on the occasion. 
 
 NORTHUMBERLAND. 
 
 In the town of Hexham, the following custom is, or was, 
 at one time observed : The shoemakers of the town meet 
 and dine by previous arrangements at some tavern ; a King 
 Crispin, queen, prince, and princess, elected from members 
 of their fraternity of families, being present. They after- 
 wards form in grand procession (the ladies and their atten- 
 dants excepted), and parade the streets with banners, music, 
 &c., the royal party and suite gaily dressed in character. 
 In the evening they reassemble fur dancing and other 
 festivities. To his majesty and consort, and their royal 
 highnesses the prince and princess (the latter usually a 
 pretty girl), due regal homage is paid during that day. 
 N. & Q. 1st S. vol vi. p. 243. 
 
 At one time the cordwainers of Newcastle celebrated the 
 festival of St. Crispin by holding a coronation of their 
 patron saint in the court of the Freemen's Hospital at the 
 Westgate, and afterwards walking in procession through the 
 principal streets of the town. This caricature show produced 
 much laughter and mirth. Mackenzie, History of Newcastle, 
 1827, vol. i. p. 88. 
 
 SUSSEX. 
 
 In the parishes of Cuckfield and Hurst-a-point, St Crispin's 
 Day is kept with much rejoicing. The boys go round 
 asking for money in the name of St. Crispin, bonfires are 
 lighted, and it passes off very much in the same way as the
 
 330 CHE1WODE " EHYNE TOLL." [OCT. 30. 
 
 5th of November. It appears from an inscription on a 
 monument to one of the ancient family of Bunell, in the 
 parish church of Cuckfield, that a Sir John Bunell attended 
 Henry V. to France in the year 1415, with one ship, twenty 
 men-at-arms, and forty archers, and it is probable that the 
 observance of this day in that neighbourhood is connected 
 with that fact. N. & Q. 1st S. vol. v. p. 30. 
 
 WALES. 
 
 At Tenby an effigy was made and hung on some elevated 
 and prominent place (the steeple for instance) on the previous 
 night. On the morning of the Saint's day it was cut down 
 and carried about the town, a will being read in doggrel 
 verse, purporting to be the last testament of the Saint, in 
 pursuance of which the several articles of dress were dis- 
 tributed to the different shoemakers. At length nothing 
 remained of the image but the padding, which was kicked 
 about by the crowd. As a sort of revenge for the treatment 
 given to St. Crispin, his followers hung up the effigy of a 
 carpenter on St. Clement's Day. Mason's Tales and Tradi- 
 tions of Tenby, 1858, p. 26. 
 
 OCT. 29.] ST. MOD WEN'S DAY. 
 
 STAFFOBDSHIKE. 
 
 THIS day used to be observed at Burton-on-Trent. On 
 it was held a sale of cheese, and a variety of sports and 
 pastimes took place. Pitt, Topographical History of Stafford- 
 shire, 1817, p. 45. 
 
 OCT. 30.] BUCKINGHAMSHIRE. 
 
 THE manor of Chetwode a small village about five miles 
 from Buckingham has been the property of the Chetwode 
 family from Saxon times. Though of small extent, it is the
 
 OCT. 30.] CHETWODE " BHTNE TOLL." 391 
 
 paramount manor of a liberty or district, embracing several 
 other manors and villages, which are required to do suit an 1 
 service at the Court-Leet held at Chetwode every three years. 
 The lord of Chetwode manor has also the right to levy 
 a yearly tax, called the " Bhyne Toll," on all cattle found 
 within this liberty, between the 30th of October and the 7th 
 of November, both days inclusive. The commencement 
 of the toll, which is proclaimed with much ceremony, is thus 
 described in an old document of Queen Elizabeth's reign : 
 " In the beginning of the said drift of the common, or 
 rhyne, first at their going forth, they shall blow a welke-shell, 
 or home, immediately after the sun rising at the Mansion- 
 House of the manor of Chetwode, and then, in their going 
 about, they shall blow their home the second time in the 
 field between Newton Purcell and Barton Hartshorne, 
 in the said county of Bucks, and also shall blow their 
 borne a third time at a place near the town of Finmere, 
 in the county of Oxford, and they shall blow their home 
 the fourth time at a certain stone in the market of the town 
 of Buckingham, and there to give the poor sixpence ; and so, 
 going forward in this manner about the said drift, shall 
 blow the borne at several bridges called Thornborough Bridge, 
 King's Bridge, and Bridge Mill. And they also shall blow 
 their home at the Pound Gate, called the Lord's Pound, 
 
 in the parish of Chetwode And also (the Lord of 
 
 Chetwode) has always been used by his officers and servants 
 to drive away all foreign cattle that shall bo found within 
 the said parishes, fields, &c., to impound the same in any 
 pound of the said towns, and to take for every one of the said 
 foreign beasts twopence for the mouth, and one penny for 
 a foot for every one of the said beasts." All cattle thus 
 impounded at other places were to be removed to the pound 
 at Chetwode, and if not claimed and the toll paid within 
 three days, " then the next day following after the rising of 
 the sun, the bailiff or officers of the lord for the time being 
 shall blow their home three times at the gate of the said 
 pound, and mnko proclamation that, if any persons lack any 
 cattle that shall be in the same pound, let them come and 
 shew the marks of the same cattle so claimed by them, nnd 
 they shall have them, paying unto the lord his money in tie
 
 392 CHETWODE " EIIYNE TOLL." [OCT. JO. 
 
 manner and form before mentioned, otherwise the said cattle 
 that shall so remain, shall be the lord's as strays." This toll 
 was formerly so rigidly enforced, that if the owner of cattle 
 so impounded made his claim immediately after the procla- 
 mation was over, he was refused them, except by paying their 
 full market price. 
 
 Though the custom is still regularly observed, it has 
 undergone some changes since the date of the above docu- 
 ment. The toll now begins at nine in the morning instead 
 of at sunrise, and the horn is first sounded on the church- 
 hill at Buckingham, and gingerbread and beer distributed 
 among the assembled boys, the girls being excluded. The 
 officer then proceeds to another part of the liberty on the 
 border of Oxfordshire, and there, after blowing his horn as 
 before, again distributes gingerbread and beer among the 
 assembled boys. The toll is then proclaimed as begun, and 
 collectors are stationed at different parts to enforce it, at the 
 rate of two shillings a score upon all cattle and swine 
 passing on any road within the liberty, until twelve o'clock 
 at night on the 7th of November, when the " Ehyne " closes. 
 
 The occupiers of land within the liberty have long been 
 accustomed to compound for the toll by an annual payment 
 of one shilling. The toll has sometimes been refused, 
 but has always been recovered with the attendant expenses. 
 It realised about 20Z. a year before the opening of the Buck- 
 inghamshire Railway ; but now, owing to Welsh and Irish 
 cattle being sent by trains, it does not amount to above 41., 
 and is let by the present lord of the manor for only I/. 5s. 
 a year. 
 
 The existence of this toll may be traced to remote 
 antiquity, but nothing is known of its origin except from 
 local tradition, which, however, in this case has been so 
 remarkably confirmed, that it may safely be credited. The 
 parish of Chetwode, as its name implies, was formerly thickly 
 wooded ; indeed it formed a part of an ancient forest called 
 Rookwoode, which is supposed to have been conterminous 
 with the present liberty of Chetwode. At a very early 
 period, says our tradition, this forest was infested with an 
 enormous wild boar which became the terror of the sur- 
 rounding country. The inhabitants were never safe from
 
 OCT. 30.] CHETWODE " BHYJJE TOLL." 393 
 
 his attacks, and strangers who heard of his ferocity were 
 afraid to visit or pass through the district, so that traffic 
 and friendly intercourse were seriously impeded, as well ns 
 much injury done to property by this savage monster. The 
 lord of Chetwode, like a valiant knight, determined to rid 
 his neighbourhood from this pest, or to die in the attempt. 
 Bent on this generous purpose, he sallied forth into the 
 forest, and, as the old song has it, 
 
 " Then he blowod a blast full north, south, east, and west 
 
 Wind well thy horn, good hunter ; 
 And the wild boar then heard him full in his den, 
 As he was a jovial hunter. 
 
 Then he made the best of his speed unto him 
 
 Wind well thy horn, good hunter; 
 Swift flew the boar, with his tusks smeared with gore, 
 
 To Sir Ryalas, the jovial hunter. 
 
 Then the wild boar, lieing so stout and BO strong 
 
 Wind well thy horn, good hunter ; 
 Thrashed down the trees as he ramped him along 
 
 To Sir Ryalas, the jovial hunter. 
 
 Then they fought four hours in a long summer day 
 
 Wind well thy horn, good hunter ; 
 Till the wild boar fain would have got him away 
 
 From Sir Ryalas, the jovial hunter. 
 
 Then Sir Ryalas he drawed his broad-sword with might 
 
 Wind well thy horn, good hunter; 
 And he fairly cut the boar's head off quite, 
 
 For he was a jovial hunU r." 
 
 Matters being thus settled, the neighbourhood rung with 
 the praises of the gallant deed of the lord of Chetwode, and 
 the news thereof soon reached the ears of the king, who 
 " liked him so well of the achievement," that ho forthwith 
 made the knight tenant in capite, and constituted his manor 
 paramount of all the manors within the limits and extent 
 of the royal forest of Rookwoode. Moreover, he granted to 
 him, and to his heirs for ever, among other immunities and 
 privileges, the full right and power to levy every year tho 
 " Rhyne Toll," which has already been described. 
 
 Such a custom as the " Ehyne Toll " is not without its 
 use. It is a perpetual memorial, perhaps more convincing 
 than written history, of the dangers which surrounded our
 
 394 HALLOW EVE. [OCT. 3!. 
 
 ancestors, and from which our country has happily been so 
 long delivered that we can now scarcely believe they ever 
 existed. The Book of Days, vol. ii. pp. 517-519. 
 
 OCT. 31.] HALLOW EVE. 
 
 THIS eve is so called from being the vigil of All Saints' 
 Day, and is the season for a variety of superstitious and other 
 customs. In the north of England many of these still 
 linger. One of the most common is that of diving for apples, 
 or of catching at them with the month only, the hands being 
 tied behind, and the apples suspended on one end of a long 
 transverse beam, at the other extremity of which is fixed a 
 lighted candle. The fruit and nuts form the most prominent 
 parts of the evening feast, and from this circumstance the 
 night has been termed Nut crack Night* Soane's Book of the 
 Months, 1849, vol. ii. p. 215 ; see Book of Days, vol. ii. pp. 
 519-520. 
 
 Sir William Dugdale (Life, Diary, and Correspondence of 
 Sir W. Dugdale, edited by W. Hamper, 1827, p. 104) tells 
 us tliat formerly, on Halloween, the master of the family 
 used to carry a bunch of straw, fired, about his corn, saying : 
 
 " Fire and red low 
 Light on my teen now." 
 
 This fire-straw, says a correspondent of N. & Q. (3rd S. 
 vol. i. p. 316), was meant to ward off witchcraft, and so 
 preserve the corn from being spoiled. In Scotland, on 
 Halloween, the red end of a fiery stick is waved about in 
 mystic figures in the air to accomplish for the person the 
 same spell. Red appears to be a colour peculiarly obnoxious 
 to witches. One Halloween rhyme enjoins the employ- 
 ment of: 
 
 " Rowan tree and red thread, 
 To gar the witches dance their dead ;" 
 
 i.e., dance till they fall down and expire. The berries of 
 * See Michaelmas Eve, p. 375.
 
 OCT. 31.] HALLOW EVE. 395 
 
 the rowan-tree (mountain-ash) are of a brilliant red. The 
 point of the fiery stick waved rapidly takes the appearance 
 of a " red thread." 
 
 COENWALL. 
 
 The ancient custom of providing children with a large 
 apple on Allhallows Eve is still observed to a great extent 
 at St. Ives. " Allan Day," as it is termed, is the day of days 
 to hundreds of children who would deem it a great mis- 
 fortune were they to go to bed on Allan night without the 
 time honoured allan apple to hide beneath their pillows. 
 A large quantity of apples are thus disposed of, the sale 
 of which is dignified by the term Allan Market. Hunt's 
 Romances of the West of England, 1871, p. 388. 
 
 LANCASHIRE. 
 
 In Lancashire, says Hampson (Med. JEw Kalend. vol. i. 
 p. 365), it was formerly believed that witches assembled on 
 this night to do "their deeds without a name," at their 
 general rendezvous in the forest of Pendle, a ruined and 
 desolate farmhouse, denominated the Malkin Tower, from the 
 awful purposes to which it was devoted. This superstition 
 led to a ceremony called lating, or perhaps leeting the witches. 
 It was believed that, if a lighted candle were carried ab;ntt 
 the fells or hills from eleven till twelve o'clock at night, 
 and burned all that time steadily, it had so far triumphed 
 over the evil power of the witches, who, as they passed to the 
 Malkin Tower, would employ their utmost efforts to ex- 
 tinguish the light, aiid the person whom it represented 
 might safely defy their malice during the season ; but if by 
 accident the light went out, it was an omen of evil to the 
 luckless wight for whom the experiment was made. It wns 
 also deemed inauspicious to cross the threshold of that 
 person until after the return from leeting, and not then 
 unless the candle had preserved its light. See Year Book, 
 1838, p. 1276. 
 
 ISLE OF MAN. 
 
 This festival, called by the islanders Sauin, was formerly 
 observed in the Isle of Man by kindling of fires with all the
 
 396 HALLOW EVE. [OcT. Jl. 
 
 accompanying ceremonies, to prevent the baneful influence of 
 fairies and witches. The island was perambulated at night 
 by young men who stuck up at the door of every dwelling- 
 house, a rhyme in Manks, beginning : 
 
 "Noght oie liowney hop-dy-naw, 
 This is Hollantide Eve,'* &c. 
 
 On Hollantide Eve, boys go round the town shouting out 
 a doggrel, of which the following is an extract : 
 
 " This is old Hollantide night . 
 The moon shines fair and bright; 
 I went to the well 
 And drank my fill ; 
 On the way coming back 
 I met a pole-cat ; 
 The cat began to grin 
 And I began to run ; 
 Where did you run to ? 
 I i an to Scotland ; 
 What were they doing there? 
 Baking bannocks and i casting coiiops. 
 ***** * # 
 
 If you are going to give us anything, give us it soon, 
 Or we'll be away by the light of the moon ! " 
 
 For some peculiar reason, potatoes, parsnips, and fish, 
 pounded togethei' and mixed with butter, form always the 
 evening meal. Train, History of the Isle of Man, 1845, vol. 
 ii. p. 123. 
 
 MIDDLESEX. 
 
 In the reign of Charles I., the young gentlemen of the 
 Middle Temple were accustomed at All Hallow Tide, which 
 they considered the beginning of Christmas, to associate 
 themselves for the festive objects connected with the season. 
 In 1629 they chose Bulstrode Whitelocke as Master of the 
 Bevels, and used to meet every evening at St. Dunstan's 
 Tavern, in a large new room, called " The Oracle of Apollo," 
 each man bringing friends with him at his own pleasure. It 
 was a kind of mock parliament, where various questions were 
 discussed as in our modern debating societies, but these 
 temperate proceedings were seasoned with mirthful doings,
 
 OCT 31.] HALLOW EVE. 397 
 
 to which the name of revels was given and of which dancing 
 appears to have been the chief. On All Hallows Day, ( the 
 Master (Whitelocke, then four-and-twenty), as soon as the 
 evening was come, entered the hall followed by sixteen 
 revellers. They were proper, handsome young gentlemen, 
 habited in rich suits, shoes and stockings, hats and great 
 feathers. The master led them in his bar gown, with a 
 white staff in his hand, the music playing before them. 
 They began with the old masques ; after which they danced 
 the Braids* and then the master took his seat, while the 
 revellers flaunted through galliards, corantos, French and 
 country dances, till it grew very late. As might be ex- 
 pected, the reputation of this dancing soon brought a 
 store of other gentlemen and ladies, some of whom were 
 of great quality, and when the ball was over the festive 
 party adjourned to Sir Sydney Montague's chamber, lent for 
 the purpose to our young president. At length the court ladies 
 and grandees were allured, to the contentment of his vanity 
 it may have been, but entailing on him serious expense, and 
 then there was great striving for places to see them on the 
 part of the London citizens. To crown the ambition and 
 vanity of all, a great German lord had a desire to witness 
 the revels, then making such a sensation at court, and 
 the Templars entertained him at great cost to themselves, 
 receiving in exchange that which cost the great noble very 
 little his avowal that ' Dere was no such nople gollege in 
 Christendom as deirs.' " Whitelocke's Memoirs of Buhtrode 
 WJiitelocke, 1860, p. 56 ; quoted in Book of Days, vol. ii. 
 p. 538. 
 
 NOTTINGHAMSHIRE. 
 
 If a girl had two lovers, and wished to know which would 
 be the most constant, she procured two brown apple pippins, 
 and sticking one on each cheek (after having named them 
 from her lovers) while she repeated this couplet : 
 
 " Pippen, pippen, I stick thee there, 
 That that is true them may'et declare," 
 
 patiently awaited until one fell off, when the unfortunate 
 Erroneously written Hrantes in the authority quoted.
 
 398 HALLOW EVE. [OCT. 3!. 
 
 swain whose name it bore was instantly discarded as being 
 unfaithful. It is to this custom that Gay has thus alluded : 
 
 " See from the core two kernels now I take, 
 This on my cheek for Lubberkin is worn, 
 An<l Booby Clod en t'utl er bide is borne; 
 But Baoby Clod soon falls upon the ground, 
 A co tain token that his love's unsound; 
 While Lubberkin sticks firmly to the last ; 
 Oh ! were his lips to mine but joined so fast." 
 
 Jour, of Arch. Assoc. 1853, vol. iii. p. 286. 
 
 YORKSHIRE. 
 
 At Eipon, the women make a cake for every one in the 
 family, whence this eve is by them called cake-night. Gent. 
 Mag. 1790, vol. Ix. p. 719. 
 
 WALES. 
 
 In North Wales there is a custom upon All Saints' Eve 
 of making a great fire called Coel Coeth, when every family 
 for about an hour in the night, makes a great bonfire 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 rouud the fire, they go to bed. In the morning, as 
 soon as they are up, they come and search out the stones, 
 and if any oue 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. Pennant MS., quoted by Brand, 
 Pop. Antiq. 1849, vol. i. p. 389. 
 
 In Owen's Account of the Bards, preserved in Sir R. 
 Hoare's Itinerary of Archbishop Baldwin through Wales (vol. 
 ii. p. 315), the following particulars are given in connection 
 with the above custom : The autumnal fire kindled in North 
 Wales on the eve of the 1st of November 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 
 au. apple suspended by a string, with the mouth alone, and
 
 OCT. 31.] HALLCTW EVE. 399 
 
 the same by an apple in a tub of water ; each throwing a 
 nut into the fire, and those that burn bright betoken pros- 
 perity 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. 
 
 SCOTLAND. 
 
 Burns, in his notes upon Halloween, gives the following 
 interesting account of the superstitious customs practised by 
 the Scottish peasantry : 
 
 1. The first ceremony of Halloween 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 custoc, that is the heart of the 
 stem, is indicative of the natural temper and disposition. 
 Lastly, the stems, or to give them their ordinary appella- 
 tion 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 place- 
 ing the runts, the names in question. 
 
 2. They go to the barn-yard, and pull each, at three 
 several times, a stalk of oats. If the third stalk wants the 
 top-piclde, the party in question will come to the marriage- 
 bed anything but a maid. 
 
 3. Burning the nuts is a famous charm, they name the lad 
 and lass to each particular nut as they lay them in the fire. 
 Accordingly, as they burn quietly together or start from 
 beside one another, the course and issue of the courtship 
 will be. 
 
 4. Steal out all alone to the kiln, and darkling throw 
 into the pot a clue of blue yarn, wind it in a new clue off 
 the old one ; and towards the latter end, something will hold 
 the thread ; demand, " Who hauds ?" i.e., who holds. An 
 answer will bo returned from the kiln-pot, by naming the 
 Christian and surname of your future spouse.
 
 400 HALLOW EVE. [OCT. 31. 
 
 5. 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. 
 
 6. Steal out unperceived and sow a handful of hempseed, 
 harrowing it with anything you can conveniently draw after 
 you. Eepeat now and then, " Hempseed I sow thee ; hemp- 
 seed, I sow thee ; and him (or her) that is to be my true love 
 come after 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 show thee," that is show thyself, in which 
 case it simply appears. Others omit the harrowing, and say, 
 " Come after me and harrow thee." 
 
 7. To win three weclits o' naething. This charm must 
 likewise be performed unperceived and alone, you go to 
 the barn, and open both doors, taking them off the hinges 
 if possible ; for there is danger that they, being about to 
 appear, may shut the doors and do you some mischief. 
 Then take that instrument used in winnowing the corn, 
 which in our dialect is called a wecJtt ; 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 it 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. 
 
 8. Take an opportunity of going unnoticed to a bean 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 yoke-fellow. 
 
 9. 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 sometime near midnight an apparition, having an exact 
 figure of the grand object in question, will come and turn the 
 sleeve as if to dry the other side of it. 
 
 10. Take three dishes, put clean water in one, foul water 
 in another, leave the third empty ,; blindfold a person, and
 
 OCT. 31.] HALLOW EVE. 401 
 
 lead him to the hearth where the dishes are ranged; ho 
 (or she) dips the left hand ; if by chance in the clean water, 
 the future husband or wife will come to the bar of matrimony 
 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. 
 
 ABEBDEENSHIRE. 
 
 The following extract is taken from the Guardian (Novem- 
 ber llth, 1874) : Halloween was duly celebrated at Balmoral 
 Castle. Preparations had been made days beforehand, and 
 farmers and others for miles around were present. When 
 darkness set in the celebration began, and her Majesty and 
 the Princess Beatrice, each bearing a large torch, drove out 
 in an open phaeton. A procession formed of the tenants and 
 servants on the estates followed, all carrying huge torches 
 lighted. They walked through the grounds and round the 
 Castle, and the scene as the procession moved onwards was 
 very weird and striking. When it had arrived in front of 
 the Castle an immense bonfire, composed of old boxes, 
 packing-cases, and other materials, stored up during the 
 year for the occasion, was set fire to. When the flames 
 were at their brightest a figure dressed as a hobgoblin 
 appeared on the scene, drawing a car surrounded by a 
 number of fairies carrying long spears, the car containing 
 the effigy of a witch. A circle having been formed by the 
 torch-bearers, the presiding elf tossed the figure of the witch 
 into the fire, where it was speedily consumed. This crema- 
 tion over, reels were begun, and were danced with great 
 vigour to the stirring strains of Willie Boss, her Majesty's 
 piper. 
 
 BANFFSHIRE. 
 
 In former times at Halloween, Christmas, and other 
 holidays, the younger part of the community of Cullen 
 resorted to the sands and links of the bay for the purpose 
 of playing foot-ball, running foot-races, &c. They left tho 
 town in procession, preceded by a piper and other musi 4 
 
 2 D
 
 402 HALLOW EVE. [OCT. JI. 
 
 and were attended by numbers from the adjacent districts. 
 The games were keenly contested, and the victor was crowned 
 by a bonnet adorned with feathers and ribbons, previously 
 prepared by the ladies. When the games were over, the 
 whole party had a dance on the green, with that merriment 
 and glee to which the etiquette and formation of the ball- 
 room at the present day are total strangers. Afterwards, the 
 procession was again formed, and returned to the town, the 
 victor preceded by the music, leading the way. A ball took 
 place in the evening, at which he presided, and, moreover, 
 had the privilege of wearing his bonnet and feathers. Stat. 
 Ace. of Scotland, 1845, vol. xiii. p. 381. 
 
 MORAYSHIEE. 
 
 Shaw, in his History of the Province of Moray (p. 241), 
 considers the festivity of this night as a kind of harvest- 
 home rejoicing. He says, a solemnity was kept on the eve 
 of the 1st of November, as a thanksgiving for the safe in- 
 gathering of the produce of the fields. 
 
 PEETHSHIRE. 
 
 On All Saints' Even, the inhabitants of Callander, 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 circumference, for every 
 person of the several families interested in the bonfire ; and 
 whaterer stone is removed out of its place or injured before 
 the next morning, the person represented by that stone is 
 devoted, or fey, and is supposed not to live twelve months 
 from that day. Sinclair, Stat. Ace. of Scotland, 1793, vol. 
 xi. p. 621. 
 
 On the evening of the 31st of October (Old Style), the in- 
 habitants of Logierait practise the following custom : 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 attending him. 
 When the first faggot is burnt out, a second is bound to the
 
 OCT. 31.] HALLOW EVE. 403 
 
 pole and kindled in the same manner as before. Numbers 
 of these blazing faggots are often carried about together, 
 and when the night happens to be dark they form a splendid 
 illumination. Sinclair, Stat. Ace. of Scotland, 1793, vol. v. 
 p. 84. 
 
 IRELAND. 
 
 At this season the peasants assemble with sticks and clubs, 
 and go from house to house collecting money, bread-cake, 
 butter, &c., for the feast, repeating verses in honour of the 
 solemnity, and demanding the inhabitants to lay aside the 
 fatted calf and to bring forth the black sheep.* The 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 next day before which they pray, or are 
 supposed to pray, for the departed soul of the donor. 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 husbands ; 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 chimney and turn the smock. They also 
 throw a ball of yarn out of the window, and wind it up on a 
 reel within, thinking that, if they repeat the Paternoster 
 backwards and look at the ball of yarn without, they will 
 see his apparition. They, moreover, 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 circular motion, in the mouth. These 
 and many other superstitious customs are observed. Val- 
 iancy, Collectanea de Rebus Hibernicia, 1786, vol. iii. p. 459. 
 
 On Halloween, women take the yolk from eggs boiled hard, 
 fill the eggs with salt, and eat egg, shell and salt. They 
 are careful not to quench their thirst till morning. N. d- Q. 
 4/A. S. vol. iv. p. 505. 
 
 * This was preparatory to the sacrifice of the black sheep on the 
 following day to Sainan See Soane'a A'eic Curiosities of Literature, 
 1847, p. 219. 
 
 2 D 2
 
 404 ALL SAINTS' DAT. [Nov. i, 
 
 Nov.] DERBYSHIRE. 
 
 At Duffield, a curious remnant of the right of hunting 
 wild animals is still observed this is called the " squirrel 
 hunt." The young men of the village assemble together on 
 the Wakes Monday, each provided with a horn, a pan, or 
 something capable of making a noise, and proceed to Keddle- 
 ston Park, where, with shouting and the discordant noise of 
 the instruments, they frighten the poor little squirrels, 
 until they drop from the trees. Several having been thus 
 captured the hunters return to Duffield, and having released 
 the squirrels amongst some trees, recommence the hunt. 
 Jour, of the Arch. Assoc. 1852, vol. vii. p. 208. 
 
 At Duffield, the right of collecting wood in the forest is 
 also singularly observed. The young men in considerable 
 numbers collect together, and having taken possession of any 
 cart they can find, yoke themselves to it, and preceded by 
 horns, remove any trees or other wood from the various lanes 
 and hedge-rows ; this is done almost nightly, between Sep- 
 tember and the Wakes, in the first week in November, when 
 a bonfire is made of the wood collected on the Wakes 
 Monday. Ibid. p. 208. 
 
 Nov. i.] ALL SAINTS' DAY. 
 
 THIS festival takes its origin from the conversion, in the 
 seventh century, of the Pantheon at Rome into a Christian 
 place of worship, and its dedication by Pope Boniface IV. to 
 the Virgin and all the Martyrs. The anniversary of this 
 event was at first celebrated on the 1st of May, but the day 
 was subsequently altered to the 1st of November, which was 
 thenceforth, under the designation of the feast of All Saints, 
 set apart as a general commemoration in their honour. The 
 festival has been retained by the Anglican Church Book of 
 Days, vol. ii. p, 529 ; See Soane's Book of the Months, 1849, 
 vol. ii. p. 235. 
 
 A writer in the Gent. Mag. 1783 (vol. liii. p. 578), thinks
 
 Nov. i.J ALL SAINTS' DAY. 405 
 
 the custom prevailing among tho Koinan Catholics of lighting 
 fires upon the hills on All Saints' night, tho Eve of All Souls, 
 scarcely needs explaining, fire being, even among the Pagans, 
 an emblem of immortality, and well calculated to typify the 
 ascent of the soul to heaven. 
 
 A correspondent of the same periodical (1788, vol. Iviii. 
 p. 602) alludes to 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. This 
 ceremony is called a Tinley, said to represent an emblematical 
 lighting of souls out of purgatory. 
 
 CHESHIRE. 
 
 On All Souls' Eve, both children and grown-up people go 
 from door to door, a-souling, i.e., begging for soul cakes, or 
 anything else they can get. In some districts they perform 
 a kind of play as well, but in all instances the following, or 
 a similar song, is sung : 
 
 u You gentlemen of England, pray you now draw near 
 To these few lines, and you soon shall hear 
 Sweet melody of music all on this evening clear, 
 For we are come a-souling for apples and strong beer. 
 
 Step down into your cellar, and see what you can find, 
 If your barrel* are not empty, we hope you will prove kind ; 
 We hope you will prove kind with your apples and strong beer, 
 We'll come no more a-souling until another year. 
 
 Cold winter it is coming on, dark, dirty, wet and cold, 
 To try your good nature, thia night we do make bold ; 
 This night we do make bold with your apples and strong beer, 
 And we'll come no more a-souling until another year. 
 
 All the houses that we've been at, we've had both meat and drink, 
 So now we're dry with travelling, we hope you'll on us think ; 
 We hope you'll on us think with your apples and strong beer, 
 For we'll come no more a-souling until another year. 
 
 God bleis the master of this house, and the mistress also, 
 And all the little children that round the table go ; 
 Likewise your men and maidens, your cattle and your store, 
 And all that lies within your gates we wish you ten times more ; 
 We wish you ten times more with your applt-8 and strong beer, 
 And we'll come no more a-eouling until another year." 
 
 Jour, of the Arch. Assoc. 1850, vol. v. p. 252.
 
 406 ALL SAINTS' DAT. [Nov. I. 
 
 In the parish of Lymm it is customary, for a week or ten 
 days before the 5th of November, for the skeleton of a 
 horse's head, dressed up with ribbons, &c., having glass eyes 
 inserted in the sockets, and mounted on a short pole by way 
 of handle, to be carried by a man underneath covered with a 
 horse-cloth. There is generally a chain attached to the 
 nose, which is held by a second man, and they are attended 
 by several others. In houses to which they can gain access, 
 they go though some kind of performance, the man with the 
 chain telling the horse to rear, open its mouth, &c. The 
 object of course is to obtain money. The horse will some- 
 times seize persons, and hold them fast till they pay for 
 being set free ; but he is generally very peaceable, for, in 
 case of resistance being offered, his companions generally 
 take to flight and leave the poor horse to fight it out. N. & 
 Q. 1st. 8. vol. i. p. 258. 
 
 LANCASHIRE. 
 
 At Great Marton, there was formerly a sort of procession 
 of young people from house to house, at each of which they 
 recited psalms, and, in return, received presents of cakes, 
 whence the custom was called Psalm-caking. Med. JEvi 
 Kalend. 1841, vol. i. p. 375. 
 
 MIDDLESEX. 
 
 At a pension held at Gray's Inn in Michaelmas Term, 21 
 Henry VIII., there was an order made that all the fellows 
 of this house who should be present upon any Saturday at 
 supper, betwixt the feasts of All Saints and the Purification 
 of our Lady, or upon any other day at dinner or supper, 
 when there are revels, should not depart out of the hall until 
 the said revels were ended, upon the penalty of 12d. 
 
 In 4 Edward VI. (17 Nov.), it was also ordered, that 
 thenceforth there should be no comedies, called interludes, in 
 the house out of term time, but when the feast of the Nativity 
 of our Lord is solemnly observed, and that when there shall 
 be any such comedies, then all the society at that time in 
 common to bear the charge of the apparel. 
 
 In 4 Charles I. (17 Nov.), it was also ordered that all
 
 Nov. i.] ALL SAINTS' DAT. 407 
 
 playing of dice, cards, or otherwise, in the hall, buttery, or 
 butler's chamber, should be thenceforth forbidden at all 
 times of the year, the twenty days of Christmas only ei- 
 cepted. Herbert, Antiquities of the Inns of Court, 1804, p. 336. 
 
 MONMOUTHSHIRE. 
 
 In this county, says Hone, Tear Book (p. 1288), a custom 
 prevails among the lower classes of begging bread for the 
 souls of the departed on All Saints' Day ; the bread thus 
 distributed is called dole bread. 
 
 SHROPSHIRE. 
 
 It is customary, says a correspondent of N. & Q. (1st S. 
 vol. iv. p. 381) for the village children to go round to all 
 their neighbours Souling, collecting contributions, and singing 
 the following doggrel : 
 
 " Soul ! eoul ! for a soul-cake ; 
 Pray, gooil mistress, for a soul-cake. 
 One for Peter, and two for Paul, 
 Three for them who made us alL 
 
 Soul ! soul ! for an apple or two ; 
 
 If you've gut no apples, pears will do. 
 
 Up with your kettle, and down with your pan, 
 
 Give me a good big one, and I'll be gone. 
 
 Soul ! soul ! for a soul-cake, &o. 
 
 An apple or pear, a plum or a cherry, 
 Is a very good thing to make us merry. 
 Soul! soul! &c." 
 
 The soul-cake referred to is a sort of bun, which at one 
 time it was an almost general custom for persons to make, 
 to give to one another on this day. 
 
 STAFFORDSHIRE. 
 
 Tollett, in his Variorum Shakspearo {The Two Gentlemen 
 of Verona, ii. 2, note) says, On All Saints' Day the poor 
 people in Staffordshire, and perhaps 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
 
 408 ALL SAINTS' DAT. [Nov. i. 
 
 puling) for soul-cakes, or any good thing to make them 
 merry." Brand, Pop. Antiq. (1849, vol. i. p. 393), gives the 
 following lines as sung on the occasion : 
 
 " Soul, soul, for a soul-cake, 
 Pray you, good mistress, a soul-cake." 
 
 WESTERN ISLES OF SCOTLAND. 
 
 In St. Kilda, the inhabitants used to make a large cake 
 in the form of a triangle furrowed round, all of which was 
 eaten the same night. Martin's Western Isles of Scotland, 
 1716, p. 287. 
 
 From the same authority we learn that the inhabitants of 
 Lewis had an ancient custom of sacrificing to the sea-god 
 called Shony. The inhabitants round the island came to the 
 church of St. Mulvay, each man having his provisions with 
 him. Every family furnished a peck of malt, which was 
 brewed into ale. One of their number was picked out to wade 
 into the sea up to the middle, and carrying a cup of ale in 
 his hand, he cried 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 
 the rest of the night was spent in merriment. 
 
 IRELAND. 
 
 A correspondent of N. & Q. (3rd S. vol. i. p. 446) men- 
 tions a custom at Wexford,* of lighting candles (more or 
 less) in every window in the house, on the night of the 
 vigil of All Souls, and when travelling along a country road 
 where farmhouses and cottages are numerous, the effect is 
 quite picturesque on a dark November eve. 
 
 * This custom extends over the whole of Ireland, and is common in 
 some parts of the Continent.
 
 Nov. 2.] ALL SOULS' DAT. 409 
 
 Nov. 2.] ALL SOULS' DAY. 
 
 ALL Souls' Day is set apart by the Roman Catholic Church 
 for a solemn service for the repose of the dead. In this 
 country the day was formerly observed by ringing of the 
 passing bell, making soul-cakes, blessing beans, and other 
 customs. Various tenures were held by services to be per- 
 formed on this day. The nut and apple omens of Hallow 
 Even were continued on this day. Soul-mass cakes were 
 given to the poor ; and at Hallowasse frankincense was newly 
 provided. Timbs, Something for Everybody, 1861, p. 115. 
 
 CHESHIRE. 
 
 From All Souls' Day to Christmas Day, Old Hob is carried 
 about ; this consists of a horse's head enveloped in a sheet, 
 taken from door to door, accompanied by the singing of 
 doggerel-begging rhymes. Jour, of Arch. Assoc. 1850, vol. 
 v. p. 253. 
 
 DERBYSHIRE. 
 
 Formerly, at the village of Findern, the boys and girls 
 used to go every year in the evening of All Souls' Day to 
 the adjoining common, and light up a number of small fires 
 among the furze growing there, which they called Tindles. 
 Gent. Mag. 1784, vol. iv. p. 836. 
 
 HEREFORDSHIRE. 
 
 In this county and also in Lancashire it was in days gone 
 by usual for the wealthy to dispense oaten cakes, called 
 eoul-mass cakes, to the poor, who upon receiving them re- 
 peated the following couplet in acknowledgment : 
 
 u God have your soul 
 Beens and nil." 
 See Brand, Pop. Antiq. 1849, vol. L p. 392.
 
 410 GUNPOWDEB PLOT. [NOV. 5. 
 
 SHROPSHIRE. 
 
 In this county the inhabitants set on a board a high heap 
 of small cakes, called soul-cakes, of which they offer one to 
 every person who comes to the house on this day, and there 
 is an old rhyme, which seems to have been sung by the 
 family and guests : 
 
 " A soul-cake, a soul-cake ; 
 Have mercy on all Christian souls for a soul-cake." 
 
 Kennett's Collections, MS. Bibl. Lansdown, No. 1039, 
 vol. 105, p. 12. 
 
 The same custom is mentioned, and with very little variation, 
 by Aubrey in the Remains of Gentilisme ; see N. & Q. tih S. 
 vol. x. pp. 409, 525. 
 
 WALES. 
 
 The people of North Wales have a custom of distributing 
 soul-cakes on All Souls' Day, at the receiving of which the 
 poor people pray to God to bless the next crop of wheat. 
 Pennant. 
 
 SCOTLAND. 
 
 In the county of Aberdeen on All Souls' Day, baked cakes 
 of a particular sort are given away to those who may chance 
 to visit the house where they are made. The cakes are 
 called "dirge-loaf." N. & Q- 3rd S. vol. ii. p. 483. 
 
 Nov. 5.] GUNPOWDER PLOT. 
 
 THE 5th of November is not observed by the populace 
 with nearly so much festive diversion as in former times. 
 Originally, the burning of Guy Fawkes in effigy was a 
 ceremony much in vogue, especially among the lower classes, 
 but it is now confined chiefly to school-boys, and even with 
 them it is not so popular as in days gone by. Formerly, the
 
 NOV. 5.] GUNPOWDER PLOT. 411 
 
 burning of " a good guy " was a scene of uproar perhaps 
 unknown to the present day. The bonfire, for example, in 
 Lincoln's Inn Fields was conducted on a very grand scale. 
 It was made at the Great Queen Street corner, immediately 
 opposite Newcastle House. Fuel came all day long in carts 
 properly guarded against surprise. Old people have re- 
 collected when upwards of two hundred cart-loads were 
 brought to make and feed this bonfire, and more than thirty 
 " guys " were burnt upon gibbets between eight and twelve 
 o'clock at night.* 
 
 The butchers of Clare Market, also, were accustomed to 
 celebrate this anniversary in a somewhat peculiar style ; one 
 of their body, personating Guy Fawkes, being seated in a 
 cart, with a prayer-book in his hand, and a priest, executioner, 
 &c., attending, was drawn through the streets, as if going to 
 the place of execution ; while a select party, with marrow- 
 bones and cleavers, led the way, and others solicited money 
 from the inhabitants and spectators. The sums thus ob- 
 tained were spent at night in jollity and carousing. Sports, 
 Pastimes, and Customs of London, 1847, p. 39. 
 
 The following time-honoured rhyme is still sung, and 
 varies in different parts of the country : 
 
 " Pray remember 
 The Fifth of November, 
 Gunpowder treason and plot ; 
 For I know no reason 
 Why Gunpowder treason 
 Should ever be forget. 
 Hollo boys ! Hollo boys ! Hurrah." 
 
 In Poor Kobin's Almanack for the year 1677 is the 
 following: 
 
 "Now boys with 
 Squibs and crackers play, 
 And bonfire's blaze 
 Turns night to-day." 
 
 * The following extract is from the Evening Standard (February 5th, 
 1875) ; " This morning at ten o'clock the Yeomen of the ( J mini (Beef- 
 eaters) made their usual search before the meeting of Parliament for 
 any barrels of gunpowder that might be stowed away in the vaults 
 under the Houses of Parliament."
 
 412 GUNPOWDER PLOT. [Nov. 5. 
 
 In some parts of the north of England the following song 
 is sung : 
 
 " Happy was the man, 
 And happy was the day, 
 That caught Guy 
 Going to his play, 
 With a dark Ian thorn 
 And a brimstone match 
 Keady for the prime to touch. 
 
 As 1 was going through the dark entry 
 
 I spied the deviL 
 
 Stand back ! Stand back ! 
 
 Queen Mary's daughter. 
 
 Put your hand in your pocket, 
 
 And give us some money 
 
 To kindle our bonfire. Hurrah." 
 
 Brand's Pop. Antiq. 1819, vol. i. p. 398. 
 
 DERBYSHIRE. 
 
 The rhyme formerly sung in many parts of this county is 
 as below : 
 
 " Remember, remember, 
 Th' fifth o' November, 
 Th' gunpowder plot, 
 Shall ne'er be forgot ! 
 Pray gi's a bit o' coal, 
 Ter stick in th' bun-fire hole 1 
 A stick an' a stake, 
 For King George's sake 
 A stowp an' a reel, 
 Or else wey'll steal." 
 
 Long Ago, 1873, vol. i. p. 338. 
 
 LINCOLNSHIRE. 
 
 In this county the following quaint rhyme was sung on 
 the anniversary of the Gunpowder Plot : 
 
 " Remember, remember 
 
 The fifth o' November ! 
 Guy and his companions' plot : 
 We're going to blow the Parliament up I 
 By God's mercy we wase catcht, 
 With a dark lantern an' lighted matcht ! " 
 
 Long Ago, 1873, vol. i. p. 338.
 
 NOV. 5.] GTTNFOWDER PLOT. 413 
 
 MIDDLESEX. 
 
 It is stated in the register at Harlington, under the date of 
 1683, that half an acre of land was given by some person, 
 whose name has been forgotten, for the benefit of the bell- 
 ringers of the parish, to provide them with a leg of pork for 
 ringing on the 5th of November. It is called the Pork Acre. 
 The ground is let by the parish officers at 50s. a year, which 
 is paid by them to the bell-ringer. Edwards, Old English 
 Customs and Charities, 1842, p. 27. 
 
 NORTHAMPTONSHIRE. 
 The following is the rhyme formerly sung in this county : 
 
 " Gunpowder treason ! 
 Gunpowder treason ! 
 
 Gunpowder treason plot I 
 I know no reason 
 Why gunpowder treason 
 Should ever be forgot. 
 
 Guy Fox and his companions 
 
 Did the scheme contrive, 
 To blow the King and Parliament 
 
 All up alive. 
 
 But, by God's providence, him they catch, 
 With a dark lantern, lighting a match ! 
 Hollo, boys ! hollo, boys ! make the bells ring ! 
 Hollo, boys ! hollo, boys 1 God save the king ! Hurrah.". 
 Long Ago, 1873, vol. i. p. 338. 
 
 NOTTINGHAMSHIRE. 
 At Clifton the following rhyme is sung : 
 
 " Please to remember 
 The fifth of November. 
 Old Guy Faux 
 And gunpowder plot 
 Shall never be forgot, 
 While Nottingham castle 
 Stands upon a rook ! " 
 
 Long Ago, 1873, vol. i. p. 338.
 
 414 GUNPOWDER PLOT. [NOV. 5. 
 
 OXFORDSHIRE. 
 
 " The fifth of November, 
 Since I can remember, 
 Gunpowder treason and plot ; 
 This was the day the plot was contriv'd, 
 To blow up the King and Parliament alive; 
 But God's mercy did prevent 
 To save our King and his Parliament. 
 
 A stick and a stake 
 
 For King James's sake! 
 If you wont give me one, 
 
 I'll tnke two, 
 The better for me, 
 
 And the worse for you." 
 
 Tills is the Oxfordshire song chanted by the boys when 
 collecting sticks for the bonfire, and it is considered quite 
 lawful to appropriate any old wood they can lay their hands 
 on after the recitation of these lines. If it happen that a 
 crusty chuff prevents them, the threatening finale is too often 
 fulfilled. The operation is called going a-progging. In some 
 places they shout, previously to the burning of the effigy of 
 Guy Fawkes, 
 
 " A penn'orth of bread to feed the Pope, 
 A penn'orth of cheese to choke him ; 
 A pint of beer to wash it down, 
 
 And a good old faggot to burn him." 
 
 Halliwell's Pop. llhymes, 1849, pp. 253, 554. 
 
 Formerly, it was the custom for the undergraduates of 
 Pembroke College, Oxford, to make verses on the 5th of 
 November, and to have two copies of them, one to present 
 to the master, the other to stick up in the Hall, and there to 
 remain till a speech on this occasion was spoken before 
 supper. Pointer, Oxoniensis Academia, 1749, p. 109. 
 
 SUSSEX. 
 
 At Lewes on the 5th of November in each year, a great 
 torchlight procession, composed of men dressed up in 
 fantastic garbs, and with blackened faces, and dragging 
 blazing tar barrels after them, parade the high street, while
 
 5.] GUNPOWDER PLOT. 415 
 
 an enormous bonfire is lighted, into which, when at its 
 highest, various effigies are cast. The day's festivities not 
 unfrequently terminate in a general uproar and scene of 
 confusion. See Lewes Times, November 13th, 1856. 
 
 WESTMOKELAND. 
 The following doggerel is sung in this county : 
 
 " I pray you remember the fifth of November, 
 
 Gunpowder treason and plot ; 
 The king and his train had like to be slain 
 I hope this day'll ne'er be forgot. 
 
 All the boys, all the boys, let the bells ring ! 
 All the boys, all the boys, God save the king! 
 A stick and a stake for King Jamie's sake, 
 I hope you'll remember tiie bonfire ! " 
 
 N. & Q. 4<A 8. vol. vii. p. 32. 
 
 WILTS HIBB. 
 
 At Marlborough the rustics have the following peculiar 
 custom at their bonfires. They form themselves into a ring 
 of some dozen or more round the bonfire, and follow each 
 other round it, holding thick club-sticks over their shoulders ; 
 while a few others, standing at distances outside this moving 
 ring with the same sort of sticks, beat those which the men 
 hold over their shoulders, r.s they pass round in succession, 
 all shouting and screaming loudly. This might last half an 
 hour at a time, and be continued at intervals till the fire died 
 out. N. & Q. 1st. S. vol. v. p. 855. 
 
 At Purton the boys, for several weeks before the 5th of 
 November, used to go from house to house begging faggots 
 for the bonfire, in the middle of which was burnt the effigy 
 of Guy Fawkes. The following rhyme was sung on the 
 occasion : 
 
 " My brave lads remember 
 The fifth of November, 
 Gunpowder treason and plot ; 
 \Ve will drink, smoke, and sing, boys, 
 And our bells they shall ring, boys, 
 And here's health to our King, boys, 
 For he shall not be forgot.'' 
 
 See Every Day Book, 1827, vol. ii. p. 1379.
 
 416 ST. LEONARD'S DAT. [Nov. 6. 
 
 YORKSHIRE. 
 
 A very old custom prevails in the West Biding of York- 
 shire, of preparing, against the anniversary of Gunpowder 
 Plot, a kind of oatmeal gingerbread, if it may be so called, 
 and of religiously partaking of the same on this day and 
 subsequently. The local name of the delicacy is Parkin, 
 and it is usually seen in the form of massive loaves, sub- 
 stantial cakes, or bannocks. JV. & Q. 2nd S. vol. iv. p. 368. 
 
 Blount, in his Fragmented Antiquitatis (Beck with, 1815, p. 
 565), gives the following account of a custom observed at 
 Doncaster. He says at this place on the 5th November, 
 yearly, whether it happens on a Sunday, or any other day 
 in the week, the town waits play for some time on the top of 
 the church steeple, at the time when the congregation are 
 coming out of the church from morning service, the tune 
 of " God Save the King." This has been done for four-score 
 years at least, and very possibly ever since the 5th of 
 November has been a festival, except that formerly the tune 
 played was " Britons, strike home." The waits always receive 
 from the churchwardens sixpence a-piece for this service. 
 
 Nov. 6.] ST. LEONAED'S DAY. 
 
 ESSEX. 
 
 EVEEY tenant of the Manor of Writtell, upon St. Leonard's 
 Day, pays to the lord for everything under a year old a half- 
 penny, for every yearling pig a penny, and for every hog 
 above a year old twopence, for the privilege of pawnage in 
 the lord's woods : and this payment is called Avage or 
 Avisage. Blount's Law Dictionary, 1717. 
 
 WORCESTERSHIRE. 
 
 A list of holy days published at Worcester, in 1240, 
 ordains St. Leonard's festival to be kept a half holy day, 
 enjoins the hearing of mass, and prohibits all labour except 
 that of the plough. Every Day Book, vol. ii. p. 1382.
 
 Nov. 9.] LORD M.. YOB'S DAY. 417 
 
 NOT 9.] LORD MAYOR'S DAY. 
 
 THE office of Chief Magistrate of London was held for life 
 till about 1214, nor was it until more than a hundred years 
 afterwards that the title of Lord was given to the Mayor. 
 This arose in the time of Richard II., on occasion of Wai- 
 worth, the Mayor of the clay, basely murdering Wat Tyler in 
 Smithfield. 
 
 That which in later days has leen called the Lord Mayor's 
 Shoio was but a degenerate copy of the old Pageant or 
 Triumph, which assumed a variety of forms at different times, 
 blending Paganism, Christianity, and chivalry in marvellous 
 confusion. This, however, was not always the case, for at 
 one time it became the fashion for the city to employ drama- 
 tists of note upon these matters i and there are yet extant 
 certain pageants by Decker, Middleton, Webster, and others, 
 though perhaps inferior writers. Soane's Curiosities of Litera- 
 ture. 
 
 With the processions, &c., of late years, most readers are 
 sufficiently well acquainted from the newspapers of the day. 
 Fully to describe those of former ages would require, however, 
 a volume of no mean size ; but some idea of their general 
 diameter may be formed from the following br'ef sketch : 
 The first account of this annual exhibition known to have 
 been published, was written by George Peele for the inaugu- 
 ration of Sir Wolstone Dixie, Knight, on the 29th of October 
 (Old Style). 1585. On that occasion, as was customary to the 
 times, there were dramatic representations in the procession 
 of an allegorical character. Children were dressed to per- 
 sonify the city, magnanimity, loyalty, science, the country, 
 and the river Thames. They also represented sailors, 
 soldiers, and nymphs, with appropriate speeches. The show 
 opened with a Moor mounted on a lynx. On Sir Thomas 
 Middleton's mayoralty, in 1613, the solemnity is described 
 as unparalleled for the cost, art, and magnificence of the 
 shows, pageants, chariots, morning, noon, and night triumphs. 
 In 1655 the city pageants, after a discontinuance of about 
 fourteen years, were revised. Edmund Gay ton, the author 
 of the description for that year, says that " our metropolis, for 
 
 2 E
 
 418 ST. MARTIN'S DAT. [Nov. n. 
 
 these planetary pageants, was as famous and renowned in 
 foreign nations as for their faith, wealth, and valour." In 
 the show of 1659, an European, an Egyptian, and a Persian 
 were personated. On Lord Mayor's Day, 1671, the King, 
 Queen, and Duke of York, and most of the nobility being 
 present, there were " sundry shows, shapes, scenes, speeches, 
 and songs in part;" and the like in 1672 and 1673, when 
 the King again graced the triumphs. The King, Queen, 
 Duke and Duchess of York, Prince Eupert, the Duke of 
 Monmouth, foreign ambassadors, the chief nobility, and 
 Secretary of State, were at the celebration of Lord Mayor's 
 Day in 1674, when there " were emblematical figures, artful 
 pieces of architecture, and rural dancing, with pieces spoken 
 on each pageant." See Hone's Every Day BooJc, vol. i. 
 p. 1445. 
 
 Nov. ii.] ST. MARTIN'S DAY. 
 
 THE festival of St. Martin, happening at that season when 
 the new wines of the year are drawn from the lees and 
 tasted, when cattle are killed for winter food, and fat geese 
 are in their prime, is held as a feast day over most parts of 
 Christendom. On the ancient clog almanacs, the day is 
 marked by the figure of a goose, our bird of Michaelmas 
 being, on the continent, sacrificed at Martinmas. In Scotland 
 and the north of England, a fat ox is called a mart* clearly 
 from Martinmas, the usual time when beeves are killed for 
 winter use. Book of Days, vol ii. p. 568. 
 
 Salt Silver. In the glossary to Kennett's Parochial An- 
 tiquities (p. 496) is the following : " Salt Silver. One 
 penny paid at the Feast of St. 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." 
 
 * Mart, according to Skinner, is a fair, who considers it a contraction 
 of market. Brand (Pop. Antiq. 1849, vol. i. p. 400) saya that, had not 
 mart 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.
 
 Nov. u.J BT. MABTIN'S DAY. 419 
 
 BUCKINGHAMSHIRE. 
 
 There is a house in Fenny Stratford, called St. Martin's 
 house, in the wall of which is a stone bearing the following 
 inscription : 
 
 " This house was settled on the parish officers of this town, 
 for the annual observance of St. Martin's Day." "Anno 
 Domini 1752." 
 
 The house is let at 5l. 4s. per annum, and the rent, after 
 defraying the expense of repairs, is laid out in giving an 
 entertainment to the inhabitants of the town. Edwards, Old 
 English Customs and Charities, 1842, p. 59, 
 
 CAMBBIDGESHIBE. 
 
 Within the manor of Whitlesea there is a custom for the 
 inhabitants to choose, on the Sunday next after the feast <>f 
 St. Martin, two persons called storers, to overseer the public 
 business, and likewise to provide a common bull, in con- 
 sideration whereof they enjoy a certain pasture called Bull 
 Grass; and the major part of the freeholders and copyholders 
 at a meeting grant the grass every year to any person who 
 will take it, to have the same from Lady-day till the corn is 
 carried out of Coatfcfield. Blount's Fraymenta Antiquitatis, 
 1815, p. 576. 
 
 CUMBERLAND. 
 
 Thomas Williamson, by will, dated 14th December, 1G74, 
 gave the sum of 20Z. to be laid out in land to be bestowed 
 upon poor people born within St. John's Chapelry or 
 Castlerigg, in mutton or veal, at Martinmas yearly, when 
 flesh might be thought cheapest, to be by them pickled or 
 hung up and dried, that they might have something to keep 
 them within doors upon stormy days. Edwards, Old 
 English Customs and Charities, 1842, p, G3, 
 
 WABWIOKSHIRE. 
 
 Dugdale, in his Antiquities of Waricickslnre (1730, vol. i. 
 p. 4), says : There is a certain rent due unto the lord of 
 
 2 K 2
 
 420 ST. MARTIN'S DAT. [Nov. u. 
 
 the Hundred of Kir'ghtlow, called Wroth money or War h 
 money or Swarff penny, probably the same with Ward penny. 
 This rent must be paid every Martinmas Day, in the morn- 
 ing, at Knightlow Cross, before the sun riseth : the party 
 paying it must go thrice about the cross, and say " The Wrath 
 money," and then lay it in the hole of the said cross before 
 good witness, for if it be not duly performed the forfeiture 
 is thirty shillings and a white bull. 
 
 YORKSHIRE. 
 
 In the North Riding of Yorkshire it is customary for a 
 party of singers, mostly consisting of women, to begin at the 
 feast of St. Martin a kind of peregrination round the neigh- 
 bouring villages, carrying with them a small waxen image 
 of our Saviour adorned with box and other evergreens, and 
 singing at the same time a hymn which, though rustic and 
 uncouth, is nevertheless replete with the sacred story of the 
 Nativity. The custom is yearly continued till Christmas Eve, 
 when the feasting, or as they usually call it, " good living," 
 commences ; every rustic dame produces a cheese preserved 
 for the sacred festival, upon which, before any part of it is 
 tasted, according to an old custom, she with a sharp knife 
 makes rude incisions to represent the Cross. With this, and 
 i'urmity made of barley and meal, the cottage affords un- 
 interrupted hospitality .-^Gent. Mag. 1811, vol. Ixxxi. pt. i. 
 p, 423. 
 
 IRELAND. 
 
 At St. Peter's, Athlone, every family of a village, says 
 Mason, in his Stat. Ace. of Ireland (1819, vol. iii. p. 75), 
 kills an animal of some kind or other : those who are rich 
 kill a cow or a sheep, others a goose or a turkey ; while 
 those who are poor and cannot procure an animal of greater 
 value, kil} a hen or a cock, and sprinkle the threshold with 
 the blood, and do the same in the four corners of the house, 
 and this ceremonious performance is done to exclude every 
 kind of evil spirit from the dwelling where this sacrifice is 
 made, till the return of the same day in the following year.
 
 Nov. 13.] ST. BEICE'S DAT. 421 
 
 Nov. 13.] ST. BEIGE'S DAY. 
 
 TJie Stamford Bull Running. FROM time immemorial down 
 to a late period this day was annually celebrated at the town 
 of Stamford, in Lincolnshire, by a rough sport called bull- 
 running. Butcher, in his Survey of Stamford (1717, pp. 7G, 
 77), alluding to this custom, says: "The butchers of the 
 town at their own charge provide the bull, and place him over- 
 night in a stable or barn belonging to the alderman. The 
 next morning proclamation is made by the common bell-man 
 of the town that each one shut up his shop-door and gate, 
 and that none, upon pain of imprisonment, do any violence 
 to strangers, for the preventing whereof (the town being a 
 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 all the gates shut up, the 
 bull is turned out of the alderman's house, and the men, 
 women, and children, with all the dogs in the town, run 
 after him, &c." 
 
 According to tradition the origin of the custom dates from 
 the time of King John, when, one day, William, Earl of 
 Warren, standing on the battlements of the castle, saw two 
 bulls fighting in the meadow beneath. Some butchers, 
 coming to part the combatants, one of the bulls ran into the 
 town, causing a great uproar. The earl, mounting his horso, 
 rode after the animal, and enjoyed the sport so much that 
 he gave the meadow in which the fight began to the butchers 
 of Stamford, on condition that they should provide a bull, to 
 be run in the town annually, on the 13th of November, for 
 ever after. 
 
 There is no documentary evidence on the subject, but tho 
 town of Stamford undoubtedly holds certain common rights 
 in the meadow specified, which is still termed the bull- 
 meadow. See Book of Days, voL ii. p. 574.
 
 422 QUEEN ELIZABETH'S ACCESSION. [Nov. 17, 
 
 Nov. H.J St. EECONWALD'S DAY. 
 
 STRYPE, in his Ecclesiastical Memorials (1822, vol. iii. pt. i. 
 p. 322), says : " It was commanded, that every priest in the 
 diocese of London should go to St. Paul's in procession in 
 copes on St. Erconwald's Day." [November 14th, 1554]. 
 
 Nov. 17.] QUEEN ELIZABETH'S ACCESSION. 
 
 QUEEN ELIZABETH'S accession was long observed as a Pro- 
 testant festival, and with the society of the Temple, the 
 Exchequer, Christ's Hospital, Westminster, and Merchant 
 Taylors' Schools, is, says Timbs, kept as a holiday. The Pope 
 in effigy, in a chair of state, with the devil, a real person, 
 behind him, caressing him, &c., was formerly paraded in pro- 
 cession on this day in the streets of London, and afterwards 
 thrown into a bonfire. In Queen Anne's time the Pretender 
 was added to the Pope and the devil. There were also great 
 illuminations in the evening. This anniversary was first 
 publicly celebrated about 1570, twelve years after Elizabeth's 
 accession. (Timbs, Something for Everybody, p. 122.) Brayley 
 in his Londiniana, vol. iv. p. 74, et seq., has given a very 
 interesting account of these processions. 
 
 A correspondent of N. & Q. (1st S. vol. iv. p. 345) says 
 that when he was at Christ's Hospital the following curious 
 custom prevailed on the 17th of November. 
 
 Two or more boys would take one against whom they had 
 any spite or grudge, and having lifted him by the arms and 
 legs, would bump him on the hard stones of the cloisters. 
 
 In reading Sir Roger de Coverley, with notes by Willis 
 published in the Traveller's Library, the same correspondent 
 says that he found (at p. 134) what he considered a fair ex- 
 planation. A full account is there given, he says, of the 
 manner in which the citizens of London intended celebrating, 
 in 1711, the anniversary of Queen Elizabeth's accession on 
 the 17th of November, some parts of which would almost
 
 Nov. 23.] ST. CLEMENT'S DAT. 423 
 
 seem to have been copied during the excitement against the 
 papal bull in November 1850. Probably therefore, originally, 
 the unfortunate boy who had to endure the rude bumping 
 by his schoolfellows was intended to represent the Pope or 
 one of his emissaries, and that those who inflicted the 
 punishment were looked upon as good Protestants. 
 
 Nov. 23] ST. CLEMENT'S DAY. 
 
 THE festival day of St. Clement was formerly considered 
 as the first day of winter, in which were comprised ninety- 
 one days. From a State proclamation in 1540 it appears 
 that processions of children were frequent on St. Clement's 
 Day ; and, in consequence of a still more ancient custom of 
 perambulating the streets on the night of this festival to 
 beg drink for carousing, a pot was formerly marked against 
 the 23rd of November upon the old runic or clog almanacs; 
 but not upon all. Med. JEci Kalend. 1841, vol. i. p. 60.; 
 Plot, History of Sta/ordshire, 1686, p. 430; see Cough's 
 Camden Brit. voL ii. pt. ivi. p. 499. 
 
 CAMBRIDGESHIRE. 
 
 The bakers of Cambridge hold an annual supper on St. 
 Clement's Day, which supper is called the " Baker's Clem." 
 N. & Q. 3rd S. vol. iv. p. 492. 
 
 KENT. 
 
 In Every Day Book (1826, vol. i. p. 1501) is the following 
 account of an annual ceremony formerly celebrated on tho 
 evening of St. Clement's Day, by the blacksmiths' apprentices 
 of the dockyard at Woolwich : 
 
 One of the senior apprentices being chosen to serve as 
 Old Clem (so called by them), is attired in a great coat, 
 having his head covered with an oakum wig, face masked, 
 and a long white beard ; thus attired, he seats himself in a 
 large wooden chair, chiefly covered with a sort of stuff called
 
 424 BT. CLEMENT'S DAY. [Nov. 23. 
 
 bunting, with a crown and anchor, made of wood, on the top 
 and around it, four transparencies representing the " Black- 
 smiths' Arms," " Anchor Smiths at Work," " Britannia with 
 her Anchor," and " Mount Etna." He has before him a 
 wooden anvil, and in his hands a pair of tongs and wooden 
 hammer. A mate, also masked, attends him with a wooden 
 sledge-hammer ; he is also surrounded by a number of other 
 attendants, some of whom carry torches, banners, flags, &c. ; 
 others, battle-axes, tomahawks, and other accoutrements of 
 war. This procession, headed by a drum and fife, and six 
 men with Old Clem mounted on their shoulders, proceed 
 round the town, not forgetting to call on the blacksmiths and 
 officers of the dockyard : here the money-box is pretty freely 
 handed, after Old Clem and his mate have recited their 
 speeches, which commence by the mate calling for order 
 with, 
 
 " Gentlemen nil, attention give, 
 And wish St. Clem long, long to live." 
 
 Old Clem then recites the following speech : 
 " I am the real St. Clement, the first founder of brass, 
 iron, and steel, from the ore. I have been to Mount Etna, 
 where the god Vulcan first built his forge, and forged the 
 armour and thunderbolts for the god Jupiter. I have been 
 through the deserts of Arabia ; through Asia, Africa, and 
 America ; through the city of Pongrove, through the town of 
 Tipmingo, and all the northern parts of Scotland. , I arrived 
 in London on the 23rd of November, and came down to his 
 Majesty's dockyard at Woolwich to see how all the gentle- 
 men Vulcans came on there. I found them all hard at work, 
 and wish to leave them well on the twenty-fourth." 
 The mate then subjoins : 
 
 " Come all you Vulcans stout and strong, 
 Unto St. Clem we do belong ; 
 I know this house is well prepared 
 With plenty of money and good strong beer ; 
 And we must drink before we part, 
 All for to cheer e;ich merry heart. 
 Come sill you Vulcans, strong and stout, 
 Unto St. Clem I pray turn out ; 
 For now St. Clem's going round the k wn, 
 His coaoh-and-six goes merrily round. 
 Huzza a a."
 
 Nov. 23.] ST. CLEMENT'S DAT. 425 
 
 After having gone round the town and collected a pretty 
 decent sum, they retire to some public --house, uhere they 
 enjoy as good a supper as the money collected will allow. 
 
 STAFFORDSHIRE. 
 
 On the feast of St Clement, a custom exists in Stafford- 
 shire for the children to go round to the various houses in 
 the village to which they belong singing the following 
 doggerel : 
 
 " Clemany ! Clemany ! Clemany mine ! 
 
 A good red apple and a pint of wine, 
 
 Some of your mutton and some of your votu. 
 
 If it is good, pray give me a dcnl ; 
 
 If it is not, pray give me some salt. 
 
 Butler, butler, fill your bowl ; 
 
 If thou fillst it of the best, 
 
 The Lord'll send your soul to rest 
 
 If thou fillst it of the small, 
 
 Down ges butler, buwl and all. 
 
 Pray, good mistress, send to me 
 
 One for Peter, one for Paul, 
 
 One for Him who made us all : 
 
 Apple, pear, plum, or cherry, 
 
 Any good thing to make us merry ; 
 
 A bouncing buck and a velvet chair, 
 
 Ck-ment comes but once a year ; 
 
 Off with the pot and on with the pan, 
 
 A good red apple and I'll be gone." 
 
 N. # Q. 1st. S. vol. viii. p. 618. 
 
 The following rhyme is also sung : 
 
 " Clemeny, Clemeny, God be wi* you, 
 Christmas conies but once a ye-ar ; 
 When it comes, it will soon be gone, 
 Give me an apple, and I'll be gone." 
 
 Ibid. 3rd. S. vol. iv. p. 492 ; See Oliver's History of 
 Collegiate Cfiurch of Wolverhampton, ISrIG, p, 16. 
 
 WALES. 
 
 At Tenby, on St. Clement's Day, it was customary for the 
 owners of fishing-boats to give a supper of roast goose and 
 rice pudding to their crews. Mason's Tales and Traditions of 
 Tcnby, 1858, p. 27.
 
 426 ST. OATHEUINE'S DAY. [Nov. 25. 
 
 Nov. 24.] ST. CATHEKINE'S EVE. 
 
 IN Stiype's Ecclesiastical Memorials (1822, vol. iii. pt. ii. 
 p. 507) is the following notice of this festival : 
 
 The 24th (1556) being St. Katharine's Day (or rather 
 Eve), at six of the clock at night St. Katharine went about 
 the battlements of St. Paul's Church accompanied with fine 
 singing and great lights ; this was St. Katharine's procession." 
 
 Nov. 25.] ST. CATHEEINE'S DAY. 
 BUCKINGHAMSHIRE. 
 
 ON Cattern Day the lace makers hold merry-makings, and 
 eat a sort of cakes called " wigs " * and drink ale. Tradition 
 says it is in remembrance of Queen Catherine, who, when the 
 trade was dull, burnt all her lace, and ordered new to be 
 made. The ladies of the court could not but follow her 
 example, and the consequence was a great briskness in the 
 manufacture. N. & Q. 3rd S. vol. i. p. 387. 
 
 CAMBBIDGESHIBE. 
 
 A paragraph in the Cambridge Chronicle (December 8th, 
 1860) alludes to the custom of the carpenters of Chatteris, in 
 the Isle of Ely, observing the feast of their patron Saint, 
 St. Catherine, by dining together, &c. 
 
 * Cakes called "wigs" were very commonly sold iu the Midland 
 counties borne years ago, and they are even mentioned as allowable at 
 the collation in Lent by a Catholic writer nearly two centuries ago. 
 They were light and spongy, and something like very light ginger- 
 bread. As to the derivation of the name " wis< ' as applied to them, a 
 correspondent of Notes and Queries says he never dreamed of seeing it 
 any where but in the shape of these cakes, which greatly resembled a 
 wig; being roun I, and having a thick rim round them, which turned 
 up like the curls of a wig of the olden times. See JV. & Q. 3rd. S. vol. i. 
 p. 4S6.
 
 Nov. 25.] ST. CATHERINE'S DAT. 427 
 
 KENT. 
 
 The following extract is taken from N. & Q. (2nd S. 
 vol v. p. 47) : On Wednesday (the 25th) night last the 
 towns of Chatham, Kochester, and Brompton exhibited con- 
 siderable excitement in consequence of a torchlight proces- 
 sion appearing in the streets, headed by a band of fifes and 
 drums. Notwithstanding the late hour (eleven o'clock) a 
 large number of persons of both sexes, accompanied the 
 party. The demonstration was got up by the rope-makers 
 of the dockyard, to celebrate the anniversary of the founder 
 of the ropery (Queen Catherine). The female representing 
 her Majesty (who was borne in a chair of state by six rope- 
 makers) was dressed in white muslin, wore a gilt crown, and 
 carried in her hand a Roman banner. 
 
 NOBTHAMPTONSHIBK. 
 
 At one time it was customary, at Peterborough, till the 
 introduction of the new poor laws, for the female children 
 belonging to the workhouse, attended by the master, to go 
 in procession round the city on St. Catherine's Day. They 
 were all attired in white, and decorated with various coloured 
 ribbons, principally scarlet ; the tallest girl was selected to 
 represent the Queen, and was adorned with a crown and 
 sceptre. The procession stopped at the houses of the prin- 
 cipal inhabitants, and they sang the following rude ballad, 
 begging for money at every house as they passed along : 
 
 " Here comes Queen Catherine, as fine as any queen, 
 With a coach and six horses a coining to be seen. 
 
 And a spinning we will go, will go, will go, 
 And a spinning we will go. 
 
 Some say she is alivp, and some say she is dead, 
 Aud now she doe^ appear with a crown upon her head. 
 And a spinning we will go, &c. 
 
 Old Madam Marshall she takes up her pen, 
 And then she sits and calls for all her royal men. 
 
 Aud a spinning we will go, &c. 
 
 All yon that wunt employment, though spinning is but small, 
 Come list, and don't stand still, but go and work for all. 
 
 And a spinning we will go, &o.
 
 ST. CATHERINE'S DAT. [Nov. 25. 
 
 If we set a spinning, we will either work or play, 
 But if we set a spinning we can earn a crown a day. 
 And a, spinning we will go, &c. 
 
 And if there be some young men, as I suppose there's some, 
 We'll hardly let them stand alone upon t.he cold stone. 
 And a spinning we will go, &c." 
 
 St. Catherine being the patron of the spinners, as well as 
 of spinsters, and spinning being formerly the employment 
 of the females at the workhouse, it naturally followed that 
 they should be selected to commemorate the anniversary 
 of this Saint ; and that this commemoration is of great 
 antiquity appears from the early entries in the Dean and 
 Chapter's accounts of payments on St. Catherine's Day for 
 wheels and reels for the children of the workhouse. Baker, 
 Glossary of Northamptonshire Words and Phrases, 1854, vol. ii. 
 p. 436. 
 
 A correspondent of JV. & Q. (4/7t S. vol. ii. p. 332), allud- 
 ing to the above custom, says that it was not confined to 
 Peterborough, but was observed throughout the whole of 
 the Northamptonshire lace-making districts, as well as in 
 those of Bedfordshire. According to popular tradition the 
 custom is derived from one of the Queens Catherine in the 
 time of Henry VIII. probably from Catherine Parr, who 
 was a Northamptonshire woman. By some this day is called 
 " Candle Day," from its forming the commencement of the 
 season for working at lace-making by candle-light. 
 
 ISLE OF THANET. 
 
 On St. Catherine's Day in the Isle of Thanet, the carters 
 place a small figure on a wheel on the front of their cart 
 sheds. N. & Q. 2nd S. vol. v. p. 235. 
 
 WORCESTERSHIRE. 
 
 In this county the children go round to the farmhouses 
 collecting apples and beer for a festival, and sing the follow- 
 ing lines : 
 
 " Catherine and Clement, be here, be here, 
 Some of your apples, and some of your beer ; 
 Some for Peter, and some for Paul, 
 And some for Him that made us all,
 
 Nov. 30.] 6T. ANDREW'S DAT. 429 
 
 Clement was a good man, 
 
 For his sake j<ive us some, 
 
 \<>t of the worse, but some of the best, 
 
 And God will seud your soul to reet." 
 
 The Chapter of Worcester have a practice of preparing a 
 rich bowl of wine and spices, called the " Cathern bowl," 
 for the inhabitants of the college upon this day. HalliwelTs 
 Popular Rhymes, 1849, p. 238 ; see N. & Q. 2nd S. vol. iv. 
 pp. 4U5, 4%. 
 
 Nov. 30. J ST. ANDEEWS DAY. 
 
 THK commencement ot the ecclesiastical year is regulated by 
 the feast of St. Andrew, the nearest Sunday to which, whether 
 before or after, constitutes the first Sunday in Advent, or 
 the period of four weeks which heralds the approach of 
 Christmas. St. Andrew's Day is thus sometimes the first 
 and sometimes the last festival in the Christian Year. Book 
 of Days, vol ii. p. 636. 
 
 KENT. 
 
 Hasted, in his History of Kent (vol. ii. p. 757), speaking 
 of the parish of Eastling, says that, on St. Andrew's Day, 
 there is a yearly diversion called squirrel-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 greater part of the day in parading 
 through the woods and grounds, with loud shoutings, and 
 under pretence of demolishing the squirrels, 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 ale-houses, finish their 
 career there as is usual with such sort of gentry. 
 
 MlDDLESF.X. 
 
 Strype, in his Jlcctoiatt'cal Memorials (1822, vol. iii. pt. ii. 
 p. 21 ), says : " The 30th November [1557] being St. Andrew's
 
 BT. ANDREW'S DAT. [Nov. 30. 
 
 Day, was a procession at Paul's, and a priest of every parish 
 attending, each in his cope, and a goodly sermon preached, 
 and after that, the procession, with salve festa dies." 
 
 NORTHAMPTONSHIRE . 
 
 Tander and Tandrew are the names given to the festival 
 of St. Andrew, of whicli they are corruptions. 
 
 The anniversary of this saint is, or rather was, kept by the 
 lacemakers as a day of festivity and merry-making ; but since 
 the use of pillow-lace has in a great measure given place to 
 that of the loom, this holiday has been less and less observed. 
 The day in former times was one of unbridled licence : 
 village " scholards " barred out their master ; the lace schools 
 were deserted ; and drinking and feasting prevailed to a riotous 
 extent. Towards evening the villagers used to become sud- 
 denly smitten with a violent taste for masquerading. Women 
 might be seen walking about in male attire, while men and 
 boys clothed in female dress visited each other's cottages, 
 drinking hot " eldern wine," the staple beverage of the season. 
 Then commenced the mumming. Sternberg, Dialect and 
 Folk Lore of Northamptonshire 1851, p. 183; A. E. Baker, 
 Glossary of Northamptonshire Words and Phrases, 1854, vol. ii. 
 p. 326. 
 
 SUSSEX. 
 
 A correspondent of the Athenaum (No. 993) says that 
 the custom of squirrel-hunting was at one time kept up in 
 this county, but, in consequence of the inclosure of the 
 coppices and the more strict observance of the game, it has 
 wholly dropped. 
 
 SCOTLAND. 
 
 In Scotland this day is called Andrys Day, Androiss Mess, 
 and Andermess. 
 
 Singed sheep's heads are borne in the proeession before 
 the Scots in London on St. Andrew's Day. Brand's Pop. 
 Antiq. 1849, voL L p. 415.
 
 DEC.] PICECUS DAY. 
 
 STIR UP SUNDAY. 
 
 THE 25th Sunday after Trinity is called by the schoolboys 
 " Stir Up Sunday," from the collect used on that day ; and they 
 repeat the following lines without considering their irreverent 
 application : 
 
 " Stir up, we beseech thee. 
 
 The pudding in the pot, 
 And when we g-t home, 
 
 We'll eat it all hot." 
 
 Brand's Pop. Antiq. 1859, vol. i. p. 414; See Timet, 
 November 25th, 1863. 
 
 ADVENT. 
 
 Advent Bells. Advent bells are rung in many parishes 
 throughout various parts of England during tho month of 
 December. A correspondent of N. & Q. (1st S. vol. i. p. 21) 
 says that, in his neighbourhood on the western borders of 
 Berks he has heard their merry peals break gladsomely 
 upon the dark stillness of the cold evening from many a 
 steeple round. 
 
 ISLE OF MAN. 
 
 Train, in his History of the Isle of Man (1845, vol. ii. p. 
 127), says, that the fiddlers go round from house to house, in 
 the latter part of the night for two or three weeks before 
 Christmas, playing a tune called the Andisop. On their way 
 they stop before particular houses, wish the inmates indi- 
 vidually " good morning," call the hour, then report tho state 
 of the weather, and after playing an air, move on to tho next 
 halting-place. 
 
 PICROUS DAY. 
 CORNWALL. 
 
 THE Second Thursday before Christmas Day is a festival 
 observed by the tinners of the district of Blackmore, and
 
 432 ST. NICHOLAS' DAY. [DEC. 6. 
 
 known as " Picrous Day." It is said to be the feast of the 
 discovery of tin by a man named Picrous. It is not at 
 present marked by any distinctive ceremonies, but it is the 
 occasion of a merry-making, and the owner of the tin stream 
 contributes a shilling a man towards it. Mr. T. Q. Couch 
 says his first impression was that the day took its name 
 from the circumstance of a pie forming the piece de resistance 
 of the supper ; but this explanation is not allowed by tinners, 
 nor sanctioned by the usages of the feast. Hunt's Romances 
 of the West of England, 1871, p. 468. 
 
 DEC. 5.} ST. NICHOLAS' EVE. 
 
 STBTPE, in his Ecclesiastical Memorials (1822, vol. iii. part. i. 
 p. 326), says : " On the 5th December [1554 J, the which 
 was St. Nicholas' Eve, at evensong time, came a command- 
 ment that St. Nicholas should not go abroad nor about. But, 
 notwithstanding, it seems, so much were the citizens taken 
 with the mock St. Nicholas, that is, a boy-bishop, that there 
 went about three St. Nicholases in divers parishes, as in 
 St. Andrew's Holborn and St. Nicolas Olave's in Bread Street. 
 The reason the procession of St. Nicholas was forbid was 
 because the Cardinal had this St. Nicholas' Day sent for all 
 the convocation, bishops, and inferior clergy, to come to him 
 to Lambeth, there to be absolved from, all their prejudices, 
 schisms, and heresies." 
 
 DEO. 6.] ST. NICHOLAS' DAY. 
 
 THE BOY-BISHOP. 
 
 ST. NICHOLAS was deemed the patron of children in general, 
 but much more particularly of all schoolboys, amongst whom 
 the 6th of December (the saint's festival) used to be a very 
 great holiday for more than one reason. In those bygone 
 times all little boys either sang or served about the altar at
 
 DEC. 6.] ST. NICHOLAS' DAT. 433 
 
 church ; and the first thing they did upon the eve of thoir 
 patron's festival was to elect from among themselves, in every 
 parish church, cathedral, and nobleman's chapel, a bishop 
 and bis officials, or, as they were then called, " a Nicholas 
 and his clerks." This boy-bishop and his ministers after- 
 wards sang the first vespers of their saint, and, in the 
 evening, arrayed in their appropriate vestments, walked all 
 about the parish ; all were glad to see them, and those who 
 could afford it asked them into their houses to bestow a 
 gift of money, sweetmeats, or food upon them. In the year 
 1299 we find Edward I., on his way to Scotland, permitting 
 one of these boy-bishops to say vespers before him in his 
 chapel at Heton, near Newcastle-upon-Tyne, and making a 
 considerable present to the said bishop and certain other 
 boys that came and sang with him on the occasion, on the 
 7th of December, the day after St. Nicholas' Day. What 
 was the custom in the houses of our nobles we may learn 
 from the Northumberland Household Book, which tells us 
 that " My lord us ;th and accustomyth to gyfe yerly, upon 
 Saynt Nicolas-Even, if he kepe chapell for Sayut Nicolas, 
 to the master of his childeren of his chapell, for one of the 
 childeren of his chapell, yerely, vi'- viii d< ; and if Saynt 
 Nicolas com owt of the towne wher my lord lyeth, and my 
 lord kepe no chapell, than to have yerely Hi*' iiij d -" At 
 Eton College, it was on St. Nicholas' Day, and not on 
 Childermas, that the boy-bishop officiated, which he did not 
 only at evensong, but at mass, which he began and went en 
 with up to the more solemn part at the offertory : " In festo 
 Sancti Nicholai, in quo, et nullatenus in festo Sanctorum 
 Innocentium, divina officia praeter missae secreta exequi et 
 dici permittimus per episcopum puerorum scholiarium ad 
 hoc de eisdem annis singulis eligendum." 
 
 It was upon this festival that some wealthy man or other 
 of the parish would make an entertainment on the occasion 
 for his own household, and invite his neighbours' children 
 to come and partake of it ; and, of course, Nicholas and his 
 clerks sat in the highest place. The Golden Legend tells how 
 " a man, for the love of his sone that wente to scole for to 
 Icrne, halowed every year the feest of Saynt Nycholas mocha 
 eolemply. On a time it happed that the fader had doo maka 
 
 2 F
 
 434 ST. NICHOLAS' DAT. [DEC. 6. 
 
 redy the dyner, and called many clerkes to this dyner." 
 Individuals sometimes bequeathed money to find a yearly 
 dinner on St. Nicholas' day for as many as a hundred Childer- 
 mas' tide scholars, who were, after meat, to pray for the soul of 
 the founder of the feast. In our large schools and universities 
 the festival was kept with public sports and games. But it 
 was at Holy Innocents, or Childermas' tide, that Nicholas and 
 his clerks came forth in all their glory. The boy-bishop 
 had a set of pontificals provided for him. St. Paul's, London, 
 had its "una mitra alba cum flosculis breudatis ad opus 
 episcopi parvulorum baculus ad usum episcopi parvulorum ;" 
 York Minster, too, its "una capa de tissue pro episcopo 
 puerorum ;" Lincoln Cathedral, " a cope of red velvet, ordained 
 for the barn-bishop ;" All Souls' College, Oxford, "j. chem. 
 (ches. ?) j. cap et mitra pro episcopo Nicholao;" St. Mary's 
 Church, Sandwich, "a lytyll chesebyll for Seynt Nicholas 
 bysschop." For the boy-bishop's attendants copes were 
 also made, and York had no fewer than " novem capae pro 
 pueris." 
 
 Towards the end of evensong on St. John's Day the little 
 Nicholas and his clerks, arrayed in their copes, and having 
 burning tapers in their hands, and singing those words of 
 the Apocalypse (c. xiv.) "Centum quadraginta" walked 
 processionally from the choir to the altar of the Blessed 
 Trinity, which the boy-bishop incensed ; afterwards they 
 all sang the anthem, and he recited the prayer commemorative 
 of the Holy Innocents. Going back into the choir these 
 boys took possession of upper canons' stalls, and those 
 dignitaries themselves had to serve in the boys' place, and 
 carry the candles, the thurible, and the book like, acolytes, 
 thurifers, and lower clerks. Standing on high, wearing his 
 mitre, and holding his pastoral staff in his left hand, the 
 boy-bishop gave a solemn benediction to all present, and, 
 while making the sign of the Cross over the kneeling crowd, 
 said: 
 
 u Crucis eigno voa consigno ; vestra sit tuitio, 
 Quos nos tmit et redemit sue carnis pretio." 
 
 The next day, the feast itself of Holy Innocents, the boy- 
 bishop preached a sermon, which of course had been written
 
 DEC. 6.] BT. NICHOLAS' DAY. 435 
 
 for him; and one from the pen of Erasmus, "Concio de 
 puero lesn," spoken by a boy of St. Paul's School, London, 
 is still extant, and Dean-Colet, the founder of that seminary, 
 in his statutes for it, ordained that "all these children shall, 
 every Childermas Daye, come to Paulis Churche, and hear 
 the childe bishop sermon ; and after be at the high masse, 
 and each of them offer a i d ' to the cbilde bysshop, and with 
 them the maisters and surveyors of the scole." At evensong 
 bishop Nicholas and his clerks officiated as on the day 
 before, and until Archbishop Peckham's times, used to take 
 some conspicuous part in the services of the church during 
 the whole octave of Childermas tide. About 1279 A.D. that 
 primate decreed, however, thus : " Puerilia autem solennia, 
 qute in festo solent fieri Innocentum post vesperas 8. 
 Johannis tantum inchoari permittimus, et in crastino in ipsa 
 die Innocentum totaliter terminentur." This festival, like St. 
 Nicholas' Day, had its good things ; and then, as now, was 
 marked by a better dinner in nunneries, wherein the little 
 boys who had served at the altars of the nuns' churches were 
 not forgotten, as we see by the expenses of St. Mary do 
 Frees : " Paid for makyng of the dyner to the susters up on 
 Childermas Day, iii*' iiij d- It. Paid for brede and ale for 
 Saint Nicholas, iii" 
 
 If schoolboys had the patron St. Nicholas, little girls had 
 their patroness too, St. Catherine, who by her learning 
 overthrew the cavilings of many heathen philosophers and 
 won some of them to Christianity. On this holy martyr's 
 festival, therefore, did the girls walk about the towns in their 
 procession. All this was looked upon with a scowl by those 
 who pulled down the Church of God in this land: hence 
 Cranmer, towards the end of Henry VIII.'s reign, forbade 
 these and other like processions: "Whereas heretofore 
 dyverse and many superstitious (?) and childysshe observa- 
 tions have been used, and yet to this day are observed and 
 kept in many and sondry parties of this realm, as upon 
 Sainte Nicolas, Sainte Catheryne, Sainte Clement, the Holy 
 Innooentcs, and such like ; children be strangelye decked and 
 apparolid to couuterfaito priestes, byshoppes, and women ; 
 and so ledde with songes and daunces from house to house, 
 blcassing the people, and gatherynge of monyo, and boyes doo 
 
 2 F 14
 
 436 ST. NICHOLAS' DAT. [Dice. 6. 
 
 singe masse and prcache in the pulpitt . . . the Kyng's 
 majestie willith and commaundeth that from henceforth all 
 suche superstitious be loste and clyerlye exstinguished," 
 &c. Queen Mary restored these rites, and the people were 
 glad to see this, along with other of their old religious 
 usages, given back to them ; and an eye-witness tells us 
 that, in A.D. 1556, " the V. day of December was Sant 
 Necolas evyn, and Sant Necolas whentt abrod in most partt 
 in London, syngyng after the old fassyon, aud was reseyvyd 
 with mony good pepulle into their howses, and had mych 
 good chere as ever they had, in mony plasses." 
 
 Some have thought that it was owing to his early abstinence 
 that St. Nicholas was chosen patron of schoolboys ; a better 
 reason perhaps is given to us by a writer in the Gent. Mag. 
 (1777, vol. xlvii. p. 158), who mentions having in his posses- 
 sion an Italian life of St. Nicholas, from which he translates 
 the following story, which explains the occasion of boys 
 addressing themselves to St. Nicholas' patronage: 
 
 " The fame of St. Nicholas' 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 bene- 
 diction ; but they, getting to Myra 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 bag- 
 gage 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 a vision of this impious transaction, im- 
 mediately resorted to the inn, and calling the host to him, 
 reproached him for his horrid villany. The man, percei.ing 
 that he was discovered, 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 contrite 
 behaviour, confession, and thorough repentance, besought 
 Almighty God not only to pardon the murderer, 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 
 portion.s of the youths were, by Divine Power, reunited, and
 
 DEC. 13.] ST. BABCHAN'S DAT. 487 
 
 perceiving themselves alive, threw themselves at the feet of 
 the holy man to kiss and embrace them. But the bishoj 
 not suffering their humiliation, raised them up, exhorting them 
 to return thanks to Almighty God for this mark of His 
 mercy, and gave them good advice for the future conduct of 
 their lives; and then, giving them the bless : ng, he sent them 
 with great joy to prosecute their studies at Athens." D. 
 Rock, Tl<# Church of our Fathers, 1853, vol. iii. part. ii. p. 
 215. 
 
 DEC. 8.] CONCEPTION OF VIRGIN MARY. 
 
 STRTPE, in his Ecclesiastical Memorials (1822, vol. iii. part 
 1. p. 327), says : " The 8th December (1554), being the day 
 of the Conception of our Blessed Lady, was a goodly pro- 
 cession at the Savoy by the Spaniards, the priest carrying the 
 Sacrament between his hands, and one deacon carrying a 
 censer censing, and another the holy- water stock, and a 
 number of friars and priests singing; and eveiy man and 
 woman, knights also and gentlemen, bearing green tapers 
 burning, and eight trumpets blowing; and when they ceased, 
 then began the sackbuts to play, and when they had done, 
 there was one who carried two drums on his back, and one 
 came after beating them. And so done, they went about the 
 Savoy, now singing, and a while after playing again, and by- 
 and-by came singing into the church, and after that they 
 went to mass." 
 
 DEC. 13.] ST. BARCHAN'S DAY. 
 
 SCOTLAND. 
 
 His day is still celebrated at Kilbarchan by a fair, held 
 on the 1st of December, Old Style, (13th December, New 
 Style.) This rustic festival is alluded to in the Laird of 
 Bel trees' poem on the life and death of the famous piper 
 of Kilbarchan, Habbie Simpson :
 
 433 ST. THOMAS' DAT. [DEC. 21. 
 
 " Fne kindly to his neighbour's nicst, 
 A t Beltane and St. Barchan's feast. 
 He blew and then held up his breist, 
 
 As he were wead ; 
 But now we needna him arreist, 
 
 For now he's deid 1" 
 Chambers's Pop. Rhymes of Scotland, 1870, p. 391. 
 
 DEO. 14.] ST. TIBBA'S DAY. 
 
 THIS day was formerly celebrated in Rutlandshire by fowlers 
 and falconers, who regarded the saint as their peculiar 
 patroness. Camden mentions the town of Kihall as par- 
 ticularly addicted to this superstitious observance,* and 
 the passage, which is strongly expressed, was ordered to be 
 expunged from his Britannia by the Index Expurgationis, 
 printed at Madrid in 1612 by Louis Sanchez. Med. Mvi 
 Kalend. vol. i. p. 82. 
 
 DEO. 17.] SOW DAY. 
 
 SCOTLAND. 
 
 Ax Sandwick, in the Orkneys, it is usual for every family to 
 kill a sow, whence this day is called Sow Day. This custom 
 probably has some reference to the heathen worship of the 
 sun, to which, among the northern nations, the male of this 
 animal was sacred. Sinclair, StaL Ace. of Scotland, 1793, 
 vol. xvi. p. 460 ; Med. Mm Kalend. vol. i. p. 82. 
 
 DEC. 21.] ST. THOMAS' DAY. 
 
 IN some parts of the country St. Thomas' Day is observed 
 by a custom called Going a Gooding.\ The poor people go 
 
 * Kihall, ubi cum majores nostros ita fascinasset superstitio, ut 
 deorum multitudine Deum verum propemodum sustulisset, Tibba 
 minorum gentium diva, quasi Diana ab aucupibus utique rei accipi- 
 trarise prases colebatur. Britan. 8vo. Lond. edit. 1590, p. 419. 
 
 t Northamptonshire, Kent, Sussex, Herefordshire, Worcester- 
 shire, etc.
 
 Dec. 21.] ST. THOMAS' DAT. 433 
 
 round the parish and call at the houses of the principal 
 inhabitants, begging money or provisions wherewith to 
 celebrate the approaching festivity of Christmas. In return 
 for the alms bestowed during these " gooding " peregrinations, 
 it was customary for the recipients, in former times, to 
 present to their benefactors a sprig of holly or mistletoe. 
 Book of Days, vol. ii. p. 724 ; see Gent. Mag. 1794, yol. Ixiv. 
 p. 292. 
 
 Girls, says Halliwell, used to have a method of divination 
 with a " St. Thomas's Onion," for the purpose of ascertaining 
 their future partners. They peeled the onion, wrapped it up 
 in a clean handkerchief, and then, placing it under their 
 heads, said the following lines : 
 
 Good St. Thomas, do me right, 
 And see my true love come to-night, 
 That I may see him in the face, 
 And him in my kind arms embrace." 
 
 One of the old cries of London was, " Buy my rope of 
 onions white St. Thomas's Onions." Popular Wtymes, 1849, 
 p. 224. 
 
 BEDFORDSHIRE. 
 
 An ancient annual payment of 51. out of an estate at 
 Biddenham, formerly belonging to the family of Boteler, 
 and now the property of Lord Viscount Hampden, is 
 regularly paid on St. Thomas's Day to the overseers of the 
 poor for the purchase of a bull, which is killed, and the flesh 
 thereof given amongst the poor persons of the parish. For 
 many years past the annual fund, being insufficient to 
 purchase a bull, the deficiency has been made good out of 
 other charities belonging to the parish. It was proposed 
 some years ago by the vicar that the 5/. a year should be 
 laid out in buying meat, but the poor insisted on thu 
 customary purchase of a bull being continued, and the usage 
 is accordingly kept up. Edwards, Old English Customs and 
 Chanties, 1842, p. 64. 
 
 BERKSHIRE. 
 
 The cruel practice of bull-baiting was continued annually 
 on St. Thomas's Day, in the market place of the town of -
 
 4.40 ST. THOMAS' DAT. [DEC. 21. 
 
 Wokingham so lately as 1821. In 1822, upon the passing 
 of the Act against cruelty to animals, the corporation resolved 
 on abolishing the custom. The alderman (as the chief 
 magistrate is called there) went with his officers in pro- 
 cession, and solemnly pulled up the bull-ring, which had 
 from time immemorial been fixed in the market-place. 
 The bull-baiting at Wokingham was regarded with no 
 ordinary attachment by the inhabitants ; for, besides the 
 love of sport, it was here connected with something more 
 solid, viz., the Christmas dinner. In 1661, George Staverton 
 gave by will, out of his Staines house, after the death of his 
 wife, 4J. to buy a bull for the use of the poor of Wokingham 
 parish, to be increased to 6Z. after the death of his wife and 
 her daughter, the bull to be baited, and then cut up, " one 
 poor's piece not exceeding another's in bigness." Great was 
 the wrath of the populace in 1822 at the loss, not of the 
 beef for the corporation duly distributed the meat but of 
 the baiting. They vented their rage for successive years in 
 occasional breaches of the peace. They found out, often 
 informed by the sympathising farmer or butcher, where the 
 devoted animal was domiciled ; proceeded at night to liberate 
 him from stall or meadow, and to chase him across the country 
 with all the noisy accompaniments imaginable. So long was 
 this feeling kept alive that, thirteen years afterwards, viz., 
 in 1835, the mob broke into the place where one of the two 
 animals to be divided was abiding and baited him, in 
 defiance of the authorities, in the market-place ; one en- 
 thusiastic individual, tradition relates, actually lying on the 
 ground and seizing the miserable brute by the nostril with 
 his own teeth. This was not to be endured, and a sentence 
 of imprisonment in Heading Gaol cooled the ardour of the 
 ringleaders, and gave the coup de grace to the sport. The 
 bequest of Staverton now yields an income of 20/., and 
 has for several years been appropriated to the purchase of 
 two bulls. The flesh is divided and distributed annually 
 on St. Thomas's Day by the alderman, churchwardens, and 
 overseers, to nearly every poor family (between 200 and 
 BOO), without regard to their receiving parochial relief. 
 The produce of the ofial and hide is laid out in tho purchase 
 of shoes and stockings for the poor women and children.
 
 DEC. 21.] BT. THOMAS' DAT. 441 
 
 The bulls' tongues are recognised by courtesy as the per- 
 quisites of the alderman and town clerk. N. & Q. 2nd S. 
 vol. v. p. 35. 
 
 CHESHIRE. 
 
 The poor people go from farm to farm " a-thomasin," and 
 generally carry with them a bag and a can, into which meal, 
 flour, and corn, are put. Begging on this day is universal 
 in this and the neighbouring counties. Jour, of the Arch. 
 Assoc. 1850, vol. v. p. 253. 
 
 DOBSETSHIBE. 
 
 At the village of Thornton, near Sherborne, a cnstom pre- 
 vails amongst the tenants of the manor, of depositing five 
 shillings in a hole in a certain tombstone in the churchyard, 
 which precludes the lord of the manor from taking the tithe 
 of hay during the year. This must be done before twelve 
 o'clock on St. Thomas's Day, or the privilege is void. Med. 
 JEci Kalend. 1842, vol. i. p. 83. 
 
 There was a custom very generally practised in some 
 parts of this county, and which may even now be practised. 
 A few days before Christmas the women, children, and old 
 men in a parish would visit by turns the houses of their 
 wealthier neighbours, and in return for, and in recognition 
 of Christmas greetings, and their general demand of " Please 
 give me something to keep up a Christmas," would receive 
 substantial pieces or "hunks" of bread and cheese, bread 
 and meat, or small sums of money. The old and infirm of 
 either sex were generally represented by their children or 
 grandchildren, those only being refused the dole who did 
 not belong to the parish. N. & Q. 4.th S. vol. x. p. 494. 
 
 HEREFORDSHIRE. 
 
 St. Thomas's Day is called by the poor inhabitants of this 
 county " Mumping Day ;" and the custom of going from 
 house to house asking for contributions, is termed going 
 a-mumping.
 
 442 BT. THOMAS' DAY. [DEO. 21. 
 
 HERTFORDSHIRE. 
 
 Small pyramids, says Fosbroke (Encyclopaedia of Anti- 
 quities, 1840, p. 661), formed of gilt evergreens, apples, and 
 nuts, are carried about at this time in Hertfordshire for 
 presents. 
 
 ISLE OP MAN. 
 
 Formerly, it was customary for the people to go to the 
 mountains to catch deer and sheep for Christmas, and in the 
 evening always to kindle a large fire on the top of every 
 fingan or cliff. Hence, at the time of casting peats, every 
 one laid aside a large one, saying : " Faaid mooar moayney 
 son oie'l fingan," that is, " A large turf for Fingan's Eve." 
 Train, History of Isle of Man, 1845, vol. ii. p. 124; Cregeen's 
 Manks Dictionary, p. 67. 
 
 NOTTINGHAMSHIRE. 
 
 Samuel Higgs, by his will, bearing date llth May, 1820 
 (as appears from the church tablet), gave 50Z. to the vicar 
 and churchwardens of the parish of Farnsfield, and directed 
 that the interest should be given every year on the 21st of 
 December, in equal proportions, to the poor men and women 
 who could repeat the Lord's prayer, the creed, and the ten 
 commandments, before the vicar or other such person as he 
 should appoint to hear them. The interest is applied 
 according to the donor's orders, and the poor persons 
 appointed to partake of the charity continue to receive it 
 during their lives. Edwards, Old English Customs and 
 Charities, 1842, p. 209. 
 
 OXFORDSHIRE. 
 
 At Tainton, a quarter of barley is provided annually, at 
 the expense of Lord Dynevor, the lord of the manor, and 
 made into loaves called " cobbs." These were formerly given 
 away in Tainton church to such of the poor children of 
 Burford as attended. A sermon was preached on St. Thomas's 
 Day, 6s. 8d. being paid out of Lord Dynevor's estate to the
 
 DEC. 21.] ST. THOMAS' DAT, 443 
 
 preacher. The children, however, made so much riot and 
 disturbance in the church, that, about the year 1809, 
 it was thought better to distribute the cobbs in a stable 
 belonging to one of the churchwardens, which course has 
 been pursued ever since. Edwards, Old English Customs and 
 Chanties, 1842, p. 25. 
 
 STAFFORDSHIRE. 
 
 In many parts of this county not only the old women and 
 widows, but representatives from every poor family in the 
 parish, go round for alms. The clergyman is expected to 
 give one shilling to each person, and consequently the 
 celebration of the day is attended with no small expense. 
 Some of the parishioners give alms in money, others in kind. 
 Thus, for example, some of the farmers give corn, which the 
 millers grind gratis. In some places the money collected is 
 given to the clergyman and churchwardens, who, on the 
 Sunday nearest to St. Thomas's Day, distribute.it at the 
 vestry. The fond is called St. Thomas's Dole, and the day 
 itself Doleing Day. N. & Q- 2nd S. voL iv. pp. 103, 487. 
 
 SUSSEX. 
 
 A sum of 151. was placed in the Arundel Savings-Bank 
 in the year 1824, the interest of which is distributed on St. 
 Thomas's Day. It is said that this money was found, many 
 years since, on the person of a beggar, who died by the road- 
 side ; and the interest of it has always been appropriated by 
 the parish officers for the use of the poor. Edwards, Old 
 English Customs and Charities, 1842, p. 129. 
 
 WARWICKSHIRE. 
 
 In this county it is customary for the poor people to visit 
 the farm-houses to beg contributions of corn. This is called 
 going a-corning. 
 
 WORCESTERSHIRE. 
 
 At Harvington the following rhyme is sung : 
 
 " Wissal, wassail through the town, 
 If you've got any apples throw them down ;
 
 ST. THOMAS' DAT. [DEC. 21. 
 
 Up with the stocking and down with the shoe 
 If you've got no apples money will do. 
 The jug is white and the ale is brown, 
 This is the best house in the town." 
 
 N. & Q. 1st S. vol. viii. p. G17. 
 
 YORKSHIBE. 
 
 Drake, in his Eboracum (1736, p. 217), gives the following 
 account of a custom that once existed at York on St. 
 Thomas's Day, which he says he obtained from a manuscript 
 that fell into his hands. " William the Conqueror, in the 
 third year of his reign (on St. Thomas's Day), laid siege to 
 the city of York, but finding himself unable, either by 
 policy or strength, to gain it, raised the siege, which he had 
 no sooner done, but by accident he met with two fryers at a 
 place called Skelton, not far from York, and had been to 
 seek reliefe from their fellows and themselves against 
 Christmas : the one having a wallet full of victualls and a 
 shoulder of mutton in his hand, with two great cakes 
 hanging about his neck ; the other having bottles of ale, 
 with provisions, likewise of beife and mutton in his wallett. 
 The king, knowing their poverty and condition, thought they 
 might be serviceable to him towards the attaining York, 
 wherefore (being accompanied with Sir George Fothergill, 
 general of the field, a Norman born), he gave them money, 
 and withall a promise, that if they would lett him and his 
 soldiers into their priory at a time appointed, he would not 
 only rebuild their priory, but indowe it likewise with large 
 revenues and ample privileges. The fryers easily consented 
 and the conqueror as soon sent back his army, which, that 
 night, according to agreement, were let into the priory by 
 the two fryers, by which they immediately made themselves 
 masters of all York ; after which Sir Eobert Clifford, who 
 was governor thereof, was so far from being blamed by the 
 conqueror for his stout defence made the preceding days, 
 that he was highly esteemed and rewarded for his valour, 
 being created Lord Clifford and there knighted, with the 
 four magistrates then in office, viz., Horongate, Talbot (whor 
 after came to be Lord Talbott), Lassells, and Erringham. 
 
 The arms of the city of York at that time was, argent, a
 
 DEC. 21.] ST. THOMAS' DAT. 445 
 
 cross, gules, viz., St. George's cross. The conqueror charged 
 the cross with five lyons, passant gardant, or, in memory of 
 the five worthy captains, magistrates, who governed the city 
 so well, that he afterwards made Sir Robert Clifford governour 
 thereof and the other four to aid him in counsell ; and the 
 better to keep the city in obedience he built two castles, and 
 double moated them about ; and to shew the confidence and 
 Irust that he put in these old, but new made, officers by him 
 he offered them freely to ask whatsoever they would of him 
 before he went, and he would grant their request, wherefore 
 they (abominating the treachery of the two fryers to their 
 eternal infamy), desired that, on St. Thomas's Day for ever, 
 they might have a fryer of the priory of St. Peter's to ride 
 through the city on Lorseback, with his face to the horse's 
 tayle, and that in his hand, instead of a bridle, he should 
 have a rope, and in the other a shoulder of mutton, with one 
 cake hanging on his back and another on his breast, with 
 his face painted like a Jew; and the youth of the city to ride 
 with him, and to cry and shout " Youl, Youl," with the officers 
 of the city rideing before and making proclamation, that on 
 this day the city was betrayed; and their request was 
 granted them, which custom continued till tho dissolution of 
 the said fryery ; and afterwards in imitation of the same, the 
 young men and artizans of the city on the aforesaid St. 
 Thoma^s Day, tised to dress up one of their own companions 
 like a fryer, and called him youl, which custom continued 
 till within this three-score years, there being many now 
 living which can testify tho same, but upon what occasion 
 since discontinued I cannot learn : this being done in 
 memory of betraying the city by the said fryers to William 
 the Conqueror. 
 
 WALES. 
 
 William Rogers, by will, June 1806, gave to the minister 
 and churchwardens of Nevern, Pembrokeshire, and theii 
 successors, 8001., Three per Cent. Consols, to be transferred 
 by his executors within six months after his decease ; and it 
 was his will that the dividends should be laid out annually, 
 one moiety thereof in good beef, the other moiety thereof in 
 good barley, the same to be distributed on every St. Thomas's
 
 4.4.6 CHBISTMAS EVE. [DEC. 24. 
 
 Day in each year, by the minister and churchwardens, to 
 and among the poor of the said parish of Nevern. Edwards, 
 Old English Customs and Charities, p. 24. 
 
 DEO. 24.] CHEISTMAS EVE. 
 
 CHESHIRE. 
 
 IN Chester, and its neighhurhood, numerous singers parade 
 the streets and are hospitably entertained with meat and 
 drink at the various houses where they call. See Book of 
 Days, vol. ii. p. 736. 
 
 CORNWALL. 
 
 On Christmas Eve, in former days, says Hunt (Romances 
 of the West of England, 1871, p. 349), the small people, or 
 the spiggans, would meet at the bottom of the deepest mines, 
 and have a midnight mass. In this county the yule log is 
 called " the mock." 
 
 DEBBTSHIRE. 
 
 In some parts the village choir meet in the church on 
 Christmas Eve, and there wait until midnight, when they 
 proceed from house to house, invariably accompanied by a 
 small keg of ale, singing " Christians awake ;" and during 
 the Christmas season they again visit the principal houses 
 in the place, and having played and sung for the evening, 
 and partaken of the Christmas cheer, are presented with a 
 sum of money. Jour, of the Arch. Assoc. 1852, vol. vii. p. 208. 
 
 DEVONSHIRE. 
 
 The ashton faggot is burned in Devonshire on Christmas 
 Eve. The faggot is composed entirely of ash timber, and 
 the separate sticks or branches are securely bound together 
 with ash bands. The faggot is made as large as can con- 
 veniently be burned in the fire-place, or rather upon the 
 floor, grates not being in use. A numerous company is 
 generally assembled to spend the evening in games and
 
 DEO. 24.] CHRISTMAS EVE. 447 
 
 amusements, the diversions being heightened when the faggot 
 blazes on the hearth, as a quart of cyder is considered duo 
 and is called for and served upon the bursting of every hoop 
 or band round the faggot. The timber being green and 
 elastic, each band generally bursts open with a smart report 
 when the individual stick or hoop has been partially burned 
 through. N. &. Q. 1st 8. vol. iv. p. 309. 
 
 In one or two localities, it is still customary for the 
 farmer with his family and friends, after partaking together 
 of hot cakes and cider (the cake being dipped in the liquor 
 previous to being eaten), to proceed to the orchard, one 
 of the party bearing hot cake and cider as an offering to the 
 principal apple-tree. The cake is formally deposited on the 
 fork of the tree, and the cider thrown over the latter.* See 
 Book of Days, vol. ii. p. 736. 
 
 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 since the alteration of 
 the style they continue to do this only on the eye of Old 
 Christmas Day. Brand, Pop. Antiq. 1849, vol. i. p. 473. 
 
 It appears, from a statement of charities in an old book, 
 that John Martyn, by will, 28th of November, 1729, gave to 
 the churchwardens and overseers of the poor of the parish 
 of St. Mary Major, Exeter, twenty pounds, to be put out at 
 interest, and the profits thereof to bo laid out every Christmas 
 Eve in twenty pieces of beef, to be distributed to twenty poor 
 people of the parish, such as had no relief on that day, for 
 ever. Old English Customs and Charities, 1842, p. 4. 
 
 GLOUCESTERSHIRE. 
 
 It appears by the benefaction table in the church of 
 Ruardean, that the Rev. Mr. Anthony Sterry, vicar of 
 Lidney, gave by deed, in the fortieth year of Queen Elizabeth, 
 five shillings per annum, payable out of an estate called the 
 Glasp, in this parish, for ringing a peal on Christmas Eve, 
 about midnight, for two hours, in commemoration of the 
 Nativity. Old English Customs and Charities, 1842, p. 6. 
 * In some places this custom is observed on New Year's Eve.
 
 418 CHRISTMAS EVE. [DEC. 24. 
 
 HAMPSHIRE. 
 
 In the neighbourhood of the New Forest the following 
 lines are sung on the wassailing of the trees : 
 
 " Apples and pears with right good corn, 
 Come in plenty to every one; 
 Eat and drink good cake and hot ale, 
 Give earth to drink and she'll not fail." 
 
 Christmas in the Olden Time, London, 1839. 
 
 HEREFORDSHIRE. 
 
 In the Gent. Mag. (vol. xc. pt. i. p. 33) is the following 
 account of a custom that formerly existed at Tretyre on 
 Christmas Eve. The writer says : They make a cake, 
 poke a stick through it, fasten it upon the horn of an ox, 
 and say certain words, begging a good crop of corn for the 
 master. The men and boys attending the oxen, range them- 
 selves arouud. If the ox throws the cake behind, it belongs 
 to the men, if before, to the boys. They take with them 
 a wooden bottle of cyder and drink it, repeating the charm 
 before mentioned. 
 
 KENT. 
 
 Hasted (History of Kent, vol. iii. p. 380) says there was 
 a singular custom used of long time by the fishermen of 
 Folkestone. They chose eight of their largest and best 
 whitings out of every boat when they came home from 
 the 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 Canterbury, are called 
 Eumbald whitings. This custom (which is now left off, 
 though many of the inhabitants still meet jovially on 
 Christmas Eve, and call it Kumbald Night) might have been 
 anciently instituted in honour of St. Rutnbald, and at first 
 designed as an offering to him for his protection during the 
 fishery.* 
 
 * Cole, in his History and Antiquities of Filey (1828, p. 143), gives 
 the followiug account of a custom that existed in his time in connection
 
 DEC. 24.] CHRISTMAS EVE. 449 
 
 ISLE OF MAN. 
 
 Waldrcn, in liis Description of the Isle of Man (1859, p. 125) 
 says thut on Christmas Eve every one leaves off work, am 
 rambles about till the bells begin to ring at midnight. Lor< 
 Teignmouth (Sketches of the Coast of Scotland and the Isle o 
 Man, vol. ii. p. 264) states that they then all flock to th< 
 churches, bearing the largest candle tliey can procure. Th 
 churches are decorated with holly, and the service, in con 
 memoration of the birth, of our Saviour is called Oiel Verry.- 
 See Train's History of the Isle of Man, 1845, vol. ii. p. 127 
 
 NORFOLK. 
 
 In some parts of Norfolk libations of sp r ced ale used to 
 be sprinkled on orchards and meadows. Book of Days, 
 vol. ii. p. 736. 
 
 NORTHAMPTONSHIRE. 
 
 On Christmas Eve, 1815, says Cole (Histury of Ecton, 1825), 
 the musicians of Ecton, accompanied by the vocalists of the 
 church, revived the custom of going round the village at 
 midnight and singing a carol at the principal houses. 
 
 NOTTINGHAMSHIRE. 
 
 At Nottingham, on Christmas Eve, as well as in many 
 other of the villages, it is customary to toast apples on a 
 string until they drop into a bowl of hot spiced ale, which is 
 placed to receive them ; this, from the softness of the beverage 
 is culled " lamb's-wooL" 
 
 with the herring fishery at that place. He says, during the time the 
 boats are on the herring fishery the junior part of the inhabitants 
 eize all the unemployed waggons and carts they can find and drag 
 them down the streets to the cliff tops ; then leaving them to be owm 1 
 and taken away by their respective proprietors on the following morn- 
 ing : this is carried into effect about the third Saturday night after tho 
 boats have sailed from Filey, under a superstitious notion that it drives 
 the herrings into the nets. Previously to the fishermen setting out 
 upon their exi>e<litio!i they send a piece of sea-beef on shore from each 
 boat to such of their friends at the public houses as they wish " wed 
 beea;" this occasions " a bit of a supper," at which tho.-e who an; jjoing 
 away and those who stay enjoy good cheer, heightened by mutual 
 
 2 *
 
 450 CHRISTMAS EVE. [DEC. 24, 
 
 OXFORDSHIRE. 
 
 Pointer, in his Oxoniensis Academia (1749, p. 20), says that, 
 at Merton College, Oxford, the fellows meet together in the 
 Hall on Christmas Eve and other solemn times to sing a 
 psalm and drink a grace-cup to one another (called Poculum 
 Charitatis), wishing one another help and happiness. These 
 grace-cups they drink to one another every day after dinner 
 and supper, wishing one another peace and good neighbour- 
 hood. 
 
 SUSSEX. 
 
 At Chailey, the following doggerel is sung at the was- 
 sailing of the apple trees : 
 
 " Stand fast root, bear well top, 
 Pray the d'oil send us a guod howling crop. 
 Every twig, app'es big, 
 Every bouj;h, apples enow. 
 Hats full, caps full, 
 Full quarters, sacks full."* 
 
 2V. & Q. 1st 8. vol. v. p. 293. 
 
 WARWICKSHIRE. 
 
 A correspondent of the Gent. Mag. (1795, vol. Ixv. p. 110) 
 thus describes an amusement practised on Christmas Eve at 
 Aston Hall, down to the end of last century. 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 older of the two judges guesses at the 
 person, by naming a name, then the younger judge, and 
 lastly, the older again. If they hit upon the right name, the 
 steward leads the person back again ; but if they do not, he 
 
 pood-will. The Sunday preceding their departure is called Boat 
 Sunday, when all their friends from the neighbouring villages attend to 
 bkl them farewell. 
 
 * See Eve of Epiphany, p. 21.
 
 DEC. 44.] CHKISTMAS EVE. 451 
 
 takes off the winnow sheet, and the person receives a three- 
 pence, 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 tlie 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 here. When the money is gone the servants 
 have full liberty to drink, dance, sing, and go to bed when 
 they please. Brand (Pop. Antiq. 1849, vol. i. p. 472), 
 speaking of this custom, says, can it be what Aubrey, in his 
 introduction to his Survey of Wiltshire, calls " Cob-loaf- 
 stealing ?" 
 
 YOBKSHIEE. 
 
 There is in Yorkshire a custom, which has been by the 
 country people more or less revived, ever since the alteration 
 in the style and calendar, namely, of watching, on the mid- 
 night of the new and old Christmas Eve, by beehives, to 
 determine upon the right Christmas from the humming 
 noise which they suppose the bees will make when the birth 
 of our Saviour took place. Gent. Mag. 181 1, vol. Ixxxi. part. i. 
 p. 424. 
 
 Christmas Eve in Yorkshire, says a writer in Time's 
 Telescope (1822, p. 298), is celebrated in a peculiar manner 
 at eight o'clock in the evening the bells greet " Old Father 
 Christmas " with a merry peal, the children parade the streets 
 with drums, trumpets, bells, or perhaps, in their absence, 
 with the poker and shovel, taken from their humble cottage 
 fire ; the yule candle is lighted, and 
 
 " High on the cheerful fire 
 Is blazing seen th' enormous Christmas brand.** 
 
 Supper is served, of which one dish, from tho lordly mansion 
 to the humblest shed, is invariably furmety ; yule cake, one 
 of which is always made for each individual in the family, 
 and other more substantial viands are also added. 
 
 At St. Cuthbert's Church, Ackworth, a sheaf of corn was 
 at one time suspended on Christmas Evo outside the porch, 
 
 2 o 2
 
 452 CHRISTMAS DAT. [D*X 25. 
 
 for the especial benefit of the birds. N. & Q. 3rd S, vol. ii. 
 p. 505 ; see N. & Q. 3rd S. vol. iii. p. 117. 
 
 At Dewsbury, one of the church bells is tolled as at a 
 funeral ; this is called the Devil's Knell, the moral of which 
 is that " the Devil died when Christ was born." This 
 custom was discontinued for many years, but revived by the 
 vicar in 1828. Timbs' Something for Everybody, 1861, 
 p. 150. 
 
 At Kipon, on Christmas Eve, the grocers send each of 
 their customers a pound or half of currants and raisins to 
 make a Christmas pudding. The chandlers also send large 
 mould candles, and the coopers logs of wood, generally 
 called yule clogs, which are always used on Christmas Eve; 
 but should it be so large as not to be all burnt that night, 
 which is frequently the case, the remains are kept till old 
 Christmas Eve. Gen*. Mag. 1790, vol. Ix. p. 719. 
 
 Cole in his Historical Sketches of Scalby, Burniston, and 
 Clougliton (1829, p. 45) says the village choristers belonging 
 to Scalby assemble on Christmas Eve, and remain out the 
 whole night singing at the principal houses. 
 
 IE EL AND. 
 
 A correspondent of N. & Q. (3rd S. vol. viii. p. 495) says 
 that, in the south-east of Ireland on Christmas Eve, people 
 hardly go to bed at all, and the first who announces the crow- 
 ing of the cock, if a male, is rewarded with a cup of tea, in 
 which is mixed a glass of spirits ; if a female, with the tea 
 only, but as a substitute for the whisky she is saluted with 
 half-a dozen of kisses. 
 
 DEO. 25.] CHRISTMAS DAY. 
 
 ST. CHRYSOSTOM informs us that, in the primitive times, 
 Christmas and Epiphany were celebrated at one and the 
 same feast (Homil. in Diem Nativ. D. N. J. Christ!, Opera, 
 edit. Monfaucon, torn, iii.), probably from a belief that the 
 rising of the star in the East and the birth of Christ were 
 simultaneous. The separation took place at the Council of 
 Nice, A.D. 325. The Armenians, however, continued to
 
 DEC. 25.] CHRISTMAS DAY. 453 
 
 make but one feast of the two as late as the thirteenth century. 
 The learned have long been divided upon the precise day of 
 the Nativity. Some have fixed it at the Passover ; others, 
 amongst whom was Archbishop Usher, at the feast of Taber- 
 nacles ; and it has been observed that, if others were watching 
 their flocks when it occurred in the field by night, it would 
 hardly have happened in the dupth of winter. Be this as it 
 may, the 25th of December has been the day most generally 
 fixed upon from the earliest ages of the Church. Sir Isaac 
 Newton, in his Commentary on the Prophecies of Daniel 
 (Part I. chap. ii. p. 144), has a chapter, " Of the Times of the 
 Birth and Passion of our Saviour," in which he accounts for 
 the choice of the 25th of December, the winter solstice, by 
 showing that not only the feast of the Nativity, but most 
 others, were originally fixed at cardinal points of the year; 
 and that the first Christian calendar having b'jen so arranged 
 by mathematicians at pleasure, without any ground in tradi- 
 tion, the Christians afterwards took up with what they found 
 in the calendars : so long as a fixed time of commemoration 
 was solemnly appointed they were content. See Baronii 
 Apparatus ad Annales Ecclesiasticos, fol. Lticae, 1740, p. 475 
 et seq. ; Bingham's Antiquities of the Christian Church, lib. 
 xx. cap. 4; a curious tract entitled. The Feast of Feasts, or 
 4 The Celebration of the Sacred Nativity of our Blessed Lord 
 and Saviour Jesus Christ, grounded upon the Scriptures and 
 confirmed by the Practice of the Christian Church in all Ages;' 
 see also Knight's English Cyclopcedia, 1859, vol. ii. p. 882. 
 
 The name given, says a correspondent of Hook of Days, 
 (vol. ii. p. 745) by the ancient Goths and Saxons to the 
 festival of the winter solstice was Jul or Yule, the latter term 
 forming to the present day the designation in the Scottish 
 dialect of Christmas, and preserved also in the phrase of the 
 "yule log." Perhaps the etymology of no term has excited 
 greater discussions among antiquaries. S-me maintain it 
 to be derived from the Greek ovA.oj or touXoy, the name of a 
 hymn in honour of Ceres, others' say it conies from the Latin 
 jubilum, signifying a time of rejoicing, or from its being a 
 festival in honour of Julius Ctesar; whilst some also explain 
 its meaning as synonymous with ol or ocl, which in the 
 ancient Gothic language denotes a feast, and also the favourite
 
 i54 CHRISTMAS DAT. [DEC. 2$. 
 
 liquor used on such occasions whence our word ale. A much 
 more probable derivation, however, of the term in question 
 is from the Gothic giul or hiul, the origin of the modern 
 word wheel, and bearing the same significance. According 
 to this very probable explanation, the yule festival received 
 its name from its being the turning-point of the year, or the 
 period at which the fiery orb of day made a revolution in his 
 annual circuit and entered on his northern journey. A 
 confirmation of this view is afforded by the circumstance 
 that, in the old clog almanacs, a wheel is the device employed 
 for marking the season of yule-tide. 
 
 The season of the Nativity is now no longer marked by 
 that hospitality which characterized its observance among 
 our forefathers. At present Christmas meetings are chiefly 
 confined to fanrly parties. The wassail-bowl, the yule-clog, 
 and the lord of misrule, with a long train of sports and 
 customs which formerly prevailed at this season are forgotten, 
 even Christmas carols are nearly gone by ; and the decking 
 of churches, and occasionally of houses, with holly and other 
 evergreens, forms now almost the only indication that this 
 great festival is at hand. Knight's English Cyclopaedia, 1859, 
 vol. ii. p. 882. 
 
 Christmas, says Pere Cyprian (quoted by Agnes Strickland, 
 Lives of the Queens of England, 1865, vol. iv. pp. 320, 321), 
 was always observed in this country, especially at the King's 
 palaces, with greater ceremony than in any other realm in 
 Europe. Among other ancient ceremonies, he tells us how 
 a branch of the Glastonbury thorn used to be brought up in 
 procession, and presented in great pomp to the King and 
 Queen of England on Christmas morning. 
 
 Under the Commonwealth. In the Diary of John Evelyn 
 (1859, vol. i. p. 297), under the date of the 25th of December, 
 occurs the following : 
 
 " Christmas Day. No sermon anywhere, no church being 
 permitted to be open, so observed it at home." 
 
 Again, under the same date in 1654 (p. 341), the statement 
 is renewed : 
 
 " Christmas Day. No churches or public assembly. I 
 was fain to pass the devotions of that Blessed Day with my 
 family at home,"
 
 DEC. 25.] CHRISTMAS DAT. 455 
 
 Alluding to the observance of Christmas Day in 1657, tnu 
 same writer says : 
 
 " I went to London with my wife to celebrate Christmas 
 Day, Mr. Gunning preaching in Exeter Chapel, on M call, 
 vii. 2. Sermon ended ; as he was giving us the Holy Sacra- 
 ment the chapel was surrounded with soldiers, and all the 
 communicants and assembly surprised and kept prisoners by 
 them, some in the house, others carried away. It fell to my 
 share to be confined to a room in the house, where yet I \v;,s 
 permitted to dine with the master of it, the Countess .t 
 Dorset, Lady Hatton, and some others of quality who invited 
 me. In the afternoon came Colonel Whalley, Goffe, and 
 others from Whitehall to examine us one by one ; some they 
 committed to the Marshal, some to prison. When I came 
 before them they took my name and abode, examined me 
 why, contrary to the ordinance made that none should any 
 longer observe the superstitious time of the Nativity (as 
 esteemed by them), 1 durst offend, and particularly be at 
 Common Prayers, wnich they told me was but the mass in 
 English, and particularly pray for Charles Stuart, for which 
 we had no Scripture. I told them we did not pray for 
 Charles Stuurt, but for all Christian kings, princes, ami 
 governors. They replied, in so doing we prayed fr tho 
 king of Spain too, who was their enemy and a Papist ; with 
 other frivolous and ensnaring questions and much threatening, 
 and, finding no colour to detain me, they dismissed me with 
 much pity of my ignorance. These were men of high flight 
 and above ordinances, and spake spiteful things of our Lord's 
 Nativity. As we went up to receive the sacrament the 
 miscreants held their muskets against us, as if they would 
 have shot us at the altar, but yet suffering us to finish the 
 office of communion, as perhaps not having instructions what 
 to do in case they found us in that action ; so I gut homo 
 late the next day, blessed be God 1 " 
 
 In a tract entitled Bound about our Conl-Fire,is the follow- 
 ing account of the manner in which Christmas was observed 
 in days gone by : An English gentleman at the opening of 
 the great day, i.e., on Christmas Day in the morning, had all 
 his tenants and neighbours enter his hall by daybreak. The 
 strong beer was broached, and the black-jacks went pic mi
 
 456 CHRISTMAS DAT. [DEC. 25. 
 
 fully about with toast, sugar, nutmeg, and good Cheshire 
 cheese. The hackin (the great sausage) must be boiled by 
 daybreak, 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 Christmas holidays, 
 the tables were all spread from the first to the last ; the 
 sirloins of beef, the minced pies, the plum-porridge, the 
 capons, turkeys, geese, and plum-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 all." Brand, Pop. Antiq. 1849, vol. i. p. 531. 
 
 Soar's Head. Aubrey, in a MS. dated 1678, says : 
 " Before the last civil wars, in gentlemen's houses at 
 Christmas, the first diet that was brought to table was a 
 boar's head with a lemon in his mouth." 
 
 Christmas Book. A book in which people were accustomed 
 to keep an account of the Christmas presents they received. 
 Nares' Glossary (Halliwell and Wright), 1857, vol. i. p. 11. 
 Bustard. The bustard, says Timbs (Something for Every- 
 body, 1861, p. 148), has almost disappeared; but within 
 memory it might be seen in the Christmas larders of large 
 inns. 
 
 Christmas Candles. These were candles of an uncommon 
 size, and the name has descended to the small candles which 
 children light up at this season. Hampson (Med. JEvi Kalend. 
 vol. i. p. 109), alluding to the custom, says, in some places 
 candles are made of a particular kind, because the candle that 
 is lighted on Christmas Day must be so large as to burn from 
 the time of its ignition to the close of the day, otherwise it 
 will portend evil to the family for the ensuing year. The poor 
 were wont to present the rich with wax tapers, and yule 
 candles are still in the north of Scotland given by merchants 
 to their customers. At one time children at the village 
 schools in Lancashire were required to bring each a mould 
 candle before the parting or separation for the Christmas 
 holidays. 
 
 Christmas Carols. The Christmas carol (said to be derived 
 from cantare to sing, and rola, an interjection of joy) is of 
 very ancient date. Bishop Taylor observes that the ' Gloria 
 in Excelsis/ the well-known hymu sung by the angels to the
 
 DEC. 25.] CHRISTMAS DAT. 457 
 
 shepherds at our Lord's Nativity, was the earliest Christmas 
 carol. In the early ages of the Church bishops were accus- 
 tomed to sing these sacred canticles among their clergy. The 
 oldest printed collections in England are those of Wynkyn 
 do Worde, 1521, and of Kele soon after. Warton, in his 
 History of English Poetry, notices a licence granted in 1562 
 to John Tysdaio for printing " Certayne goodly carowles to 
 be songe to the glory of God ;" and again, " Crestenmas 
 carowles auctorisshed by my lord of London." See N. & Q. 
 ktli S. vol. x. p. 485. In the sixteenth century the popularity 
 of carol-singing occasioned the publication of a duodecimo 
 volume, published in 1642, entitled, " Psalmes or Songs of 
 Sion, turned into the language, and set to the tunes of a 
 strange land. By W(illiam) S(layter), intended for Christ- 
 mas carols, and fitted to divers of the most noted and common 
 but solemne tunes, everywhere in this land familiarly used 
 and knowne." See Athenceum, December 20th, 1856 ; Sandy's 
 Christmas Carols, 1833. 
 
 Decorations. Tradition, says Phillips in his Sylva Fieri/era 
 (1823, vol. i. p. 281), asserts that the first Christian church 
 in Britain was built of boughs, and that this plan was 
 adopted as more likely to attract the notice of the people 
 because the heathens built their temples in that manner, 
 probably to imitate the temples of Saturn which were always 
 under the oak. The great feast of Saturn was held in 
 December, and as the oaks of this country were then without 
 leaves, the priests obliged the people to bring in boughs and 
 sprigs of evergreens ; and Christians, on the 20th of the 
 same month, did likewise, from whence originated the present 
 custom of placing holly and other evergreens in our churches 
 and houses to show the arrival of the feast of Christinas. 
 The name of holly is a corruption of the word holy, as Dr. 
 Turner, our earliest writer on plants, calls it Holy and Holy 
 tree. It has a great variety of names in Germany, amongst 
 which is Christdorn; in Danish it is also called Christorn; 
 and in Swedish Christtorn, amongst other appellations. 
 
 A correspondent of Book of Days, speaking of this custom 
 (vol. ii., p. 753), says tho decking of churches, houses, and 
 shops with evergreens at Christmas springs from a period far 
 anterior to the revelation of Christianity, and seems proxi-
 
 458 CHltlSTMAS DAY. [DEC. 25. 
 
 mately to be derived from the custom prevalent during the 
 Saturnalia of the inhabitants of Rome, ornamenting their 
 temples and dwellings with green boughs. 
 
 The favourite plants for church decoration at Christmas 
 are holly, bay, rosemary, and laurel. Ivy is rather objec- 
 tionable, from its associations, having anciently been sacred 
 to Bacchus. Cypress seems inappropriate from its funereal 
 relations. One plant, in special, is excluded the mistletoe. 
 Ibid. p. 753. 
 
 Game Pies. These were formerly made at the season of 
 Christmas. In the books of the Salters' Company, London, 
 is the following 
 
 " Eeceipt. Fit to make a moost choyce paaste of gamya 
 to be eten at ye Feste of Chrystmasse " (17th Richard II A.D. 
 1394). A pie so made by the company's cook in 1836 was 
 found excellent. It consisted of a pheasant, hare, and a 
 capon ; two partridges, two pigeons, and two rabbits ; all 
 boned and put into paste in the shape of a bird, with the 
 livers and hearts, two mutton kidneys, forced meats, and egg- 
 balls, seasoning, spice, catsup and pickled mushrooms, filled 
 up with gravy made from the various bones. See Timbs' 
 Something for Everybody, 1861, p. 148. 
 
 Mince Pies. These were popular under the name of 
 " mutton pies " so early as 1596 : Book of Days, vol. ii. p. 755. 
 They were also known as Shred and Christinas pies. Thus, in 
 Sheppard's.EJpV/raws(1651, p. 121), we find the following: 
 
 " No matter for plomb-porridge or Shrid pies ;" and 
 Herrick, alluding to the custom of setting a watch upon the 
 pies the night before Christmas, says : 
 
 " Come guard this night the Christmas pie, 
 That the thief, though ne'er so sly, 
 With his flesh-hooks don't come nigh, 
 To catch it." 
 
 Brand (Pop. Antiq. 1849, vol. i. p. 527), quoting from an 
 old tract, printed about the time of Elizabeth, or James I., 
 says they were also called Minched pies. 
 
 Selden, in his Table Talk, tells us that mince pies wore 
 baked in a coffin-shaped crust, intended to represent the 
 cratch or manger wherein the infant Jesus was laid. This 
 statement may be regarded, however, as improbable, as i
 
 BilC. 25.] CHHISV.rIAS DAY. 459 
 
 old English cookery books the crust of a pie is generally 
 called " the coffin." 
 
 Minced pies, says Timbs (Something for Everybody, 1861, 
 p. 149), were derived from the paste images and sweetmeats 
 given to the Fathers of the Vatican at Home on Christmas 
 Eve. Eating minced pies at Christmas was formerly a test 
 of orthodoxy against recusants. 
 
 Mistletoe. At what period mistletoe came to be recognised 
 as a Christmas evergreen, is not by any means certain. Wo 
 have Christmas carols in praise of holly and ivy of even 
 earlier date than the fifteenth century, but allusion to mistle- 
 toe can scarcely be found for two centuries later, or before 
 the time of Herrick. Coles, too, in his Knowledge of Plants, 
 1656, says of mistletoe, "it is carried many miles to set up 
 in houses about Christmas-time, when it is adorned with : 
 white glistening berry." In the tract, Round about our Cccl- 
 Fire, publii-lud early in the last centuiy, we arc told the 
 rooms were embowered with holly, ivy, cypress, bays, laure 1 , 
 and mistletoe. Brand (Pop. Antiq., 1849, vol. i. p. 523; 
 thinks that mistletoe was never put in churches among ever- 
 greens but by mistake or ignorance ; for, says he, it was the 
 heathenish, or profane plant, as having been of such distinc- 
 tion in the pagan rites of druidism, and it had its place 
 therefore assigned it in kitchens, where it was hung in great 
 state. See Timbs' Things Not Generally Known, 1856, pp. 
 159-160. 
 
 Lord of Misrule. His office was to preside over the fes- 
 tivities of Christmas, and his duties consisted in directing 
 the various revels of the season. In some great families, and 
 occasionally at Court, lie was also called the Abbot of Misrule, 
 corresponding with the French Abbe de Liesse, a word which 
 implies merriment. Stow, in his Survey of London, alluding 
 to this whimsical custom says : " In the feast of Christinas 
 there was in the king's house, \\lu-resocver he lodged, a Lord 
 of Misrule, or master of merry disports, and the like, had yo 
 in the house of every nobleman of honour, or good worship, 
 were he spiritual or temporal. The Mayor of London, and 
 either of the sheriffs, hail their several lords of misrule, ever 
 contending, without quarrel or offence, who should nmkii tho 
 rarest pastime to delight the beholders, these lords beginning
 
 460 CHRISTMAS DAT. [DEO. 2$. 
 
 their rule at Allhallowed Eve, continued tlie 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, iiayles, and points, in every house, more for pastimes 
 than for game." 
 
 Leland (Collectanea, de Rebus Anglicis, 1770, vol. iii., 
 Append, p. 256), speaking of the year 4 Henry VII., 1489, 
 says : " This Christmas I saw no disguisings, and but right 
 few playes ; but there was an Abbot of Misrule that made 
 much sport, and did right well his office." It appears that 
 large sums of money were expended by this king upon these 
 masquerades and sports, as the following extracts from his 
 "Privy Purse Expenses" will show : 
 
 " Dec. 24 (1491). To Eingley, Lorde of Mysrewle, upon a 
 preste, 5Z. 
 
 " Oct. 24 (1492). To Eingley, Abbot of Mysreule, 5Z. 
 
 " Jan. 2 (1494). For playing of the Mourice daunce, 21. 
 
 " Jan. 15 (1494). To Walter Alwyn, in full payment for 
 the disguising made at Christenmas, 14Z. 3s. 4d. 
 
 " March 3 (1490). To Jacques Haulte, in full payment 
 for the disguising at Christenmas, 32Z. 18s. Q^d. 
 
 "Jan. 2 (1503). To the Abbot of Misrule, in rewarde, 
 61 13s. 4<Z. 
 
 " Feb. 12 (1503). To Lewis Adams, that made disguysings, 
 10*." 
 
 The Lord or Abbot of Misrule at Court, says Hampson, 
 (Med. JEvi Kalend. vol. i. p. 117) was usually a writer of 
 interludes and plays, and the office was not unfrequently held 
 by a poet of some reputation. Such, for example, was George 
 Ferrers, " in whose pastimes Edward the Sixth," we are told 
 by Warton, " had great delight." There can be no doubt, 
 however, that scandalous abuses often resulted from the 
 exuberant licence assumed by the lord of misrule and his 
 satellites, and consequently we find their proceedings de- 
 nounced in no measured terms by Prynne, and other zealous 
 puritans. See Book of Dai,s, vol. ii. p. 742. 
 
 Stubbes, a morose puritan in the days of Elizabeth, deno- 
 minates the lord of misrule "a grand captaine of mischiefe," 
 and has preserved a minute description of all his wild doings
 
 DEC. 25.] CHRISTMAS DAT. 4f>l 
 
 in the country, of which the following is a summary. He 
 says that the lord of misrule on being selected, takes twenty 
 to sixty others, " lyke hymself," to act as his guard, who are 
 decorated with ribbands and scarfs and bells on their legs. 
 Thus, all things set in order, they have their hobby-horses, 
 their dragons, and other antiques, together with the gaudie 
 pipers and thunderyng drummers, and strike up the devill's 
 dance withal. So they march to the church, invading it, even 
 though service be performing, with such a confused noyse 
 that no man can hear his own voice. Then they adjourn to 
 the churchyard, where booths are set up, and the rest of the 
 day spent in dancing and drinking. Tlie followers of " My 
 Lord " go about to collect money for this, giving in return 
 "badges and cognizances" to wear in the hat: and do not 
 scruple to insult, or even duck, such as will not contribute. 
 But, adds Stubbes, another sort of fantasticall fooles are well 
 pleased to bring all sorts of food and drink to furnish out the 
 feast. See Disraeli, Curiosities of Literature, 1858, vol. ii. 
 p. 262 ; and Strutt's Sports and Pastimes of the People of 
 England, p. 254. 
 
 Mummers. These were amusements derived from the 
 Saturnalia, and so called from the Danish Mumme, or Dutch 
 Momme, disguise in a mask. Christmas was the grand scene 
 of mumming, and some mummers were disguised like bears, 
 others like unicorns, bringing presents. Those who could 
 not procure masks rubbed their faces with soot, or painted 
 them. In the Christmas mummeries the chief aim was to 
 surprise by the oddity of the masques and singularity and 
 splendour of the dresses. Everything was out of nature and 
 propriety. They were often attended with an exhibition of 
 gorgeous machinery. Fosbroke's Encyclopaedia of Antiquities, 
 1840, p. 669; see Strutt's Sports and Pastimes, 1801, pp. 
 124, 189, 190 ; also N. & Q. 2nd S. vol. x. pp. 464, 465, 
 vol. xi. p. 271, vol. xii. p. 407 ; 3rd S. vol. i. p. 66, voL iv. 
 p. 486. 
 
 Pantomime. The Christmas pantomime or harlequinade 
 is, in its present shape, essentially a British entertainment, 
 and was first introduced into this country by a dancing 
 master of Shrewsbury named Weaver in 1 702. One of his 
 pantomimes, entitled The Love* of Mars and Venus, met
 
 4G2 CHRISTMAS DAT. [DEC. 25. 
 
 with great success. The arrival, in the year 1717, in London 
 of a troupe of French pantomimists with performing dogs, 
 gave an impetus to this kind of drama, which was further 
 developed in 1758 by the arrival of the Grimaldi family, the 
 head of which was a posture-master and dentist. Under 
 the auspices of this family the art of producing pantomimes 
 was greatly cultivated, and the entertainment much relished. 
 Joseph Grimaldi, the son of the dentist, was clever at in- 
 venting tricks and devising machinery, and Mother Goose, 
 and others of his harleqiiinades, had an extended run. At 
 that time the wit of the clown was the great feature, but, 
 by-and-by, as good clowns became scarce, other adjuncts 
 were supplied, such as panoramas or dioramic views ; and 
 now the chief reliance of the manager is on scenic effects, 
 large sums of money being lavished on the mise en scene. 
 This is particularly the case as regards the transformation 
 scene i.e., the scene where the characters are changed into 
 clown, harlequin, &c., as much as 1000Z. being frequently 
 spent on this one effort. In London alone a sum of 40,OOOZ. 
 is annually expended at Christinas time on pantomimes. 
 The King of the Peacocks, a pantomime produced at the 
 London Lyceum Theatre during the management of Madame 
 Vestris, cost upwards of 3000. Even provincial theatres, 
 such as those of Manchester or Edinburgh, consider it right 
 to go to considerable expense in the production of their 
 Christmas pantomime. Chambers' Encyclopaedia, 1874, vol. 
 vii. p. 237 ; see Disraeli's Curiosities of Literature, 1858, 
 pp. 116-130; N. & Q. Mh S. vol. v. pp. 193-95. 
 
 Plum-Porridge. This, says Misson, was a "sort of soup 
 with plumbs, which is not at all inferior to the pye." Dr. 
 Rimbault says, was not this the same as plum-pudding ? 
 Pudding was formerly used in the sense of stuffing or force- 
 meat, as we now say black-puddings. Porridge, on the 
 other hand, was used in the sense of our pudding. Thus 
 Shakspeare talks of " porridge after meat," meaning pudding 
 after meat. JV. & Q. 2nd S. vol. xii. p. 489. 
 
 Snapdragon. A very favourite pastime at this season. 
 Although so prevalent in England, it is almost unknown in 
 Scotland. See Book of Days, vol. ii. p. 738. 
 
 A writer in the Pantalogia (1813, vol. x.) thus describes
 
 DEC. 25.] CHBI8TMA8 DAT. 463 
 
 this sport : It is a kind of play, in which brandy is set on 
 fire, and raisins thrown into it, which those who are unused 
 to the sport are afraid to take out, but which may be safely 
 snatched by a quick motion and put blazing into the mouth, 
 which being closed, the fire is at once extinguished. A 
 correspondent of N. & Q. (2nd S. vol. vii. p. 277) suggests as 
 a derivation the German schnapps, spirit, and drache, dragon, 
 and that it is equivalent to spirit-fire. The game has also 
 been called flap- and slap-dragon at different times. Shaks- 
 peare, for example, in the second part of Henry IV. act ii. 
 sc. 4, makes Falstaff answer : 
 
 " And drinks off candles' ends for flap-dragons." 
 And in Loves Labours Lost, act v. sc. 1 : 
 
 " Thou art easier swallowed than a flap-dragon." 
 
 See also the Tatler, No. 85. 
 
 Christmas Sports. Among the various games and sports 
 of an olden Christmas, says Dr. Rimbault, were card-playing, 
 chess, and draughts, jack-pudding in the hall ; fiddlers and 
 musicians, who were regale 1 with a black-jack of beer and 
 a Christmas pie ; also singing the wassail, scrambling for 
 nuts, cakes, and apples ; dancing round standards decorated 
 with evergreens in the streets ; the famous old hobby-horse, 
 hunting owls and squirrels, the fool plough, hot cockles, and 
 the game of hoodinan-blind. N. & Q. 2nd S. vol. xii. p. 489. 
 
 Christmas Tree. Various suggestions have been made as 
 to the origin of the Christmas tree. Mr. Timbs, in his 
 Something for Everybody (1861, p. 127), suggests its being 
 traceable to the ancient Egyptians and their palm-tree, 
 whicli produces a branch every month, and therefore held to 
 be emblematical of the year. The Germans may bo said to 
 claim it as peculiar to themselves, as buing indicative of their 
 attachment to Christianity ; they identify it with the apostolic 
 labours of St. Maternus, one of the earliest, if not the very 
 first, of the preachers of the Gospel among them. They have 
 a legend of his sleeping under a fir-tree, and of a miracle 
 that occurred on that occasion. Mr. MacCabe (N. d Q. 3rd 
 S. vol. viii. p. 489), however, thinks the Christmas tree is 
 traceable to the Roman Saturnalia, and was not improbably 
 first imported into Germany with the conquering legions of
 
 464 CHBISTMAS DAT. [DEC. 25 
 
 Drusus. The Christmas tree, such as we now see it, with 
 its pendent toys and mannikins, is distinctly portrayed in 
 a single line of Virgil (Georg. ii. 389) : 
 
 " Oscilla ex alta suspendunt mollia pinu." 
 
 Consult Smith's Dictionary of Greek and Roman Antiquities 
 (1849, 2nd ed. p. 846, in verb. " oscillum "), where there is 
 given an engraving "from an ancient gem (Maffei, Gem. 
 Ant. iii. 64) representing a tree with four oscilla hung upon 
 its branches." Any one looking into that valuable work will 
 see at once that it is an exact picture of a Christmas tree. 
 
 A correspondent of Book of Days (vol. ii. p. 787) says, 
 within the last twenty years, and apparently since the 
 marriage of Queen Victoria with Prince Albert, previous to 
 which time it was almost unknown in this country, the 
 Christmas tree has been introduced into England with the 
 greatest success. 
 
 The Vessel-Cup. There is a very pretty custom, now 
 nearly obsolete, of bearing the " vessel," or, more properly 
 the \\assail-cup, at Christmas. This consists of a box con 
 taining two dolls, dressed up to represent the Virgin and th> 
 Infant Christ, decorated with ribbons and surrounded ty 
 flowers and apples ; the box has usually a glass lid, is covereu 1 
 over by a white napkin, and carried from door to door on the 
 arms of a woman ; on the top, or in the box, a china bason is 
 placed, and the bearer on reaching a house, uncovered the box 
 and sung the carol known as the " Seven Joys of the Virgin." 
 
 The carrying of the " vessel-cup " is a fortuitous specula- 
 tion, as it is considered so unlucky to send any one away 
 unrequited, that few can be found whose temerity is so 
 great as to deter them from giving some halfpence to the 
 singer. 
 
 In Yorkshire, formerly, only one image used to be carried 
 about that of the Saviour, which was placed in a box 
 surrounded by evergreens, and such flowers as could be 
 procured at the season. The party to whose house the figure 
 was carried were at liberty to take from the decorations of 
 the image a leaf or a flower, which was carefully preserved 
 and regarded as a sovereign remedy for the toothache. Jour 
 of Arch. Assoc. 1853, vol. viii. p. 38; Book of Days, 1864 
 vol. ii. p. 725 ; Brand, Pop. Antiq. vol. i. p. 454.
 
 DEC. 25.] CHRISTMAS DAT. 4G5 
 
 Turkey. The turkey has graced the Christinas table from 
 the date of its introduction into England, about the year 
 1524. Tnsser mentions the bird as forming part of the 
 Christmas fare in 1587 : 
 
 " Beefe, mutton, and porke, shred pies of the l3st ; 
 Pig, veale, goose, and capon, and turkie well drest." 
 
 Waits. Musicians who play by night for two or three 
 weeks before Christmas, terminating their performances 
 generally on Christmas Eve. It is uncertain, says a corre- 
 spondent of Book of Days (vol ii. p. 742), whether the term 
 Waits denoted originally musical instruments, a particular 
 kind of music, or the persons who played under certain 
 special circumstances. There is evidence in support of all 
 these views. At one time the name of waits was given to 
 minstrels attached to the king's court, whose duty it was to 
 guard the streets at night and proclaim the hour, something 
 in the same manner as the watchmen were wont to do in 
 London before the establishment of the metropolitan police. 
 Down to the year 1820, perhaps later, says the same writer 
 (p. 743), the waits had a certain degree of official recognition 
 in the cities of London and Westminster. In London, the 
 post was purchased ; in Westminster, it was an appointment 
 under the control of the high constable and the court of 
 burgesses. A police inquiry about Christmas time in that 
 year brought the matter in a singular way under public 
 notice. Mr. Clay had been the ofiicial leader of the waits 
 for Westminster, and, on his death, Mr. Monro obtained the 
 post. Having employed a number of persons in different 
 parts of the city and liberties of Westminster to serenade tho 
 inhabitants, trusting to their liberality at Christmas as a re- 
 muneration, he was surprised to find that other persons were, 
 unauthorized, assuming the right of playing at night, and 
 making applications to the inhabitants for Christmas boxes. 
 Sir K. Baker, the police magistrate, promise:! to aid Mr. 
 Munro in the assertion of his claims, and the result, in several 
 cases, showed that there really was this " vested right " to 
 charm the ears of the citizens with nccturnal music. At 
 present, however, there is nothing to prevent any number of 
 such itinerant minstrels from plying their midnight calling. 
 
 2 K
 
 466 CHRISTMAS DAY. [DEC. 25. 
 
 See two interesting articles on the subject by Mr. Chappell 
 in N. & Q. 3rd S. vol. vi. pp. 489, 509. 
 
 Yule-clog or Yule-log. This was generally lighted on 
 Christmas Eve, and was, says Soane, as large as the hearth 
 would admit of, or the means of the rejoicers could supply ; 
 and, in some of the northern counties of England, so long as 
 the log lasted, the servants were entitled to ale at their 
 meals. At one time custom prescribed that it should be 
 lighted with a brand of the last year's block, which had 
 been carefully put by and preserved for that purpose, as we 
 find it recorded by Herrick : 
 
 " Come bring with a noise, 
 
 My merrie, merrie boys, 
 The Chrisliuas log to the firing; 
 
 While my good dame, she 
 Bids ye all be free, 
 
 And drink to your heart's desiring. 
 
 With the last year's brand 
 
 Light the new block, and 
 For good success in his spending, 
 
 On your psalteries play 
 That sweet luck may 
 
 Come while the log is a tiending." * 
 
 It is also requisite that the maidens who blow a fire, 
 should come to the task with clean hands : 
 
 " Wash your hands, or else the fire 
 Will not tiend to your de-ire ; 
 Unwash'd hands, ye maidens, know, 
 Dead the fire though ye blow." 
 
 BERKSHIRE. 
 
 At Cumnor the parishioners, who paid vicarial tithes, 
 claimed a custom of being entertained at the vicarage, on the 
 afternoon of Christmas Day, with four bushels of malt 
 brewed into ale and beer, two bushels of wheat made into 
 bread, and half a hundred weight of cheese. The remainder 
 was given to the poor the next morning after divine service. 
 Lysons' Magna Britannia, 1813, vol. i. pt. ii. p. 271. 
 
 * To Teend is to kindle, or to burn, from the Anglo-Saxon Tendan 
 to set on fire.
 
 DEC. 25.] CHBISTMAS DAT. 467 
 
 BUCKINGHAMSHIRE. 
 
 By the will of John Popple, dated the 12th of March, 
 1830, 41. yearly is to be paid unto the vicar, churchwardens, 
 and overseers of the poor of the parish of Burnham, to 
 provide for the poor people who should be residing in the 
 poorhouse, a dinner, with a proper quantity of good ale and 
 likewise with tobacco and snuff Old English Customs and 
 Charities, 1842, p. 4. 
 
 Up to about 1813, a bull and boar, a sack of wheat, and a 
 sack of malt were given away to the poor by the lord of the 
 manor of Prince's Risborough about six o'clock every 
 Christmas morning. This practice was then discontinued, 
 and for about five or six years after the discontinuance, beef 
 and mutton were distributed to the poor about Christmas in 
 lieu of the above articles. Ibid. p. 66. 
 
 The following extract is taken from the Gent. Mag. (1753, 
 voL xxiii. p. 49): At Quainton, above two thousand people 
 went, with lanterns and candles, to view a blackthorn in that 
 neighbourhood, and which was remembered to be a slip from 
 the famous Glastonbury thorn, and that it always budded on 
 the 24th, was full blown the next day, and went all off at 
 night. The people finding no appearance of a bud, it was 
 agreed by all that December 25th (New Style) could not be 
 the right Christmas Day, and accordingly refused going to 
 church, and treating their friends on that day as usual. At 
 length the affair became so serious, that the ministers of the 
 neighbouring villages, in order to appease them, thought it 
 prudent to give notice that the Old Christmas Day should 
 be kept holy as before. 
 
 This famous hawthorn was supposed to be sprung from 
 the staff of Joseph of Arimathea, who having fixed it in the 
 ground with his own hand on Christmas Day, it took root 
 immediately, put forth leaves, and the next day was covered 
 with milk-white blossoms.* See Hearne's History and 
 Antiquities of Glastonbury, 1722. 
 
 * Collinson, in his History of Somersetshire (1791), allndes to tho 
 miraculous walnut-tree, which grew in the Abbey churchyard of 
 Glastonbury, and never budded forth before the feast of St. Barnabas, 
 viz., llth June, and on that very day shot forth leaves, and nourished. 
 
 2 H 2
 
 468 CHRISTMAS DAY. [DEC. 25. 
 
 CAMBRIDGESHIRE. 
 
 At Clare Hall, in Cambridge, a collar of brawn is always 
 provided for the Fellows' table on Christmas Day, which 
 comes up every day during the twelve days and then makes 
 another and last appearance on Candlemas Day. A sprig of 
 ivy with berries is stuck in the centre of the top"; the berries 
 are first dipped in flour, probably to represent the hoar 
 frost. Time's Telescope, 1863, p. 338. 
 
 CORNWALL. 
 
 Hitchins, in his History of Cornwall (1824, vol. i. p. 718), 
 gives the following account of the Christmas plays, which at 
 one time were performed in this county at Christmas. He 
 says, the lads who engage in these theatrical representations 
 appear fantastically dressed, decorated with ribbons and 
 painted paper, with wooden swords, and all the equipage 
 necessary to support the several characters they assume. To 
 entertain their auditors, they learn to repeat a barbarous 
 jargon, in the form of a drama, which has been handed down 
 from distant generations. War and love are the general 
 topics, and St. George and the Dragon are always the most 
 prominent characters. Interludes, expostulations, debate, 
 battle, and death, are sure to find a place among the mimicry ; 
 but a physician who is always at hand immediately restores 
 the dead to life. It is generally understood that these 
 Christmas plays derived their origin from the ancient 
 crusades, and hence the feats of chivalry and the romantic 
 extravagance of knight-errantry that are still preserved in 
 all the varied pretensions and exploits. See Every Day 
 Book, 1827, vol. ii. p. 122. 
 
 It was customary at one time in Cornwall on the last 
 Thursday that was one clear week before Christmas Day, 
 which was anciently called jeu-nhydn, or White Thursday, 
 for the tinners to claim a holiday, because, according to 
 tradition, on this day black tin or ore was first melted or 
 turned into white tin or metal in these parts. Hitching, 
 History of Cornwall. 1824, vol. i. p. 725.
 
 DEO. 25.] CHBI8TMA8 DAT. 469 
 
 CUMBERLAND. 
 
 In this county, and in all the great towns in the North 
 of England, about a week before Christmas, what are called 
 Honey-Fairs are held, in which dancing forms the leading 
 amusement. Time's Telescope, 1824, p. 297. 
 
 DERBYSHIRE. 
 
 Christmas festivities are well observed in Derbyshire ; 
 mummers or guisers go from house to house, and perform a 
 play of St. George. They are dressed up in character 
 and decorated with ribbands, tinsel, and other finery, and on 
 being admitted into the house commence their performance 
 by St. George announcing himself by beginning his oration: 
 
 " I am St. George, the noble champion bold, 
 And with my glittering sword 
 I've won three crowns of gold ; 
 It's I who fought the fiery dragon, 
 And brought it to the slaughter; 
 And so I won fair Sabra, 
 The king of Egypt's daughter. 
 Seveu have I won, but married none, 
 And bear my glory all alone, 
 With my Sword in my hand, 
 Who dare against me stand ? 
 I swear I'll cut him down 
 With my victorious brand." 
 
 A champion is soon found in the person of Slasher, who, 
 accepts the challenge. St. George then replies in a neat 
 speech, when they sing, shake hands, and fight with their 
 wooden swords, and Slasher is slain. The King then enters, 
 saying : " I am the King of England, the greatest man 
 alive," and after walking round the dead body, calls for, 
 " Sir Gay, one of the chiefcst men in the world's wonder," 
 who shows his wonderful courage and prowess in calling for 
 a doctor. The doctor, on making his appearance, gives a 
 long and quaint account of his birth, parentage, education, 
 and travels, whilst perambulating around the fallen Slasher, 
 and ends his oration by saying : 
 
 ' Here take a little out of my bottle, 
 And put it down thy throttle."
 
 470 CHRISTMAS DAT. [DEC. 25. 
 
 The dead man is thus cured, and having received the 
 advice of, "Rise, Jack, and fight again, the play is ended." 
 Jour, of the Arch. Assoc. 1852, vol. vii. p. 206. 
 
 DORSETSHIRE. 
 
 It appears that in some parts of this county the mummers 
 still go round at Christmas-tide, performing a species of 
 play. See N. & Q. 5ih S. vol. ii. p. 505. 
 
 ESSEX. 
 
 On Christmas day at Hornchurch the lessee of the tithes, 
 which belong to New College, Oxford, supplies, says Hone, 
 (Every Day Book, 1827, vol. ii. p. 1649), a boar's head 
 dressed and garnished with bayleaves, &c. In the after- 
 noon it is carried in procession into the mill-field adjoining 
 the churchyard, where it is wrestled for and afterwards 
 feasted upon at one of the public-houses by the rustic 
 conqueror and his friends with all the merriment peculiar 
 to the season. 
 
 The following appeared in the Daily News of January 
 5th, 1852 : By ancient charter or usage in Hornchurch a 
 boar's head is wrestled for in a field adjoining the church, 
 a boar, the property of the parish, having been slaughtered 
 for the purpose. The boar's head, elevated on a pole and 
 decorated with ribbons, was brought into the ring where 
 the competitors entered, and the prize was awarded. See 
 Morant, History of Essex, 1768, vol. i. p. 74. 
 
 GLOUCESTERSHIRE. 
 
 It was formerly the custom of the city of Gloucester to 
 present to the Sovereign at Christmas a lamprey-pie with a 
 raised crust. The custom is of great antiquity, and as 
 Henry I., of lamprey-loving celebrity, frequently held his 
 Court during Christmas at Gloucester, it may have originated 
 in his time. In 1530 the Prior of Lanthony at Gloucester 
 sent " cheese, carp, and baked lampreys " to Henry VIII. at 
 Windsor, for which the bearer received twenty shillings. 
 Tighe and Davis, Annals of Windsor, p. 562.
 
 DEC. 25.] CHRISTMAS DAT. 471 
 
 During the Commonwealth it appears from the following 
 entry in the corporation minutes that the pie was sent to the 
 members for the city : 
 
 " Item. Paid to Thomas Snffield, cook, for lamprey-pies 
 sent to our Parliament men, 08 OOs. OOd." 
 
 In 1752 it appears to have been the custom to present a 
 lamprey-pie to the Prince of Wales, as appears by Mr. 
 Jesse's book, George Selwyn and his Contemporaries (vol. i. p. 
 153), where is printed the following letter from Mr. Alder- 
 man Harris to George Selwyn, then M.P. for Gloucester : 
 
 " Gloucester, 15th January, 1752. 
 
 " SIR, At the request of Mr. Mayor, whose extraordinary 
 hurry of business will not afford him leisure to direct 
 himself, I am desired to acquaint you that by the Gloucester 
 waggon this week is sent the usual present of a lamprey-pie 
 from this Corporation to His Koyal Highness the Prince of 
 Wales. It is directed to you ; and I am further to request 
 the favour of you to have the same presented with the 
 compliments of this body, as your late worthy father used 
 to do.. 
 
 " Sir, your most obedient humble servant, 
 
 " GAB. HARRIS. 
 
 " P.S. The waggoner's inn is the King's Head, in the 
 Old Change." N. & Q. 2nd S. vol. ix. p. 184. 
 
 HEREFORDSHIRE. 
 
 In this county, and also in Worcestershire, it is considered 
 very unlucky for new shoes or tanned leather to be received 
 into the house during the Christmas week or on New Year's 
 Day. See N. & Q. btli S. vol. iii. p. 7. 
 
 KENT. 
 
 At one time the festivities of Christmas were commenced 
 at Ramsgate by a curious musical procession. The following 
 
 * Another correspondent of N. & Q. (2nd S. vol. ix. p. 185) says that 
 it was formerly the custom to send to the King the first lamprey caught 
 in the river at the commencement of the seuson; it was stewed, that 
 being the best way of cooking this fish.
 
 472 CHRISTMAS DAT. [DEC. ^< > . 
 
 account is taken from Busby's Concert Room and Orchestra 
 Anecdotes (1825, vol. i. p. 73) : 
 
 A party of young people procure the head of a dead horse, 
 which is affixed to a pole about four feet in length, a string 
 is tied to the lower jaw, a horsecloth is then attached to the 
 whole, under which one of the party gets, and by frequently 
 pulling the string keeps up a loud snapping noise, and is 
 accompanied by the rest of the party grotesquely habited 
 and ringing hand-bells. They thus proceed from house to 
 house, sounding their bells and singing carols and songs. 
 They are commonly gratified with beer and cake, or perhaps 
 with money. This is provincially called a hodening ; and 
 the figure above described a " hoden," or wooden horse. 
 
 This curious ceremony is also observed in the Isle of 
 Thanet on Christmas Eve, and is supposed to be an ancient 
 relic of a festival ordained to commemorate our Saxon 
 ancestors' landing in that island. 
 
 LANCASHIRE. 
 
 The following description of primitive manners in the 
 houses of the gentry at Christmas is extracted by Baines 
 (Hist, of Lancashire, vol. iii. p. 294) from a family manu- 
 script of the Cunliffes, of Wycoller, in Lancashire, and refers 
 to an age antecedent to the wars of the Parliament : " At 
 Wycoller-Hall the family usually kept open house the 
 twelve days at Christmas. Their entertainment was a large 
 hall of curious ashler wood, a long table, plenty of furmerty, 
 like new milk, in a morning, made of husked wheat boiled, 
 roasted beef with fat goose and a pudding, with plenty of 
 good beer for dinner. A roundabout fire-place, surrounded 
 with stone benches, where the young folks sat and cracked 
 nuts, and diverted themselves ; and in this manner the sons 
 and daughters got matching without going much from home." 
 See Med. Mm Kalend. vol. i. p. 91. 
 
 ISLE OF MAN. 
 
 Train, in his History of the Isle of Man (1845, vol. ii. p. 
 127), says : The Christmas festival is introduced by young
 
 DEC. 25.] CHKISTMAS DAY. 473 
 
 persons perambulating the various towns and villages in the 
 evenings, fantastically dressed, and armed with swords, 
 calling as they proceed, " Who wants to see the White Boys 
 act ? " When their services are engaged they, like the 
 Scotch guisards or Quhite boys of Yule, perform a rude 
 drama, in which St. George, Prince Valentine, King of 
 Egypt, Sambo, and the Doctor are the dramatis personce. 
 
 It was customary in the Isle of Man for every family that 
 could afford it to have a brewing called Jough-ny-nollick, i.e., 
 Christmas drink, prepared for the festivities of the season. 
 On such occasions one brewing-kettle generally served a 
 whole neighbourhood, which gave rise to the monk's 
 proverb, " To go about like a brewing-pan." Ibid. p. 127. 
 
 MIDDLESEX. 
 
 Malcolm, in his Anecdotes of the Manners and Customs of 
 London (1811, p. 259), speaking of Christmas Day, says : 
 " It was a day of grand difference in the judgment of some, 
 and in the City of London some opened their shops, but to 
 stop mutinying they were shut up again ; yet do very few 
 understand what the difference is that is now embraced in 
 the judgments of those who desire the reformation from 
 Popish innovation, but to give such further satisfaction 
 herein, it is the opinion of these that it is a day wherein it 
 is very fit for the people of God to congregate in the church 
 to hear the Word of God preached, but not a holiday or 
 such a day as is of absolute necessity to be kept holy ; it is a 
 day wherein it is no sin for a man to follow his calling, and 
 he must not by a Popish innovation adore the day." 
 
 Inns of Court. There were anciently great doings in the 
 halls of the Inns of Court at Christmas. At the Inner 
 Temple early in the morning the gentlemen of the Inn went 
 to church, and after the service they repaired into the hall 
 to breakfast with brawn, mustard, and malmsey. At the 
 first course at dinner was " served in, a fair and large Sore's 
 head upon a silver platter, with minstralsye." Dugdale's 
 Orig. Jurid, 
 
 A correspondent of N. & Q. (5/A S. vol. ii. p. 507), alluding 
 to the time-honoured custom of the Boar's Head Feast at
 
 474 CHRISTMAS DAY. [DEC. 25. 
 
 St. John's Gate, Clerkenwell, says the boar's head is still 
 served up at Queen's College, Oxford (see p. 477), but I do 
 not think it can be more enjoyable than the Christmas custom 
 used to be at Clerkenwell, with the hall strewn with rushes, 
 the gigantic yule-log drawn in by the sons of the host (the 
 late proprietor), with the accompanying announcement, by 
 bugles, and the bringing in of the boar's head, the " cook 
 dressed all in white," singing the good old carol (printed by 
 Wynkyn, de Worde, 1521), copies of which being in the hands 
 of the guests, who joined in the chorus, rendering the whole 
 scene so pleasant as never to be forgotten. The loving cup 
 was never omitted, and of course wassail was duly brought 
 in, " y 6 Lorde of Mysrewle doing his duty ' passing well.' " 
 The following is an exact copy of the carol : 
 
 "CAROLL AT YE BBYNGYNE IN YE BOEE'S HEED. 
 
 Caput apri differo 
 Reddens laudem Domino. 
 
 The bore's heed in hande bringe I, 
 With garlens gay and rosemarie, 
 I pray you all synge merrilie, 
 Qui estis in convivio. 
 
 The bore's heed I understande, 
 Is the chefe servyce in this lande, 
 Loke wherever it be fonde, 
 Servlte cum cantico. 
 
 Be gladde lordes, both more and lesse, 
 For this hath ordeyned our st-jwarde 
 To chore jou all this Christmasse, 
 The bore's heed with mustarde." 
 
 Subjoined is a copy of the invitation the late host and 
 his predecessor used to issue, which is a curious produc- 
 tion : 
 
 " We'll passe aboute y lovynge cuppe, 
 
 And sende ye wassaile rounde ; 
 With myrthe and songes of chy valrie, 
 These goodlye Halles shall sounde. 
 
 [Here is an illustration of the north side of the Gate.] 
 " Samuel Wickens, ye Grande Mayester of ye Priorye of 
 Sainte John, Grectinge welle hys ryght trustye and welle 
 beloved friends, dothe herebye summon them to hys couucill -
 
 DEC. 25.] CHKISTMAS DAY. 475 
 
 to be holden in y* Greate Halle of y 8 Priorye, aforesaide, on 
 y* ninthe c daye of laiiuarie, anno Domini, one thousande 
 eighte hundrede and seventie- three, to adjudycate on y* 
 qualitie of hys viandes : that is to saye, roaste beefe and 
 plumbe puddynge, and with a cordialle greetinge in y* was- 
 saile boule and y e lovynge cuppe, perpetuate to alle tyme and 
 to tyme oute of mynde a ryghte goodlye and lastynge fellow- 
 ehipe. Ye Boare's heade will be broughte into ye halle, and 
 y e chante will be sange, at sixe of the clocke, at which tyme 
 y* Feast will begine." 
 
 NORFOLK. 
 
 At Yarmouth before the Reformation it was a custom for the 
 prior and monks, and afterwards for the dean and chapter, 
 or the farmer of their parsonage, to provide a breakfast for 
 the inhabitants of the town every year on Christmas Day, 
 which custom continued till the 21st of Elizabeth, when, on 
 account of a grievous plague which carried off two thousand 
 of the inhabitants in one year, and on consideration of the 
 ruinous condition of the parsonage-house, it was agreed that 
 Thomas Osborne, who was then farmer of the parsonage, 
 should pay 51. a year to the churchwardens for the use 
 of the town in lieu of the said breakfast. After the plague 
 had ceased, the breakfast was resumed and continued as usual, 
 till the reign of James I., when William Gostlynge, then 
 farmer, absolutely refused to provide it or to pay an equiva- 
 lent composition, upon which the town preferred a complaint 
 to the dean and chapter, who promised not to countenance 
 him in such a non-conformity to the terms of the lease by 
 which he held of them. Finally, Mr. Gostlynge was obliged 
 to sign an agreement, whereby he engaged to pay yearly to 
 the town in lieu of the breakfast, IOL, which was distributed 
 to poor fishermen, &c., and 51. for his default, in before 
 refusing to provide the breakfast. This continued till the 
 making of a new agreement, between the corporation and 
 Mr. Gostlynge, of a grant of nomination and appointment 
 of preachers and ministers in the town, since which it seems 
 that both breakfast and composition shared the fate of all 
 human institutions and sank into oblivion. Parkin, History 
 of Great Yarmouth, 1776, p. 330.
 
 476 CHRISTMAS DAT. [DEC. 25. 
 
 NORTHAMPTONSHIRE. 
 
 Cole, in his History of Weston Favell (1827, p. 60), says 
 Christmas Day is ushered in by the ringing of the bells of 
 the church, precisely at twelve o'clock, called the midnight 
 peal, till which time many of the inhabitants sit round the 
 jovial fire, whence at twelve o'clock they emerge into the 
 midnight air to listen to the peals of the bells of the neigh- 
 bouring churches. 
 
 NORTHUMBERLAND. 
 
 In Alnwick a custom existed of giving sweetmeats to 
 children at Christmas time, called Yule Babies, in commemo- 
 ration of our Saviour's nativity. History of Alnwick, 1822, 
 p. 262. 
 
 NOTTINGHAMSHIRE. 
 
 The inhabitants of North Clifton were formerly ferry free. 
 In consequence, the ferryman and his dog were indulged with 
 a dinner each at the vicar's at Christmas. The ferryman 
 also on that day received of the inhabitants a prime loaf of 
 bread. N. & Q. bth S. vol. ii. p. 509. 
 
 Near Raleigh there is a valley said to have been caused by 
 an earthquake several hundred years ago, which swallowed 
 up a whole village, together with the church. Formerly, it 
 was the custom of the people to assemble in this valley every 
 Christmas Day morning to listen to the ringing of the bells 
 of the church beneath them. This, it was positively stated, 
 might be heard by placing the ear to the ground and hearken- 
 ing attentively. As late as 1827 it was usual on this morning 
 for old men and women to tell their children and young 
 friends to go to the valley, stoop down, and hear the bells 
 ring merrily. The villagers heard the ringing of the bells 
 of a neighbouring church, the sound of which was com- 
 municated by the surface of the ground. A similar belief 
 exists, or did a short time ago, at Preston, in Lancashire. 
 Ibid. p. 509. 
 
 OXFORDSHIRE. 
 
 In the buttery of St. John's College, Oxford, an ancient 
 candle socket of stone still remains, ornamented with the
 
 DEC. 25.] CHKISTMAS DAT. 477 
 
 figure of the Holy Lamb. It was formerly used to burn the 
 Christinas candle in, on the high table at supper during 
 the twelve nights of this festival. Brand, Pop. Antiq. 1849, 
 vol. i. p. 467. 
 
 It was formerly a custom for the butcher of Merton 
 College, about Christmas time, to invite the scholars to 
 a treat at his house, when he used to provide a bull for the 
 steward to knock down with his own hands, whence this 
 treat was called The Kill-Bull. Pointer, Oxoniensis Academia, 
 1749, p. 23. 
 
 The following account of the ancient custom of bringing 
 in a boar's head at Queen's College, Oxford, is taken from 
 a MS., in the Bodleian Library, quoted in the Antiquary 
 (1873, vol. iii. p. 47): 
 
 There is a custom at Queen's College to serve up every 
 year a boar's head, provided by the manciple against Christ- 
 inas Day. This boar's head being boyl'd or roasted, is laid 
 in a great charger, covered with a garland of bays or laurell 
 as broad at bottom as the brims of the chargers. When the 
 first course is served up in the refectory on Christmas Day, 
 in the said college, the manciple brings the said boar's head 
 from the kitchen up to the high table, accompanied with one 
 of the tabarders (i.e., the scholars), who lays his hand on 
 the charprcT. The tabarder sings a song, and when he comes 
 to the chorus all the scholars that are in the refectory joyn 
 together and sing it : 
 
 " The boar's head in hand bear I, 
 Bedeck d with bays and rosemary, 
 And I pray you muster merry be, 
 Quotquot estis in convicio. 
 
 CHORUS. Caput apri defero 
 
 liviid'.us laudet Domino. 
 
 The boar's head, s I understand, 
 Is the bravest dish in the land, 
 Being thus hedeck'd with a gay garland, 
 Let us aercire concivio. 
 
 CIIOBUS. Caj.td apri, <&
 
 478 CHRISTMAS DAT. [DEC. 25, 
 
 m. 
 
 Our steward has provided this 
 In honour of the King of bliss, 
 Which on this day to be served is, 
 In Reginensi atrio. 
 
 CHORUS. Caput apri," &c. 
 
 According to Mr. Wade (Walks in Oxford, 1817, vol. i. 
 p. 128) the usage is in commemoration of an act of valour 
 performed by a student of the college, who, while walking 
 in the neighbouring forest of Shotover, and reading Aristotle, 
 was suddenly attacked by a wild boar. The furious beast 
 came open-mouthed upon the youth, who, however, very 
 courageously, and with a happy presence of mind, rammed 
 in the volume, and crying Grcecum est, fairly choked the 
 savage. 
 
 In an audit-book of Trinity College for the year 1559, 
 Warton found a disbursement "pro prandio Principis 
 natalicii" A Christmas prince, or Lord of Misrule, he 
 adds, corresponding to the Imperator at Cambridge, was a 
 common temporary magistrate in the colleges of Oxford. 
 See Brand's Pop. Antiq. 1849, vol. i. p. 498 ; The Antiquary, 
 1873, vol. iii. p. 53; Wood, in his Athence Oxonienses, 
 alludes to the Christmas prince at St. John's and Merton 
 Colleges. 
 
 Mummings at Christmas are common in Oxfordshire. At 
 Islip some of the mummers wear masks, others, who cannot 
 get masks, black their faces and dress themselves up with 
 haybands tied round their arms and bodies. The smaller 
 boys black their faces, and go about singing 
 
 " A merry Christmas and a happy new year, 
 Your pockets full of money, and your cellars full of beer." 
 
 Brand, Pop. Antiq. 1849, vol. i. p. 466. 
 
 t Dr. Lee, in JV. & Q. (5th S. vol. ii. pp. 503-505), has 
 given a curious old miracle play, the text of which he says 
 was taken down by himself from the lips of one of the per- 
 formers in 1853. 
 
 Aubrey informs us that in several parts of Oxfordshire it 
 was the custom for the maidservant to ask the man for ivy 
 to decorate the house, and if he refused or neglected to fttch
 
 DEC. 25.] CHBISTMAS DAT. 479 
 
 in a supply the maids stole a pair of his breeches, and nailed 
 them up to the gate in the yard or highway. A similar 
 usage prevailed in other places, when the refusal to comply 
 with such a request incurred the penalty of being debarred 
 from the well-known privilege of the mistletoe. See Book of 
 Days, vol. ii. p. 753. 
 
 SCH.LY ISLES. 
 
 Troutbeck, in his State of the Stilly Isles (1796, p. 172), 
 gives the following account of how Christinas was celebrated 
 in his time. The young people, he says, exercise a sort 
 of gallantry among themselves, which they call goose- 
 dancing, when the maidens are dressed up for young men 
 and the young men for maidens. In the day time they 
 dance about the streets in masquerade, vieing with each other 
 who can appear the most uncouth. In the evenings they 
 visit their neighbours in companies, where they dance and 
 make their jokes upon what has happened in the islands. 
 By this sort of sport according to yearly custom and tolera- 
 tion, there is a spirit of wit and drollery kept up among the 
 people. The maidens, who are sometimes dressed up for sea 
 captains and other officers, display their alluring graces 
 to the ladies, who are young men equipped for that purpose ; 
 and the ladies exert their talents to them in courtly addresses, 
 their hangers are sometimes drawn, &c., after which, and 
 other pieces of drollery, the scene shifts to music and dancing, 
 which being over they are treated with liquor and then go 
 to the next house of entertainment. 
 
 They have a custom also of singing carols at church on 
 Christmas Day, to which the congregation make contributions 
 by dropping money into a hat carried about the church 
 when the performance is over. Heath's Account of the Scilly 
 Isles, p. 125. 
 
 SOMERSETSHIRE. 
 
 At West Hatch the reeve or bailiff to the manor provided 
 at the lord's expense a feast on Christmas Day, and dis- 
 tributed to each householder a loaf of bread, a pound and 
 a half of beef, and the like quantity of poj'k, undressed, and 
 the same evening treated them with a supper. Collinson, 
 History of County of Somerset, 1791, vol. ii. p. 186.
 
 480 CHRISTMAS DAT. FDEC. 25, 
 
 The following lines are sung at the Christmas mmnmings 
 in this county : 
 
 " Here comes I, liddle man Jun, 
 With my zword in my han ! 
 If you don't all do, 
 
 As you be told by I, 
 I'll zend you all to York, 
 Vor to make apple-pie." 
 
 Brand, Pop. Antiq. 1849, vol. i. p. 466. 
 
 STAFFORDSHIRE. 
 
 In Shaw's History of Staffordshire (1798-1801) is men- 
 tioned a custom formerly prevalent in the parish of Great 
 Barr, for the rector on every Christmas Day to give to each 
 person, great and small, of his parish that came to his house, 
 so much bread, beef, mustard, and vinegar as they could eat. 
 Latterly, however, money was given instead. 
 
 Plot, in his Natural History of Staffordshire (1G86, p. 434), 
 gives the following account of a jocular custom celebrated in 
 olden times at Bromley Abbots. He says : Within memory, 
 at Abbots or Pagets Bromley, they had a sort of sport which 
 they celebrated at Christmas (on New Year and Twelfth 
 Day) 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 hands a bow and arrow which, passing through 
 a hole in the bow and stopping upon a shoulder it had in it, 
 he made a snapping noise as he drew it to and fro, keeping 
 time with the musick ; with this man danced six others, 
 carrying on their shoulders as many reindeer heads, three 
 of them painted white, with three red, with the arms of the 
 chief families (viz., of Paget, Bagot, and Wells), to whom the 
 revenues of the town chiefly belonged, depicted on the palms 
 of them, with which they danced the hays and other country 
 dances. To this hobby-horse dance there also belonged 
 a pot, which was kept by turns by four or five of the chief 
 of the town, whom they called reeves, who provided cake 
 and ale to put into this pot ; all people who had any kind- 
 ness for the goodantcnt of the institution of the sport, giving 
 pence a piece for themselves and their families, and so 
 foreigners too that came to see it, with which money (the
 
 DUO. 25.] CHRISTMAS DAT. 481 
 
 charge of the cakes and ale bsing defrayed) they not only 
 ivmhvtl their church, but kept the poor too, which charges 
 are not now perhaps so cheerfully borno. 
 
 There is an ancient payment made by the chamberlain of 
 the corporation of Stafford, of an annual sum of money, 
 generally six shillings, at Christmas, for the purchasing 
 of plums, to be distributed among the inhabitants of certain 
 old houses in the liberty of Forebridge. 
 
 The origin of this payment is ascribed, by general reputa- 
 tion to the bounty of some individual who heard from some 
 poor children a complaint on Christmas Day that they had 
 no plums for a pudding ; and it is reported that he counted 
 the houses then in the place, and made provision for the 
 supply of a pound of plums for each house. The money 
 received is laid out in plums, which are divided into equal 
 quantities, and made up into parcels, one for each of the 
 houses, fifteen or sixteen in number, entitled by the established 
 usage to receive a portion, without reference to the circum- 
 stances of the inhabitants. Old English Customs and 
 Charities, p. 5. 
 
 SUFFOLK. 
 
 Brand (Pop. Antiq. 1849, vol. i. p. 489) alludes to a custom 
 practised in the neighbourhood of Bury St. Edmunds among 
 the young men, of hunting owls and squirrels on Christmas 
 Day. 
 
 In 1358, at Hawstcad, the customary tenants paid their 
 lord at Christmas a small rent, called offering silver. Eleven 
 of them paid iu all xviij d - In 1386 the Christmas offerings 
 made by the master for his domestics amounted to xiiij d< for 
 seven servants. Cullum, History of Hawstead, 1813, pp. 
 13-14. 
 
 WESTMORELAND. 
 
 At Kendal, if a man be found at work in Christmas week 
 his fellow-tradesmen lay violent hands on him, and carry 
 him on a pole to the ale-house, where he is to treat them. 
 Southey's Common Place Book, 1851, 4th series, p. 354. 
 
 2 i
 
 482 CHRISTMAS DAY. [DEC. 25. 
 
 WORCESTERSHIRE. 
 
 At Bewdley it was the custom for the bellman to go round 
 on Christmas morning, ringing his bell in several parts of 
 the town, and singing the following doggerel, first saying, 
 " Good morning, masters and mistresses all, I wish you all a 
 merry Christmas": 
 
 " Arise mistress, arise, 
 And make your tarts and pies, 
 And let your maids lie still ; 
 For if they should rise and spoil your pies 
 
 You'd take it very ill. 
 Whilst you are sleeping in your bed, 
 I the cold wintry nights must tread, 
 Past twelve o'cL >ck. Ehe !" 
 
 Kidderminster Shuttle, Dec. 2nd, 1871. 
 
 At Yardley such of the poor as are excluded from partaking 
 of certain doles on account of receiving regular weekly 
 relief, are all'' wed one shilling each out of a general charity 
 fund at Christmas, under the name of plum-pudding money, 
 to the extent of about 42. Edwards, Old English Customs 
 and Charities, p. 23. 
 
 YORKSHIRE. 
 
 Blount tells us that, in Yorkshire and other northern 
 parts, 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 sing- 
 ing: 
 
 'Vie! Ule! Ule! Ule! 
 Three puddings in a pule, 
 Crack nuts and cry Ule ! " 
 
 Sue Brand, Pop. Antiq. 1849, vol. i. pp. 
 476-477. 
 
 One never-failing remnant of the olden time observed in 
 this county, says Soane (Curiosities of Literature}, was the 
 cheese, which had been especially made and preserved for 
 the season. It was produced with much ceremony by every 
 rustic dame, who, before she allowed it to be tasted, took a 
 sharp knife and scored upon it rude resemblances to the cross. 
 To this were added the mighty wassail bowl brimming with
 
 DEC. 25.] CHRISTMAS DAT. 483 
 
 lamb's-wool, and furmity made of barley-meal, which last was 
 also an essential of the breakfast-table. 
 
 Between Christmas Day and the New Year it is customary 
 in the North Riding of Yorkshire to give every visitor a 
 slice of "pepper cake" (a spiced gingerbread cake) and 
 cheese and a glass of gin. 
 
 In the North Biding of Yorkshire it is also the custom 
 for the parishioners, after receiving the Sacrament on 
 Christmas Day, to go from church directly to the ale-house, 
 and there drink together as a testimony of charity and 
 friendship. Aubrey, MS. quoted in Time's Telescope, 1826, 
 p. 293. 
 
 At Filey, on Christmas morning before break of day, there 
 existed formerly the greatest uproar, by numbers of boys 
 going round from house to house, rapping at every door, and 
 roaring out, " I wish you a merry Christmas and a happy 
 new year," which words were vociferated again and again 
 till the family awoke and admitted the clamorous visitor; 
 who, if he were the first,* was treated with money or cheese 
 and gingerbread, which were also distributed, but less 
 liberally, to subsequent visitors. No persons (boys ex- 
 cepted) ever presumed to go out of doors till the threshold 
 had been consecrated by the entrance of a male. Females 
 had no part in this matter, and if a damsel, lovely as an 
 angel, entered first, her fair form was viewed with horror as 
 an image of death. Cole, Antiquities of Filey, 1828, p. 137. 
 
 At Huddersfield the children carry about a " wessel-bob," 
 or large bunch of evergreens hung with oranges and apples, 
 and coloured ribbons, singing the following carol : 
 
 " Here we come a wassailing 
 
 Among the leaves so green, 
 Here we come a wandering 
 So fair to be seen. 
 
 C7toru. 
 For it is in Christmas time 
 
 Strangers travel far and near, 
 So God bless you and send you a happy 
 New year. 
 
 The custom of first footing seems to have been confined in other 
 places to New Year's Morning. 
 
 2 i 2
 
 484 CHRISTMAS DAT. [DEC. 25. 
 
 We are not daily beggars, 
 
 That beg from door to door. 
 But we are neighbours' children, 
 
 Whom you have seen before. 
 
 Call up the butler of this house, 
 
 Put on his golden ring, 
 Let him bring us a glass of beer, 
 
 And the better we shall sing. 
 
 We have got a little purse 
 
 Made of stretching leather skin, 
 We want a little of ^-our money 
 
 To line it well within. 
 
 Bring us out a table 
 
 And spread it with a cloth ; 
 Bring out a mouldy cheese, 
 
 Also your Christmas loaf. 
 
 God bless the master of this house, 
 
 Likewise the mistress too, 
 And all the little children 
 
 That round the table go. 
 
 Good master and mistress, 
 
 While you're sitting by the fire, 
 Pray think of us poor children 
 
 Who are wandering in the mire." 
 
 N. & Q. 3rd S. vol. xi. p. 144. 
 
 Some years ago it was the custom in Leeds, and the 
 neighbourhood, for children to go from house to house singing 
 and carrying what they called a " wesley-hob." This they 
 kept veiled in a cloth till they came to a house door, when 
 they uncovered it. 
 
 The wesley-bob was made of holly and evergreens, like a 
 bovver, inside were placed a couple of dolls, adorned with 
 ribbons, and the whole affair was borne upon a stick. Whilst 
 the wesley-bob was being displayed, a song or ditty was sung. 
 
 At Aberford, near Leeds, two dolls are carried about in 
 boxes in a similar way, and such an affair here is called a 
 wesley-box. N. & Q. 3rd S. vol. vi. p. 494. 
 
 At Eipon, on Christmas Day, says a correspondent of the 
 Gent. M^g. (1790, vol. Ix. p. 719), 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 con- 
 gregation, and generally have a return made them of 2d., 
 4d., or 6d., according to the quality of the lady or gentleman.
 
 DEC. 25.] CHBI8TMA8 DAT* 485 
 
 The sword or morisco dance used to bo practised at 
 Richmond, during the Christinas holidays, by young men 
 dressed in shirts ornamented with ribbons folded into roses, 
 having swords, or wood cut in the form of that weapon. 
 They exhibited various feats of activity, attended by an old 
 fiddler, by Bessy in the grotesque habit of an old woman, and 
 by the fool almost coveied with skins, a hairy cap on his 
 head, and the tail of a fox hanging from his head. These 
 led the festive throng, and diverted the crowd with their 
 droll antic buffoonery. The office of one of these characters 
 was to go about rattling a box:, and soliciting money from 
 door to door to defray the expenses of a feast and a dance in 
 the evening. History of Richmond, 1814, p. 296. 
 
 In Sheffield, a male must be the first to enter a house on 
 the morning of both Christmas Day and Now Year's Day ; 
 but there is no distinction as to complexion or colour of 
 hair. In the houses of the more opulent manufacturers, 
 these first admissions are often accorded to choirs of work- 
 people, who, as " waits," proceed at an early hour and sing 
 before the houses of their employers and friends Christmas 
 carols and hymns, always commencing with that beautiful 
 composition : 
 
 " Christians, awake, salute the happy morn, 
 Whereon the Saviour of mankind was bom." 
 
 On expressing their good wishes to the inmates, they are 
 generally rewarded with something warm and occasionally 
 with a pecuniary present. 
 
 Among the class called " respectable," but not manu- 
 facturers, a previous arrangement is often made ; that a boy, 
 the son of a friend, shall come and be first admitted, receiving 
 for his good wishes a Christmas-box of sixpence or a shilling. 
 The houses of the artisans and poor are successively besieged 
 by a host of gamins, who, soon after midnight, spread them- 
 selves over the town, shouting at the doors, and through key- 
 holes, as follows : 
 
 a Au wish ya a murry ChrismaB, 
 
 A 'nppy new year, 
 A* pockit full of munny, 
 An' a celler full a' beer.
 
 486 CHRISTMAS DAT. [DEC. 25 
 
 Go 1 bless the maester of this 'ouse 
 
 The mistriss ail-so, 
 An' all the little childrun 
 
 That round the table go. 
 
 A apple, a pare, a plom, an' a cherry ; 
 
 A sup a' good ale mak' a man murry," &e. 
 
 The same house will not admit a second boy. One is suffi- 
 cient to protect it from any ill-luck that might otherwise 
 happen. A penny is the usual gratuity for this service. 
 N. & Q. 3rd S. vol. v. p. 395. 
 
 WALES. 
 
 A custom prevails in Wales of carrying about at Christmas 
 time a horse's skull dressed up with ribbons, and supported 
 on a pole by a man who is concealed under a large white 
 cloth. There is a contrivance for opening and shutting the 
 jaws, and the figure pursues and bites everybody it can lay 
 hold of, and does not release them except on payment of a 
 fine. It is generally accompanied by some men dressed up 
 in a grotesque manner, who, on reaching a house, sing some 
 extempore verses requesting admittance, and are in turn 
 answered by those within, until one party or the other is at a 
 loss for a reply. The Welsh are undoubtedly a practical 
 people, and these verses often display a good deal of clever- 
 ness. This horse's head is called Mari Lwyd, which I have 
 heard translated " Grey mare." Lywd certainly is grey, but 
 Mari is not a mare in Welsh.* N. & Q. 1st S. vol. i. p. 173. 
 
 Upon Christmas Day, about three o'clock in the morning, 
 the Welsh in many parts used to assemble in church, and 
 after prayers and a sermon, continue there singing psalms 
 and hymns with great devotion, till it was daylight ; and if, 
 through age or infirmity, any were disabled from attending, 
 they never failed having prayers at home, and carols on our 
 
 * This custom was also practised in one or two places in Lancashire 
 about the year 1840. The horse was played in a similar way, but the 
 performer was called " Old Ball." It is no doubt a vestige of the old 
 "hobby-horse." Ibid. p. 245.
 
 DEC. 25.] CHRISTMAS DAY. 487 
 
 Saviour's nativity. This act of devotion was called Pulijen, 
 or the crowning of the cock. It was a general belief among 
 She superstitious that instantly 
 
 " At his warning, 
 
 Whether in sea, or fire, in earth, or air, 
 Th' extravagant, and erring spirit, hies 
 To his confine " 
 
 During Christmas time, the cock was supposed to exert 
 liis power throughout the night, from which no doubt origi- 
 nated the Welsh word " Pulgen " as applied to this custom. 
 Bingley's Tour Bound North Wales, 1800, vol. ii. p. 226. 
 
 At Tenby it was customary at 4 o'clock on Christmas 
 morning for the yonng men of the town to escort the rector 
 with lighted torches from his residence to church. Mason's 
 Tales and Traditions of Tenby, 1858, p. 4. 
 
 Sometimes also before or after Christmas Day the fisher- 
 men of Tenby dressed up one of their number whom they 
 called the " Lord Mayor of Pennyless Cone," with a covering 
 of evergreens and a mask over his face ; they would then 
 carry him about, seated on a chair, with flags flying, and a 
 couple of violins playing before him. Before every house 
 the " Lord Mayor " would address the occupants, wishing 
 them a merry Christmas and a happy new year. If his 
 good wishes were responded to with money his followers gave 
 three cheers, the masquer would himself return thanks, and 
 the crowd again cheered. Ibid. p. 5. 
 
 SCOTLAND. 
 
 In some parts of Scotland, he who first opens the door on 
 Yule Day expects to prosper more than any other member of 
 the family during the future year because, as the vulgar 
 express it, "He lets in yule." On opening the door, it is 
 customary with some to place in the doorway a table or 
 chair covered with a clean cloth ; and, according to their 
 own language, to " set on it bread and cheese to yule." Early 
 in the morning, as soon as any one of the family gets out of 
 bed, a new besom is set behind the outer door, the design 
 being to " let in yule," These superstitious, in which yulo
 
 488 CHKISTMAS DAT. [DEC. 2. 
 
 is not only personified, but treated as a deity, are evidently 
 of heathen origin, It is common also to have a table covered 
 in the house, from morning until evening, with bread and 
 drink upon it, that every one who calls may take a portion, 
 and it is considered particularly inauspicious if any one 
 comes into a house and leaves ifrwithout doing so. Whatever 
 number of persons call on this day, all must partake of the 
 good cheer. Mcd. jEvi Kalend. vol. i. p. 48 ; see Jamieson, 
 Etymol. Diet., Art. Yule. 
 
 Any servant uho is supposed to have a due regard to the 
 interests of the family, and is not at the same time emanci- 
 pated from the yoke of superstition, is careful to go early to 
 the well on Christmas morning to draw water, pull the corn 
 out of the sack, and also to bring kale from the kitchen 
 garden. This is intended to insure prosperity to the family 
 (Ibid. p. 99). It is in fact Ihe same as the Usque Cashrichd, 
 which was noticed among the superstitious customs of the 
 first of January. See p. 17. 
 
 The doings of the guisards (that is, masquers), eays 
 Chambers (Pop. Rhymes, 1870, p. 169), form a conspicuous 
 feature in the New Year proceedings throughout Scotland. 
 The evenings on which these personages are understood to 
 be privileged to appear, are those of Christmas, Hogmanay, 
 New Year's Day, and Handsel Monday. Dressed up in 
 quaint and fantastic attire, they sing a selection of songs 
 which have been practised by them some weeks before. 
 There were important doings, however, one of a theatrical 
 character. There is one rude and grotesque drama (called 
 Galatian) which they are accustomed to perform on each of 
 the four above mentioned nights, and which in various 
 fragments or versions exists in every part of Lowland 
 Scotland. The performers, who are never less than throe, 
 but sometimes as many as six, having dressed themselves, 
 proceed in a band from house to house, generally contenting 
 themselves with the kitchen for an arena, whither in man- 
 sions, presided over by the spirit of good humour, the whole 
 family will resort to witness the scene of mirth. Soe 
 Chambers' Pop. Rhymes, p. 170.
 
 DEC. 25.] CHRISTMAS DAY. 489 
 
 ANGUS-SHIRE. 
 
 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 iu 
 a cheerful song. Sinclair, Stat. Ace. of Scotland, 1793, 
 vol. v. p. 48. 
 
 FOBFABSHIBE. 
 
 From the same authority we learn that, in the parish of 
 Kirkden, on Christmas Day, the servant is free from his 
 master, and goes about visiting his friends and acquaintances. 
 The poorest man must have beef or mutton on the table, and 
 what they call a dinner with their friends. They amuse 
 themselves with various diversions, particularly with shooting 
 for prizes, called here wad-shooting, and many do but little 
 business all the Christmas week. Ibid. vol. ii. p. 509. 
 
 ABERDEENSHIRE. 
 
 Christmas morn is welcomed at St. Fergus by liberal 
 libations of drinkiny-sowins, or, as they are called by the old 
 people, Itnottinfj-sowins ; and by the gathering of friends and 
 neighbours around the social hearth. That the humblest 
 householder in the parish may have his Christmas cakes, a 
 distribution of meal, the gift of a benevolent individual, is 
 annually made by the kirk-session on Christmas Day, to the 
 poor on the roll. Stat. Ace. of Scotland, 1845, vol. xii. p. 198. 
 
 In certain parts also of the county of Aberdeen, the 
 custom of not working during the three days of Christmas 
 (Old Style) is still kept up. Straw, termed " yule straw," is 
 gathered beforehand, and everything needed for food and fuel 
 prepared in a similar way, so that the festival may be kept in 
 peace. N. & Q. 3rd S. vol. ii. p. 483. 
 
 BANFFSHIRE. 
 
 In the account of Keith, given in the Stat. Ace. of Scotland 
 (1793, vol. v. p. 428), the inhabitants are said to have no
 
 490 CHRISTMAS DAT. [DEC. 2$. 
 
 pastimes or holidays except dancing on Christmas and New 
 Year's Day. 
 
 BERWICK-TJPON-TWEED. 
 
 Fuller, in his History of Berwick upon Tweed (1799, 
 p. 446), alluding to the customs of that place, says, there 
 are four men called town waits, who belong to the borough. 
 Their business is to walk before the mayor, recorder, and 
 justices, playing on violins, all the way to and from church 
 on Christmas Day, the day of the election of a mayor, and 
 November the 5th. They also are obliged to attend these 
 gentlemen at their four public dinners. 
 
 THE HIGHLANDS. 
 
 As soon as the brightening glow of the eastern sky warns 
 the anxious housemaid of the approach of Christinas Day, 
 she rises, full of anxiety, at the prospect of her morning 
 labours. The meal, which was steeped in the sowans-boivie 
 a fortnight ago to make the Prechdacdan sour or sour 
 scones, is the first object of her attention. The gridiron is 
 put on the fire, and the sour scones are soon followed by 
 hard cakes, soft cakes, buttered cakes, bannocks, and pannich 
 perm. The baking being once over, the so wans pot succeeds 
 the gridiron, full of new sowans, which are to be given to 
 the family, agreeably to custom, this day in their beds. 
 The sowans are boiled into the consistence of molasses, 
 when the lagan-le-vrich or yeast-bread, to distinguish it from 
 boiled sovvans, is ready. It is then poured into as many 
 bickers as there are individuals to partake of it, and pre- 
 sently served to the whole, both old and young. As soon as 
 each despatches his bicker, he jumps out of bed the elder 
 branches to examine the ominous signs of the day, and the 
 younger to enter on its amusements. Flocking to the swing, 
 a favourite amusement on this occasion, the youngest of the 
 family gets the first " shouder," and the next oldest to him 
 in regular succession. In order to add more to the spirit of 
 the exercise, it is a common practice with the person in the 
 swing and the person appointed to swing him to enter into 
 a very warm and humorous altercation. As the swinged
 
 DEC. 25.] CHBISTMAS DAY. 491 
 
 person approaches the swinger, he exclaims, " Ei mi tu chal" 
 "I'll eat your kail." To this the swinger replies, with a 
 violent shove, " Cha ni u mu chal," " You shan't eat my 
 kail." These threats and repulses are sometimes carried to 
 such a height as to break down or capsize the threatener, 
 which generally puts an end to the quarrel. 
 
 As the day advances those minor amusements are termi- 
 nated at the report of the gun or the rattle of the ball clubs 
 the gun inviting the marksman to the " Jciavamuchd," or 
 prize shooting, and the latter to " Luchd-vouil," or the ball 
 combatants both the principal sports of the day. Tired at 
 length of the active amusements of the field, they exchange 
 them for the substantial entertainment of the table. Groan- 
 ing under the "Sonsy-haggis " and many other savoury dainties 
 unseen for twelve months before, the relish communicated to 
 the company by the appearance of the festive board is more 
 easily conceived than described. The dinner once despatched, 
 the flowing bowl succeeds and the sparkling glass flies to and 
 fro like a weaver's shuttle. The rest of the day is spent in 
 dancing and games. Grant, Popular Superstitions of the 
 Highlands. 
 
 OBKNET. 
 
 A writer in the Stat. Ace. of Scotland (1845, vol. xv. p. 
 127), speaking of Westray, says: One custom in this parish 
 and common to Orkney at large, is that of allowing the 
 servants four or five days' liberty at Christmas to enjoy 
 themselves, only the most necessary part of domestic work, 
 with due attention to the bestial on the farm, is done on 
 these days. The master of the house has also to keep up 
 a well-furnished table for all his servants at this season. 
 
 IRELAND. 
 
 At Culdaff, previous to Christmas, it is customary with 
 the labouring classes to raffle for mutton, when a sufficient 
 number can subscribe to defray the cost of a sheep. During 
 the Christmas holidays they amuse themselves with a game 
 of kamman, which consists in impelling a wooden ball with
 
 492 ST. STEPHENS DAY. [DEC. 2b. 
 
 a crooked stick to a given point, while an adversary en- 
 deavours to drive it in a contrary direction. Mason, Stat. 
 Ace. of Ireland, 1814, vol. ii p. 160. 
 
 DEC. 26.] ST. STEPHEN'S DAT. 
 
 FOE some unexplained reason St. Stephen's Day was a 
 great period with our ancestors for bleeding their horses, 
 which was practised by people of all ranks, and recommended 
 by the old agricultural poet Tusser, in his Five Hundred 
 Points of Husbandry (chap. xxii. st. 16), who says : 
 
 " Yer, Christmas be passed, let Iwrsse be let Wood, 
 For manie a purpose it dooth him much good ; 
 The day of S. Steeven old fathers did use ; 
 If that do mislike thee, some other day chuse." 
 
 Mr. Douce says that the practice was introduced into this 
 country by the Danes. 
 
 Naogeorgus, according to his translator, Barnaby Googe, 
 refers to it, and assigns a reason : 
 
 " Then folio weth Saint Stephen's Day, whereon doth every man, 
 His horses jaunt and course abrode, as swiftly as he can, 
 Until they doe extreemely sweate, and then they let them blood ; 
 For this being done upon this day, they say doth do them good, 
 And keepos them from all maladies, and sickiiesse through the yeare, 
 As if that Steven any time took charge of horses heare." 
 
 In explanation, it may be stated that the Saint was the 
 patron of horses, and that on this day, which the Germans 
 call Der grosse Pferdstag, the Pope's stud was physicked 
 and bled for the sake of the blood which was supposed to be 
 a remedy in many disorders. 
 
 Aubrey, in his Remains of Gentillsme (MS. Lansd. 226), 
 says : " On St. Stephen's day, the farrier came constantly 
 and blouded all our cart-horses." In the "Receipts and 
 Disbursements of the canons of St. Mary in Huntingdon," 
 is the following entry : " Item, for letting our horses blede 
 in Chrystmasse weke, iiij d ." Med. 2Evi Kalend. 1841, vol. i. 
 p. 118.
 
 DEC. 26.] ST. STEPHEN'S DAT. 493 
 
 Christmas Boxes is a term now applied to gifts of money 
 at Christmas given away on St. Stephen's Day, commonly 
 called Boxing Day, whereas, anciently, it signified the boxes 
 in which gifts were deposited. These boxes closely re- 
 sembled the Eoman Paganalia, for the reception of con- 
 tributions at rural festivals ; from which custom, with certain 
 changes, is said to have been derived our Christmas Boxes. 
 At Pompeii have been found earthen boxes, in which money 
 wus slipped through a hole. Aubrey found one filled with 
 Roman denarii. Timbs' Something for Everybody, 1861, p. 
 152 ; see JV. & Q. 3rd S. vol. xi. pp. 65, 107, 164, 245 ; 
 sco also Fosbroke's Enclyclopcedia of Antiquities, 1840, p. 662. 
 
 BEDFORDSHIRE. 
 
 In Bedfordshire there formerly existed a custom of the 
 poor begging the broken victuals the day after Christmas 
 Day. -Times Telescope, 1822, p. 298. 
 
 BUCKINGHAMSHIRE. 
 
 It is stated in the Parliamentary Returns in 1786, that some 
 laud, then let at 12Z. per annum, was given by Sir Hugh Kite 
 for the poor of the parish of Clifton Reynes. It appears from a 
 book, in the custody of the minister, dated 1821, compiled by 
 an antiquary for a history of the county, that the rector holds 
 a close of pasture-ground called Kites, which had been formerly 
 given to support a lamp burning in the church of Clifton 
 Reynes, but which was subject to a charge of finding one 
 small loaf, a piece of cheese, and a pint of ale to every 
 married person, and half-a-piut for every unmarried person, 
 resident in Clifton on the feast of St. Stephen, when they 
 walked in the parish boundaries in Rogation week. The 
 close was annexed to the rectory in the 12th of Elizabeth. 
 Old English Customs and diarities, 1842, p. 120. 
 
 There Was formerly a custom in the parish of Drayton 
 Beauchamp called Stephening. All the inhabitants used to 
 go on St. Stephen's Day to the rectory, and eat as much 
 bread and cheese and drink as much ale as they chose at tho 
 expense of the rector,
 
 494 BT. STEPHEN'S DAY. [DEC. 26. 
 
 The usage gave rise to so much rioting that it was discon- 
 tinued, and an annual sum was distributed instead in propor- 
 tion to the number of the claimants. In time, the number of 
 inhabitants, however, increased so considerably, that about 
 the year 1827 the custom was dropped. Ibid. p. 121. 
 
 CAMBRIDGESHIRE. 
 
 St. Stephen's Day was formerly observed at Cambridge. 
 Slicer, a character in the old play of the Ordinary says, 
 
 " Let the Corporal 
 
 Come sweating under a breast of mutton, stuffed 
 With pudding." 
 
 This, says the annotator, was called St. Stephen's pudding ; 
 it used formerly to be provided at St. John's College, Cam- 
 bridge, uniformly on St. Stephen's Day. Dodsley's Old 
 Plays, 1721, vol. x. p. 229 ; Med. Mm Kalend. vol. i. p. 119. 
 
 ISLE OF MAN. 
 
 Hunting the wren has been a pastime in the Isle of Man 
 from time immemorial. In Waldron's time it was observed 
 on the 24th of December, though afterwards it was observed 
 on St. Stephen's Day. This singular ceremony is founded 
 on a tradition that, in former times, a fairy of uncommon 
 beauty exerted such undue influence over the male popula- 
 tion, that she, at various times, induced, by her sweet voice, 
 numbers to follow her footsteps, till by degrees she led them 
 into the sea where they perished. This barbarous exercise 
 of power had continued for a great length of time, till it was 
 apprehended that the island would be exhausted of its de- 
 fenders, when a knight-errant sprang up, who discovered 
 some means of countervailing the charms used by this siren, 
 and even laid a plot for her destruction, which she only 
 escaped at the moment of extreme hazard by taking the form 
 of a wren. But though she evaded instant annihilation, a 
 spell was cast upon her by which she was condemned, on 
 every succeeding New Year's Day, to reanimate the same 
 form with the definite sentence that she must ultimately
 
 DEC. 26.] ST. STEPHEN'S DAY. 495 
 
 perish by human hand. In consequence of this legend, on 
 the specified anniversary, every man and boy in the island 
 (except those who have thrown off the trammels of supersti- 
 tion) devote the hours between sunrise and sunset to the 
 hope of extirpating the fairy, and woe be to the individual 
 birds of that species who show themselves on this fatal day to 
 the active enemies of the race ; they are pursued, pelted, fired 
 at, and destroyed, without mercy, and their feathers preserved 
 with religious care, it being an article of belief that every 
 one of the relics gathered in this laudable pursuit is an effec- 
 tive preservative from shipwreck for one year; and that 
 fisherman would be considered extremely foolhardy who 
 should enter upon his occupation without such a safeguard ; 
 when the chase ceases, one of the little victims is affixed to 
 the top of a long pole with its wings extended, and carried in 
 front of the hunters, who march in procession to every house, 
 chanting the following rhyme : 
 
 " We hunted the wren for Kobin the Bobbin, 
 We hunted the wren for Jack of the Can, 
 We hunted the wren for Robin the Bobbin, 
 We hunted the wren for every one." 
 
 After making the usual circuit and collecting all the money 
 they could obtain, they laid the wren on a bier and carried it 
 in procession to the parish churchyard, where, with a whimsi- 
 cal kind of solemnity, they made a grave, buried it and sang 
 dirges over it in the Hanks language, which they call her 
 knell. After the obsequies were performed, the company, 
 outside the churchyard wall, formed a circle and danced to 
 music which they had provided for the occasion. 
 
 At present there is not a particular day for pursuing the 
 wren : it is captured by boys alone, who follow the old custom 
 principally for amusement. On St. Stephen's Day a group 
 of boys go from door to door with a wren suspended by tho 
 legs, in the centre of two hoops crossing each other at right 
 angles, decorated with evergreens and ribbons, singing lines 
 called Hunt the Wren. If at the close of this rhyme they are 
 fortunate enough to obtain a small coin, they give in return a 
 feather of the wren ; and before the close of the day the little 
 bird may sometimes be seen hanging about featherless. The 
 ceremony of the interment of this bird in the churchyard, at
 
 496 ST. STEPHEN'S DAT. [DEC. 26. 
 
 the close of St. Stephen's Day, has long since been abandoned ; 
 and the sea-shore or some waste ground was substituted in its 
 place. 
 
 NORFOLK. 
 
 It is an old custom in the town of East Dereham, to ring a 
 mnffled peal from the church tower on the morning of St. 
 Stephen's Day. N. & Q. 3rd S. vol. iii. p. 69. 
 
 OXFORDSHIRE. 
 
 The three vicars of Bampton, give beef and beer on the 
 morning of St. Stephen's Day to those who choose to partake 
 of it. This is called St. Stephen's breakfast. Southey's 
 Common Place Book, ih S. 1851, p. 395. 
 
 YORKSHIRE. 
 
 A correspondent of the Gent. Mag. (1811, vol. Ixxxi. pt. 
 i. p. 423) says, that in the North Biding of Yorkshire 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 Purifi- 
 cation of the Virgin, called Candlemas. 
 
 On this day, also, six youths, clad in white and bedecked 
 with ribbands, with swords in their hands, travel from one 
 village to another, performing the " sword dance." They are 
 attended by a fiddler, a youth whimsically dressed, named 
 " Bessy," and by one who personates a physician. One of 
 the six youths acts the part of a king in a sort of farce, 
 which consists chiefly of music and dancing, when the 
 " Bessy " interferes while they are making a hexagon with 
 their swords, and is killed. Times Telescope, 1814, p. 315. 
 
 WALES. 
 
 On St. Stephen's Day, everybody is privileged to whip 
 another person's legs with holly, and this is often reciprocally 
 done till the blood streams down. Southey's Common Place 
 Book (1851, kth S. p. 365). In Mason's Tales and Traditions 
 of Tenby (1858, p. 5) this custom is alluded to as being 
 celebrated at that place.
 
 DEO. 28.] HOLY INNOCENTS' DAT. 497 
 
 IRELAND. 
 
 On the anniversary of St. Stephen it is customary for 
 groups of young villagers to bear about a holly-bush adorned 
 with ribbons, and having many wrens depending from it. 
 This is carried from house to house with some ceremony, the 
 " wren-boys " chanting several verses, the burthen of which 
 may be collected from the following lines of their song : 
 
 " The wren, the wren, the king of all birds, 
 St. Stephen's Day was caught in the furze, 
 Although he is little, his family's great, 
 I pray you, good landlady, give us a treat. 
 
 My box would speak if it had but a tongue, 
 And two or three shillings would do it no wrong; 
 Sing holly, sing ivy sing ivy, sing holly, 
 A drop just to drink, it would drown melancholy. 
 
 And if you draw it of the best, 
 
 I hope in Heaven your soul may rest; 
 
 But if you draw it of the small, 
 
 It won't agree with the wi en-boys at all ;" &c., &c. 
 
 A small piece of money is usually bestowed on them, and the 
 evening concludes in merry-making with the money thus 
 collected. Croker, Researches in the South of Ireland, 1824, 
 p. 233. 
 
 DEO. 28.] HOLY INNOCENTS' DAT. 
 
 IN consequence probably of the feelings of horror attached 
 to such an act of atrocity as Herod's murder of the children, 
 Innocents' Day used to be reckoned about the most unlucky 
 throughout the year ; and in former times no one who could 
 possibly avoid it began any work or entered on any under- 
 taking on this anniversary.* To many Childermas Day 
 
 * In the play of Sir John Oldcnetle, the prevalence of this belief 
 is instanced by an objection urged to an expedition proposed on u 
 Friday : " Friday, quoth'a, a dismal day ; Candlemas-day this year 
 was Fiiday. " 
 
 2 K
 
 498 HOLY INNOCENTS' DAT. [DEC. 28. 
 
 was especially inauspicious. It is said of the equally super- 
 st'tious and unprincipled monarch, Louis XI., that he would 
 never perform any business, or enter into any discussion 
 about his affairs, on this day, and to make to him then any 
 proposal of the kind was certain to exasperate him to the 
 utmost. We are informed too that, in England, on the occa- 
 sion of the coronation of King Edward IV., that solemnity 
 which had been originally intended to take place on Sunday, 
 was postponed till the Monday, owing to the former day being 
 in that year the festival of Childermas. This idea of the 
 inauspicious nature of the day was long prevalent, and is 
 even yet not wholly extinct. To the present hour the 
 house wives in Cornwall, and probably also in other parts of 
 the country, refrain scrupulously from scouring or scrubbing 
 on Innocents' Day. Book of Days, vol. ii. p. 776. 
 
 It was, moreover, not considered lucky upon this day to 
 put on new clothes or pare the nails. 
 
 In 1517, h >wever, King Henry VIII., by an order, en- 
 joined, " that lie King of Cockneys, on Childermas Day, should 
 sit aud 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 ; 
 and 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, he, none of his officers, medyl neither in 
 the buttery nor in the stuard of Christmass, his officer, upon 
 pain of 40s. for every such meddling ; and lastly, that Jack 
 Straw and all his adherents should be thenceforth utterly 
 banisht, and no more to be used in this house, upon pain to 
 forfeit, for every time, five pounds, to be levied on every 
 fellow liappening to offend against this rule." Every Day 
 Book, 1862, vol. i. p. 164.3 ; Dugclale's Orig. Jurid. 
 
 It was at one time customary on this day to whip the 
 juvenile members of a family. Gregory remarks that "it hath 
 been a custom, and yet is elsewhere, to whip up the children 
 upon Innocents' Day morning, that the memorie of this 
 murther might stick the closer ; and, in a moderate propor- 
 tion, to act over the crueltie again in kind." Gregory also 
 states another custom, on the authority of an old ritual
 
 DEC. 28.] HOLT INNOCENTS' DAY. 499 
 
 belonging to the Abbey of Oseney, communicated to him by 
 his friend, Dr. Gerard Langbain, the Provost of Queen's 
 College, Oxford, from which it appears that, at the church 
 of Oseney, " they were wont to bring out, upon this day, 
 the foot of a child prepared after their fashion, and put 
 upon with red and black colours, as to signify the dismal 
 part of the day. They put this up in a chest in the vestry, 
 ready to be produced at the time, and to be solemnly 
 carried about the church to be adored by the people." 
 Gregorie's Works, Episcopus Puerorum in Die Innocentium, 
 1684, p. 113. 
 
 GLOUCESTERSHIRE . 
 
 At Woodchester a muffled peal is rung on this day. 
 Kalendar of the English Church, 1866, p. 194. 
 
 NORTHAMPTONSHIRE. 
 
 In Northamptonshire this festival was called " Dyzemas 
 Day." Miss Baker, in her Glossary of Northamptonshire 
 Words (1854, vol. i. p. 207), says she was told by a sexa- 
 genarian on the southern side of the county that, within his 
 remembrance, this day was kept as sacred as the Sabbath, 
 and it was considered particularly unlucky to commence any 
 undertaking, or even to wash, on the same day of the week 
 throughout the year on which the anniversary of this day 
 last fell, and it was commonly said, " What is begun on 
 Dyzemas Day will never be finished." 
 
 The source of the ill-omened Dyzemas has not been settled : 
 its origin has been suggested from Greek due, and mass, 
 as being expressive of misfortune, evil, peril, in allusion to 
 the massacre of the Innocents. A correspondent of N. & Q. 
 ('2nd S. vol. iii. pp. 289 and 495) asks if it has not reference 
 to the name Desmas, given to one of the thieves crucified 
 with our Lord ; universal tradition seeming to attach Desmas 
 to the penitent, and Gestas (or Yesmas) to the impenitent 
 thief? And if the local tradition has any reference to these 
 names, it would seem as if Desmas was the name of ill-omen. 
 It has also been suggested that Dyzemas Day is tithe day : 
 in Portuguese, dizimas ) dizimos, tenths, tithes ; in law Latin, 
 
 2 K 2
 
 500 HOLY INNOCENTS' DAT. [DEC. 28. 
 
 decimae, the same. Timbs thinks it referable to the old 
 north-country word disen, i.e., to dress out in holiday finery, 
 especially at this festive season. Something for Everybody, 
 (1861, p. 154). 
 
 SOMERSETSHIRE. 
 
 From time immemorial a muffled peal has been rung on 
 this festival at Leigh-upon-Mendip. At Wells, also, on this 
 day, the bells of the cathedral ring out a muffled peal in 
 commemoration of the martyrdom of the Innocents. Kalendar 
 of the Church of England, 1866, p. 194. 
 
 WORCESTERSHIRE. 
 
 At Norton, near Evesham, it is customary, says a corre- 
 spondent of N. & Q. (1st S. vol. viii. p. 617), to ring first a 
 muffled peal for the slaughter of the Holy Innocents, and 
 then an unmuffled peal of joy for the deliverance of the 
 Infant Christ. 
 
 IRELAND. 
 
 Holy Innocents' Day is with the Irish " the cross day of 
 tlie year," which they call in their own tongue " La crosfca na 
 bliana," or sometimes " Diar daoin darg," the latter phrase 
 signifying " blood Thursday." On this day the Irish house- 
 wife will not warp thread, or permit it to be warped ; and the 
 Irish say that anything begun on this day must have an 
 unlucky ending. The following legend regarding the day 
 is current in the county of Clare : 
 
 Between the parishes of Quin and Tulla in this county 
 is a lake called Turlough. In the lake is a little island, and 
 among a heap of loose stones in the middle of the island 
 rises a white thorn-bush, which is called " Scagh an Earla " 
 (the earl's bush). A suit of clothes made for a child on the 
 " Cross day," or " Diar daoin darg," was put on the child 
 the child died. The clothes were put on a second and on 
 a third child they also died. The parent of the children at 
 length put out the clothes on the " Scagh an Earla," and 
 when the waters fell which for a time covered the bush, the 
 clothes were found to be full of dead eels. Such is the story ; 
 and other stories like it are freely told of the consequences
 
 DEO. 3!.] NEW TEAIl's EVE. 501 
 
 of commencing work on " the cross day of the year " in 
 Ireland. N. & Q. 4.th S. vol. xii. p. 185. 
 
 DEC. 31.] NEW YEAE'S EVE. 
 
 THE last night of the old year has been called Singing-E'en, 
 from tlie custom of singing carols on the evening of this 
 day. 
 
 This eve is called by the Wesleyan Methodists Watch 
 Night, because at their principal chapels the ministers and 
 congregations hold a service to watch out the old year, i.e., 
 they pray until about five minutes to twelve o'clock, and 
 then observe a profound silence until the clock strikes, when 
 they exult ingly burst forth with a hymn of praise and joy. 
 Latterly, this service has been very generally observed by 
 evangelical churchmen. See Timbs' Something for Everybody, 
 1861, p. 156. 
 
 Wassail-bowl. Formerly, at this season, the head of the 
 house assembled his family around a bowl of spiced ale, from 
 which he drank their healths, then passed it to the rest, that 
 they might drink too. The word that passed amongst them 
 was the ancient Baxon phrase, trass hael ; that is, to your 
 health. Hence this came to be recognised as the Wassail or 
 Wassel-bowl. The poorer class of people carried a bowl 
 adorned with ribbons round the neighbourhood, begging for 
 something wherewith to obtain the means of filling it. Book 
 of Days, vol. i. p. 27 ; See Nare's Glossary ( Halliwell and 
 Wright), 1859, vol. ii. p. 943 ; Antiquarian Eepertory, vol. i. 
 p. 218 ; Ritson's Ancient Songs, 1790, p. 304. 
 
 CORNWALL. 
 
 New Year's Day and Eve are holidays with the miners. 
 It has been said they refuse to work on these days from 
 superstitious reasons. Hunt's Romances of tfie West of 
 England, 1871, p. 350. 
 
 CUMBERLAND. 
 
 At Muncaster, on the eve of the new year, the children 
 used to go from house to house singing a ditty which craves
 
 502 NE\V TEAK'S EVE. [DEC. 31. 
 
 the bounty " they were wont to have in old King Edward's 
 days." No tradition exists as to the origin of this custom. 
 The donation was twopence or a pie at every house. 
 Hutchinson, History of Cumberland, 1794, vol. i. p. 570, note. 
 
 DERBYSHIRE. 
 
 On New Year's Eve a cold possett, as it is called, made of 
 milk, ale, eggs, currants, and spice, is prepared, and in it is 
 placed the wedding-ring of the hostess ; each of the party 
 takes out a ladle full, and in doing so takes every precaution 
 to fish up the ring, as it is believed that whoever is fortunate 
 enough to " catch " the ring will be married before the year 
 is out. On the same night it is customary in some districts 
 to throw open all the doors of the house just before midnight, 
 and to wait for the coming year, as for an honoured guest, 
 by meeting him as he approaches, and crying, " Welcome ! " 
 Jour, of the Arch. Assoc. 1852, vol. vii. p. 201. 
 
 GLOUCESTERSHIRE. 
 
 On New Year's Eve the wassailers go about carrying with 
 them a large bowl, dressed up with garlands and ribbons, 
 and repeat the following song : 
 
 " 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 our horse, 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 our mare and to her right eye, 
 God send our mistress a good Christmas pye : 
 A good Christmas pye as e'er I did sec 
 With my wassailing bowl J drink to thee. 
 
 Here's to Fil'pail [cow] 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 our jolly wassail it's then yon shall hear.
 
 DEC. 31.] NEW YEAR'S EVE. 503 
 
 Be here any maids? I suppose there be .'ome, 
 
 Sure they will not lit young men stand on the cold alone; 
 
 Sing hey, O maids, come trule buck tlie pin, 
 
 And the fairest maid in the house let us all in. 
 
 C<>me, butler, come bring us a bowl of the beat : 
 I hope ymr soul in heaven will rest; 
 But if you do bring us a bowl of the small, 
 Then down fall butler, bowl and all." 
 
 See Dixoris Ancient Poems, 1846, p. 19ft 
 
 ISLE OF MAN. 
 
 In many of the upland cottages it is customary for the 
 housewife, after raking the fire for the night, and just before 
 stepping into bed, to spread the ashes smooth over the floor 
 with the tongs in the hope of finding in it, next morning, the 
 tract of a foot ; should the toes of this ominous print point 
 towards the door, then it is believed a member of the family 
 will die in the course of that year ; but should the heel of 
 the fairy foot point in that direction, then it is firmly be- 
 lieved that the family will be augmented within the saint) 
 period. Train, History of Isle of Man, 1845, vol. ii. p. 115. 
 
 NOTTIMJHAMSHIBE. 
 
 Of the New Year's customs observed in this county t'ie 
 wassail was until recently observed to a considerable extent. 
 This friendly custom was observed by the young women of 
 the village, who accustomed themselves to go about from 
 door to door on New Year's Eve, neatly dressed for the 
 occasion, and bearing a bowl richly decorated with ever- 
 greens and ribbands, and filled with a compound of ale, 
 roasted apples, and toast, and seasoned with nutmeg and 
 sugar. The bowl was ottered to the inmates with the singing 
 of the following amongst other versus : 
 
 " Good master, at your door, 
 
 Our \Ya.<uil we bejjin ; 
 \W all are maidens ror, 
 
 So we pray you let us in, 
 And drink our wassail. 
 
 All hail, wiissal 1 
 
 \V s-ail, wassail ! 
 And drink our wassail 1" 
 
 Jour, of the Arch. Assoc. 1853, vol. viii. p. 230.
 
 504 HEW YEAR'S EVE. [DEC. 31. 
 
 On this night also, in many parts of this county, as well as 
 in Derbyshire, a muffled peal is rung on the church bells till 
 twelve o'clock, when the bandages are removed from the bells 
 whilst the clock is striking, and a merry peal is instantly 
 struck up ; this is called " ringing the old year out and the new 
 year in." Jour, of the Arch. Assoc, 1853, vol. viii. p. 230. 
 
 OXFORDSHIRE. 
 
 It is a custom at Morton College, says Pointer, in his 
 Oxoniensis Academia (17 -19, p. 24), on the last night in the 
 year (called Scrutiny Night), for the college servants, all in a 
 body, to make their appearance in the hall before the warden 
 and fellows (after supper), and there to deliver up the keys, 
 so that if they have committed finy great crime in the year 
 their keys are taken away, and consequently their places, 
 otherwise they are (if course delivered to them again. 
 
 At the opening of the scrutiny the senior Bursar makes 
 this short speech : 
 
 In hoc scrutinio hsec tria sunt proponenda, 
 Moves servieutium numerus Portionistarum, 
 Eleutio Hoitulanorum. 
 
 ISLE OF WIGHT. 
 
 At Yarmouth the following doggerel is sung at the season 
 of the new year : 
 
 " Wassal, wassal to our town ! 
 The cup id white and the ale is brown; 
 Ti.e cup irf made of the ashen tree, 
 And so is the ale ot the good barley; 
 Little mail I, little maid, turn the pin, 
 Open ti.e door and let us come in; 
 God be here. <iod be there, 
 1 wish you all a Happy New Year." 
 
 Ualliwell's 1'ojwfar Ithymes, 1849, p. 236. 
 
 YORKSHIRE. 
 
 At Bradford it is the practice of men and women, dressed 
 in strange costumes, with blackened faces, and besoms in 
 hand, to enter houses on New Year's Eve so as to " sweep 
 out the old year "- -N. & Q. 5th S. vol. i. p. 383.
 
 DEC. 31.] NEW YE Alt's EVB. 505 
 
 SCOTLAND. 
 
 Hogmanay is the universal popular name iu Scotland for 
 the last day of the year. It is a day of high festival among 
 young and old but particularly the young, who do not 
 regard any of the rest of the Daft Days with half so much 
 interest. It is still customary, in retired and primitive 
 towns, for the children of the poorer class of people to 
 get themselves on that monrng swaddled in a great sheet, 
 doubled up in front, so as to form a vast pocket, and then 
 to go along the streets in little bands, calling at the doors 
 of the wealthier classes for an expected dole of oaten bread. 
 Each child gets one quadrant section of oat-cake (sometimes, 
 in the case of particular cases, improved by an addition 
 of cheese), and this is called their Itogmanay. In expectation 
 of the large demands thus made upon them, the housewives 
 busy themselves for several days beforehand in preparing a 
 suitable quantity of cakes. The children, on coming to 
 the door, cry " Hogmanay ! " which is in itself a sufficient 
 announcement of their demands ; but there are other excla- 
 mations, which either are or might be used for the same 
 purpose. One of these is : 
 
 " Hogmanay, 
 
 Trul:olay, 
 Give us of your white bread, and none of your grey 1" 
 
 What is precisely meant by the word hogmanay, or by the 
 still more inexplicable trollulay, has been a subject fertile in 
 dispute to Scottish antiquaries, as the reader will find by an 
 inspection of the ArcluKologia Scolica. A suggestion of the 
 late Professor Robison of Edinburgh seems the best, that the 
 word hogmanay was derived from Au qui menez, (" To the 
 mislctoe go"), which mummers formerly cried in France 
 at Christmas. Another suggested explanation is, Au qtteux 
 menez that is, bring to the beggars. At the same time, it 
 was customary for these persons to rush unceremoniously 
 into houses, playing antic tricks, and bullying the inmates, 
 for the money and choice victuals, crying : Tire-liw (referring 
 to a small money-box they carried), tn<iint du llanc, < / point
 
 506 NEW TEAK'S EVE. [DEC. 31. 
 
 du has." These various cries, it must bo owned, arc as liko 
 as possible to " Hogmanay, trollolay, give us of yonr white 
 bread, and none of your grey." Chambers' Pop. Rhymes of 
 Scotland, 1870, pp. 161-165 ; see Hales's Analysis </ 
 Chronology, 1830, vol. i. pp. 50, 51, alsj N. & Q, 5th S. 
 vol. ii. pp. 329, 517. 
 
 In Scotland also, upon the last 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 biimo sweir (i.e., be not lazy), 
 And deal your c ikes and cheese while you are here; 
 For the time will come when ye'll be dead, 
 And neither need your cheese nor bread." 
 
 Brand's Pop. Antiq. 1819, vol. i. p. 14. 
 
 LANABKSHIRE. 
 
 At the town of Biggar (in the upper ward of Lanarkshire) 
 it has been customary from time immemorial among the 
 inhabitants to celebrate what is called " burning out the old 
 year." For this purpose, during the day of the 31st of 
 December, a large quantity of fuel is collected, consisting of 
 branches of trees, brushwood, and coals, and placed in a heap 
 at the "cross;" and about nine o'clock at night the lighting 
 of the fire is commenced, surrounded by a crowd of lookers- 
 on, who each think it a duty to cast into the flaming mass 
 some additional portion of material, the whole being sufficient 
 to maintain the fire till next or New Year's Day morning 
 is far advanced. Fires are also kindled on the adjacent hills 
 to add to the importance of the occasion. 
 
 It is considered unlucky to give out a light to any one on 
 the morning of the new year, and therefore if the house-fire 
 has been allowed to become extinguished, recourse must be 
 had to the embers of the pile. This then accounts for the 
 maintenance of the fire up to a certain time on New Year's 
 Day. 
 
 Some consider these fires to be the relics of Pagan or of 
 Druidical rites of the dark ages ; perhaps of a period as 
 remote as that of the Beltaine fires, the change of circum* 
 stances having now altered these tires, both as to the particular
 
 DEC. 31.] NEW YEAR'S EVE. 607 
 
 season of year of their celebration, and of their various 
 religious forms. N. & Q. 2nd S. vol. ix. p. 322. 
 
 MORAYSHIBE. 
 
 In the village of Burghead, situated on the southern shore 
 of the Moray Frith, about nine miles from Elgin, the county 
 town of Morayshire, the following curious custom is observed : 
 
 On the evening of the last day of December (Old Style), 
 the youths of the village assemble about dusk, and make the 
 necessary preparations for the celebration of the " Clavie." 
 Proceeding to some shop they demand a strong empty barrel, 
 which is usually g ven at once, but if refused taken by force. 
 Another for breaking up, and a quantity of tar are likewise 
 procured at the same time. Thus furnished they repair to a 
 particular spot close to the sea-shore, and commence opera- 
 tions. A hole about four inches in diameter is first made in 
 the bottom of the Wronger barrel, into which the end of a 
 stone pole, five feet in length, is firmly fixed : to strengthen 
 their hold a number of supports are nailed round the outside 
 of the former, and also closely round the latter. The tar is 
 then put into the barrel, and set on fire, and the remaining one 
 being broken up, stave after stave is thrown in until it is 
 quite full. The "Clavie," already burning fiercely, is now 
 shouldered by some strong man, and borne away at a rapid 
 pace. As soon as the bearer gives signs of exhaustion, another 
 willingly takes his place; and should any of those who are 
 honoured to carry the blazing load meet with an accident, 
 as sometimes happens, the misfortune incites no pity even 
 among his near relatives. In making the circuit of the 
 village fiey are said to confine themselves to its old bounda- 
 ries. Formerly, the procession visited all the fishing-boats, 
 but this has been discontinued for some time. Having gone 
 over the appointed ground, the " Clavie " is finally carried to 
 a small artificial eminence near the point of the promontory, 
 and interesting as being a portion of the ancient fortifications, 
 spared probably on account of its being used for this purpose, 
 where a circular heap of stones used to be hastily piled up, 
 in the hollow centre of which the "Clavie" was placed still 
 burning. On this eminence, which is termed the "durie,"
 
 508 NEW YEAE'S EVE. [DEC. 31. 
 
 the present proprietor has lately erected a small round 
 column, with a cavity in the centre for admitting the fire end 
 of the pole, and into this it is now placed. After being 
 allowed to burn on the "durie" for a few minutes, the 
 " Clavie " is most unceremoniously hurled from its place, and 
 the smoking embers scattered among the assembled crowd, 
 by whom, in less enlightened times, they were eagerly caught 
 at and fragments of them carried home and carefully pre- 
 served as charms against witchcraft. At one time supersti- 
 tion invested the whole proceedings with all the solemnity 
 of a religious rite, the whole population joining in it as an 
 act necessary to the welfare and prosperity of the little com- 
 munity during the year about to commence. 
 
 The " Clavie " has now, however, degenerated into a mere 
 frolic, kept up by the youngsters more for their own amuse- 
 ment than for any benefit which the due performance of the 
 ceremony is believed to secure. N. & Q. 2nd S. vol. ix. p. 38 ; 
 see also N. & Q. 2nd S. vol. ix. pp. 106, 169, 269 ; and Book 
 of Days, vol. ii. pp. 789-791. 
 
 ORKNEY. 
 
 It was formerly the custom in Orkney for large bands 
 of the common class of people to assemble on New Year's 
 Eve, and pay a round of visits, singing a song which com- 
 menced as follows : 
 
 " This night it is guid New'r E'en's night, 
 
 We're a' here Queen Mary's men ; 
 And we're come here to crave our right, 
 And that's before our Lady." 
 
 Brand's Pop. Antiq, 1849. vol. i. p. 9; sre 
 Chambers' Pop. Rhymes of Scotland, 1S10, 
 pp. 167, 168, 324. 
 
 IRELAND. 
 
 On the last night of the year a cake is thrown against the 
 outside door of each house by the head of the family, which 
 ceremony is said to keep out hunger during the ensuing one. 
 Croker, Researches in the South of Ireland, 1824, p. 233. 
 
 A correspondent of N. & Q. (5th S. vol. iii. p. 7) says, on
 
 DEC. 31.] NEW TEAR'S EVE. 509 
 
 Now Year's Day about the suburbs at the County Down side 
 of Belfast, the boys run about carrying little twisted wisps 
 of straw, which they offer to persons whom they meet, or 
 throw into their houses, as New Year's offerings, and expect 
 to get in return any small present, such as a little money 
 or a piece of bread. 
 
 About Glenarm, on the coast of County Antrim, the " wisp " 
 is not used, but on this day the boys go about from house to 
 house, and are regaled with bannocks of oaten bread, buttered ; 
 these bannocks are baked specially for the occasion, and are 
 commonly small, thick, and round, and with a hole through 
 the centre. Any person who enters a house on New Year's 
 Day must either eat or drink before leaving it.
 
 ( 510 ) 
 
 INDEX. 
 
 ABBE de Liesse, 459 
 
 Abbot of Misrule, 459 
 
 Acres Fair, 3-8 
 
 Advent Bel Is, 431 
 
 Agatha (St.), 374 
 
 Agnes' (SU Day, 47 
 
 Agnes' (St.) Eve, 46 
 
 Agnes' (St.) Fast, 46 
 
 Alaf-mass, 347 
 
 Ale, the Whitsun, 278 
 
 Allan Day, 395 
 
 Alleluia, Funeral of the, 45 
 
 All Fools' Day, 184 
 
 All Hallow*' Day, 397 
 
 All Hallow Mass, 55 
 
 All Saints' Day, 404 
 
 All Souls' Day, 409 
 
 All Souls' Eve, 405 
 
 Andermess, 430 
 
 Andisop, 431 
 
 Andrew's (St.), Day, 429 
 
 Andrew's (St.), Under Shaft, 247 
 
 Androis Mess, 4HO 
 
 Andrys Day, 430 
 
 Anne's (St.) Day, 346, 357 
 
 Annunciation, Fe-tival of, 180 
 
 Apparition of St. Michael, 275 
 
 Apples, given away on New Year's 
 
 Day, 5 
 Apples, ducking for, on Halloween, 
 
 394 
 
 Apple-trees, wassailing of, 450 
 April Gouks, 187 
 Apprentices' Feast, 355 
 Array, Court of, 2S7 
 Ascension Day, 210 
 Ash Wednesday. 84 
 Ashton faggot, 416 
 Ass-ridlin, 199 
 Assumption of the Virgin Mary, 
 
 357 
 
 Aughrim, battle of, 340 
 Augu.-t, Gule of, 347 
 Auld Handsil Monday, 19 
 Avage or Avisage, 416 
 
 Bacchus, Verses written in honour 
 
 of, 58 
 Bacon, gammon of, eaten at Easter, 
 
 162 
 
 Bairn bishop, 291 
 Bakei's Clem, 423 
 Balmoral Castle, Halloween at, 
 
 401 
 
 Banuich Bruader, 90 
 Baunich Junit, 89 
 Barchan's (St.) Day, 437 
 Barnabas' (St.) Day, 310 
 Barring out, 72 
 Bartholomew's (St.) Day, 361 
 Barton Fair, 379 
 Bay, used as a decoration at 
 
 Christmas, 458 
 Beans, kings created by, 20 
 Bear-baiting, 385 
 Beating the Bounds, 210 
 Beating the Cross, 213 
 Becket, Thomas-a-, 338 
 Becket's Fair, 339 
 Bedfordshire, 151, 205, 290, 374, 
 
 439, 493 
 
 Bees, Superstition regarding, 451 
 Bells, 5, 62, 82, 87, 476, 496, 499, 
 
 500, 504 
 
 Beltein, 223, 269 
 Berkshire, 119, 152, 191, 194, 233, 
 
 340, 377, 439, 466 
 Bezant, festival at Sliaftesbuiy, 207 
 Bible, opening of, 011 New Year's 
 
 Day, 5 
 
 Biddenham Cakes, 1 65 
 Binding Tuesday, 188
 
 INDEX. 
 
 511 
 
 Birch, used as a decoration at 
 
 Whitsuntide, 281 
 Black Cheny Fa r, 357 
 Blaize's (St.) Day, CO 
 Blasius (St.), 60" 
 Blayse (St.) Night, 62 
 Blessing of t.ie Brine, 210 
 Blood Thursday, 500 
 Bloody Thursday, 148 
 Bluecoats, worn on St. George's 
 
 Day, 193 
 Boir's Head, nt Christinas, 455, 
 
 470, 473, 477 
 Boat Sunday, 449 
 Bo^gons, 32 
 
 B.,nHrea, 22.61,313,395 
 Hounds, U-ating of the, 210 
 B .unds Thursd ..y, 210 
 B..x in-,' l>ay, 4l'3 
 Boy's Bailiff, 287 
 i: v Bishop, 291, 432 
 Boyne, battle of, 337 
 Braggot, 1 17 
 Braggnt Sunday, 117 
 Brt-nd, bak.'d MI Good Friday, 149 
 I'.r.-iid Ma-s. 347 
 Brices' (St.) Day, 421 
 Bride -Ale, 278 
 Bridget's i St.) Eve, 344 
 Brine, blessing .f the, 210 
 Buckinghamshire, 6, 58, 60, 135, 
 
 169, ^H, 2:: I. 290,291,814,328, 
 
 331, 354, 373, 390, 419, 42G, 4U7, 
 
 493 
 
 Ball-baiting, 3(59, 439 
 Boll-miming, 421 
 bun?, mado on Good Friday, 150, 
 
 ]f>7 
 
 Burning out the Old Year, 506 
 P.uryin' 1'. tf-r.' 3 a 
 Burying tin- .Maeo. 380 
 Bastard, t;it :i ut Clui-lma-, 450 
 
 Cake Night. 398 
 Cambridgeshire, 39, 105, 123, 234, 
 
 323, 334, 313, 419, 423,426, 46S, 
 
 4 ( .4 
 
 Candles ortVrvd to St. Blayse, G2 
 Candle Bearing, 54 
 
 Candle Day, 428 
 
 Candlemi .- Ba', 57 
 
 Candlemas bleez or blaze, 56 
 
 Candlemas (.'audio, 55 
 
 Candlemas Day, 54 
 
 Candlema Eve, 52 
 
 Card-playing at Christmas, 4G3 
 
 Careing Fair, 118 
 
 Careing Sunday, 119 
 
 Care Sunday, 121 
 
 Carl Sunday, 122 
 
 Carlings, 122 
 
 Carling Groat, 123 
 
 Carling Sunday, 122 
 
 Carol Singing, 456 
 
 ' Catching,' 109 
 
 Catherine's (St.) Day, 426 
 
 Cathern bowl, 429 
 
 Cuttern Day, 426 
 
 Chalk-b:.ck-Day, 370 
 
 Chare Thursday, 139 
 
 Charles I., Kiug of England, exe- 
 cution of, 50 
 
 Charles II., King of England, cele- 
 bration of Twelfth Night by, 
 29 ; his Rest-ration, 301 
 
 Charlton Fair, 387 
 
 Cheese, given away at Christinas, 
 482 
 
 Cheshire, 69, 169, 1f>5. 210, 2:4, 
 283, 314, 324, 40;>, 4> 9, 441, 446 
 
 Childermas Day, 498 
 
 Children's Day, 177 
 
 Chimney Sweepers' Da 1 ice, 231 
 
 Chopping at the Tree 167 
 
 Christ's Bed, making of, 158 
 
 Christ's Ho.-pital, London, 179, 
 311, 374, 422 
 
 Christ's Presentation, 54 
 
 Christmas under the Common- 
 wealth, 454 
 
 Christmas Book, 456 
 
 Chri.-tmaa Box, 19, 493 
 
 Christmas Candles, 4:">6 
 
 Christmas Carols, 457 
 
 Christinas Clog, 52, 452 
 
 Christmas Day, 452 
 
 Christmas Decorations, 457 
 
 Christmas Drink, 473
 
 512 
 
 INDEX. 
 
 Christmas Eve, 446 
 
 Christmas Presents, 19 
 
 C.iristmas Shorts, 403 
 
 Christmas Tree, 4(53 
 
 Clome, the, used in wassailing, 21 
 
 Cloth Fair, 363 
 
 Church-porch, watchinar in the, 200 
 
 Ci.urches decorated, 157, 162, 2bO, 
 
 281, 457 
 Claudius Mamertus, Bishop of 
 
 Vienne, 204 
 
 4 Clavie,' the burning of, 507 
 Clement's (St.) Day, 4'23 . 
 Clipping the Chiuvh, 176 
 Cob loaf stealing, 4. 51 
 Cobbs, given away on St. Thomas' 
 
 D.iy, 442 
 
 Cocks and Dumps, 67 
 Cock Grower, 92 
 Cock Fighting, 65, 177 
 4 Cock in the pot,' 39 
 Cock on the dunghill,' 39 
 Cock Penny, 79 
 Cock running, 78 
 C.ick throwing, 78 
 Cocque'els, 81 
 Coelcoeth, 398 
 Coffin Crusts, 458 
 Cold Possett, 502 
 Collar of Brawn, 468 
 Collop Monday, 57 
 Columbkill, 310 
 Columb's (St.) Well, 310 
 Commencement Day, 334 
 Compostella, Shrine of St. James 
 
 at, 345 
 
 Coquerells, 81 
 Coquillcs, 81 
 Corn Showing, 172 
 'Corning, going a-,' 443 
 Cornwall, 47, 58, 73, 120, 121, 128, 
 
 162, 216,235, 275,279,302,315, 
 
 324, 338, 339, 378, 395, 431, 446, 
 
 468, 501 
 
 Corpus Christ! Day, 297 
 Corpus Christi Eve, 297 
 Coteswold Games, 292 
 Court of Array, 287 
 Coventry Show Fair, 300 
 
 dab-Apples, gathered on Michael- 
 mas Day. ?76 
 
 Crabbing the Parson, 341 
 
 Crack-nut Sunday, 375 
 
 Cracklin Friday, 153 
 
 Cramp Ring-j, 49 
 
 Cresset-light, 317 
 
 Creeping to the Cross, 148 
 
 Crispin's ;St.) Day, 388 
 
 Cross, Invention of tiie, 275 
 
 Cross Day of the Year, 500 
 
 Crowdie, 88 
 
 Crowning of the Cock, 487 
 
 Croyland Abbey, knives given 
 away at, on St. Baitholomew'd 
 Day, 367 
 
 Cuckoo, 187, 192 
 
 Cuckoo AL-, l'J2 
 
 Cumberland, 29 72, 159, 163, 279, 
 291, 310, 315, 35U, 419, 469, 501 
 
 Curfew B^ll, 78 
 
 Cushion Dance, 253 
 
 Cuthbert's (St.) Day, 371 
 
 4 Cutting off the fid, Her' s head,' 34 
 
 Cymhortha, 110 
 
 Cypress, u.-ed as decoration at 
 Christmas, 458 
 
 Daft Days, 505 
 
 4 D;irt, throwing the,' 370 
 
 David's (St.) Day, 110 
 
 D. ad and Living Ford,' 17 
 
 Decoration of Churches, 157, 162, 
 280, 281, 457 
 
 Dcptford Fair, 296 
 
 Derbyshire, 30, 39, 74, 99, 105, 
 128, 165, 170, 211, 237, 283, 
 3'-2, 404, 409, 412, 446, 469, 
 502. 
 
 Desmas, one of the thieves cruci- 
 fied with our Lord, 499 
 
 Devils' Knell, 452 
 
 Devonshire, 20, 59, 76, 100, 152, 
 212, 217,237, 302, 308, 324, 348, 
 446 
 
 4 Dipping,' 5 
 
 Dipping Day, 235 
 
 Dirge Loaf, 410 
 
 Dish Fair, 387
 
 INDEX. 
 
 513 
 
 Dismal Day, tlie, 275 
 
 Distaff's (St.) Day. 36 
 
 Doggett. Thomas', 349 
 
 Dogs, Whipping of, 386, 387 
 
 Dole Bread, 401 
 
 Doleiug Day, 443 
 
 Dorsetshire, 30, 55, 152, 15^, 20.1, 
 385, 441, 470 
 
 Dough-nut Day, 78 
 
 Dover, Robert, 2-J2 
 
 Drinking Sowins, 489 
 
 Druids, 1, 223 
 
 Duek-under-water, 253 
 
 Dulce Domura, sung at Win- 
 chester School, 284 
 
 Dumb-cake, 199,312,384 
 
 Durham, 303, b71 
 
 Dutton, family of, privileged to 
 license the Cheshire minstrels, 
 324 
 
 Dyzcmas Bay, 499 
 
 Eester Day, 161 
 
 Kaster Eve, 159 
 
 Easter Monday, 1 69 
 
 Easter Tuesday, 179 
 
 Ecoles Cakes, 3U9 
 
 Eccles Wake, 369 
 
 Edwatd IV. of England, his Coro- 
 nation, 498 
 
 Eel Fair, 293 
 
 Egg-hopping, 329 
 
 Egg Saturday, 52 
 
 Elecampane, 171 
 
 Election of kings by beans, 24 
 
 Elizabeth, Queen of England, her 
 accession observed, 422 
 
 Epiphany, 21 
 
 Epping Hunt, 171 
 
 Ercomvald's (St.) Day, 422 
 
 E^sex, 6, 94, 153, 171, 212, 237, 
 280,378, 416, 470 
 
 Eton Montcm, 290 
 
 Eve of the Epiphany, 20 
 
 Eve of Paul's Tide, 47 
 
 Evelyn, John, ls:j 454 
 
 Kvil May-day, 24S 
 
 Execution of Charles I., King of 
 England, 50 
 
 Fade'-dance, 276 
 Fag-pies, 119 
 Fairehild Li-ctnre, 291 
 Faith's (St.) Day, 3SI 
 Farthing Loaf Day, 319 
 Fastren's E'en, 88 
 Fastyngonge Tuesday, 81 
 Fern, superstitions connected with, 
 
 312 
 
 Ferrers, George, 4CO 
 Festival of Kings, 20 
 .Viddler's Head, cutting off of the, 
 
 34 
 
 Fig-one, 15 
 Fig-pies, 119 
 Fig-pie Wake, 119 
 Fig-Mie, 15, 153 
 Fig-Sundnv, 128, 133 
 Fires, lighting of, on Eve of the 
 
 Epiphany, 22; on St Bla'ze's 
 
 Day, 61 ; on St. John's Eve, i! 1 :> ; 
 
 on Hallow Eve, 395 
 ' First Foot,' 5, 17, 483 
 Flag Day 332 
 Flap-dragon, 463 
 Flap-jack, 63 
 Flitting Day, 301 
 Floralia, 223, 245 
 Flower of the Well, 17 
 Flower Sermon, 291 
 Flowering Sunday, 134 
 Font-hallowing, 159 
 Fool-plough, 37 
 Football, 75, 83, 87, 401 
 Freemen's Well, the, 201 
 Friars' Girdles, worn by ladies, 
 
 94 
 
 Friday in Lide, 120 
 Fritter Bell, 78 
 Fritter Thursday, 96 
 Fruttors Thursday, 96 
 Funeral of the Alleluia, 45 
 Furmity, 117,472,483 
 Furry Festival, 275 
 Gammon of Bacon, eaten at Easter 
 
 K,2 
 
 Gang Monday Land, 210 
 Ganifweek, 21)4 
 Ganging Day, 380 
 
 2 L
 
 514 
 
 INDEX. 
 
 Garland Day, 243 
 
 Garland Sundiy, 376 
 
 Gflrlic Sunday, 376 
 
 Gaunt, John of, 358 
 
 George's (St.) Day, 192 
 
 Gerard's Hall, 247 
 
 Gestas, one of the thieves crucified 
 
 with our Lord, 499 
 Giants, display of, at Chester, 314 
 Gregory's (St.) Day, 125 
 Glastonbury thorn, 34, 454, 467 
 Gloucestershire, 22, 238, 280, 292, 
 
 379, 3h=8, 447, 470, 4!9, 502 
 Gloves, at Fairs, 297, 348 
 Glove Money, 4 
 Glove Silver, 348 
 God Cakes, 12 
 Gorldes Day, 148 
 God's Day,' 14S 
 God's Friday, 148 
 ' God speed the Plough,' 41 
 Goluan, 315 
 Good Friday, 148 
 Good Friday Bread, 149 
 ' Gooding, goin^-a,' 438 
 Goodish Tuesday, 86 
 ' Good Morrow, Valentine,' 109 
 Good Pas Day, 118 
 Goose, eaten at Michaelmas, 376 
 Goose Fair, Nottingham, 383 
 Goose-pies, 196 
 Gosling, May, 233, 265 
 Gospel Trees, 208 
 Gowk, hunt ng the, 188 
 Grace Cup, 45i) 
 Grass Week, 204 
 Green Bower Feast, 289 
 Greenock Fair, 337 
 Giimaldi, Joseph, 461 
 ' Grotto, pray remember the,' 345 
 Guisards, 488 
 Guisings, 181 
 Gule of August, 347 
 Gunpowder Plot, 410 
 Guy Fawkes, his day, 410 
 Gyst Ale, 181 
 
 Hackin, the, at Christmas, 456 
 Hailing the Lamb, 212 
 
 Hulgavcr Court, 389 
 
 Hall' Monday, 58 
 
 Hallow E-.e, 394 
 
 Hampshire, 77, 119, 187, 238, 281, 
 
 284,296, 301, 305, 372,448 
 Handsel Monday, 19, 488 
 Harlequinade, 4' 1 
 Harrow School, shooting at, 357 
 Hay, strewn in chuiches, 327, 
 
 338 
 
 Hays, the, 3t 
 Heaving, 173, 177 
 Heaving Da\s, 175 
 Heavy Cake,' 216, 236 
 Helen's (St.) Day, 274, 360 
 Hempseed, divination by, DO, 313, 
 
 400 
 
 Hen-threshinsr, 68 
 Hentzner, Paul,vioits Bartholomew 
 
 Fair, 361 
 
 Herb-pudding, 151 
 Herefordshire, 7, 22, 106, 128, 281, 
 
 409,441,448,471 
 Heriofs Hospital, 303 
 Hertfordshire, 78, 128, 181, 238, 
 
 380, 442 
 Het Pint, 15 
 Hi'ary's (St.) Day, 44 
 Hirings, for servants, 279 
 Hobby-horse, 236, 461, 463, 486 
 Hobby-horse Dance, 480 
 Hobby-hording, 262 
 Hock Day, ISO 
 Hock Money, 191 
 Hock-tide, li*8 
 
 Hocktide play at Chester, 189 
 Hock Tuesday, If- 3 
 Hodening, 472 
 Hogmanay, 488, 505 
 Hoke Day, 189 
 Holiday of St. Simeon, 54 
 Hollantide Eve, 396 
 Holly, used as a decoration a* 
 
 Christmas, 458 
 Holly, its derivation, 457 
 Holly Boy, 107 
 Holly Bussing, 180 
 Holly Night, 35 
 Holy Cross Day, 372
 
 INDEX. 
 
 515 
 
 Holy Innocents' Day, 497 
 
 Holy Rood Day, 372 
 
 Holy Thursday, 215 
 
 Holy Saturday, 100 
 
 Honey Fa ; rs, 469 
 
 Hood, throwing the, 32 
 
 Hoofing-place, 12 
 
 Horns, blown on May Day, 260 
 
 Horses, bled on St. Stephen's Day, 
 
 19* 
 
 I (orscs, clef-orated on May Day, 213 
 Hut C-K-klcs, 46:5 
 Hot Cms* Buns, 150, 157 
 Hot l'i.,t, 15, 17 
 J.un'ingtl.e Gowk, 183 
 Hunting the Ram, 354 
 Hunting the Squirrel, 404, 429, 
 
 430, 463, 481 
 Hunting the Wren, 494 
 Huntingdonshire, 40, 78, 217, 241, 
 
 334 
 
 Inns of Court, 306, 473 
 
 Ireland, 23, 75, 91, 96, 125, 136, 
 139, 158, 160, 168, 178, 183, 1H8, 
 222, 270, 282, 3"0, 310, 321, 329, 
 337, 340, 344, 370, 375, 383, 403, 
 408, 42' >, 452, 491, 497, 500, 508 
 
 Irving, Washington, his remaiks 
 on seeing a Maypole, 234 
 
 Isle of Axholme, 30 
 
 Isle of Man, 8, f, 80. 154, 221, 
 246, 316, 325, 348, 395,431,442, 
 449, 472, 4U4, 503 
 
 Isle of Than, t, 183,428 
 
 Isle of Wight, 87, 504 
 
 Ivy, used as a de, omtion at Christ- 
 ina*, 458, 478 
 
 Ivy Girl, 107 
 
 Jack and .Tr>an Fair, 385 
 
 Jurkof Hilton, 10 
 
 Jack O'Lont, 9:5 
 
 Jack of May, 261 
 
 Jack-|>udding, 463 
 
 James' (St.) Day, 344 
 
 James (St.) the Less, his day, 234 
 
 James' (St.) Palace, 153 
 
 Jeu-nhydn, 468 
 
 John's (St.) Par, 323 
 
 John's (St.) Eve, 311 
 
 John O Gaunt's Dav, 191 
 
 Jolly Lads, 134 
 
 Joseph of Arimathen, legend 
 
 regarding h : s start', 467 
 Judas Iscariot, flogging of, 155 
 Jough-ny-nollick -<73 
 Juniper, burnt before cattle, IS 
 
 Kenolm's (St.} Day, 341 
 
 Kenil worth Of-t'o, Queen E iza- 
 beth's \isit to, 1S9 
 
 Kent, 78, 107, 1 5, 207, 242, 2 ><!, 
 332, 3h9, :;45, 3,^, 42:!, 4^7, H9, 
 448, 471 
 
 Ket Bank, 220 
 
 Kill Bull, the, 477 
 
 Kings created by Beans, 20 
 
 King's Cook Cr'wer, 92 
 
 King of the Bean, 26 
 
 King of Cockneys, 498 
 
 King of the Millers, 285 
 
 Kit-dressing, 231 
 
 Knappan, 1 s4 
 
 Knives, given away on St. Bar- 
 tholomew's Day, 367 
 
 Knotting-bO wins, 489 
 
 Laa'l Brushey, 51 
 
 Lad's Valentine, 99 
 
 Lady Day, 180 
 
 Lady Go'diva, 280, 300 
 
 Lady of the Lamb, 297 
 
 Lamb Ale, 278 
 
 Lambert Simmel, 115 
 
 Lambs' Wo..l, 23, 419, 4S3 
 
 Lan>mas Day. 347 
 
 Lammas Tower.- 1 , 351 
 
 Lamprey-pied, 470 
 
 Lancashiie, 7, 79. 119, 134, l. r rt, 
 181, 213, 217, 243, 284, 310, 3 : 1, 
 345, 355, 368, 369, 384, 385, 3U5, 
 406, 472 
 
 La Sheachanna na bleanagh, 275 
 
 Lating or Lceting tlie Witches, 
 395 
 
 Laurel, used as a Chi istmas decora- 
 tion, 458
 
 516 
 
 Lawless Court, at King's Hill, 378 
 Lawless Hour, at Kiddorminster, 
 
 379 
 
 Leaping the Well, 201 
 Leeks, worn on St. David's Day, 
 
 110,113 
 
 L: ck Pa- tie , 83 
 Lect Ale, 2,8 
 
 Leicestershire, 40, 79, 197, 284, 338 
 Leith Races, 335 
 Lent Crocking. 70 
 Leonard's (St.) Day, 416 
 Lide, Friday in, 120 
 Lifting, 173 
 Lincolnshire, 30, 40, 128, 154, 220, 
 
 245, 21)4, 367, 372, 412, 421 
 Loaf Mass, H47 
 Looe Fair Day, 236 
 Long Rope Day, 157 
 " Looking through the keyhole," 
 
 105 
 
 Lord Mayor's Day, 417, 459 
 Lord Mayor of Pennyless Cone, 
 
 487 
 
 Lord of Misrule, 339, 459, 474, 478 
 Louis XI. of France, his supersti- 
 tion regarding Holy Innocents' 
 
 Day, 498 
 Lotts, the, 350 
 Low Easter Day, 184 
 Low Sunday, 183 
 Luke's (St.) Day, 386 
 
 Mace Board, 246 
 Mace, burying the, 380 
 Mace Monday, 346 
 Mainstyr Fiddler, 34 
 Mallard Night, 44 
 Mandate Thursday, 140 
 Margaret's (St.) Day, 343 
 Mari Lwyd, 486 
 Mark's (St.) Day, 200, 203 
 Mark's (St. ) Eve, 199, 200 
 Marlings, 181 
 Marlocking, 181 
 Mart, its meaning, 418 
 Martinmas, 347 
 Martin's i St.) Day, 418 
 Mary's (St.) Day, in Lent, 180 
 
 | Matthew's (St.) Day, 373 
 Maternus (St.), 4 o 
 Maundy Loaves, 140 
 Maundy Money, 140 
 Maundy Thursday, 139 
 May Bough, 243 
 May Day, 223 
 
 May Duw, 225, 242 
 
 May Dolls, 216 
 
 May Eve, 215 
 
 May Fair, 249 
 
 May Feast, 2li3 
 
 May Gads, 245 
 
 May Games, 225 
 
 May Gosling, 233, 2G5 
 
 May Lady, 234 
 
 May Music, 216 
 
 Maypoles, 228 
 
 May Queen, 238, 246, 251, 255 
 
 May Song*, 232, 233, 238, 240, 242, 
 251, 255, 257,259,261, 2G2.263, 
 273 
 
 May Syllabub, 257 
 
 ' Maying, going a,' 224 
 
 Michael (St.), Apparition of, 275 
 
 Michaelmas Cake, 383 
 
 Michaelmas Day, 376 
 
 Michaelmas Eve, 375 
 
 Michaelmas Goose, 376 
 
 Michael's (St.) Bannock, ?.S3 
 
 Middlesex, 32, 48, 80, 113. 147, 
 154, 160, 16(5, 174, 179,187,213, 
 247, 291, '/97, 305, 316, 326, 
 344, 345, 316, 349, 355, 357, 
 361, 374, 396, 406, 413, 429, 473 
 
 MMlent Sunday, 113, 116 
 
 Midsummer Day, 323 
 
 Midsummer Eve, 311 
 
 Midsummer Men, 312 
 
 Midsummer Watch, 316, 318 
 
 Milk Maids' Dance, 231 
 
 Millers, King of the, 285 
 
 Mince-pies, 458 
 
 Minched pies, 458 
 
 Minstrels' Festival, 358 
 
 Miracle Plays, 283, 298, 3l3, 478 
 
 Mischief Night, 217 
 
 Misrule, Lord of, 339, 450, 474. 
 478
 
 INDEX. 
 
 517 
 
 Mi tlct c,45,S,459 
 
 Murk, t c, 446 
 
 Modwen's (St.l Day, 390 
 
 Molly Grime, figuie iu Gleutljam 
 
 Church, 154 
 Monmouthshire, 407 
 Morris-dancers, 30, 227, 258 
 Moseley's Dole, 10 
 4 Mothering, going a,' 116 
 Mothering Sunday, 116 
 Mummers, 430, 4<J1, 469, 478,480 
 Mumping Day, 441 
 ' Mumping, going a,' 441, 
 Mutton-pics, 458 
 Myche, a kind of bread, 96 
 
 Nativity of the Virgin Mary, 372 
 
 Newark Raffling Day, 51 
 
 New Year's Day, 1 
 
 New Year's Eve, 501 
 
 New Year's Gifts, 1 
 
 New Year's Ode, 4 
 
 New Year's Offerings, 509 
 
 New Year's Song, 19 
 
 Newton, Sir Isaac, on the time of 
 
 Christ's birth, 453 
 Nicholas (St.), tradition relating 
 
 to, 436 
 
 Nicholas' (St.) Day, 432 
 Nicholas' (St.) Eve, 432 
 Nickanan Night, 58 
 Nicking, of Swans, 346 
 Nod Beuno, 295 
 Nog Money, 506 
 Norfolk, 4'2, 81, 95, 100, 107, 166, 
 
 183, 293, 298, 344, 370, 449, 475, 
 
 496 
 Northamptonshire, 42, 82, 108, 
 
 132, I'JS), 213, 251,281, 286, 305, 
 
 306,327, 332,340, 413, 427,430, 
 
 449, 476, 499, 503 
 Northumberland, 9, 83, 175, 180, 
 
 201, 214, 257, 282, 294, 298, 
 
 306, 318, 327, 332, 335, 389, 476, 
 Nottinghamshire, 9, 51, 54, 83, 
 
 109, 124, 175, 214, 257, 306,318, 
 
 380, 383, 397, 413, 442, 449, 
 
 476 
 Nut Crack Night, 394 
 
 ' Nutting, going a,' 373 
 
 Oak Apple Day, 301 
 
 Offering Days, 5 
 
 Offering Silver, 481 
 
 Oiel Verry, 449 
 
 Olave's (St.) Day, 346 
 
 Old Ball,' 486 
 
 Old Christmas Day, 30, 34, 467 
 
 4 Old Clem,' 432 
 
 Old Michaelmas Day, 380 
 
 Old Midsummer Day, 328 
 
 Old Year, burning out the, 506 
 
 Onion Fair, 373 
 
 Oswald's (St.) Day, 355 
 
 Oxen, superstition regarding, 447 
 
 Oxfordshire, 9, 43, 52, 84, 97, 110, 
 113, 123, 124, 133, 134, 156, 167, 
 208, 214, 222, 258, 282, 287, 297, 
 819, 327, 414, 442, 450, 476, 496, 
 504 
 
 Oysters, eaten on St. James' Day, 
 344 
 
 Pace Eggs, 163 
 Pack Mi inday Fair, 385 
 Paganalia, 493 
 Paignton Fair, 308 
 Palm Saturday, 126 
 Palm Sunday, 126 
 4 Palming, going a,' 127 
 Pan burn-Bell, 82 
 Pancakes, 63, 375 
 Pancake Bell, 62, 87 
 Pancake Month, 65 
 Pantomime, 461 
 Parish Clerks' Meeting, 177 
 Parkin, 416 
 Paschal Day, 148 
 Paschal Taper, 159 
 Passion-dock, 151 
 Passion Sunday, 121 
 Paste-Egg Day, 118 
 Patrick's Crosses, 133 
 Patrick's (St.) Day, 135 
 Patrick's Pot, 137 
 Paul's (St.) Cathedral, 49 
 Paul's (St.) Day, 49 
 Paul's (St.) Eve, 47 
 Paul Pitcher Night, 48
 
 518 
 
 INDEX. 
 
 Penderell, Kichard, his monument 
 decorated on Oak Apple Day, 
 305 
 
 Penny Hedge, the, 209 
 
 Penny Loaf Day, 125 
 
 Pepper Cake, 483 
 
 Pershore Fair Day, 192 
 
 Peter's (St.) Day, 331 
 
 Peter-Pence, 347 
 
 Philips' (St.) Day, 234 
 
 Picrous Day, 431 
 
 Piepowder, Court of, 364 
 
 Pin-money, 4 
 
 Pippins, divination by, 397 
 
 Piran's (St.) Day, 121 
 
 Plough Bullocks, 39 
 
 Plough- lights, 37 
 
 Plough Monday, 37 
 
 Plough Witcbers, 40 
 
 Plough Witching, 40 
 
 Plowlick Monday, 42 
 
 Plum porridge, 462 
 
 Plumb -pudding, 462 
 
 Plumb-pudding Money, 482 
 
 Poisson d'Avril, 184 
 
 Pope Joan, 181 
 
 Pope-Ladies, 181 
 
 Pork Acre, 413 
 
 Pot-fair, 323 
 
 Preston Guild, 368 
 
 ' Progging, going a,' 414 
 
 Procession Week, 204 
 
 Processioning, 208, 213 
 
 Psalm Caking, 406 
 
 ' Pudding-pieing, going a,' 172 
 
 Pulgen, 487 
 
 Purification of the Virgin Mary, 54 
 
 Push-penny, 303 
 
 Quaaltagh, 8 
 
 Raffling-Pay, at Newark, 51 
 
 Ram, hunting the, 354 
 
 Ram Feast, 257 
 
 Ravenglass Fair, 356 
 
 llayer, or Rahere, founder of 
 
 Bartholomew Fair, 361 
 Ream of the Well, 17 
 Red Spear Knights, 291 
 Reed Day, 332 
 
 Relic Sunday, 340 
 
 Restoration Day, 301 
 
 Rhyne Toll, the, 390 
 
 Richard's (St.) Day, 188 
 
 ' Riding of the George,' 197 
 
 ' Riding the Marches,' 292, 307 
 
 Rising Peter-,' T3S 
 
 Robin Hood, -22C,, 257 
 
 Roche's (St.) Day, 350 
 
 Rock Day, 36 
 
 Rogation Sunday, 204 
 
 Rope-pulling, at Ludlow, 85 
 
 Rosemary, used as decoration at 
 
 Christmas, 458 
 Rowan-tree, use of, 154, 394 
 Rowan-tree Day, 274 
 Rowan-tree Gads, 274 
 Royal Oak Day, 301 
 Rumbald Night, 448 
 Running Lands, 242 
 Rushes, strewn in churches, 280, 
 
 294 
 Rush-bearing, 33 1, 367 
 
 Salmon, superstition regarding, 
 270 
 
 Salt-Silver, 418 
 
 Saturnalia, 458, 463 
 
 Sauin, 395 
 
 Scalding Thursday, 375 
 
 Scambling Days, 95 
 
 Scarlet Days, at Universities of 
 Oxford and Cambridge, 278 
 
 Scholastica's (St.) Day, 97 
 
 Scilly L-les, 84, 479 
 
 Scotland, 14, 19, 43, 46, 56, 88, 
 120, 126, 177, 188, 267,275,292, 
 301, 307, 309, 320,334, 335,351 
 382, 394, 399, 408, 410,430, 437 
 438, 487, 505 
 
 Scrutiny Night, 504 
 
 Septuagesima, 45 
 
 'Setting the Colne,' 213 
 
 ' Seven joys of the Virgin,' 464 
 
 Shaftesbury Bezant, 205 
 
 Shamrock, 136, 139 
 
 Sharp Tuesday, 86 
 
 Sheelali's Day, 139 
 
 Sher, Shore, Sheere, Thursday, 146
 
 INDEX. 
 
 519 
 
 Shier Thursday, 146 
 
 Shig-Shai?, 305 
 
 Shrewsbury Show, 300 
 
 Shrid-pie*, 458 
 
 Shrop 3 iiire, 82, 262, 287, 301, 407, 
 
 410 
 
 Shrove Tuesday, 39 
 Shying at Leaden Cocks, 67 
 Shy for Shy,' G7 
 S'meon (St.), holiday of, 54 
 Simnel Brea<l, 115 
 Simnel, Lambert, 115 
 Simnels, 114 
 Simnel Sunday, 113 
 Singed Sheepa' Head*, onriie 1 on 
 
 St. Andrew's Day, 430 
 Singing E'en, 501 
 Slap-dragon, 4G3 
 Sloe Fair, 351 
 Smock Race, 214 
 Smuchdan, 18 
 Smugging, 68 
 Snap-dragon, 462 
 Sollaghyn, 80 
 Somersetshire, 34, 86, 95, 262, 282, 
 
 328, 479, 500 
 Song of the Mallard, 44 
 Song of the Wren, 35 
 Sonsy-haggis, 491 
 Soul Cakes, 405 
 Scaling, going a, 405, 407 
 Soul Mass Cakes, 409 
 Sow Duy, 438 
 Sowans-bowio, 490 
 Spirit Fire, 463 
 Squirrels, hunting of, 404, 429, 430, 
 
 481 
 Staffordshire, 10, 23, 34, 86, 203, 
 
 208, 215, 263, 287, 340,358, 390, 
 
 407, 425, 443, 480 
 
 . otfoi ing of, on St. Cuthbcrt's 
 
 Day, 371 
 Stuylace.-s given to the Clergy on 
 
 Ascension D;iy, 213 
 Stephening, 493 
 St phen's (St.) Day, 492 
 Stephen's (St.) Pudding, 494 
 Stir-up-Sunday, 431 
 Subterranean Christmas Bells, 476 
 
 Suffolk, 86, 215, 263, 481 
 
 Sugar-Cupping, 165 
 
 Surrey, 86, 133, 156, 262, 293, 341, 
 
 357, 373, 375 
 Sussex, 11, 157, 264, 381, 389, 414v 
 
 430, 443, 450 
 Swnn-upping, 346 
 Swarf Penny, 420 
 ' Sweeping the Girls,' 106 
 Swisr, 113 
 
 Swithins (St.) Day, 341 
 Swithin'a (St.) Farthings, 341 
 Sword-dance, 485 
 
 Tander, Tandrcw, name given to 
 
 St. Andrew's Day, 430 
 Tansy Cake, 167 
 Tenbury Fair Day, 192 
 Tciminalia, 2u4 
 Tharve Cake, 30 
 Thomas' (St.) Day, 438 
 Thomas' (St.) Onion, 439 
 ' Thomasin, going a,' 441 
 Threshing the Hen, 68 
 Throwing at Cocks, 06 
 ' Throwing the Dart,' 370 
 ' Throwing the Ho. d,' 32 
 Tibba's (St.) Day, 438 
 Timber Waits, 2U3 
 Timbrel Waits, 203 
 Tindles, 409 
 Tinley, 405 
 
 Toothache, remedy for, 464 
 Tooting-horn, 352 
 Trap and ball, 86 
 Tuth Day, 192 
 Trinity Monday, 296 
 Trinity Sunday, 294 
 Trolollay, derivation of, 505 
 Trundling of Eggs, 178 
 Turkey, 148, 465 
 Twelfth Cake, 24 
 Twelfth Day, 24 
 Twelfth Night, 24 
 Twelfth Night Cards, 25 
 Tynwald Day, 325 
 
 Usque-Cashrichd, 488 
 Valentine's (St.) Day, 375
 
 520 
 
 INDEX. 
 
 Valentine's (St.) Eve, 98 
 
 Valentines, 101 
 
 Valentine dealing, 105 
 
 Valentining, 105 
 
 Vessel Cup, 464 
 
 Vitas' (St.) Day, 311 
 
 Virgin Mavy, Annunciation of, 180; 
 
 Assumption of, 357 ; Nativity of, 
 
 372 ; Purification of, 54 
 
 Wad-Shooting, 489 
 
 Waits, 465, 485 
 
 Wakes Monday, 404 
 
 Wales, 35, 88, 113, 134, 158, 168, 
 
 177, 184, 222, 265, 289, 295,297, 
 
 320, 390, 398, 410, 425, 445, 486, 
 
 496 
 
 Walk Money, 183 
 4 Walking the Fair,' 203 
 Walnut-tree,legend of a miraculous, 
 
 467 
 
 Ward Penny, 420 
 Warwickshire, 12, 175, 300, 410, 
 
 443, 450 
 
 Wrath Money, 420 
 Wassail Bowl, 501 
 Wassail Eve, 23 
 Wassaile, 28 
 Wastel, the, 115 
 Watch Night, 501 
 Weaver, introduces the Pantomime, 
 
 461 
 
 Well-dressing, 211 
 Wesley Bob, 483 
 Westminster School, tossmg the 
 
 pancake at, 80 
 Westmoreland, 6, 35, 264, 415, 
 
 481 
 
 Wetting the Block,' 119 
 Wheel, its origin, 454 
 Whip-dog Day, 387 
 Whipping Toms, 79 
 \VhirlinCakes, 123 
 
 Whirlin Sunday, 123 
 
 White Sunday, 183 
 
 White Thursday, 468 
 
 Whitsun Ale, 278 
 
 Whitsunday, 278 
 
 Whitsun Monday, 283 
 
 Whitsun Mysteries, 283 
 
 Whitsuntide, 278, 281 
 
 Whitsun Tuesday, 290 
 
 Whitsun Tryste Fair, 282 
 
 ' Wigs,' a sort of Cake, 426 
 
 Wilfrid's (St;) Feast, 351 
 
 Wills .ire, 76, 133, 295, 309, 329, 
 
 415 
 
 Wives' Eeast, 5 1 
 Worcestershire, 12, 157, 176, 188, 
 
 192, 215, 265, 306,319, 341,41(5, 
 
 428, 443, 482, f.OO 
 Wren, hunting of, 494 
 Wren-boys, 497 
 Wroth Money, 420 
 Wycoller Hall, Christmas at, 472 
 
 Yarrow, divination connected with, 
 273 
 
 Yew, Churches decorated with, on 
 Good Friday, 156 
 
 Yorkshire, 12, 23, 43, 56, 87, 90, 
 110, 123, 133, 148, 157, 160, 167, 
 200, 209, 274, 299, 320, 329, 331, 
 333, 341, 351, 3(17,386, 398, 416, 
 420, 444, 451, 482, 496, 504 
 
 Yorkshire Hagmena Song, 14 
 
 Youling, 207 
 
 Yule, derivation of the term, 453 
 
 Yule of August, 347 
 
 Yule Babie.-, 476 
 
 Yule Can-He, 451 
 
 Yule Clog, 452, 465 
 
 Yule Day, 487 
 
 Yule Log, 453, 465 
 
 Yule Straw, 489 
 
 Yule-tide, 453 
 
 LONDOW: PRINTED BT WILLIAM CLOWES AND SONS, LIMITED, 
 STREET, STAMFORD STItEET, S.K., AND GREAT WINDMILL STREET, W
 
 AN 
 
 ALPHABETICAL LIST 
 
 OF BOOKS CONTAINED IN 
 
 BOHN'S LIBRARIES 
 
 Detailed Catalogue, arranged according to the various 
 Libraries, will be sent on application. 
 
 ADDISONS Works. With the 
 Notes of Bishop Kurd, Portrait, 
 and 8 Plates of Medals and Coins. 
 Edited by H. G. Bohn. 6 vols. 
 35. 6d. each. 
 
 .SJSCHYLUS, The Dramas of. 
 Translated into English Verse by 
 Anna Swanwick. 4th Edition, 
 revised. 5*. 
 
 The Tragedies of. Newly 
 
 translated from a revised text by 
 Walter Ileadlam, Litt.D., and 
 C. E. S. Headlam, M.A. 3^. &/. 
 
 - The Tragedies of. Trans- 
 lated into Prose by T. A. Buckley, 
 B.A. 3J. 6d. 
 
 ALLEN'S (Joseph, R. N.) Battles 
 of the British Navy. Revised 
 Edition, with 57 Steel Engravings. 
 2 vols. 51. each. 
 
 AMMIANUS MAROELLINUS. 
 History of Rome during the 
 Reigns of Constantlus, Julian, 
 Jovianus, Valentinian, and Valens. 
 Translated by Prof. C. D. Yonee, 
 M.A. 7s. 6<t. 
 
 ANDERSEN'S Danish Legends 
 and Fairy Tales. Translated 
 by Caroline Peachey. With 120 
 Wood Engravings. 5*. 
 
 ANTONINTJS (M. Aurelius), The 
 Thoughts of. Trans, literally, 
 with Notes and Introduction by 
 George Long, M.A. 3*. 6d. 
 
 APOLLONIUS RHODIUS. 
 'The Argonautioa.' Translated 
 by E. P. Coleridge, B.A. 51. 
 
 APPIAN'S Roman History. 
 Translated by Horace White, 
 M.A., LL.D. With Maps and 
 Illustrations. 2 vols. ;. each. 
 
 APULBITJS, The Works of 
 Comprising the Golden Ass, God 
 of Socrates, Florida, and Dis- 
 course of Magic. 5*. 
 
 ARGYLL (Duke of). The Life 
 of Queen Victoria. Illustrated. 
 3*. 6</. 
 
 ARIOSTO'S Orlando Purioso. 
 Translated into English Verse by 
 W. S. Rose. With Portrait, and 24 
 Steel Engravings. 2 vols. 5 s. each.
 
 An Alphabetical List of Books 
 
 ARISTOPHANES' Comedies. 
 Translated by W. J. Hickie. 2 
 vols. 5-f. each. 
 
 ARISTOTLE'S Nioomachean 
 Ethics. Translated, with Intro- 
 duction and Notes, by the Vener- 
 able Archdeacon Browne. 5*. 
 
 Politics and Economics. 
 
 Translated by E. Walford, M.A., 
 with Introduction by Dr. Gillies. 
 
 & 
 
 Metaphysics. Translated by 
 
 the Rev. John H. M'Mahon, 
 M.A. 5*. 
 
 . History of Animals. Trans. 
 
 by Richard Cress well, M.A. 5*. 
 
 Organon; or, Logical Trea- 
 tises, and the Introduction of 
 Porphyry. Translated by the 
 Rev. O. F. Owen, M.A. 2 vols. 
 35. 6d. each. 
 
 Rhetoric and Poetics. 
 
 Trans, by T. Buckley, B.A. 5*. 
 
 ARRIAN'S Anabasis of Alex- 
 ander, together with the Indica. 
 Translated by E. J. Chinnock, 
 M.A., LL.D. With Maps and 
 Plans. 5*. 
 
 ATHENE US. The Deipnoeo- 
 phists; or, the Banouet of the 
 Learned. Trans, by Prof. C. D. 
 Yonge, M.A. 3 vols. 5*. each. 
 
 BACON'S Moral and Historical 
 Works, including the Essays, 
 Apophthegms, Wisdom of the 
 Ancients, New Atlantis, Henry 
 VII., Henry VIIL, Elizabeth, 
 Henry Prince of Wales, History 
 of Great Britain, Julius Caesar, 
 uid Augustus Caesar. Edited by 
 J. Devey, M.A. 3.?. 6d. 
 
 Novxun Orgamim and Ad- 
 vancement of Learning. Edited 
 by J. Devey, M.A. 5*. 
 
 BASS'S Lexicon to the Greek 
 Testament. 2*. 
 
 EAX'S Handbook of the History 
 of Philosophy, for the use of 
 Students. By E. Belfort Bax. 5^. 
 
 BEAUMONT and FLETCHER, 
 their finest Scenes, Lyrics, and 
 other Beauties, selected from the 
 whole of their works, end edited 
 by Leigh Hunt. 3*. &f. 
 
 BECHSTEIN'S Cage and 
 Chamber Birds, their Natural 
 History, Habits, Food, Diseases, 
 and Modes of Capture. Translated, 
 with considerable additions on 
 Structure, Migration, and Eco- 
 nomy, by H. G. Adams. Together 
 with SWEET BRITISH WARBLERS. 
 With 43 coloured Plates and 
 Woodcut Illustrations. 55. 
 
 BEDE'S (Venerable) Ecclesias- 
 tical History of England. To- 
 gether with the ANGLO-SAXON 
 CHRONICLE. Edited by J. A. 
 Giles, D.C.L. With Map. $s. 
 
 BELL (Sir Charles). The Ana- 
 tomy and Philosophy of Ex- 
 pression, as connected with 
 the Fine Arts. By Sir Charles 
 Bell, K.H. yth edition, revised. 
 
 BERKELEY (George), Bishop 
 of Cloyae, The Works of. 
 Edited by George Sampson. With 
 Biographical Introduction by the 
 Right Hon. A. J. Balfour, M.P. 
 3 vols. 55. each. 
 
 BION. See THEOCRITUS. 
 
 BJORN SON'S Arne and the 
 Fisher Lassie. Translated by 
 W. H. Low, M.A. 3J. &f. 
 
 BLAIR'S Chronological Tables 
 Revised and Enlarged. Compre- 
 hending the Chronology and His- 
 tory of the Worldjfrom the Earliest 
 Times to the Russian Treaty of 
 Peace, April 1856. By J. Wil- 
 loughby Rosse. Double vol. 10*.
 
 Contained in Bohn's Libraries. 
 
 B LEEK'S Introduction to the 
 Old Testament. By Friedrich 
 Bleek. Edited by Johann Bleek 
 and Adolf Katnphausen. Trans- 
 lated by G. H. Variables, under 
 the supervision of the Rev. Canon 
 Venables. 2 vols. 55. each. 
 
 BOETHIUS'S Consolation of 
 Philosophy. KingAlfred'sAnglo- 
 Saxon Version of. With a literal 
 English Translation on opposite 
 pages, Notes, Introduction, and 
 Glossary, by Rev. S. Fox, M.A. 
 5*- 
 
 EOHN'S Dictionary of Poetical 
 Quotations. 4th edition. 6*. 
 
 BOHN'S Handbooks of Games. 
 New edition. In 2 vols., with 
 numerous Illustrations y. 6d. 
 each. 
 
 Vol. I. TABLE GAMES : Bil- 
 liards, Bagatelle, Chess, Draughts, 
 Backgammon, Dominoes, Soli- 
 taire, Reversi, Go-Bang, Rouge 
 et Noir, Roulette, E.G., Hazard, 
 Faro. 
 
 Vol. II. CARD GAMES : 
 Whist, Solo Whist, Poker, Piquet, 
 Ecarte", Euchre, Be"zique, Crib- 
 bage, Loo, Vingt-et-un, Napoleon, 
 Newmarket, Pope Joan, Specula- 
 tion, &c., &c. 
 
 BOND'S A Handy Book of Rules 
 and Tables for verifying Dates 
 with the Christian Era,&c. Giving 
 an account of the Chief Eras and 
 Systems used by various Nations ; 
 with the easy Methods for deter- 
 mining the Corresponding Dates. 
 By J. J. Bond. 5*. 
 
 BONOMI'S Nineveh and its 
 Palaces. 7 Plates and 294 Wood- 
 cut Illustrations. r. 
 
 BOSWELL'S Life of Johnson, 
 with the TOUR IN THE HRBRIDES 
 and JOHNSONIANA. Edited bv 
 the Rev. A. Napier, M.A. With 
 Frontispiece to each vol. 6 vols. 
 3;. 6J. each. 
 
 BRAND'S Popular Antiquities 
 of England, Scotland, and Ire- 
 land. Arranged, revised, and 
 greatly enlarged, by Sir Henry 
 Ellis, K.H., F.R.S., &c., &c. 3 
 vols. 5J. each. 
 
 BREMER'S (Frederika) Work?. 
 Translated by Mary Howitt. 4 
 vols. 3-f. 6d, each. 
 
 BRTDQWATER TREATISES, 
 
 Bell (Sir Charles) on the Hand. 
 
 With numerous Woodcuts. 5 . 
 
 Kirby on the History, Habits, 
 and Instincts of Animals. 
 Edited by T. Rymer Jones. 
 With upwards of 100 Woodcuts. 
 Vol. I., 5^. Vol. II. out of prir/. 
 
 Kidd on the Adaptation of Ex- 
 ternal Nature to the Physical 
 Condition of Man. 3*. 6J. 
 
 Chalmers on the Adapts tic u 
 of External Nature to the 
 Moral and Intellectual Con- 
 stitution of Man. r. 
 
 BHINK (B. ten) Early English 
 Literature. By Bernhard te:i 
 Brink. Vol.1. ToWyclif. Trans- 
 lated by Horace M. Kennedy. 
 3S.6J. 
 
 Vol. II. Wyclif, Chaucer, Ear- 
 liest Drama Renaissance. Trans- 
 lated by W. Clarke Robinson, 
 Ph.D. y. &/. 
 
 Vol. III. From the Fourteenth 
 Century to the Death of Surrey. 
 Kdxted by Dr. Alois Brandl. 
 Trans, by L. Dora Schmitz. 
 y. 66 
 
 Five Lectures on Shaks 
 
 speare. Trans, by Julia Franklin. 
 3J. &*. 
 
 BROWNE'S (Sir Thomas) Work3 
 Edited by Simon Wilkin. 3 vola 
 3^. 6d. each.
 
 An Alphabetical List of Books 
 
 BTTRKE'S Works. 8 vols. 3-r. 6^. 
 each. 
 
 I. Vindication of Natural So- 
 ciety Essay on the Sub- 
 lime and Beautiful, and 
 various Political Miscel- 
 lanies. 
 
 II. Reflections on the French 
 Revolution Letters re- 
 lating to the Bristol Elec- 
 tion Speech on Fox's 
 East India Bill, &c. 
 
 III. Appeal from the New to the 
 Old Whigs On the Na- 
 bob of Arcot's Debts 
 The Catholic Claims, &c. 
 
 IV. Report on the Affairs of 
 India, and Articles of 
 Charge against Warren 
 Hastings. 
 
 V. Conclusion of the Articles of 
 Charge against Warren 
 Hastings Political Let- 
 ters on the American War, 
 on a Regicide Peace, to 
 the Empress of Russia. 
 
 VI. Miscellaneous Speeches 
 Letters and Fragments 
 Abridgments of English 
 History, &c. With a 
 General Index. 
 
 VII. & VIIL-Speeches on the Im- 
 peachment of Warren 
 Hastings ; and Letters. 
 With Index. 
 
 Life. By Sir J. Prior. 3*. 6d. 
 
 BU3NEY. The Ewly Diary 
 of Fanny Burney (Madame 
 B'Arblay), 1768-1778. With 
 a selection from her Correspond- 
 ence and from the Journals of 
 her si<ters, Susan and Charlotte 
 Burney. Edited by Annie Raine 
 Ellis. 2 vols. 31-. d. each. 
 
 - Evelina. By Frances Burney 
 (Mme. D'Arblay). With an In- 
 troduction and Notes by A. R. 
 Eliis. y. 6d. 
 
 BURNEY'S Cecilia. With an In- 
 troduction and Notes by A. R. 
 Ellis. 2 vols. 3.5. 6d. each. 
 
 BURN (R.) Ancient Rome and 
 its Neighbourhood. An Illus- 
 trated Handbook to the Ruins in 
 the City and the Campagr.a, for 
 the use of Travellers. By Robert 
 Burn, M.A. With numerous 
 Illustrations, Maps, and Plans. 
 7.?. 6W. 
 
 BURNS (Robert), Life of. By 
 J. G. Lockhart, D.C.L. A 
 new and enlarged Edition. Re- 
 vised by William Scott Douglas. 
 y. (xt. 
 
 BURTON'S (Robert) Anatomy of 
 Melancholy. Edited by the Rev. 
 A. R. Shilleto, M.A. With In- 
 troduction by A. H. Ballen, and 
 full Index. 3 vols. 3*. 6d. each. 
 
 BURTON (Sir R. F.) Personal 
 Narrative of a Pilgrimage to 
 Al-Madinah and Meccah. By 
 Captain Sir Richard F. Burton, 
 K.C.M.G. With an Introduction 
 by Stanley Lane-Poole, and all 
 the original Illustrations. 2 vols. 
 35. 6d. each. 
 
 %* This is the copyright edi- 
 tion, containing the author's latest 
 notes. 
 
 BUTLER'S (Bishop) Analogy 01 
 Religion, Natural and Revealed, 
 to the Constitution and Course of 
 Nature ; together with two Dis- 
 sertations on Personal Identity and 
 on the Nature of Virtue, and 
 Fifteen Sermons. 3*. 6d. 
 
 BUTLER'S (Samuel) Hudlbraa. 
 With Variorum Notes, a Bio- 
 graphy, Portrait, and 28 Illus- 
 trations. 5^. 
 
 or, further Illustrated with 60 
 
 Outline Portraits. 2 vols. 5^. 
 each.
 
 Contained in Bohns Libraries. 
 
 5 
 
 C-33SAR. Commentaries on the 
 Gallic and Civil Wars, Trans- 
 lated by W. A. McDevitte, B.A. 
 5*- 
 
 CAMOENS' Luslad ; or, the Dis- 
 covery of India. An Epic Poem. 
 Translated by W. J. Mickle. 5th 
 Edition, revised by E. R. Hodges, 
 M.C.P. 3J. 6d. 
 
 CARLYLE'S French Revolution. 
 Edited by J. Holland Rose, 
 Litt.D. Illus. 3 vols. 5-r. each. 
 
 Sartor Resartus. With 75 
 
 Illustrations by Edmund J. Sul- 
 livan. S.T. 
 
 CARPENTER'S (Dr. W. B.) 
 
 Zoology. Revised Edition, by 
 
 W. S. Dallas, F.L.S. With very 
 
 numerous Woodcuts. Vol. I. 6s. 
 
 [ Vol. II. out of print. 
 
 CARPENTER'S Mechanical 
 Philosophy. Astronomy, and 
 Horology. 181 Woodcuts. 5*. 
 
 Vegetable Physiology and 
 
 Systematic Botany. Revised 
 Edition, by E. Lankester, M.D., 
 &c. With very numerous Wood- 
 cuts. 6s. 
 
 Animal Physiology. Revised 
 Edition. With upwards of 300 
 Woodcuts. 6s. 
 
 CASTLE (E.) Schools and 
 Masters of Fence, from the 
 Middle Ages to the End of the 
 Eighteenth Century. By Egerton 
 Castle, M.A., F.S.A. With a 
 Complete Bibliography. Illus- 
 trated with 140 Reproductions oi 
 Old Engravings and 6 Plates of 
 Swords, showing 114 Examples. 
 6s. 
 
 CATTERMOLE'S Evenings at 
 Haddon Hall. With 24 En- 
 gravings on Steel from designs by 
 Catirermole, the Letterpress by the 
 Baroness de Carabclla. $s. 
 
 CATULLUS, Tibullus, and the 
 Vigil of Venus. A Literal Prose 
 Translation. 5*. 
 
 CELLINI (Benveauto). Me- 
 moirs of, written by Himself. 
 Translated by Thomas Roscoe. 
 3J. 6d. 
 
 CERVANTES' Don Quixote de 
 la Mancha. Motteaux's Trans- 
 lation revised. 2 vols. 3^. 6a'. 
 each. 
 
 Galatea. A Pastoral Ro- 
 mance. Translated by G. W. J. 
 Gyll. y. 6d. 
 
 Exemplary Novels. Trans- 
 lated by Walter K. Kelly. 3^. 6d. 
 
 CHAUCER'S Poetical Works. 
 Edited by Robert Bell. Revised 
 Edition, wilh a Preliminary Essay 
 by Prof. W. W. Skeat, M.A. 4 
 vols. 3*. 6d. each. 
 
 CHEVREUL on Colour. Trans- 
 lated from the French by Charles 
 Martel. Third Editior., with 
 Plates, 5*. ; or with an additional 
 series of 16 Plates in Colours, 
 js. 6d. 
 
 CHINA, Pictorial, Descriptive, 
 and Historical. With Map and 
 nearly 100 Illustrations. 51. 
 
 CHRONICLES OF THE CRU- 
 SADES. Contemporary Narra- 
 tives of the Crusade of Richard 
 Cceur de Lion, by Richard of 
 Devizes and Geoffrey de Vinsauf ; 
 and of the Crusade at St. Louis, 
 by Lord John de Joinville. 5^. 
 
 CHRONICLES OF THE 
 TOMBS. A Collection of Epi- 
 taphs byT. J. 1'ctti^rew, F.R.S. 
 5*- 
 
 CICERO'S Orations. Translated 
 by Prof. C. D. Yonge, M.A. 4 
 vols. 5*. each.
 
 An Alphabetical List of Books 
 
 CICERO S Letters. Translated by 
 Evelyn S. Shuckburgh. 4 vols. 
 5$. each. 
 
 - On Oratory and Orators. 
 With Letters to Quintus and 
 Brutus. Translated by the Rev. 
 J. S. Watson, M.A. 5*. 
 
 - On the Nature of the Gods, 
 Divination, Fate, Laws, a Re- 
 public, Consulship. Translated 
 by Prof. C. D. Yonge, M.A., and 
 Francis Barbara . 5*. 
 
 - Academics, De Finibus, and 
 Tusculan Questions. By Prof. 
 C. D. Yonge, M.A. j. 
 
 Offices ; or, Moral Duties. 
 Cato Major, an Essay on Old 
 Age ; Lselius, an Essay on Friend- 
 ship ; Scipio's Dream ; Paradoxes ; 
 Letter to Quintus on Magistrates. 
 Translated by C. R. Edmonds. 
 
 CLARK'S (Hugh) Introduction 
 to Heraldry. i8th Edition, Re- 
 vised and Enlarged by J. R. 
 Planche, Rouge Croix. With 
 nearly 1000 Illustrations. 5*. Or 
 with the Illustrations Coloured, 
 
 CLASSIC TALES, containing 
 Rasselas, Vicar of Wakefield, 
 Gulliver's Travels, and The Senti- 
 mental Journey. 35. 6</. 
 
 COLERIDGE'S (S. T.) Friend. 
 A Series oi Essays on Morals, 
 Politics, and Religion. 3.7. 6d, 
 
 - Aids to Reflection, and the 
 CONFESSIONS OF AN INQUIRING 
 SPIRIT, to which are added the 
 ESSAYS ON FAITH and the BOOK 
 OF COMMON PRAYER. y 6d. 
 
 - Lectures and Notes on 
 Shakespeare and other English 
 Poets. Edited by T. Ashe. 
 
 COLERIDGE'S BlographiaLite- 
 raria ; together with Two Lay 
 Sermons. 3*. 6d. 
 
 Biographia Epistolaris. 
 
 Edited by Arthur Turnbull. y.6J. 
 
 Table-Talk and Omniana. 
 
 Edited by T. Ashe, B.A. 31. 6d. 
 
 Miscellanies, 22sthotio and 
 
 Literary; to which is added, 
 THE THEORY OF LIFE. Col- 
 lected and arranged by T. Ashe, 
 B.A. 3J. 6d. 
 
 COMTE'S Positive Philosophy. 
 Translated and condensed by 
 Harriet Martineau. With Intro- 
 duction by Frederic Harrison. 
 3 vols. S.T. each ( 
 
 Philosophy of the Sciences, 
 
 being an Exposition of the 
 Principles of the Cours de 
 Philosophic Positive. By G. H. 
 Lewes. 5*. 
 
 CONDE S History of the DC- 
 minion of the Arabs in Spain. 
 Translated by Mrs. Foster. 3 
 vols. 31. 60?. each. 
 
 COOPER'S Biographical Dic- 
 tionary. Containing Concise 
 Notices (upwards of 15,000) of 
 Eminent Persons of all Ages and 
 Countries. By Thompson Cooper, 
 F.S.A. With a Supplement, 
 bringing the work down to 1883. 
 2 vols. S.T. each. 
 
 CORNELIUS NEPOS. See 
 
 JUSTIN. 
 
 COXE'S Memoirs of the Duke of 
 Marlborough. With his original 
 Correspondence. By W. Co.xe, 
 M.A., F.R.S. Revised edition 
 by John Wade. 3 vols. 3-r. 6J. 
 each. 
 
 History of the House of 
 
 Austria (1218-1792). With a 
 Continuation from the Accession 
 of Francis I. to the Revolution of 
 1848. 4 vols. 3J. 6i/, each.
 
 Contained in Bohrfs Libraries. 
 
 C RATE'S (G.L.) Pursuit of Know- 
 ledge under Difficulties. Illus- 
 trated by Anecdotes and Memoirs. 
 Revised edition, with numerous 
 Woodcut Portraits and Plates. 51. 
 
 CUNNINGHAM'S Lives of the 
 Most Eminent British Painters. 
 A New Edition, with Notes and 
 Sixteen fresh Lives. By Mrs. 
 Heaton. 3 vols. 3*. 6d. each. 
 
 DANTE. Divine Comedy. Trans- 
 lated by the Rev. H. F. Gary, 
 M.A. New Edition, by M. L. 
 Egerton-Castle. 3*. 6d. 
 
 Translated into English Verse 
 
 by I. C. Wright, M.A. 3rd Edi- 
 tion, revised. With Portrait, and 
 34 Illustrations on Steel, after 
 Flaxman. 
 
 DANTE. The Inferno. A Literal 
 Prose Translation, with the Text 
 of the Original printed on the same 
 page. By John A. Carlyle, M.D. 
 5*- 
 
 DE COKMINES (Philip), Me- 
 moirs of. Containing the Histories 
 of Louis XI. and Charles VIII., 
 Kings of France, and Charles 
 the Bold, Duke of Burgundy. 
 Together with the Scandalous 
 Chronicle, or Secret History ci 
 Louis XL, by Jean de Troyes. 
 Translated by Andrew R. Scoblt. 
 With Portraits. 2 vols. 3*. 6W. 
 each. 
 
 DEFOE'S Novels and Mlsocl- 
 laneoua Work*. With Prefaces 
 and Notes, including those attri- 
 buted to Sir W. Scott. 7 vols. 
 3*. 6et. each. 
 
 I. Captain Singleton, and 
 Cobncl Jack. 
 
 II. Memoirs of a Cavalier, 
 Captain Carleton, 
 Dickory Cronke, &c. 
 
 III. Moll Flanders, and the 
 History of the Devil. 
 
 DEFOE'S NOVELS AND MISCEL- 
 LANEOUS WORKS continued. 
 
 IV. Roxana, and Life of Mrs. 
 Christian Da vies. 
 
 V. History of the Great Plague 
 of London, 1665 ; The 
 Storm (1703) ; and the 
 True-bom Englishman. 
 
 VI. Duncan Campbell, New 
 Voyage round the 
 World, and Political 
 Tracts. 
 
 VII. Robinson Crusoe. 3*. dd. 
 Also with 86 Illustra- 
 tions. 5^. 
 
 DEMMIN'S History of Arms 
 and Armour, from the Earliest 
 Period. By Auguste Demmin. 
 Translated by C. C. Black, M.A. 
 With nearly 2000 Illustrations. 
 is. 6d. 
 
 DEMOSTHENES' Orations. 
 Translated by C. Rann Kennedy. 
 5 vols. Vol. I. , 3J. 6..-'. ; Vols. 
 II.-V., 51. each. 
 
 DE STAEL'S Corinne or Italy. 
 By Madame de Stacl. Trans- 
 lated by Emily Baldwin and 
 Paulina Driver. 3*. 6W. 
 
 DICTIONARY of Latin and 
 Greek Quotations ; including 
 Proverbs, Maxims, Mottoes, Law 
 Terms and Phrases. With dl the 
 Quantities marked, and English 
 Translations. With Index Vcr- 
 borum (622 pnges). 5*. 
 
 DICTIONARY of Obsolete and 
 Provincial English. Compiled 
 by Thomas Wright, M.A., F.S A., 
 &c. 2 vols. 5*. each. 
 
 DID RON'S Christian Icono- 
 graphy : a History of Christian 
 Art in the Middle Ages. Trans- 
 lated by E. J. Millington and 
 completed by Margaret Stokes. 
 With 240 Illustrations. 2 vols. 
 5*. each.
 
 An Alphabetical List of Books 
 
 DIOGENES LAERTIUS. Lives 
 and Opinions of the Ancient 
 Philosophers. Translated by 
 Prof. C. D. Yonge, M.A. 5*. 
 
 DOBREE'S Adversaria. Edited 
 by the late Prof. Wagner. 2 vols. 
 5-r. each. 
 
 D ODD'S Epigrammatists. A 
 Selection from the Epigrammatic 
 Literature of Ancient, Mediaeval, 
 and Modern Times. By the Rev. 
 Henry Philip Dodd, M.A. Ox- 
 ford. 2nd Edition, revised and 
 enlarged. 6s. 
 
 DONALDSON'S The Theatre of 
 the Greeks. A Treatise on the 
 History and Exhibition of the 
 Greek Drama. With numerous 
 Illustrations and 3 Plans. By John 
 William Donaldson, D.D. 5*. 
 
 DRAPER'S History of the 
 Intellectual Development of 
 Europe. By John William Draper, 
 M.D., LL.D. 2 vols. 5s. each. 
 
 DUNLOP'S History of Fiction. 
 A new Edition. Revised by 
 Henry Wilson. 2 vols. 5*. each. 
 
 DYER'S History of Modern Eu- 
 rope, from the Fall of Constan- 
 tinople. 3rd edition, revised and 
 continued to the end of the Nine- 
 teenth Century. By Arthur Has- 
 sall, M.A. 6 vols. 31. 6d each, 
 
 DYER'S (Dr. T. H.) Pompeii : its 
 Buildings and Antiquities. By 
 T. H. Dyer, LL.D. With nearly 
 300 Wood Engravings, a large 
 Map, and a Plan of the Forum. 
 7*. 6d. 
 
 DYER (T. P. T.) British Popular 
 Customs, Present and Past. 
 An Account of the various Games 
 and Customs associated with Dif- 
 ferent Days of the Year in the 
 British Isles, arranged according 
 to the Calendar. By the Rev. 
 T, F. Thiselton Dyer, M.A. 5*. 
 
 EBERS' Egyptian Princess. An 
 Historical Novel. By George 
 Ebers. Translated by E. S. 
 Buchheim. $s. 6d. 
 
 EDGEWORTH'S Stories for 
 Children. With 8 Illustrations 
 by L. Speed. %s. 6d. 
 
 ELZE'S "William Shakespeare. 
 See SHAKESPEARE. 
 
 EMERSON'S Works. 
 3^. 6d. each. 
 
 5 vols. 
 
 I. Essays and Representative 
 
 Men. 
 II. English Traits, Nature, and 
 
 Conduct of Life. 
 
 III. Society and Solitude Letters 
 and Social Aims Ad- 
 dresses. 
 
 IV. Miscellaneous Pieces. 
 V. Poems. 
 
 EPICTETUS, The Discourses of. 
 With the ENCHEIRIDION and 
 Fragments. Translated by George 
 Long, M.A. 5-f. 
 
 EURIPIDES. A New Literal 
 Translation in Prose. By E P. 
 Coleridge, M.A. 2 vols. $s. each. 
 
 ETTTROPIUS. See JUSTIN. 
 
 EUSEBIUS PAMPHILUS, 
 Ecclesiastical History of. Trans- 
 lated by Rev. C.F.Cruse.M. A. $s. 
 
 EVELYN'S Diary and Corre- 
 spondendence. Edited from the 
 Original MSS. by W. Bray, 
 F.A.S. With 45 engravings. 4 
 vols. 5*. each. 
 
 FAIRHOLT'S Costume in Eng- 
 land. A History of Dress to the 
 end of the Eighteenth Century. 
 3rd Edition, revised, by Viscount 
 Dillon, V.P.S.A. Illustrated with 
 above 700 Engravings. 2 vols. 
 S.T. each.
 
 Contained in Bohris Libraries. 
 
 FIELDING'S Adventures of 
 Joseph Andrews and his Friend 
 Mr. Abraham Adams. With 
 Cruikshank's Illustrations. 3*. 6J. 
 
 History of Tom Jones, a 
 
 Foundling. With Ctuikshank's 
 Illustrations. 2 vols. 3-r. 6d. each. 
 
 Amelia. With Cruikshank's 
 
 Illustrations. 5-f. 
 
 FLAXMAN'S Lectures on Sculp- 
 ture. By John Flaxman, R.A. 
 With Portrait and 53 Plates. 6s. 
 
 FOSTER'S (John) Essays : on 
 Decision of Character ; on a 
 Man's writing Memoirs of Him- 
 self ; on the epithet Romantic ; 
 on the aversion of Men of Taste 
 to Evangelical Religion. y. 6J. 
 
 Essays on the Evils of Popular 
 
 Ignorance ; to which is added, a 
 Discourse on the Propagation of 
 Christianity in India. 3*. 6d. 
 
 Essays on the Improvement 
 
 of Time. With NOTES OF SER- 
 MONS and other Pieces. 3^. 6d. 
 
 GASPARY'S History of Italian 
 Ldteratxire to the Death of 
 Dante. Translated by Herman 
 Oelsner, M.A., Ph.D. 3*. 6d. 
 
 GEOFFREY OF MONMOUTH, 
 Chronicle of. See Old English 
 Chronicles. 
 
 GESTA ROMANO-RUM, or En- 
 tertaining Moral Stories invented 
 by the Monks. Translated by the 
 Rev. Charles Swan. Revised 
 Edition, by Wynnard Hooper, 
 B.A. S s - 
 
 GILDAS, Chronicles of. See Old 
 English Chronicles, 
 
 GIBBON'S Decline and FU1 of 
 the Roman Empire. Complete 
 and Unabridged, with Variorum 
 Notes. Edited by an English 
 
 Churchman. With 2 Maps and 
 Portrait. 7 vols. 3*. 6d. each. 
 
 GULBART'S History, Principles, 
 and Practice of Banking. By 
 the late J. W. Gilbart, F.R.S. 
 New Edition (1907), revised by 
 Ernest Sykes. 2 vols. 5*. each. 
 
 GIL BLAS, The Adventures of. 
 Translated from the French of 
 Lesage by Smollett. With 24 
 Engravings on Steel, after Smirke, 
 and 10 Etchings by George Cruik- 
 shank. 6s. 
 
 OrlRALDUS CAMBRENSIS 1 
 Historical Works. Translated 
 by Th. Forester, M.A., and Sir 
 R. Colt Hoare. Revised Edition, 
 Edited by Thomas Wright, M.A., 
 F.S.A. 55. 
 
 GOETHE'S Faust. Part I. Ger- 
 man Text with Hayward's Prose 
 Translation and Notes. Revised 
 by C. A. Buchheim, Ph.D. 5*. 
 
 GOETHE'S Works. Translated 
 into English by various hands. 
 14 vols. y. 6J. each. 
 
 I. and II. Poetry and Truth 
 from My Own Life. New 
 and revised edition. 
 III. Faust. Two Parts, com- 
 plete. (Swanwick.) 
 IV. Novels and Tales. 
 V. Wilhelm Meister's Appren- 
 ticeship. 
 VI. Conversations with Ecker- 
 
 mann and Soret. 
 VIII. Dramatic Works. 
 IX. Wilhelm Meister's Travels. 
 X. Tour in Italy, and Second 
 
 Residence in Rome. 
 XI. Miscellaneous Travels. 
 XII. Early and Miscellaneous 
 
 Letters. 
 XIII. Correspondence with Zelter 
 
 (out of print). 
 
 XIV. Reineke Fox, West-Eastern 
 Divan and Achllleid.
 
 IO 
 
 An AlpJiabetical List of Books 
 
 GOLDSMITH'S Works. A new 
 Edition, by J. W. M. Gibbs. 5 
 vols. 35. &/. each. 
 
 GRAMMONT'S Memoirs of the 
 Court of Charles II. Edited by 
 Sir Walter Scott. Together with 
 the BOSCOBEL TRACTS, including 
 two not before published, &c. 
 New Edition. 5*. 
 
 GRAY'S Letters. Including the 
 Correspondence of Gray and 
 Mason. Edited by the Rev. 
 D. C. Tovey, M.A. Vols. I. 
 and II. 3J. 6V. each. (Vol. III. 
 in the Press.) 
 
 GREEK ANTHOLOGY. Trans- 
 lated by George Burges, M.A. 
 5'- 
 
 GREEK ROMANCES of Helio- 
 dorus, Longus, and Achilles 
 Tatius viz., The Adventures of 
 Theagenes & Chariclea ; Amours 
 of Daphnis and Chloe ; and Loves 
 of Clitopho and Leucippe. Trans- 
 lated by Rev. R. Smith, M.A. 
 5*. 
 
 GREENE, MARLOWE, and 
 BEN JONSON. Poems of. 
 Edited by Robeit Bell. 3^. 6d. 
 
 GREGORY'S Letters on the 
 Evidences, Doctrines, & Duties 
 of the Christian Religion. By 
 Dr. Olimhus Gregory. 35, 6d. 
 
 GRIMM'S TALES. With the 
 Notes of the Original. Translated 
 by Mrs. A. Hunt. With Intro- 
 duction by Andrew Lang, M.A. 
 2 vols. 3*. 6d. each. 
 
 Gammer Grethel; or, Ger- 
 man Fairy Tales and Popular 
 Stories. Containing 42 Fairy 
 Tales. Trans, by Edgar Taylor. 
 With numerous Woodcuts after 
 George Cruikshank and Ludwig 
 Grimm. 35. 6d, 
 
 GROSSI'S Marco Vlsoonti. 
 Translated by A. F. D. The 
 Ballads rendered into English 
 Verse by C. M. P. 3*. 6J. 
 
 GTJIZOT'S History of the 
 English Revolution of 1640. 
 From the Accession of Charles 
 I. to his Death. Translated by 
 William Hazlitt. 3*. 6d. 
 
 History of Civilisation, from 
 
 the Fall of the Roman Empire to 
 the French Revolution. Trans- 
 lated by William Kazlitt. 3 vols. 
 3;. &/. each. 
 
 HALL'S (Rev. Robert) Miscel- 
 laneous Works and Remains. 
 $s. 6d. 
 
 HAMPTON COURT: A Short 
 
 History of the Manor and 
 Palace. By Ernest Law, B.A. 
 With numerous Illustrations. $s. 
 
 HARD WICK'S History of the 
 Articles of Religion. By the late 
 C. Hardwick. Revised by the 
 Rev. Francis Prccter, M.A. 5*. 
 
 HATTFF'S Tales. The Caravan 
 The Sheik of Alexandria The 
 Inn in the Spessart. Trans, from 
 the German by S. Mendel. 35. &/. 
 
 HAWTHORNE'S Tales. 4 vols. 
 35. 6d, each. 
 
 I. Twice-told Tales, and the 
 Snow Image. 
 
 II. Scarlet Letter, and the House 
 with the Seven Gables. 
 
 III. Transformation [The Marble 
 Faun], and Blithedale Ro- 
 mance. 
 
 IV. Mosses from an Old Manse. 
 
 HAZLITT'S Table-talk. Essays 
 on Men and Manners. By W. 
 Hazlitt. 3*. 6d.
 
 Contained in Bohn's Libraries. 
 
 ii 
 
 HAZLITT'S Lectures on the 
 Literature of the Age of Eliza- 
 beth and on Characters of Shake- 
 speare's Plays, 3.?. (td. 
 
 - Lectures on the English 
 Poets, and on the English Comic 
 Writers. 3*. 6J. 
 
 - The Plain Speaker. Opinions 
 on Books, Men, and Things. ^.f>d. 
 
 - Round Table. 31. 6rf. 
 
 - Sketches and Essays. 
 3*. 6d. 
 
 - The Spirit of the Age; or, 
 Contemporary Portraits. Edited 
 by W. Carew Hazlitt. 3*. 6rf. 
 
 - View of the English Stage. 
 Edited by \V. Spencer Jackson. 
 y. 6J. 
 
 HEATON'S Concise History of 
 Painting. New Edition, revised 
 by Cosmo Monkhouse. 5*. 
 
 HEGEL'S Lectures on the Philo- 
 sophy of History. Translated by 
 J. Sibree, M.A. 
 
 HEINE'S Poems, Complete. 
 Translated by Edgar A. Bowring, 
 C.B. 3*. 6J. 
 
 - Travel-Pictures, including the 
 Tour in the Harz, Norderney, and 
 Book of Ideas, together with the 
 Romantic School. Translated by- 
 Francis Storr. A New Edition, 
 revised throughout. With Appen- 
 dices and Maps. 3*. 6d. 
 
 HELIODORUS. Theagenes and 
 Chariclea. Set GREEK RO- 
 
 HELP'S Lifa of Christopher 
 Columbus, the Discoverer o/ 
 America. By Sir Arthur Helps, 
 K.C.B. 31. 6a. 
 
 - Life of Hemando Cortes, 
 and the Conquest of Mexico. 2 
 vols. 3J. 6iz'. each. 
 
 HELP'S Life of Pizarro. 31. 6W. 
 
 Life of Las Casas the Apostle 
 
 of the Indies. 3.?. 6d. 
 
 HENDERSON (E.) Select His- 
 torical Documents of the Middle 
 Ages, including the most famous 
 Charters relating to England, the 
 Empire, the Church, &c., from 
 the 6th to the I4th Centuries. 
 Translated from the Latin and 
 edited by Ernest F. Henderson, 
 A.B., A.M., Ph.D. 5*. 
 
 HENFREY'S Guide to English 
 Coins, from the Conquest to 
 188=;. New and revised Edition 
 by C. F. Ke&ty, M.A., F.S.A. 
 6*. 
 
 HENRY OF HUNTINGDON'S 
 
 History of the English. Trans- 
 lated by T. Forester, M.A. 5*. 
 
 HENRY'S (Matthew) Exposition 
 of the Book of the Psalms. 5^. 
 
 HERODOTUS. Translated by the 
 Rev. Henry Gary, M.A. 3.1. 6d. 
 
 Analysis and Summary of 
 
 By J. T. Wheeler. 5?. 
 
 HESIOD, CALLIMACHUS, and 
 THEOGNIS. Translated by the 
 Rev. J. Banks, M.A. 51. 
 
 HOFFMANN'S (E. T. W.) The 
 Serapioa Brethren. Translated 
 from the German by Lt.-Col. Alex. 
 Ewing. 2 vols. 3*. 6d. each. 
 
 HOLBEIN'S Dance of Death 
 and Bible Cuts Upwards of 150 
 Subjects, engraved in facsimile, 
 with Introduction and Descrip- 
 tions by Francis Douce and Dr. 
 Thomas Frognall Dibden. 5*. 
 
 HOMER'S Iliad. A new trans- 
 lation by E. II. DUtkency, M.A. 
 Vol. I. containing Books I.-XII. 
 3*. 6d. (Vol. II. in the Press.) 
 
 Translated into English Prose 
 
 by T. A. Buckley, B.A. 51.
 
 12 
 
 An Alphabetical List of Books 
 
 HOMER'S Odyssey. Hymns, 
 Epigrams, and Battle of the Frogs 
 and Mice. Translated into Eng- 
 lish Prose by T. A. Buckley, B.A. 
 5'- 
 
 - See also POPE. 
 
 HOOPER'S (Q-.) Waterloo : The 
 Downfall of the First Napo- 
 leon : a History of the Campaign 
 of 1815. By George Hooper. 
 With Maps and Plans. 3^. 6d. 
 
 - The Campaign of Sedan : 
 The Downfall of the Second Em- 
 pire, August - September, 1870. 
 With General Map and Six Plans 
 of Battle. 3^. (>d. 
 
 HORACE. A new literal Prose 
 ! lonslation, byA. Hamilton Bryce, 
 LL.D. y. 6rf. 
 
 HUGO'S (Victor) Dramatic 
 Works. Hernani Ruy Bias 
 The King's Diversion. Translated 
 by Mrs. Newton Crosland and 
 F. L. Slous. 3*. 6ct. 
 
 - Poema, chiefly Lyrical. Trans- 
 lated by various Writers, now first 
 collected by J. H. L. Williams. 
 
 HTTMBOLDT'S Cosmos. Trans- 
 lated by E. C. Otte, B. H. Paul, 
 and W. S. Dallas, F.L.S. 5 vols. 
 31. 6d. each, excepting Vol. V. 5*. 
 
 - Personal Narrative of his 
 Travels to the Equinoctial Re- 
 gions of America during the years 
 1799-1804. Translated by T. 
 Ross. 3 vols. 5*. each. 
 
 - Views of Nature. Translated 
 by E. C. Otic 1 and H. G. Bohn. 
 
 HUMPHREYS' Coin Collector's 
 Manual. By H. N. Humphreys. 
 with upwards of 140 Illustrations 
 on Wood and Steel. 2 vols. 5*. 
 each. 
 
 HUNGARY : its History and Re- 
 volution, together with a copious 
 Memoir of Kossuth. 3*. 6d. 
 
 HUNT'S Poetry of Science. By 
 Richard Hunt. 3rd Edition, re- 
 vised and enlarged. 5*. 
 
 HUTCHINSON (Colonel). Me- 
 moirs of the Life of. By his 
 Widow, Lucy : together with hei 
 Autobiography, and an Account 
 of the Siege of Lathom House. 
 3-r. 6d. 
 
 INGULPH'S Chronicles of the 
 Abbey of Oroyland, with the 
 CONTINUATION by Peter of Blois 
 and other Writers. Translated by 
 H. T. Riley, M.A. 5*. 
 
 IRVING'S (Washington) Cora- 
 plete Works. 15 vols. With Por- 
 traits, &c. 3^. 6d. each. 
 I. Salmagundi, Knicker- 
 bocker's History of New 
 York. 
 
 II. The Sketch-Book, and the 
 Life of Oliver Goldsmith. 
 III. Bracebridge Hall, Abbots- 
 ford and Newstead Abbey. 
 IV; The Alhambra, Tales of a 
 
 Traveller. 
 
 V. Chronicle of the Conquest 
 of Granada, Legends of 
 the Conquest of Spain. 
 VI. & VII. Life and Voyages of 
 Columbus, together with 
 the Voyages of his Com- 
 panions. 
 VIII. Astoria, A Tour on the 
 
 Prairies. 
 IX. Life of Mahomet, Livesof the 
 
 Successors of Mahomet 
 X. Adventures of Captain Bon- 
 neville, U.S.A., Wolfert's 
 Roost. 
 
 XI. Biographies and Miscella- 
 neous Papers. 
 
 XII.-XV. Life of George Wash- 
 ington. 4 vols.
 
 Contained in Bohris Libraries. 
 
 IRVINGS (Washington) Life 
 and Letters. By his Nephew, 
 Pierre E. Irving. 2 vols. 3*. fxl. 
 each. 
 
 ISO CRATES, The Orations of. 
 Translated by J. H. Freese, M.A. 
 Vol. I. 55. 
 
 JAMES'S (G. P. R.) Life of 
 Richard Cceur de Lion. 2 vols. 
 3-r. 6d. each. (Vol. I. out of print.) 
 
 JAMESON'S (Mrs.) Shake- 
 speare's Heroines. Character- 
 istics of Women: Moral, Poetical, 
 and Historical. By Mrs. Jameson. 
 
 JESSE'S (E.) Anecdotes of Dogs. 
 With 40 Woodcuts and 34 Steel 
 Engravings. $J. 
 
 JESSE'S (J. H.) Memoirs of the 
 Court of England during the 
 Reign of the Stuarts, including 
 the Protectorate. 3 vols. With 
 42 Portraits. 5^. each. 
 
 Memoirs of the Pretenders 
 
 and their Adherents. With 6 
 Portraits. Jr. 
 
 JOHNSON'S Lives of the Poets. 
 Edited by Mrs. Alexander Napier, 
 with Introduction by Professor 
 Hales. 3 vols. 3*. 6<f. each. 
 
 JOSEPHUS (Flavius), The Works 
 of. W T histon's Translation, re- 
 vised by Rev. A. R. Shilleto, M.A 
 With Topographical and Geo. 
 graphical Notes by Colonel Sir 
 C. W. Wilson, K.C.B. 5 vols. 
 3*. 6d. each. 
 
 JULIAN, the Emperor. Contain- 
 ing Gregory Nazianzen's Two In- 
 vectives and Libanus" Monody, 
 with Julian's extant Theosophical 
 Works. Translated by C. W. 
 King, M.A. 51. 
 
 JTJNITJS'S Letters. With all the 
 Notes of Woodfall's Edition, and 
 important Additions. 2 vols. 
 3-r. (x/. each. 
 
 JUSTIN. CORNELIUS NEPOS, 
 and EUTROPIUS. Translated 
 by the Rev. J. S. Watson, M.A. 
 5'- 
 
 JUVENAL, PERSIUS, SUL- 
 PICIA and LUCILIUS. Trans- 
 lated by L. Evans, M.A. 5.?. 
 
 KANT'S Critique of Pure Reason. 
 Translated by J. M. D. Meikle- 
 john. $s. 
 
 Prolegomena and Meta- 
 physical Foundation a ofNatural 
 Science. Translated by E. Belfort 
 Bax. 5;. 
 
 KEIGHTLEY'S (Thomas) My- 
 thology of Ancient Greece and 
 Italy. 4th Edition, revised by 
 Leonard Schmiti, Ph.D., LL.D. 
 With 12 Plates from the Antique. 
 5*. 
 
 KEIGHTLEY'S Fairy Mytho- 
 logy, illustrative of the Romance 
 and Superstition of Various Coun- 
 tries. Revised Edition, with 
 Frontispiece by Cruikshank. ^j. 
 
 LA FONTAINE'S Fables. Trans- 
 lated into English Verse by Elirur 
 Wright New Edition, with Notes 
 by J. W. M. Gibbs. 3*. 6d. 
 
 LAMARTINE'S History of the 
 Girondists. Translated by H. T. 
 Ryde. 3 vols. 35. &/. each. 
 
 History of the Restoration 
 
 of Monarchy in France (a Sequel 
 to the History of the Girondists). 
 4 vols. 31. 6c/. each. 
 
 History of the French Re- 
 volution of 1848. 3J. 6J. 
 
 LAMB'S (Charles) Essays of Ella 
 and Eliana. Complete Edition.
 
 An Alphabetical List of Books 
 
 LAMB'S (Charles) Specimens of 
 English Dramatic Poets of the 
 Time of Elizabeth. 3*. 6d. 
 
 Memorials and Letters of 
 
 Charles Lamb. By Serjeant 
 Talfourd. New Edition, revised, 
 by W. Carew Hazlitt. 2 vols. 
 3.?. ftd. each. 
 
 - Tales from Shakespeare. 
 With Illustrations by;Byam Shaw. 
 35. 6d. 
 
 LANE'S Arabian Nights' Enter- 
 tainments. Edited by Stanley 
 Lane-Poole, M.A., Litt.D. 4 
 vols. 3?. 6d. each. 
 
 LAPPENBERG'S History of 
 England under the Anglo- 
 Saxon Kings. Translated by 
 B. Thorpe, F.S.A. New edition, 
 revised by E. C. Otte. 2 vols. 
 3$. 6d. each. 
 
 LEONARDO DA VINCI'S 
 Treatise on Painting. Trans- 
 lated by J. F. Rigaud, R.A., 
 With a Life of Leonardo by John 
 Wiiliam Brown. With numerous 
 Plates. 55. 
 
 LEPSITJS'S Letters from Egypt, 
 Ethiopia, and the Peninsula of 
 Sinai. Translated by L. and 
 J. B. Homer. With Maps. 5^. 
 
 LESSINQ'S Dramatic Works, 
 Complete. Edited by Ernest Bell, 
 M.A. With Memoir of Lessing 
 by Helen Zimmern. 2 vols. 
 3J. 6d. each. 
 
 Laokoon, Dramatic Notes, 
 
 and the Representation ot 
 Death by the Ancients. Trans- 
 lated by E. C. Beasley and Helen 
 Zimmern. Edited by Edward 
 Bell, M.A. With a Frontispiece 
 of the Laokoon group. 3^. &/. 
 
 LILLY'S Introduction to Astro- 
 logy. With a GRAMMAR OF 
 ASTROLOGY and Tables for Cal- 
 culating Nativities, by Zadkiel. 55. 
 
 LIVY'S History of Rome. Trans- 
 lated by Dr. Spillan, C. Edmonds, 
 and others. 4 vols. 5*. each. 
 
 LOCKE'S Philosophical Works. 
 Edited by J. A. St. John. 2 vols. 
 3*. 6d. each. 
 
 LOCEHART (J. G.) See BURNS. 
 
 LODGE'S Portraits of Illustrious 
 Personages of Great Britain, 
 with Biographical and Historical 
 Memoirs. 240 Portraits engraved 
 on Steel, with the respective Bio- 
 graphies unabridged. 8 vols. 5^. 
 each. 
 
 [ Vols. II. IV. and VII. out of 
 print.} 
 
 LOUDON'S (Mrs.) Natural 
 History. Revised edition, by 
 W. S. Dallas, F.L.S. With 
 numerous Woodcut Illus. $s. 
 
 LOWNDES' Bibliographer's 
 Manual of English Literature. 
 Enlarged Edition. By H. G. 
 Bohn. 6 vols. cloth, 5.?. each. 
 Or 4 vols. half morocco, 2/. 2s. 
 
 LONGUS. Daphnis and Chloe. 
 See GREEK ROMANCES. 
 
 LUCAN'S Pharsalia. Translated 
 by H. T. Riley, M.A. 5*. 
 
 LTTCIAN'S Dialogues of the 
 Gods, of the Sea Gods, and 
 of the Dead. Translated by 
 Howard Williams, M.A. 55. 
 
 LUCRETIUS. A Prose Trans- 
 lation. By H. A. J. Munro. 
 Reprinted Irom the Final (4th) 
 Edition. With an Introduction 
 by J. D. Duff, M.A. $s. 
 
 Literally translated. By the 
 
 Rev. J. S. Watson, M.A. With 
 a Metrical Version by J. M. Good.
 
 Contained in Bohris Libraries. 
 
 LUTHER'S Table-Talk. Trans- 
 lated and Edited by William 
 Hazlitt. 3.?. &/. 
 
 Autobiography. S& 
 
 MlCHELST. 
 
 MACHIAVELLTS History of 
 Florence, together with the 
 Prince, Savonarola, various His- 
 torical Tracts, and a Memoir of 
 Machiavelli. $s. 6J. 
 
 MALLET'S Northern Antiqui- 
 ties, or an Historical Account of 
 the Manners, Customs, Religions 
 and Laws, Maritime Expeditions 
 and Discoveries, Language and 
 Literature, of the Ancient Scandi- 
 navians. Translated by Bishop 
 Percy. Revised and Enlarged 
 Edition, with a Translation of the 
 PROSK EDDA, by J. A. Black- 
 well. 5;. 
 
 MANZONI. The Betrothed: 
 being a Translation of ' I Pro- 
 messi Sposi.' By Alessandro 
 Manzoni. With numerous Wood- 
 cuts. ;. 
 
 MARCO POLO'S Travels; the 
 
 Translation of Marsden revised 
 by T. Wright, M.A., F.S.A. 5*. 
 
 MARRYAT'S (Capt. R.N.) 
 Mastermaa Ready. With 93 
 Woodcuts. 3-r. 6d. 
 
 Mission ; or, Scenes in Africa. 
 
 Illustrated by Gilbert and Dalziel. 
 3J. ^. 
 
 Pirate and Three Cutters. 
 
 With 8 Steel Engravings, from 
 Drawings by Clarkson Stanfield, 
 R.A. 35. c ..'. 
 
 Privateersman. 8 Engrav- 
 
 a Steei. 3;. 6.1. 
 
 Settlers In Canada. 10 En- 
 gravings by Gilbert and Dalziel. 
 
 MARRYAT'S (Capt. R.N.) 
 Poor Jaok. With 16 Illus- 
 trations after Clarkson Stansfield, 
 R.A. y.fxi. 
 
 Peter Simple, 
 page Illustrations. 
 
 With 8 full- 
 3*. 6ct. 
 
 MARTIAL'S Epigrams, complete. 
 Translated into Prose, each ac- 
 companied by one or more Verse 
 Translations selected from the 
 Works of English Poets, ar:-i 
 other sources. Js. &/. 
 
 MARTINEAUS (Harriet) His- 
 tory of England, from iSoo- 
 1815. 3*. &/. 
 
 History of the Thirty Years' 
 
 Peace, A.U. 1815-46. 4 voU. 
 3^. 6d. each. 
 
 See Comte's Positive Philosophy. 
 
 MATTHEW OF WESTMIN- 
 STER'S Flov/ers of History, 
 from the beginning of the World 
 to A.T). 1307. Translated by C. D. 
 Yonge, M.A. 2 vols. $s. each. 
 
 MAXWELL'S Victories of V7el- 
 tngton and the British Armie^. 
 Frontispiece and 5 Portrait;. 5;. 
 
 MENZEL'S History of Ger 
 from the Earliest Period to 1842. 
 3 vols. 2 s - &J. each. 
 
 MICHAEL ANGELO AND 
 RAPHAEL, their Lives and 
 Works. By Duppa aud Quairi- 
 mere de Quincy. With Pi>; 
 and Engravings on Steel. 51. 
 
 MICHELET'S Luther's Auto- 
 biography. Trans. 
 Hazlitt. With an Appendix (no 
 pages) of Notes. 3.?. &/. 
 
 History of the French Revo- 
 lution from its earliest indicatio:.5 
 to the flight of the Kin^ in 1791. 
 *. 6d.
 
 An Alphabetical List of Books 
 
 MIGNET'SHistory of theFrench 
 Revolution, from 1789 to 1814. 
 35. 6d. New edition, reset. 
 
 MILL (J. S.). Early Essays by 
 John Stuart Mill. Collected from 
 various sources by J. W. M. Gibbs. 
 
 MILLER (Professor). History 
 Philosophically niustrated.from 
 the Fall of the Roman Empire to 
 the French Revolution. 4 vols. 
 3;. 6d. each. 
 
 MILTON'S Prose Works. Edited 
 by J. A. St. John. 5 vols. 35. 6d. 
 each. 
 
 - Poetical Works, with a Me- 
 moir and Critical Remarks by 
 James Montgomery, an Index to 
 Paradise Lost, Todd's Verbal Index 
 to all the Poems, and a Selection 
 of Explanatory Notes by Henry 
 G. Bohn. Illustrated with 120 
 Wood Engravings from Drawings 
 by W. Harvey. 2 vols. 3*. 6d. 
 each. 
 
 MITFORD'S (Miss) Our Village 
 Sketches of Rural Character and 
 Scenery. With 2 Engravings on 
 Steel. 2 vols. 3s. 6d. each. 
 
 MOLIERE'S Dramatic Works. 
 
 A new Translation in English 
 
 Prose, by C. H. Wall. 3 vols. 
 31. 6d. each. 
 
 MONTAGU. The Letters and 
 Works of Lady Mary Wortley 
 Montagu. Edited by her great- 
 grandson, Lord Wharncliffe's Edi- 
 tion, and revised by W. Moy 
 Thomas. New Edition, revised, 
 with 5 Portraits. 2 vols. 5*. each. 
 
 MONTAIGNE'S Essays. Cotton's 
 Translation, revised by W. C. 
 Hazlitt. New Edition. 3 vols. 
 35. 6ct. each. 
 
 MONTESQUIEU'S Spirit oi 
 Laws. New Edition, revised and 
 corrected. By J. V. Pritchard, 
 A.M. 2 vols. 3j. 6d. each. 
 
 MORE'S Utopia. Robinson's 
 translation, with Roper's ' Life 
 of Sir Thomas More,' and More's 
 Letters to Margaret Roper and 
 others. Edited, with Notes, by 
 George Sampson. Introduction 
 and Bibliography by A. Guth- 
 kelch. 5.?. 
 
 MORPHY'S Games of Chesa. 
 Being the Matches and best Games 
 played by theAmerican Champion, 
 with Explanatory and Analytical 
 Notes by J. Lowenthal. 5^. 
 
 MOTLEY (J. L.). The Rise of 
 the Dutch Republic. A History. 
 By John Lothrop Motley. New 
 Edition, with Biographical Intro- 
 duction by Moncure D. Convray. 
 3 vols. 3*. 6J. each. 
 
 MUDIE'S British Birds ; or, His- 
 tory of the Feathered Tribes of the 
 British Islands. Revised by W. 
 C. L. Martin. With 52 Figures 
 of Birds and 7 Coloured Plates of 
 Eggs. 2 vols. 
 
 NEANDER (Dr. A.) Life of 
 Jesus Christ. Translated by J. 
 McClintock and C. Blumenthal. 
 31. 6d. 
 
 History of the Planting and 
 
 Training of the Christian 
 Church by the Apostles. 
 Translated by J. E. Ryland. 
 2 vols. 3.7. 6</. each. 
 
 Memorials of Christian Life 
 
 in the Early and Middle Ages ; 
 including Light in Dark Places. 
 Trans, by J. E. Ryland. 3.?. 6d. 
 
 NIBELUNGEN LIED. The 
 Lay of the Nibelungs, metrically 
 translated from the old German 
 text by Alice Hoiton, and edited
 
 Contained in Bohn's Libraries. 
 
 by Edward Bell, M.A. To which 
 is prefixed the Essay on the Nibe- 
 lungen Lied by Thomas Carlyle. 
 
 s* 
 
 NICOLINI'S History of the 
 Jesuits : their Origin, Progress, 
 Doctrines, and Designs. With 8 
 Portraits. $s. 
 
 NORTH (R.) Lives of the Right 
 Hon. Francis North, Baron Guild - 
 ford, the Hon. Sir Dudley North, 
 and the Hon. and Rev. Dr. John 
 North. By the Hon. Roger 
 North. Together with the Auto- 
 biography of the Author. Edited 
 by Augustus Jessopp, D.D. 3vols. 
 31. 6d. each. 
 
 NUGENT'S (Lord) Memorials 
 of Hampden, his Party and 
 Times. With a Memoir of the 
 Author, an Autograph Letter, and 
 Portrait. 51. 
 
 OLD ENGLISH CHRON- 
 ICLES, including Ethelwerd's 
 Chronicle, Asser's Life of Alfred, 
 Geoffrey of Monmouth's British 
 History, Gildas, Nennius, and the 
 spurious chronicle of Richard of 
 Cirencester. Edited by J. A. 
 Giles, D.C.L. 5*. 
 
 OMAN (J. C.) The Qreat Indian 
 Epics : the Stories of the RAMA- 
 YANA and the MAHABHARATA. 
 By John Campbell Oman, Prin- 
 cipal of Khalsa College, Amritsar. 
 With Notes, Appendices, and 
 Illustrations, y. 6J. 
 
 OVID'S Works, complete. Literally 
 translated into Prose. 3 vols. 
 55. each. 
 
 PASCAL'S Thoughts. Translated 
 from the Text of M. Auguste 
 Molinier by C. Kegan Paul. 3rd 
 Edition. 3*. 6rf. 
 
 PAULI'S (Dr. R.) Life of Alfred 
 the Great. Translated from the 
 German. To which is appended 
 Alfred's ANGLO-SAXON VERSION 
 OF OROSIUS. With a literal 
 Translation interpaged, Notes, 
 and an ANGLO-SAXON GRAMMAR 
 and GLOSSARY, by B. Thorpe. 
 
 PAUSANIAS' Description of 
 Greece. Newly translated by A. R. 
 Shilleto, M.A. 2 vols. S.T. each. 
 
 PEARSON'S Exposition of the 
 Creed. Edited by E. Walford, 
 M.A. 5*. 
 
 PEPYS' Diary and Correspond- 
 ence. Deciphered by the Rev. 
 J. Smith, M.A., from the original 
 Shorthand MS. in the Pepysian 
 Library. Edited by Lord Bny- 
 brooke. 4 vols. With 31 En- 
 gravings. 5-f. each. 
 
 PERCY'S Rellques of Ancient 
 F.ngllah Poetry. With an Essay 
 on Ancient Minstrels and a Glos- 
 sary. Edited by J. V. Pritchard, 
 A.M. 2 vols. 3J. 6d. each. 
 
 PERSIUS. See JDVENAL. 
 
 PETRARCH'S Sonnets, Tri- 
 umphs, and other Poems. 
 Translated into English Verse by 
 various Hands. With a Life of 
 the Poet by Thomas Campbell. 
 With Portrait and 15 Steel En- 
 gravings. S.T. 
 
 PICKERING'S History of the 
 Races of Man, and their Geo- 
 graphical Distribution. With AN 
 ANALYTICAL SYNOPSIS OF THE 
 NATURAL HISTORY OF MAN by 
 Dr. Hall. With a Map of the 
 World and 12 coloured Plates.
 
 i8 
 
 An Alphabetical List of Books 
 
 PINDAR. Translated into Prose 
 by Dawson W. Turner. To which 
 is added the Metrical Version by 
 Abraham Moore. 55. 
 
 PLANCHE. History of British 
 Costume, from the Earliest Time 
 to the Close of the Eighteenth 
 Century. By J. R. Planche, 
 Somerset Herald. With upwards 
 of 400 Illustrations. $s. 
 
 PLATO'S Works. Literally trans- 
 lated, with Introduction and 
 Notes. 6 vols. $s. each. 
 
 I. The Apology of Socrates, 
 Crito, Phsedo, Gorgias, Pro- 
 tagoras, Phsedrus, Thesetetus, 
 Euthyphron, Lysis. Trans- 
 lated by the Rev. H. Carey. 
 
 II. The Republic, Timaeus, and 
 Critias. Translated by Henry 
 Davis. 
 
 III. Meno, Euthydemus, The 
 Sophist, Statesman, Cratyius, 
 Parmensdes, and the Banquet. 
 Translated by G. Burges. 
 
 IV. Philebus, Charmides, Laches, 
 Menexenus, Hippias, Ion, 
 The Two Alcibiades, The- 
 ages, Rivals, Hipparchus, 
 Minos, Clitopho, Epistles. 
 Translated by G. Burges. 
 
 V The Laws. Translated by 
 G. Burges. 
 
 VI. The Doubtful Works. Trans- 
 lated by G. Eurges. 
 
 Summary and Analysis of 
 
 the Dialogues. With Analytical 
 Index. By A. Day, LL.D. 5s. 
 
 PLAUTUS'S Comedies. Trans- 
 lated by H. T. Riley, M.A. 2 
 vols. 55. each. 
 
 PUNY. The Letters of Pliny 
 the Younger. Melmoth's trans- 
 lation, revised by the Rev. F. C. 
 T. Bosanquet, M.A.' 5^. 
 
 PLOTINUS, Select Works of. 
 Translated by Thomas Taylor. 
 With an Introduction containing 
 the substance of Porphyry's Plo- 
 tinus. Edited by G. R.'S. Mead, 
 B.A., M.R.A.S. 5J. 
 
 PLUTARCH'S Lives. Translated 
 by A. Stewart, M.A., and George 
 Long, M.A. 4 vols. 3* . 6d. each. 
 
 Morals. Theosophical Essays. 
 
 Translated by C. W. King, M.A. 
 5*- 
 
 Morals. Ethical Essays. 
 
 Translated by the Rev. A. R. 
 Shilleto, M.A. 5*. 
 
 POETRY OF AMERICA. Se- 
 lections from One Hundred 
 American Poets, from 1776 to 
 1876. By W. J. Linton. 3*. 6d. 
 
 POLITICAL CYCLOPAEDIA. 
 A Dictionary of Political, Con- 
 stitutional, Statistical, and Fo- 
 rensic Knowledge ; forming a 
 Work of Reference on subjects of 
 Civil Administration, Political 
 Economy, Finance, Commerce, 
 Laws, and Social Relations. 4 
 vols. (1848.) 3-r. &/. each. 
 
 [ Vol. I. out of print. 
 
 POPE'S Poetical Works. Edited, 
 with copious Notes, by Robert 
 Carruthers. With numerous Illus- 
 trations. 2 vols. 55. each. 
 
 [ Vol. I. out of print. 
 
 Homer's Iliad. Edited by 
 
 the Rev. J. S. Watson, M.A. 
 Illustrated by the entire Series of 
 Flaxman's Designs. 55. 
 
 Homer's Odyssey, with the 
 
 Battle of Frogs and Mice, Hymns, 
 &c., by other translators. Edited 
 by the Rev. J. S. Watson, M.A. 
 With the entire Series of Flax- 
 man's Designs. $s. 
 
 Life, including many of his 
 
 Letters. By Robert Carruthers. 
 With numerous Illustrations. 5*.
 
 Contained in Bohtis Libraries. 
 
 POUSHKTN'S Press Tales: The 
 Captain's Daughter Doubrovsky 
 The Queen of Spades An 
 Amateur Peasant Girl The Shot 
 The Snow Storm The Post- 
 master The Coffin Maker 
 Kirdjaii The Egyptian Nights 
 Peter the Great's Negro. Trans- 
 lated by T. Keane. 3*. 6d. 
 
 PRESCOTT'S Conquest of 
 Mexico. Copyright edition, with 
 the notes by John Foster Kirk, 
 and r.n introduction by G. P. 
 Winship. 3 vols. 3.?. 6J. each. 
 
 Conquest of Peru. Copyright 
 
 edition, with the notes of John 
 Foster Kirk. 2 vols. 35. 6d. each. 
 
 - Reign of Ferdinand and 
 Isabella. Copyright edition, 
 with the notes of John Foster 
 Kirk. 3 vols. 3*. 6d. each. 
 
 PROPERTIUS. Translated by 
 Rev. P. J. F. Gantillon, M.A., 
 and accompanied by Poetical 
 Versions, from various sources. 
 V.M. 
 
 PROVERBS, Handbook of. Con- 
 taining an entire Republication 
 of Ray's Collection of English 
 Proverbs, with his additions from 
 Foreign Languages and a com- 
 plete Alphabetical Index; in which 
 are introduced large additions as 
 well of Proverbs as of Sayings, 
 Sentences, Maxims, and Phrases, 
 collected by H. G. Bohn. 5*. 
 
 POTTERY AND PORCELAIN, 
 and other Objects of Vertu. Com- 
 prising an Illustrated Catalogue of 
 the Bernal Collection of Works 
 of Art, with the prices at which 
 they were sold by auction, and 
 names of the possessors. To which 
 are added, an Introductory Lecture 
 on Pottery and Porcelain, and an 
 Engraved List of all the known 
 Marks and Monograms. By Henry 
 G. Bohn. With numerous Wood 
 Engravings, 5.1. ; or with Coloured 
 Illustrations, IO.T. 6d. 
 
 PROUT'S (Father) Eeiiques. Col- 
 lected and arranged by Rev. F. 
 Mahony. New issue, "with 21 
 Etchings by D. Maclise, R.A. 
 Nearly 600 pages. $s. 
 
 QTTINTILIAN'S Institute! of 
 Oratory, or Education of an 
 Orator. Translated by the Rev. 
 J. S. Watson, M.A. 2 vols. 5*. 
 each. 
 
 RACINE'S (Jean) Dramatic 
 Works. A metrical English ver- 
 sion. By R. Bruce Boswell, M.A. 
 Oxon. 2 vols. 31. 6d. each. 
 
 RANKE'S History of the Popes, 
 during the Last Four Centuries. 
 Translated by E. Foster. Mrs. 
 Foster's translation revised, with 
 considerable additions, by G. R. 
 Dennis, B.A. 3 vols. 3*. 6d. each. 
 
 History of Servla and the 
 
 Servian Revolution. With an 
 Account of the Insurrection in 
 Bosnia. Translated by Mrs. Kerr. 
 3*. W. 
 
 RECREATIONS in SHOOTING. 
 By ' Craven.' With 62 Engravings 
 on Wood after Harvey, and 9 
 Engravings on Steel, chiefly after 
 A. Cooper, R.A. 5;. 
 
 RENNIE'S Inaeo's Architecture. 
 Revised and enlarged by Rev. 
 J. G. Wood, M.A. With 186 
 Woodcut Illustrations. 51. 
 
 REYNOLDS' (Sir J.) Literary 
 Works. Edited by II. W. Eeechy. 
 2 vols. 3*. 6J. each. 
 
 RICARDO on the Principles of 
 Political Economy and Taxa- 
 tion. Edited by E. C. K. Conner, 
 M.A. SJ. 
 
 RICHTER (Jean Paul Friedrich). 
 Levana, a Treatise on Education: 
 together with the Autobiography 
 (a Fragment), and a short Pre- 
 fatory Memoir. 3*. &/.
 
 20 
 
 An Alphabetical List of Books 
 
 RICHTER (Jean Paul Friedricli). 
 Flower, Fruit, and Thorn 
 Pieces, or the Wedded Life, Death, 
 and Marriage of Firmian Stanis- 
 laus Siebenkaes, Parish Advocate 
 in the Parish of Kuhschnapptel, 
 Newly translated by Lt. -Col. Alex. 
 Ewing. 3?. 6J. 
 
 ROGER DE HOVEDEN'S An- 
 nals of English History, com- 
 prising the History of England 
 and of other Countries of Europe 
 from A.D. 732 to A. D. 1201. 
 Translated by H. T. Riley, M.A. 
 2 vols. 5;. each. 
 
 ROGER OF WENDOVER'S 
 Flowers of History, comprising 
 the History of England from the 
 Descent of the Saxons to A.D. 
 1 235, formerly ascribed to Matthew 
 Paris. Translated by J. A. Giles, 
 D.C.L. 2 vols. 5-r. each. 
 
 [ Vol. II. out of print. 
 
 ROME in the NINETEENTH 
 CENTURY. Containing a com- 
 plete Account of the Ruins of the 
 Ancient City, the Remains of the 
 Middle Ages, and the Monuments 
 of Modern Times. By C.A.Eaton. 
 With 34 Steel Engravings. 2 vols. 
 5*. each. 
 
 See BURN. 
 
 ROSCOE'S (W.) Life and Ponti- 
 ficate of Leo X. Final edition, 
 revised by Thomas Roscoe. 2 
 vols. 3-r. 6d. each. 
 
 Life of Lorenzo de' Medioi, 
 
 called ' the Magnificent.' With 
 his poems, letters, &c. loth 
 Edition, revised, with Memoir of 
 Roscoe by his Son. 3*. 6d. 
 
 RUSSIA. History of, from the 
 earliest Period, compiled from 
 the most authentic sources by 
 Walter K. Kelly. With Portraits. 
 2 vols. 3* 6d. each. 
 
 SALLUST, FLORUS, and VEL- 
 LSIUS PATERCULUS. 
 Trans, by J. S.Watson, M.A. $s. 
 
 SCHILLER'S Works. Translated 
 by various hands. 7 vols. 3*. 63. 
 each : 
 
 I. History of the Thirty Years' 
 
 War. 
 
 II. History of the Revolt in the 
 Netherlands, the Trials of 
 Counts Egmont and Honn, 
 the Siege of Antwerp, and 
 the Disturbances in France 
 preceding the Reign of 
 Henry IV. 
 
 III. Don Carlos, Mary Stuart, 
 Maid of Orleans, Bride of 
 Messina, together with the 
 Use of the Chorus in 
 Tragedy (a short Essay). 
 These Dramas are all 
 translated in metre. 
 
 IV. Robbers ( with Schiller's 
 original Preface), Fiesco, 
 Love and Intrigue, De- 
 metrius, Ghost Seer, Sport 
 of Divinity. 
 
 The Dramas in this 
 volume are translated into 
 Prose. 
 V. Poems. 
 
 VI. Essays, ^Esthetical and Philo- 
 sophical 
 
 VII. Wallenstein's Camp, Pic- 
 colomini and Death of 
 Wallenstein, William Tell. 
 
 SCHILLER and GOETHE. 
 Correspondence between, frora 
 A.D. 1794-1805. Translated by 
 L. Dora Schmitz. 2 vols. 3-r. 6d. 
 each. 
 
 SCHLEGEL'S (F.) Lectures on 
 the Philosophy of Life and the 
 Philosophy of Language. Trans- 
 lated by the Rev. A. J. W. Mor- 
 rison, M.A. 3*. 6d. 
 
 Lectures on the History of 
 
 Literature, Ancient and Modern. 
 Translated from the German. 3s.f>d. 
 
 Lectures on the Philosophy 
 
 of History. Translated by J. B. 
 Robertson. 3;. 6d.
 
 Contained in Bo/ins Libraries. 
 
 21 
 
 SCHLE GEL'S Lectures on 
 Modern History, together with 
 the Lectures entitled Caesar and 
 Alexander, and The Beginning of 
 our History. Translated by L. 
 Purcell and R. H. Whitelock. 
 
 - -Esthetic and Miscellaneous 
 Works. Translated by E. J. 
 Millington. 35. 6</. 
 
 SCHLEGEL'S (A. W.) Lectures 
 on Dramatic Art and Litera- 
 ture. Translated by J. Black. 
 Revised Edition, by the Rev. 
 A. J. W. Morrison, M.A. 3*. 6a. 
 
 SCHOPENHAUER on the Four- 
 fold Root of the Principle of 
 Sufficient Reason, and On the 
 Will in Nature. Translated by 
 Madame Hillebrand. 5^. 
 
 - Essays. Selected and Trans- 
 lated. With a Biographical Intro- 
 duction and Sketch of his Philo- 
 sophy, by E. Belfort Bax. 5*. 
 
 SCHOUW'S Earth, Plants, and 
 Man. Translated by A. Henfrey. 
 With coloured Map of the Geo- 
 graphy of Plants. 5*. 
 
 SCHUMANN (Robert). His Life 
 and Works, by August Reissmann. 
 Translated by A. L. Alger. 3^. 6J. 
 
 - Early Letters. Originally pub- 
 blished by his Wife. Translated 
 by May Herbert. With a Preface 
 by Sir George Grove, D.C.L. 
 
 SENECA on Benefits. Newly 
 
 translated by A. Stewart, M.A. 
 
 3*. 6^. 
 - Minor Essays and On Clem- 
 
 ency. Translated by A. Stewart, 
 
 M.A. 5*. 
 
 SHAKESPEARE DOCU- 
 MENTS. Arranged by D. H. 
 Lambert, B.A. 3*. &/. 
 
 SHAKESPEARE'S Dramatic 
 Art. The History and Character 
 of Shakespeare's Plays. By Dr. 
 Hermann Ulrici. Translated by 
 L. Dora Schmitz. 2 vcls. 31. 6u. 
 each. 
 
 SHAKESPEARE (William). A 
 Literary Biography by Karl Elze, 
 Ph.D., LL.D. Translated by 
 L. Dora Schmitz. 5;. 
 
 SHARPS (S.) The History of 
 Egypt, from the Earliest Times 
 till the Conquest by the Arabs, 
 A.D. 640. By Samuel Sharpe. 
 2 Maps and upwards of 400 Illus- 
 trative Woodcuts. 2 vols. 5^. each. 
 
 SHERIDAN'S Dramatic Works, 
 Complete. With Life by G. G. S. 
 
 SISMONDI'S History of the 
 Literature of the South ot 
 Europe. Translated by Thomas 
 Roscoe. 2 vols. 3*. &/. each. 
 
 SMITH'S Synonyms and An- 
 tonyms, or Kindred Words and 
 their Oppoaites. Revised Edi- 
 tion. 5*. 
 
 - Synonyms Discriminated. 
 A Dictionary of Synonymous 
 \Vords in the English Language, 
 showing the Accurate signification 
 of words of similar meaning. 
 Edited by the Rev. H. Percy 
 Smith, M.A. 6*. 
 
 SMITH'S (Adam) The Wealth o! 
 Nations. Edited by E. Belfort 
 Bax. 2 vols. 3;. &/. each. 
 
 - Theory of Moral Sentiments. 
 With a Memoir of the Author by 
 Dugald Stewart. r. 6,A 
 
 SMITH'S (Pye) Geology and 
 Scripture. 2nd Edition. 51. 
 
 SMYTH'S (Professor) Lectures 
 on Modern History. 2 vols. 
 3;. 6./. each.
 
 22 
 
 An Alphabetical List of Books 
 
 SMOLLETT'S Adventures of 
 Roderick Random. With short 
 Memoir and Bibliography, and 
 Cruikshank's Illustrations. 3*. 6a'. 
 
 - Adventures of Peregrins 
 Pickle. With Bibliography and 
 Cruikshank's Illustrations. 2 vols. 
 3;. dd, each. 
 
 - The Expedition of Hum- 
 phry Clinker. With Bibliography 
 and Cruikshank's Illustrations. 
 
 SOCRATES (sumamed 'Scholas- 
 tieus '). The Ecclesiastical His- 
 tory of ( A. D. 305-445 ) . Translated 
 from the Greek. 5.1. 
 
 SOPHOCLES, The Tragedies of. 
 A New Prose Translation, with 
 Memoir, Notes, &c., by E. P. 
 Coleridge, M.A. $s. 
 
 SOUTHEY'S Life of Nelson. 
 With Portraits, Plans, and up- 
 wards of 50 Engravings on Steel 
 and Wood. 5?. 
 
 - Life of Wesley, and the P.ise 
 and Progress of Methodism. $s. 
 
 - Robert Southey. The Story 
 of his Life written in his Letters. 
 Edited by John Dennis. 35. 6d. 
 
 SOZOMEN'S Ecclesiastical His- 
 tory. Translated from the Greek. 
 Together with the ECCLESIASTI- 
 CAL HISTORY OF PHILOSTOR- 
 GIUS, as epitomised by Photius. 
 Translated by Rev. E. Walford, 
 M.A. sj. 
 
 SPINOZA'S Chief Works. Trans- 
 lated, with Introduction,byR.H.M. 
 Elwes. 2 vols. 5*. each. 
 
 STANLEY'S Classified Synopsis 
 of the Principal Painters of the 
 Dutch and Flemish Schools. 
 By George Stanley. 5*. 
 
 STAUNTON'S Chess - Flayer's 
 Handbook. ^. 
 
 STAUNTON'S Chess Praxis. A 
 Supplement to the Chess-player's 
 Handbook. 5*. 
 
 - Chess-player's Companion. 
 Comprising a Treatise on Odds, 
 Collection of Match Games, and 
 a Selection of Original Problems. 
 
 STOCKHARDT'S Experimental 
 Chemistry. Edited by C. W. 
 Heaton, F.C.S. 51. 
 
 STOWE (Mrs. H.B.) Uncle Tom's 
 Cabin. Illustrated. 3*. 6d. 
 
 STRABO'S Geography. Trans- 
 lated by W. Falconer, M.A., 
 and H. C. Hamilton, 3 vols. 
 5*. each. 
 
 STRICKLAND'S (Agnes) Lives 
 of the Queens of England, from 
 the Norman Conquest. Revised 
 Edition. With 6 Portraits. 6 vols. 
 51. each. 
 
 - Life of Mary Queen of Soots. 
 2 vols. 5.;. each. 
 
 - Lives of the Tudor and Stuart 
 Princesses. With Portraits. 5.*. 
 
 STUART and REVETT'S Anti- 
 quities of Athens, and other 
 Monuments of Greece. With 71 
 Plates engraved on Steel, and 
 numerous Woodcut Capitals. 5*. 
 
 SUETONIUS' Lives of theTwelve 
 Csesars and Lives of the Gram- 
 marians. Thomson's translation, 
 revised by T. Forester. 51. 
 
 SWIFT'S Prose Works. Edited 
 
 by Temple Scott. With a Bio- 
 
 graphical Introduction by the Right 
 
 Hon. W. E. H. Lecky, M.P. 
 
 With Portraits and Facsimiles. 
 
 12 vols. $s. each. 
 
 I. A Tale of a Tub, The Battle 
 
 of the Books, and other
 
 Contained in Bchris Libraries. 
 
 SWIFT'S PRC^:: WORKS (continued. 
 early works. Edited by 
 Temple Scott. With a 
 Biographical Introduction 
 by W. E. H. Lecky. 
 II. The Journal to Stella. Edited 
 by Frederick Ryland.M.A. 
 With 2 Portraits and Fac- 
 simile. 
 III.& IV. Writings on Religion and 
 
 the Church. 
 V. Historical and Political 
 
 Tracts (English). 
 
 VI. The Drapier's Letters. 
 With facsimiles of Wood's 
 Coinage, &c. 
 VII. Historical and Political 
 
 Tracts (Irish). 
 
 VIII. Gulliver's Travels. Edited ' 
 by G. R. Dennis, B.A. 
 With Portrait and Maps. 
 IX. Contributions to Periodicals. 
 X. Historical Writings. 
 XI. Literary Essays. 
 XII. Full Index and Biblio- 
 graphy, with Essays en 
 the Portraits of Swi.'t by 
 .~ir Fiederick Falkiner, 
 and on the Relations be- 
 tween Swift and Stella 
 by the Very Rev. Dean 
 Bernard. 
 
 SWIFT'S Poems. Edited by W. 
 Ernst Browning. 2 vols. 31. </. 
 each. 
 
 TACITUS. The Works of. Liter- 
 ally translated. 2 vols. r. each. 
 
 TASSO'S Jerusalem Delivered. 
 Translated into English Spenserian 
 Verse by J. H. Wiffen. With 8 
 Engravings on Steel and 24 Wocd- 
 cuts by Thurston. 5^. 
 
 TAYLOR'S (Bishop Jeremy) 
 Holy Living and Dying, y. (hi. 
 
 TEN BRINK See BRINK. 
 
 TERENCE and PHJEDRUS. 
 Literally translated byll.T. Riley, 
 M.A. To which is added, Smart's 
 Metrical Version of Phcedrus. ^. 
 
 THEOCRITUS, BION, MOS- 
 CHUS, and TYRTJEUS. Liter- 
 ally translated by the Rev. J. 
 Banks, M.A. To which are ap- 
 pended the Metrical Versions of 
 Chapman. 5;. 
 
 THEODORET and EVAGRIUS. 
 Histories of the Church from A.D. 
 332 to A.D. 427 ; and from A.D. 
 431 to A.D. 544. Translated. 5*. 
 
 THIERRY'S History of the 
 Conquest of England by tha 
 Normans. Translated by Wil- 
 liam Hazlitt. 2 vols. 35. f>d. each. 
 
 THUCYDIDES. The Pelopon- 
 nesian War. Literally translated 
 by the Rev. II . Dale. 2 vols. 
 3J. 6d. each. 
 
 An Analysis and Summary 
 
 of. By J. T. Wheeler. 5*. 
 
 THUDICHUM (J. L. W.) A Trea- 
 tise on Wines. Illustrated. 5*. 
 
 URE'S fDr. A.) Cotton Manufac- 
 ture of Great Britain. Edited 
 by P. L. Simmonds. 2 vols. 51. 
 each. 
 
 Philosophy of Manufactures. 
 
 Edited by P. L. Simmonds. Js. 6J. 
 
 VASARI'S Lives of the most 
 Eminent Painters, Sculptors, 
 and Architects. Translated by 
 Mrs. J. Foster, with a Commen- 
 tary by J. P. Richter, Ph.D. 6 
 vols. 31. 6J. each. 
 
 VIRGIL. A Literal Prose Trans- 
 lation by A. Hamilton Bryce, 
 LL-D. With Portrait. 3*. &/. 
 
 VOLTAIRE'S Tales. Translated 
 by R. B. Boswell. Containing 
 Bebouc, Meuinon, Candide, L'ln- 
 gnu, and other Tales. 3*. 6J. 
 
 WALTON'S Complete Angler. 
 Edited by Edward Jesse. With 
 Portrait and 203 Engravings on 
 Wood and 26 Engravings on 
 Steel. 5J.
 
 An Alphabetical List of Books. 
 
 WALTON'S Lives of Donne, 
 Hooker, &o. New Edition re- 
 vised by A. H. Bullen, with a 
 Memoir of Izaak Walton bv Wm. 
 Dowling. With numerous Illus- 
 trations. 5-r. 
 
 WELLINGTON, Life of. By 'An 
 Old Soldier." From the materials 
 of Maxwell. With Index and 18 
 Steel Engravings. 5^. 
 
 Victories of. See MAXWELL. 
 
 WERNER'S Templars in 
 Cyprus. Translated by E. A. M. 
 Lewis. 3.!-. 6d. 
 
 WESTROPP (H. M.) A Hand- 
 book of Archaeology, Egyptian, 
 Greek, Etruscan, Roman. Illus- 
 trated. Si. 
 
 WHEATLEY'S A Rational Illus- 
 tration of the Book of Common 
 Prayer. %s. 6J. 
 
 WHITE'S Natural History 01 
 Selborne. With Notes by Sir 
 William Jardine. Edited by Ed- 
 ward Jesse. With 40 Portraits 
 and coloured Plates. 5*. 
 
 WIESELER'S Chronological 
 Synopsis of the Four Gospels. 
 Translated by the Rev. Canon 
 Venables. 3*. 6d. 
 
 WILLIAMofMALMESBURY'S 
 Chronicle of the Kings of Eng- 
 land. Translated by the Rev. J. 
 Sharpe. Edited by J. A. Giles, 
 D.C.L. 5j. 
 
 XENOPHON'S Works. Trans- 
 lated by the Rev. T. S. Watson, 
 M.A., and the Rev." H. Dale. In 
 3 vols. 5^. each. 
 
 YOUNG (Arthur). Travels in 
 France during the years 1787, 
 1788, and 1789. Edited by 
 M. Betham Edwards. 35. 6W. 
 
 Tour in Ireland, with 
 
 General Observations on the state 
 of the country during the years 
 1776 - 79. Edited by A. W. 
 Hutton. With Complete Biblio- 
 graphy by J. P. Anderson, and 
 Map. 2 vols. 3.?. (id. each. 
 
 YULE-TIDE STORIES. A Col- 
 lection of Scandinavian and North- 
 German Popular Tales and Tra- 
 ditions. Edited by B. Thorpe. 5-f. 
 
 BOHN'S LIBRARIES. 
 
 A SPECIAL OFFER. 
 
 MESSRS. BELL have made arrangements to supply selections 
 of 100 or 50 volumes from these famous Libraries, for ,11 us. or 
 6 6s. net respectively. The volumes may be selected without 
 any restriction from the full List of the Libraries, now numbering 
 nearly 750 volumes. 
 
 WRITE FOR FULL PARTICULARS.
 
 THE YORK LIBRARY 
 
 A NEW SERIES OF REPRINTS ON THIN PAPER. 
 With specially designed title-pages, binding, and end-papers. 
 
 Fcap. 8vo. in cloth, 2S. net ; 
 In leather, 35. net. 
 
 ' The York Library is noticeable by reason of the wisdom and intelli- 
 gence displayed in the choice of unhackneyed classics. ... A most 
 attractive series of reprints. . . . The size and style of the volumes are 
 exactly what they should be.' Bookman. 
 
 The following volumes are now ready : 
 CHARLOTTE BRONTE'S JANE EYRE. 
 
 BURNEY'S EVELINA. Edited, with an Introduction and 
 Notes, by ANNIE RAINE ELLIS. 
 
 BURNEY'S CECILIA. Edited by ANNIE RAINE ELLIS. 2 vols. 
 
 BURTON'S ANATOMY OF MELANCHOLY. Edited by the 
 Rev. A. R.SHILI.ETO, M.A., with Introduction by A. H. BULLEN. 3 vols. 
 
 BURTON'S (SIR RICHARD) PILGRIMAGE TO AL- 
 MAI-INAH AND MECCAH. With Introduction by STANLEY LANE- 
 
 POOLE. 2 vols. 
 
 CALVERLEY. THE IDYLLS OF THEOCRITUS, with the 
 Eclogues of Virgil. Translated into English Verse by C. S. CALVERLEY. 
 With an Introduction by R. Y. TYRRELL, LitLD. 
 
 CERVANTES' DON QUIXOTE. MOTTEUX'S Translation, re- 
 vised. With LOCKHART'S Life and Notes. 2 vols. 
 
 CLASSIC TALES : JOHNSON'S RASSELAS, GOLDSMITH'S VICAR 
 
 \VAKEKIELD, STERNE'S SENTIMENTAL JOURNEY, WALPOLK'S 
 
 CASTLE OF OTRANTO. With Introduction by C. S. FEARENSIDE, M.A. 
 
 COLERIDGE'S AIDS TO REFLECTION, and the Confessions 
 of an Inquiring Spirit. 
 
 COLERIDGE'S FRIEND. A series of Essays on Morals, 
 Politics, and Religion. 
 
 COLERIDGE'S TABLE TALK AND OMNIANA. Arranged 
 and Edited by T. ASHE, B.A. 
 
 COLERIDGE'S LECTURES AND NOTES ON SHAKE- 
 SI'KARE, and other English Poets. Edited by T. ASHE, B.A. 
 
 DRAPER'S HISTORY OF THE INTELLECTUAL DE- 
 VELOPMENT OF EUROPE. 2 vols. 
 
 EBERS' AN EGYPTIAN PRINCESS. Translated by E. S. 
 
 BUCHHEIM. 
 
 GEORGE ELIOT'S ADAM BEDE. 
 
 EMERSON'S WORKS. A new edition in $ volumes, with the 
 Text edited and collated by GEORGE SAMPSON. 
 
 FIELDING'S TOM JONES (2 vols.), AMELIA (i vol.). JOSEPH 
 
 ANDREWS (i voL).
 
 THE YORK LIBRARY conim ued, 
 
 GASKELL'S SYLVIA'S LOVERS. 
 
 GESTA ROMANORUM, or Entertaining Moral Stories in- 
 vented by the Monks. Translated from the Latin by the Rev. CHARLES 
 SWAN. Revised edition, by WYNNARD HOOPER, M.A. 
 
 GOETHE'S FAUST. Translated by ANNA SWANVVICK, LL.D. 
 Revised edition, with an Introduction and Bibliography by KARL, BREUL, 
 Litt.D., Ph.D. 
 
 GOETHE'S POETRY AND TRUTH FROM MY OWN LIFE. 
 
 Translated by M. STEELE-SMITH, with Introduction and Bibliography by 
 KARL BREUL, Litt.D. 
 
 HAWTHORNE'S TRANSFORMATION (THE MARBLE FAUN). 
 
 HOOPER'S WATERLOO : THE DOWNFALL OF THE 
 FIRST NAPOLEON. With Maps and Plans. 
 
 IRVING'S SKETCH BOOK. 
 
 IRVING'S BRACEBRIDGE HALL, OR THE HUMOURISTS. 
 
 JAMESON'S SHAKESPEARE'S HEROINES. 
 
 LAMB'S ESSAYS. Including the Essays of Elia, Last Essays 
 of Elia, and Eliana. 
 
 MARCUS AURELIUS ANTONINUS, THE THOUGHTS 
 OF. Translated by GEORGE LONG, M.A. With an Essay on Marcus 
 Aurelius by MATTHEW ARNOLD. 
 
 MARRYAT'S MR. MIDSHIPMAN EASY. With 8 rilustra- 
 trations. i vol. PETER SIMPLE. With 8 Illustrations, i vol. 
 
 MIGNET'S HISTORY OF THE FRENCH REVOLUTION, 
 from 1789 to 1814. 
 
 MONTAIGNE'S ESSAYS. Cotton's translation. Revised by 
 W. C. HAZLITT. 3 vols. 
 
 MOTLEY'S RISE OF THE DUTCH REPUBLIC. With a 
 Biographical Introduction by MONCURE D. CONWAY. 3 vols. 
 
 PASCAL'S THOUGHTS. Translated from the Text of M. 
 AUGUSTS MOLINIER by C. KEGAN PAUL. Third edition. 
 
 PLUTARCH'S LIVES. Translated, with Notes and a Life by 
 AUBREY STEWART, M.A., and GEORGE LONG, M.A. 4 vols. 
 
 RANKE'S HISTORY OF THE POPES, during the Last Four 
 Centuries. Mrs. Foster's translation. Revised by G. R. DENNIS. 3 vols. 
 
 SWIFT'S GULLIVER'S TRAVELS. Edited, with Introduction 
 and Notes, by G. R. DENNIS, with facsimiles of the original illustrations. 
 
 SWIFT'S JOURNAL TO STELLA. Edited, with Introduction 
 and Notes, by F. RYLAND, M.A. 
 
 TROLLOPE'S BARSETSHIRE NOVELS. THE WARDEN 
 (i vol.), BARCHESTER TOWERS (i vol.), DR. THORNE (i vol.), 
 FRAMLEY PARSONAGE (i vol.), SMALL HOUSE AT ALLING- 
 TON (2 vols.), LAST CHRONICLE OF BARSET (2 vols.). 
 
 VOLTAIRE'S ZADIG AND OTHER TALES. Translated by 
 R. BRUCE BOSWELL. 
 
 ARTHUR YOUNG'S TRAVELS IN FRANCE, during the 
 
 years 1787. 1788, and 1789. Edited with Introduction and Notes, by M. 
 BETHAM EDWARDS.
 
 MAS' ERS 
 
 ERA' RE 
 
 Crown Svo. with portrait, 3 s. 6d. net each. 
 
 THIS Series represents an attempt to include in a portable fcrm 
 the finest passages of our prose masters, with some apparatus 
 for the intensive study of what is, by the consent of the specialists, 
 the particular author's very best. The selection of passages has 
 been entrusted to the best contemporary guides, who are also 
 critics of the first rank, and have the necessary power of popular 
 exposition. The editors have also been asked to adjust their 
 introductions to the selection, and to write the connecting links 
 which form a special feature of the series. These connections 
 brin^ r the excerp'.s together in one focus, and exhibit at the same 
 time the unity and development of the given writer's work. 
 
 First List of Volumes : 
 
 SCOTT. By Professor A. J. GRANT. 
 THACKERAY. By G. K. CHESTERTON. 
 FIELDING. By Professor SAINTSBURY. 
 CARLYLE. By A. W. KVAXS. 
 DEFOE. By JOHN MASEFIELD. 
 EMERSON. By G. H. PERRIS. 
 DE QUINCEY. By SIDNEY Low. 
 DICKENS. By THOMAS SECCOMBE. 
 STERNE. By Dr. SIDNEY LEE. 
 
 A detailed prospectus will be seui en application.
 
 BELL'S HANDBOOKS 
 
 OF 
 
 THE GREAT MASTERS 
 
 IN PAINTING AND SCULPTURE. 
 
 EDITED BY G. C. WILLIAMSON, LITT.D. 
 
 NEW AND CHEAPER REISSUE. 
 Post Svo. With 40 Illustrations and Photogravure Frontispiece. 3*. 6d. net each. 
 
 The following Volumes have been issued : 
 BOTTICELLI. By A. STREETER. 2nd Edition. 
 BRUNELLESCHI. By LEADER SCOTT. 
 CORREGGIO. By SELWYN BRINTON, M.A. 2nd Edition. 
 CARLO CRIVELLI. By G. MCNEIL RUSHFORTH, M.A. 2nd Edition. 
 BELLA ROBBIA. By the MARCHESA BDRLAMACCHI. 2nd Edition. 
 ANDREA DEL SARTO. By H. GUINNESS. 2nd Edition. 
 DONATELLO. By HOPE REA. 2nd Edition. 
 FRANCIA. By GEORGE C. WILLIAMSON, Litt.D. 
 GAUDENZIO FERRARI. By ETHEL HALSEY. 
 GERARD DOU. By Dr. W. MARTIN. Translated by Clara Bell. 
 GIORGIONE. By HERBEBT COOK, M.A. 2nd Edition. 
 GIOTTO. By F. MASON PERKINS. 2nd Edition. 
 FRANS HALS. By GERALD S. DAVIES, M.A. 
 
 LEONARDO DA VINCI. By EDWARD McCuRDY, M.A. 2nd Edition. 
 LUINI. By GEORGE C. WILLIAMSON, Litt.D. 3rd Edition. 
 MANTEGNA. By MAUD CRUTTWELL. 2nd Edition. 
 MEMLINC. By W. H. JAMES WEALE. 2nd Edition. 
 MICHEL ANGELO. By Lord RONALD SUTHERLAND GOWER, M.A., 
 F.S.A. 2nd Edition. 
 
 PERUGINO. By G C. WILLIAMSON, Litt.D. 2nd Edition. 
 
 PIERO DELLA FRANCESCA. By W. G. WATERS, M.A. 
 
 PINTORICCHIO. By EVELYN MARCH PHILLIPPS. 
 
 RAPHAEL. By H. STRACHEY. 2nd Edition. 
 
 REMBRANDT. By MALCOLM BELL. 2nd Edition. 
 
 RUBENS. By HOPE REA. 
 
 SIGNORELLI. By MAUD CRUTTWELL. 2nd Edition. 
 
 SODOMA. By the CONTESSA LORENZO PRIULI-BON. 
 
 TINTORETTO. By J. B. STOUGHTON HOLBORN, M.A. 
 
 VAN DYCK. By LIONEL CUST, M.V.O., F.S.A. 
 
 VELASQUEZ. By R. A. M. STEVENSON. 5th Edition. 
 
 WATTEAU. By EDGCUMBE STALEY, B.A. 
 
 WILKIE. By Lord RONALD SUTHERLAND GOWER, M.A., F.S.A. 
 Write for Illustrated Prospectus.
 
 New Editions, fcap. 8vo. 2*. 6d. each net. 
 
 THE ALDINE EDITION 
 
 BRITISH POETS. 
 
 This excellent edition of the English classics, with their complete texts and 
 scholarly introductions, are something very different from the cheap volumes of 
 extracts which are just now so much too common.' St. JV?ms's Gazette. 
 
 ' An excellent series. Small, handy, and complete.' Saturday Review, 
 
 Edited by W. M. Bossetti. 
 Edited by G. A. Aitken. 
 
 Edited by B. 6. Johnson. 
 
 Blake. 
 Burns. 
 
 3vols. 
 
 Butler. 
 
 2 Tola. 
 
 Campbell. Edited by His Son- 
 in-law, the Rev. A. W. Hill. With 
 Memoir by W. Ailing-ham. 
 
 Chatterton. Edited by the Rev. 
 W. W. Skeat, M.A. 2 voh. 
 
 C hauoer . E dited by Dr. B . Morris , 
 with Memoir by Sir H. Nicolas. 6 vole. 
 
 Churchill. Edited by Jas. Hannay. 
 
 2 vol. 
 Coleridge. Edited by T. Ashe, 
 
 B.A. 2vols. 
 
 Collins. Edited by W. Moy 
 
 Thomas. 
 Copper. Edited by John Bruce, 
 
 F.S.A. 3 vols. 
 
 Dryden. Edited by the Bev. B. 
 Hooper, M.A. 5 vols. 
 
 Goldsmith. Revised Edition by 
 Austin Dobon. With Portrait. 
 
 Gray. 
 
 LL.D. 
 
 Edited by J. Bradahaw, 
 Edited by the Bev. A. B. 
 by George 
 
 Herbert. 
 
 Grosart. 
 
 Herrlck. Edited 
 
 Saintsbury. 2 vols. 
 
 Keats. Edited by the late Lord 
 Honghton. 
 
 Klrke White. Edited, with a 
 
 Memoir, by Sir H. Nicola*. 
 
 Milton. Edited by Dr. Bradshaw. 
 
 2 vol?. 
 ParneU. Edited by G. A. Aitken. 
 
 Pope. Edited by G. B. Dennis. 
 With Memoir by John Dennis. 3 vola. 
 
 Prior. Edited by B. B. Johnson. 
 2 vols. 
 
 Raleigh and Wotton. With Se- 
 lections from the Writings of other 
 COURTLY POETS from Ia40 to 1650. 
 Edited by Yen. Archdeacon Hannah, 
 D.C.L. 
 
 Rogers. Edited by Edward Bell, 
 
 M.A. 
 
 Scott. Edited by John Dennis. 
 5 vols. 
 
 Shakespeare's Poems. Edited by 
 Rv. A. Dyce. 
 
 Shelley. Edited by H. Buxton 
 Forman. 5 vols. 
 
 Spenser. Edited by J. Payne Col- 
 lier. 5 vols. 
 
 Surrey. Edited by J. Teowell. 
 
 Swift Edited by the Bev. J. 
 Mitford. 3 vols. 
 
 Thomson. Edited by the Bev. D. 
 
 C. Tovey. 2 Tola. 
 V a u g h a n. Saored Poems and 
 
 Pious Ejaculations. Edited by the 
 
 Rev. H. Lyt. 
 
 \Vcrdsworth. Edited by Prof. 
 Dowden. 7 vols. 
 
 Wyatt. Edited by J. leowell. 
 Young. 2 vole. Edited by. the 
 
 Rev. J. Mitford.
 
 THE ALL-ENGLAND SERIES. 
 
 HANDBOOKS OF ATHLETIC GAMES. 
 
 1 The best instruction on games and sports by the best authorities, at the lowest 
 prices.' OsefovH Magazine. 
 
 Small Svo. cloth, Illustrated. Price Is. each. 
 Cricket. By FEED C. HOLLAND. 
 Cricket. By the Eon. and Eev. 
 
 B. LYTTEL*T017. 
 
 Croquet. By Lieut. -Col. the Hon. 
 
 H. C. NEEDHAM. 
 Lawn Tennis. By H. W. W. 
 
 WILBERFOBCE. With a Chapter for 
 
 Ladies, by Mrs. HILLYARD. 
 Tennis and Rackets and Fives. 
 
 By JULIAN MARSHALL, Major J. SPENS, 
 
 and Eev. J. A. ARSAN TAIT. 
 Golf. By H. S. C. EVBBAKD. 
 
 Double vol. 2s. 
 Kowing and Sculling. By Go? 
 
 BlION. 
 
 Bowing and Sculling. By W. B. 
 
 WOODdATE. 
 
 Sailing. By E.F. KNIGHT, dbl.vol. 2s. 
 Swimming. By MABTIN and J. 
 
 KACSTBR COBBETT. 
 Camping out. By A. A. MACDON- 
 
 ELL. Double vol. 2s. 
 Canoeing. By Dr. J. D. HAYWABD, 
 
 Double vol. 2s. 
 
 Mountaineering. By Dr. CLAUDE 
 
 WILSON. Double vol. 2s. 
 Biding. By W. A. KBBB, V.C. 
 
 Double vol. 2s. 
 
 Ladies' Elding. By W.A.KEBB.V.C. 
 Boxing. By B. G. ALLANSON-WINS. 
 
 With Prefatorv Note by Bat Mullins. 
 Fencing. By H. A. COLMOBE DUNN. 
 
 Cycling. ByH.H. 
 
 N.C.U., O.T.C. With a Chapter for 
 Ladies, by Misa AQSES Wooi>. Double 
 vol. 2s. [STRONG. Now Edition. 
 
 Wrestling. By WALTER ABM- 
 Broadsword and Singlestick. 
 By R. G-. ALLANSON-WINS and C. PHIL- 
 LIPPS-WOLLET. [Double vol. 2s, 
 
 Gymnastics. By A. P. JENKIN. 
 
 Gymnastic Competition and Dis- 
 play Exercises. Compiled by 
 F. GBAF. 
 
 Indian Clubs. By G. T. B. COB- 
 BETT and A. F. JENKIST. 
 
 Dumb-bells. By P. QUA?. 
 
 Football Rugby Game. By 
 HABRT VASSALL, Eevised Ecition 
 (1909) 
 
 Football Association Game. By 
 
 C. W. AXCOCTT. Revised Edition. 
 
 Hockey. By F. S. CBESWSLL. 
 
 New Edition. 
 
 Skating. By DOUSLAS ADAMS. 
 
 With a Chapter for Ladies, by Miss L. 
 CHEETHAM, and a Chapter on Speed 
 Skating, by a Fen Skater. Dbl. vol. 2s. 
 
 Baseball. By NEWTON CBANE. 
 Rounders, Fieldball, Bowls, 
 Quoits, Curling, Skittles, &c. 
 
 By J. M. WALKER and C. C. MOTT. 
 
 Dancing. By EDWABD SCOTT. 
 
 Double vol. 2s, 
 
 THE CLUB SERIES OF CARD AND TABLE GAMES. 
 ' So well-regulated club or country house should be without this useful series of 
 books.' Globe. gmall g^ ^^ Illustrated. Price Is. each. 
 Bridge. By TEMPLAB.' Reversl and Go Bang. 
 
 Six-handed Bridge. By HUBERT By ' BERKELEY.' 
 
 Dominoes and Solitaire. 
 
 By BERKELEY.' 
 B6zlque and Cribbage. 
 
 STUART. 6d. 
 
 Whist By Dr. WM. POLE, F.B.S. 
 Solo Whist. By ROBBBT P. 
 
 QKEBS. 
 Billiards. By Major-Gen. A. W. 
 
 DRAYSOS, F.B.A.3. With a Preface 
 
 by W. J. Peall. 
 Hints on Billiards. By J. P. 
 
 BUCHAZTAK. Double vol. 2s. 
 Chess. By EGBERT F. GBEEN. 
 The Two-Move Chess Problem. 
 
 By B. G. LAWS. 
 
 Chess Openings. By I. GUSJSBEBG. 
 Draughts and Backgammon. 
 By ' BERKELEY.' 
 
 By ' BERKELEY.' 
 Ecart6 and Euchre. 
 By ' BERKELEY.' 
 
 Piquet and Rubicon Piquet. 
 
 By ' BERKELEY.' 
 Skat. By Louis DIEHL. 
 
 *** A Skat Scoring-book. Is. 
 Hound Games, including Poker, 
 
 Napoleon, Loo, Vingt-et-un, &c. By 
 
 BAXTER. WRAY. 
 Parlour and Playground Guinea. 
 
 By Mrs. LAUB.SXCZ Gcsiiis.
 
 BELL'S CATHEDRAL SERIES. 
 
 Profusely Illustrated^ cloth^ crown 8vo is. &*. net each, 
 
 ENGLISH CATHEDRALS. An Itinerary and Description. Compiled by JAMES G. 
 GILCHRIST, A.M., M.D. Revised and edited with an Introduction on Cathedral 
 Architecture by the Rev. T. PERKINS, M.A., F.R.A.S. 2nd Edition, revised. 
 
 BANGOR. By P. B. IRONSIDE BAX. 
 
 BRISTOL, By H. J. L. J. MASS*, M.A. and Edition. 
 
 N'TERBURY. By HARTLEY WITHERS. 6th Edition. 
 CARLISLE. By C. KING ELEY. 
 CHESTER. By CHARLES HIATT. 3rd Edition. 
 CHICHESTER. By H. C. CORLETTE, A.R.I.B.A. and Ediuon. 
 DURHAM. By J. E. BYGATE, A.R.C.A. 4 th Edition. 
 ELY. By Rev. W. D. SWEETING, M.A. 3rd Edition. 
 EXETER. By PERCY ADDLKSHAW, B.A, 3rd Edition, revised. 
 GLOUCESTER. By H. J. L. J. MASSE, M.A. 5 th Edition. 
 HEREFORD. By A. HUGH FISHER, A.R.E. and Edition, revised. 
 LICHFIELD. Ly A. B. CLIFTON. 3rd Edition, revised. 
 LINCOLN. By A. F. KENDRICK, B.A. 4 th Edition. 
 LLANDAFF. By E. C. MORGAN WII.LMOTT, A.R.I B.A. 
 MANCHESTER. By Rev. T. PERKINS, M.A. 
 NORWICH. Hy C. H. B. QCESNELL. and Edition, revised. 
 OXFORD. By Rev. PERCY DEARMBR, M.A. and Edition, revised. 
 PETERBOROUGH. By Rev. W. D. SWEETING. 3rd Edition, revised. 
 RIPOX. By CECIL HALLETT, B.A. and Edition. 
 ROCHESTER. By G. H. PALMER, B.A. and Edition, revised. 
 ST. ALBANS. By Rev. T. PERKINS, M.A. 
 ST. ASAPH. By P. B. IRONSIDE BAX. 
 
 ST. DAVID'S. By PHILIP ROBSON, A.R.I. B.A. and Edition. 
 ST. PATRICK'S, DUBLIN. By Rev. J. H. BERNARD, M. A., D.D. and Edition. 
 ST. PAUL'S. By Rev. ARTHUR DIMOCK, M.A. 4th Edition, revised. 
 ST. SAVIOUR'S, SOUTHWARK. By GEORGE WORLEY. 
 SALISBURY. By GLEESON WHITE, 4 th Edition, revised. 
 SOUTHWELL. By Rev. ARTHUR DIMOCK. M.A. and Edition, revised. 
 WELLS. By Rev. PERCY DBARMER, M.A. 4 th Edition. 
 WINCHESTER. By P. W. SERGEANT. 4 th Edition, revised. 
 WORCESTER. By E. F. STRANGE. 3rd Edition. 
 YORK. By A. CLUTTON-BROCK, M.A. sth Edition. 
 
 Uniform -with above Seritt. Ntrco ready, is. 6d. net tack. 
 
 BATH ABBEY, MALMESBURY ABBEY, and BRADFORD-ON-AVON CHURCH. 
 
 By the Rev. T. PERKINS, M.A. 
 
 BEVERLEY MINSTER. By CHARLES HIATT. and Edition. 
 THE CHURCHES OF COVENTRY. By FREDERICK W. WOODHOUSK. 
 MALVF.RN PRIORY. By the Rev. ANTHONY C. DEANE. (/ the Press.) 
 ROMSEY ABBEY. By the R^v. T. PERKINS, M.A. 
 
 ST. BARTHOLOMEW'S, SMITH FIELD. By GEORGE WORLEY. [and Edition. 
 
 ST. MARTIN'S CHURCH, CANTERBURY. By the Rev Canon C. F ROUTLEUGE. 
 STRATFORD-ON-AVON CHURCH. By HAROLD BAKEK. and Edition. 
 THE TKMi'I.l CHURCH. By GEORGE WORLEY. 
 TEWKESBURY ABBEY. By H. J. L. J. MASS*, M.A. 4 th Edition. 
 WIM BORNE MINSTER and CHRISTCHURCH PRIORY. By the Rev. T. 
 
 PERKINS, M.A. and Edition. 
 WESTMINSTER ABBEY. By CHARLES HIATT. 3rd Edition. 
 
 BELL'S HANDBOOKS TO CONTINENTAL CHURCHES, 
 
 Profusely Illustrated. Crown 8vo, cloth, 2s. 6d. net each. 
 
 AMIENS. By the Rev. T. PERKINS, M.A. 
 
 BAYEUX, By the Rev. R. S. MYLNE. 
 
 CHARTRES : The Cathedral and Other Churches. By H. J. L. J. MASS*, M.A. 
 
 MONT ST. MICHEL. By H. J. L. J. MASSE, M.A. 
 
 PARIS (NOTRE-DAME). By CHARLES HIATT. 
 
 ROUEN : The Cathedral and Other Churches. By the Rev. T. PERKINS, M.A.
 
 New from Cover to Cover. 
 
 WEBSTER'S 
 
 NEW IN r 'ERNA1 IONAL 
 
 DIC1 lONARY. 
 
 M 
 
 ESSRS. BELL have pleasure in announcing an 
 entirely new edition of Webster's International 
 Dictionary. The fruit of ten years' work on 
 the part of the large staff of Editors and Con- 
 tributors is represented in this edition, which is in no 
 sense a mere revision of 'The International,' but exceeds 
 that book in convenience, quantity, and quality as 
 much as it surpassed the ' Unabridged.y ' 
 
 Points of the New International. 
 
 400,000 WORDS AND PHRASES DEFINED. Half this number 
 in old International. 
 
 2700 PAGES, every line of which has been revised and reset. (400 
 pages in excess of old International, and yet the new book is prac- 
 tically the same size.) 
 
 6000 ILLUSTRATIONS, each selected for the clear explication of 
 the term treated. 
 
 DIVIDED PAGE : important words above, less important below. 
 ENCYCLOPEDIC INFORMATION on thousands of subjects. 
 SYNONYMS more skilfully treated than in any other English work. 
 GAZETTEER and BIOGRAPHICAL DICTIONARY are up to date. 
 
 MORE INFORMATION of MORE interest to MORE people than 
 any other Dictionary. 
 
 GET THE BEST in Scholarship, Convenience, 
 Authority, Utility. 
 
 WRITE NO W for full prospectus and specimen pages 
 
 LONDON: G. BELL & SONS, LTD., 
 YORK HOUSE, PORTUGAL ST., KINGSWAY, W.C.