Chapter XIV: Preface (14)

At Clent, in the parish of Hales Owen, a fair was formerly held in a field in which St. Kenelm’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. Kenelm on the feast of the saint, 17th of July. On the Sunday after this fair, St. Kenelm’s wake was held, at which a curious custom was practised, called “Crabbing the Parson,” the origin 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 simmering the savoury dish the lady had provided for her household; 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 disposing 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.

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 Bassingborne, gives the various subscriptions and expenses connected with it:--

Memorandum:--Received at the play held on St. Margaret’s day, A.D. MDXI., in Basingborn of the holy martyr St. George.

Received of the Township of Royston xii^{s}. Tharfield vi^{s} viii^{d}, Melton v^{s} iiii^{d}, Lillington x^{s} vi^{d}, Whaddon iv^{s} iiii^{d}, Steeplemenden iiii^{s}, Barly iv^{s} i^{d}, Ashwell iiii^{s}, Abingdon iii^{s} iv^{d}, Orwell iii^{s}, Wendy ii^{s} ix^{d}, Wimpole ii^{s} vii^{d}, Meldreth ii^{s} iv^{d}, Arrington ii^{s} iv^{d}, Shepreth ii^{s} iv^{d}, Kelsey ii^{s} v^{d}, Willington i^{s} x^{d}, Fulmer i^{s} viii^{d}, Gilden Morden i^{s}, Tadlow i^{s}, Croydon i^{s} i^{d}, Hattey x^{d}, Wratlingworth ix^{d}, Hastingfield ix^{d}, Barkney viii^{d}, Foxten iv^{d}, 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^{s} v^{d}.

Item received on the Wednesday after the play, with a pot of ale at Kneesnorth, all costs deducted, i^{s} vii^{d}.

_Expenses of the said Play._

First paid to the garnement man for garnements and propyrts and playbooks, xx^{s}.

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^{s} xi^{d}.

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^{s} ii^{d}.

Item in expences on the play day for the bodies of vi. sheep, xxii^{d} each, ix^{s} ii^{d}.

Item for three calves and half a lamb, viii^{s} ii^{d}.

Item paid five days board of one Pyke Propyrte, making for himself and his servant one day, and for his horses pasture vi. days, i^{s} iv^{d}.

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^{d}.

Item to John Beecher for painting of three Fanchoms and four Tormentors.

Item to Giles Ashwell for easement of his croft to play in, i^{s}.

Item to John Hobarde, Brotherhood Priest, for the play book, ii^{s} 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 given, and offerings and vows made, at sainted wells of this kind.--_Excursions in the County of Norfolk_, 1829, vol. ii. p. 145.

JULY 22.] ST. BRIDGET’S EVE.

IRELAND.

On St. Bridget’s Eve every farmer’s wife in Ireland makes 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 _Encyclopædia of Antiquities_, 1840, p. 657.

JULY 25.] ST. JAMES’S DAY.

It is customary in London to begin eating oysters on St. James’s Day, and in the course of the few days following 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 these 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 professedly to keep up the candle. Mr. Thoms 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 the saint by alms giving to their needy brethren.--_Book of Days_, vol. ii. p. 122; _N. & Q. 1st S._ vol. i. p. 6.

KENT.

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 the Corporation of Liverpool to give an annual public dinner, in the Exchange, to two or three hundred of the principal inhabitants, on the 25th July and 11th November, the days of the commencement 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 Dale Street, where they passed round a large stone, whitewashed for the 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_, 1810, p. 94.

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 (relating, 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 partake of a collation. This yearly progress was commonly but incorrectly called “swan-hopping:” the correct designation is shown by the ancient statutes to be “swan-upping,” the swans being taken up and nicked, or marked. A “swan-with-two-nicks” indicated, by his second nick, that he had been taken up twice.[75]

[75] Among the Loseley MSS. is an original roll of swan-marks, showing
the beaks of the swans to have been notched with stars, chevrons,
crosses, the initials of the owners’ names, or other devices.--See _N.
& Q. 2nd S._ vol. x. p. 393.

In the accounts of the Vintner’s Company (Egerton MS. 1143, fol. 2,) is the following entry:--

“Money payd for expense } Item.--Payd in the grete ffroste to
for uppyng of } James the under swanyerd for
Swanes } upping of the Maister Swannes iiij_s._
} It--For bote hyr at the same tyme iiij_d._

AUGUST 1.] LAMMAS DAY.

Gule of August, or Lammas Day, is variously explained. _Gule_, from the Celtic or British _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 Roman 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 of August, otherwise called the _Gule_ or _Yule_ of August, which may be a corruption of the British word _Gwul Awst_, signifying 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 ancient quarter-days in England, and they continue general in Scotland.--Timbs, _Things not Generally Known_, 1856, p. 154; see 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 2_d._, the cellarer’s squire, 11_d._, the granger, 11_d._, and the cowherd a penny.--_Med. Ævi 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 nobility. 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 Book_, 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 these 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 _Lhargey-graue_; by Lord Henry’s Well on the south beach of 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 contiguous.--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,[76] 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 waterman’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 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 when 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.

[76] He first appeared on the Dublin stage, and afterwards, with
Colley Cibber and Robert Wilkes, became joint manager of Drury Lane
Theatre. He died in 1721.--Faulkner, _History of Chelsea_, 1829, p.
188.

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 letting the land on lease for the spring and summer quarters, beginning with March and ending in August, and the inhabitants 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 ham, Sussex cheese, strong ale, and Geneva; the men are entertained 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 20_l._ 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 20_l._ 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.

YORKSHIRE.

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 commenced, 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 Ripon.--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 to 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, which was to serve as the place of their rendezvous on Lammas Day. This tower was usually built of sods, for the most part square, about four feet 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 community; 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 demolition of a tower, if effected by those belonging to another, was in proportion to the disgrace of suffering it to be demolished, 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 conveyed 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 neighbours 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 business, answering to, and vieing with each other, that the whole country rang continually 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 farmers’ wives within the district, and ornamented it with ribbons. Things being thus prepared, they marched forth early 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 in front, and those of inferior prowess behind. Seldom did they await the approach of the enemy, but usually went forth 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 sometimes 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; where the lasses and all the people came out to meet them, and 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, after the ceremony was over, the ribbons and napkin that formed the colours were carefully 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 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 following:--

“Monday, August 2nd, was the election at Eton College, when the scholars, according to custom, hunted a ram, by which the provost and fellows hold a manor.”

AUG. 4.] APPRENTICES’ FEAST.

The City apprentices, about the time of Charles II., had an annual feast. On one occasion Charles II. sent them a brace of bucks 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 DAY

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 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 Maypole, adorned with greens and flowers, or else in some other convenient place.”

AUG. 5.] RAVENGLASS FAIR.

CUMBERLAND.

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 representatives at Ravenglass Fair, and abide there during its continuance. On the third day, at noon, the officers and tenants of the forest departed, after proclamation made; Lord Muncaster and his tenants took a formal re-possession of the place, and the day was concluded with horse races and rural 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-CHERRY 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 26th, 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.--Brayley, _History of Surrey_, 1841, vol. ii. p. 191.

AUG. 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 consecrated against hurtful things.--Timbs’ _Something for Everybody_, 1861, p. 98.

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 high and low, the wandering jugglers or minstrels, who displayed their talents at all festive boards, weddings, and tournaments. A court was, therefore, appointed 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 carrying a green bough in his hand, and one bearing the buck’s head, cut off behind the 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 during the time of the offering of the buck’s head, and whilst each keeper paid one penny as an 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 be 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, and retired to consider the offences which were alleged against 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 had the tips of his horns sawed off, his ears and tail cut off, 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 been 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 Duke of Devonshire, after lasting four hundred years.--See Pitt’s _History of Staffordshire_, 1817, p. 49; _Archæologia_, vol. ii. p. 86; Plot, _Natural History of Staffordshire_, 1686, p. 439; Shauff, _History of Staffordshire_, vol. i. p. 52.

AUG. 16.] ST. ROCHE’S DAY.

This day was anciently kept like a wake, or general harvest-home, with dances in the churchyard in the evening.--Fosbrooke, _Dict. Antiq._

AUG. 18.] 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 seen a long time after by any visitor of that fountain.” A similar custom was observed some years ago by the visitors of St. Helen’s well in Sefton, but more in accordance with an ancient practice than from any devotion to the saint.--Baines, _History of County of Lancaster_, 1836, vol. iii. p. 497; _Med. Ævi Kalend._ vol. i. pp. 336, 337.

AUG. 24.] ST. BARTHOLOMEW’S DAY.

Bartholomew Fair--The origin of Bartholomew Fair was a grant from Henry I., in 1133, to a monk named Rayer, or Rahere, who had been his jester, and had founded the Priory of St. Bartholomew, in later times transformed into a hospital. The fair 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. He 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 field, dressed in his scarlet gown, and about his neck a golden 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 cap are borne before him, and he is followed by the principal aldermen in scarlet gowns 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 opposers 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 Acon’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. Bartholomew being surrendered to Henry VIII., those disputations of scholars in that place surceased; and was again, only for a year or twain, revived in the cloister of Christ’s Hospital, where the best scholars, then still of St. Anthonie’s School, howsoever 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, meeting with them of St. Anthonie’s, would call them 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 disputare? Placet!_ And so proceeding from this to questions in grammar, they usually fell from words to blows, with their satchels full of books, 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 upon 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 II., in 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 a commercial 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 mercers in the days of Strype.

A Pedlars’ Court of Piepowder was held within the Priory 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 site, being held in Cloth Fair to the last. There is no record to be found of any ordinance by which the court of Piepowder 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 Romans, 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 commercial 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 “Irregularities and Disorders” of Bartholomew and Lady Fairs, and referred it to a committee “to consider how the 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. In 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_ “for the 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 same.” But there was no suppression of the puppet-theatres. _Jephthah’s Rash 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 Frenchman, Monsieur Sorbière, visiting London, says, “I was at Bartholomew Fair. It consists most of toy-shops, also fiacres and pictures, ribbon shops, no books; many shops of confectioners, where any woman may be commodiously treated. Knavery is here in perfection, dextrous cut-purses and pickpockets. 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 Rash Vow_;” “Here, monsieur, see _The Tall Dutchwoman_;” “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 haste 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 restriction 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 day 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 Smithfield, 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 30_l._ or 40_l._ a year, and their estimated value 500_l._ or 600_l._ 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 Bartholomew Fair then became vested in the City. Having thus secured full power over the remains in question, the Corporation 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 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 suppression, 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’ _Encyclopædia_ (1860), vol. i. p. 719; Morley, _Memoirs of Bartholomew Fair_, 1859; Chambers’ _Book of Days_, vol. ii. pp. 263-267.

LINCOLNSHIRE.

In the morning a number of maidens, clad in their best attire, went in procession to a small chapel, situated in the parish of Dorrington, and strewed its floor with rushes, from whence 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, &c.--_History of County of Lincoln_, 1834, vol. ii. p. 255.