Chapter III (1)

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 _Græcum 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 _Athenæ 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.

Dr. Lee, in _N. & 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 performers 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 fetch 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.

SCILLY ISLES.

Troutbeck, in his _State of the Scilly Isles_ (1796, p. 172), gives the following account of how Christmas 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 toleration, 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 distributed to each householder a loaf of bread, a pound and a half of beef, and the like quantity of pork, undressed, and the same evening treated them with a supper.--Collinson, _History of County of Somerset_, 1791, vol. ii. p. 186.

The following lines are sung at the Christmas mummings in this county:

“Here comes I, liddle man Jan,
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 mentioned 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_ (1686, 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 kindness for the good intent 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 charge of the cakes and ale being defrayed) they not only repaired their church, but kept the poor too, which charges are not now perhaps so cheerfully borne.

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 reputation 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 circumstances 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 Hawstead, the customary tenants paid their lord at Christmas a small rent, called _offering silver_. Eleven of them paid in 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.

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’clock. 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 allowed one shilling each out of a general charity fund at Christmas, under the name of plum-pudding money, to the extent of about 4_l._--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 singing:

“_Ule! Ule! Ule! Ule!_
Three puddings in a pule,
Crack nuts and cry _Ule_!”

See 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 _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 Riding 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_,[94] was treated with money or cheese and gingerbread, which were also distributed, but less liberally, to subsequent visitors. No persons (boys excepted) 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.

[94] The custom of _first footing_ seems to have been confined in
other places to New Year’s Morning.

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.

_Chorus._
For it is in Christmas time
Strangers travel far and near,
So God bless you and send you a happy
New year.

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 your 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-bob.” 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 bower, 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 Ripon, on Christmas Day, says a correspondent of the _Gent. Mag._ (1790, vol. lx. 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 congregation, and generally have a return made them of 2_d._, 4_d._, or 6_d._, according to the quality of the lady or gentleman.

The sword or morisco dance used to be practised at Richmond, during the Christmas 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 covered 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 New 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 born.”

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 manufacturers, 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 themselves over the town, shouting at the doors, and through keyholes, as follows:

“Au wish ya a murry Chrismas,--
A ’appy new year,--
A’ pockit full of munny,
An’ a celler full a’ beer.

God bless the maester of this ’ouse--
The mistriss all-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,” &c.

The same house will not admit a second boy. One is sufficient 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 cleverness. This horse’s head is called _Mari Lwyd_, which I have heard translated “Grey mare.” _Lwyd_ certainly is grey, but _Mari_ is not a mare in Welsh.[95]--_N. & Q. 1st S._ vol. i. p. 173.

[95] 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.

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 Saviour’s nativity. This act of devotion was called _Pulgen_, or the _crowning of the cock_. It was a general belief among the 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 his power throughout the night, from which no doubt originated the Welsh word “Pulgen” as applied to this custom.--Bingley’s _Tour Round North Wales_, 1800, vol. ii. p. 226.

At Tenby it was customary at 4 o’clock on Christmas morning for the young 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 fishermen 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 superstitions, in which yule 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 it without doing so. Whatever number of persons call on this day, all must partake of the good cheer.--_Med. Ævi Kalend._ vol. i. p. 48; see Jamieson, _Etymol. Dict._, Art. _Yule_.

Any servant who is supposed to have a due regard to the interests of the family, and is not at the same time emancipated 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 the 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), says 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 three, 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 mansions, presided over by the spirit of good humour, the whole family will resort to witness the scene of mirth.--See Chambers’ _Pop. Rhymes_, p. 170.

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 in a cheerful song.--Sinclair, _Stat. Acc. of Scotland_, 1793, vol. v. p. 48.

FORFARSHIRE.

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 _drinking-sowins_, or, as they are called by the old people, _knotting-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. Acc. 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. Acc. of Scotland_ (1793, vol. v. p. 428), the inhabitants are said to have no pastimes or holidays except dancing on Christmas and New Year’s Day.

BERWICK-UPON-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 Christmas Day, she rises, full of anxiety, at the prospect of her morning labours. The meal, which was steeped in the _sowans-bowie_ 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 sowans 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 sowans, is ready. It is then poured into as many bickers as there are individuals to partake of it, and presently 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 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 terminated at the report of the gun or the rattle of the ball clubs--the gun inviting the marksman to the “_kiavamuchd_,” 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. Groaning 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_.

ORKNEY.

A writer in the _Stat. Acc. 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 a crooked stick to a given point, while an adversary endeavours to drive it in a contrary direction.--Mason, _Stat. Acc. of Ireland_, 1814, vol. ii. p. 160.

DEC. 26.] ST. STEPHEN’S DAY.

For 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 horsse be let blood_,
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 followeth 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 keepes them from all maladies, and sicknesse 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 Gentilisme_ (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. Ævi Kalend._ 1841, vol. i. p. 118.

_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 resembled the Roman _Paganalia_, for the reception of contributions 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 was slipped through a hole. Aubrey found one filled with Roman denarii.--Timbs’ _Something for Everybody_, 1861, p. 152; see _N. & Q. 3rd S._ vol. xi. pp. 65, 107, 164, 245; see also Fosbroke’s _Enclyclopædia 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.--_Time’s Telescope_, 1822, p. 298.

BUCKINGHAMSHIRE.

It is stated in the Parliamentary Returns in 1786, that some land, then let at 12_l._ 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-pint 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 Charities_, 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 the expense of the rector.

The usage gave rise to so much rioting that it was discontinued, and an annual sum was distributed instead in proportion 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, Cambridge, uniformly on St. Stephen’s Day.--Dodsley’s _Old Plays_, 1721, vol. x. p. 229; _Med. Ævi 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 population, 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 defenders, 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 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 superstition) 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 effective 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 Robin 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 whimsical kind of solemnity, they made a grave, buried it and sang dirges over it in the Manks 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 the 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 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 muffled 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_, _4th S._ 1851, p. 395.

YORKSHIRE.

A correspondent of the _Gent. Mag._ (1811, vol. lxxxi. pt. i. p. 423) says, that in the North Riding 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 Purification 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.--_Time’s 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, _4th 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.

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 wren-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.

DEC. 28.] HOLY INNOCENTS’ DAY.

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 undertaking on this anniversary.[96] To many Childermas Day was especially inauspicious. It is said of the equally superstitious 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 occasion 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 housewives 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.

[96] In the play of _Sir John Oldcastle_, the prevalence of this
belief is instanced by an objection urged to an expedition proposed on
a Friday:--“Friday, quoth’a, a dismal day; Candlemas-day this year was
Friday.”

It was, moreover, not considered lucky upon this day to put on new clothes or pare the nails.

In 1517, however, King Henry VIII., by an order, enjoined, “that the _King of Cockneys_, on _Childermas Day_, should sit and have due service; and that he and all his officers should use honest manner and good order, without any waste or destruction making in wine, brawn, chely, or other vitails; 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 40_s._ 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 happening to offend against this rule.”--_Every Day Book_, 1862, vol. i. p. 1648; Dugdale’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 proportion, to act over the crueltie again in kind.” Gregory also states another custom, on the authority of an old ritual 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 sexagenarian 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 _dus_, 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, _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 correspondent 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 the year,” which they call in their own tongue “La crosta na bliana,” or sometimes “Diar daoin darg,” the latter phrase signifying “blood Thursday.” On this day the Irish housewife 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 of commencing work on “the cross day of the year” in Ireland.--_N. & Q. 4th S._ vol. xii. p. 185.

DEC. 31.] NEW YEAR’S EVE.

The last night of the old year has been called _Singing-E’en_, from the 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 exultingly 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 Saxon phrase, _wass 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 Repertory_, 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 the 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 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 see--
With my wassailing bowl I 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 you shall hear.

Be here any maids? I suppose there be some,
Sure they will not let young men stand on the cold stone;
Sing hey, O maids, come trole back the pin,
And the fairest maid in the house let us all in.

Come, butler, come bring us a bowl of the best:
I hope your soul in heaven will rest;
But if you do bring us a bowl of the small,
Then down fall butler, bowl and all.”

See _Dixon’s Ancient Poems_, 1846, p. 199.

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 believed that the family will be augmented within the same period.--Train, _History of Isle of Man_, 1845, vol. ii. p. 115.

NOTTINGHAMSHIRE.

Of the New Year’s customs observed in this county the 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 evergreens and ribbands, and filled with a compound of ale, roasted apples, and toast, and seasoned with nutmeg and sugar. The bowl was offered to the inmates with the singing of the following amongst other verses:

“Good master, at your door,
Our wassail we begin;
We all are maidens poor,
So we pray you let us in,
And drink our wassail.
All hail, wassail!
Wassail, wassail!
And drink our wassail!”

_Jour. of the Arch. Assoc._ 1853, vol. viii. p. 230.

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 Merton College, says Pointer, in his _Oxoniensis Academia_ (1749, 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 any great crime in the year their keys are taken away, and consequently their places, otherwise they are of course delivered to them again.

At the opening of the scrutiny the senior Bursar makes this short speech:

In hoc scrutinio hæc tria sunt proponenda,
Mores servientium--numerus Portionistarum,
Electio Hortulanorum.

ISLE OF WIGHT.

At Yarmouth the following doggerel is sung at the season of the new year:

“Wassal, wassal to our town!
The cup is white and the ale is brown;
The cup is made of the ashen tree,
And so is the ale of the good barley;
Little maid, little maid, turn the pin,
Open the door and let us come in;
God be here, God be there,
I wish you all a Happy New Year.”

Halliwell’s _Popular Rhymes_, 1849, p. 236.

YORKSHIRE.