Chapter VI (2)

The harvest festival is called in Manx _yn mheillea_, or _yn meailley_, ‘the harvest home,’ “though”, says Gill,[83] “more strictly it is the name of the garland made of the last handful of corn which is shorn and formed into the shape of that which is borne by Ceres. This figure, dressed with ribbons, is carried before the reapers, and is called, together with the procession, _yn meailley_, or _meilley_, ‘the reapers feast,’ from _meail_.” “_Meail_”, he adds, “is the whole gang of reapers.” This figure, somewhat obscurely described by Gill, was called _yn moidyn_, ‘the maiden,’ and was made of straw, decorated with ribbons and wild flowers. It was carried by the Queen of the _Meailley_, a girl elected from among the female workers, though usually the youngest of them, to the highest part of the field where it was placed and saluted with hearty cheers. It was also a custom to cut off a bunch of ears from this last sheaf of corn, with about 12 inches of straw attached. This bunch of corn, called _baban ny mheillea_, ‘the doll of the harvest,’ or simply, _yn mheillea_, ‘the harvest,’ which was usually about 4 inches in diameter, was dressed up to represent a woman, from the neck downwards, the ears doing duty for the head and face. It was then placed on the chimney piece in the kitchen of the farm house, and was not removed till the following harvest, when its place was taken by a similar successor. This custom has not long died out, and indeed the small sheaf, though not dressed, may still be seen in many a farm house. The large sheaf previously referred to was taken from the field, when the last load of corn was carried and placed on top of it, together with the _moidyn_.[84] It was then deposited in the barn with much clamour and rejoicing, and was kept there till the following harvest. After this they all adjourned to the supper, which it was usual for the farmer to provide on these occasions, and which was a scene of great joy and merriment, the _Laare-vane_, as on twelfth day, being a conspicuous feature (see p. 104). The carrying of the ‘maiden’ has now fallen into desuetude, so that the name is now associated with the harvest supper only.

October 25th.—_Laa’l Maghal_, ‘Maughold’s Feast day,’ the second of the two days dedicated to this Saint.

October 31st and November 11th are the present and past dates, in accordance with the change in the Calendar, of the eve of the Church festival called “All Hallow Mass”, or “All Saints’ Mass” (Middle English _halowe_ ‘a saint’). The eve of this day, Hallowe’en in English, is called _Oie houiney_ in Manx, and is still kept in the Isle of Man on the 11th of November. The day itself is called _Sauin_, _Souin_ or _yn Tauin_, corresponding with the Irish and Scotch Samhain, though the English “Holland-tide” is the name now usually given to the season and to the fair held on the 12th of November.

This day was formerly the first day of the first month of winter, and also the first day of the Celtic year. A tradition to the effect that it was the first day of the year still obtains among the Manx, who are accustomed to predict the weather for the ensuing year from that on the 12th of November, and this is emphasised by the fact that, as we shall see later, the ceremonies now practised on New Year’s Eve, were, within living memory, practised on the 11th of November. Among the Norsemen, the first night of winter, which they celebrated by a feast, was the 14th of October, but winter would come earlier in their more Northern clime. According to the ancient Irish, _Samhain_ Eve was the proper occasion for prophecies and unveiling mysteries. In Wales, within almost recent times, women congregated in the parish churches on this eve to learn their fortune from the flame of the candle each one held in her hand, and to hear the names or see the coffins of the parishioners destined to die in the course of the year. The Scotch believed that all the Warlocks and Witches assembled in force at this season, and perpetrated all sorts of atrocities. Similar beliefs to the above prevailed in the Isle of Man. It was, therefore, very necessary to propitiate the Fairies, who alone were amenable to such attentions, on this night in particular. The leavings of the supper of the family were consequently not removed, and crocks of fresh water were placed on the table, so that ‘the little People’ might refresh themselves. Professor Rhys says that the reason why this night was regarded as “the Saturnalia of all that was hideous and uncanny in the world of spirits” was because “it had been fixed upon as the time of all others when the Sun-God, whose power had been gradually falling off since the great feast associated with him on the first of August, succumbed to his enemies, the powers of darkness and winter. It was their first hour of triumph after an interval of subjection, and the popular imagination pictured them stalking abroad with more than ordinary insolence and aggressiveness.”[85] It was, in fact, the time when the result of the combat which took place in May was reversed; then the powers of light gained the ascendency, now the powers of darkness. Bonfires were lit on _Oie Houiney_, as on _Oie Voaldyn_, and for the same reason.

The following custom, which survived till recently, has now died out. Mummers went from house to house shouting the following curious refrain, the meaning of which can only be conjectured. The portion now in English was, of course, formerly in Manx:—

_Hog-annaa_—This is old Hollantide night:
_Trolla-laa_—The moon shines fair and bright.
_Hog-annaa_—I went to the well,
_Trolla-laa_—And drank my fill;
_Hog-annaa_—On my way back
_Trolla-laa_—I met a witch-cat;
_Hog-annaa_—The cat began to grin,
_Trolla-laa_—And I began to run.
_Hog-annaa_—Where did you run to?
_Trolla-laa_—I ran to Scotland.
_Hog-annaa_—What were they doing there?
_Trolla-laa_—Baking bannocks and roasting collops.
_Hog-annaa—Trolla-laa!_
If you are going to give us anything, give us it soon,
Or we’ll be away by the light of the moon—_Hog-annaa_!

Professor Rhys came across a different and seemingly more rational version of this Hollantide rhyme in the South of the Island last year:—_Oie Houna_—“Hollantide Eve.” _Shibber ny gauin(a)_[86]—“Supper of the heifer.” _Cre gauin marr mayd?_—“Which heifer shall we kill?” _yn gauin veg vreac_—“The little spotted heifer.” There were more lines, but his informant had forgotten them.

The first line of this song was formerly “_Hog-annaa_—To-night is New Year’s Night”,[87] which is another proof that this was the last night of the year; and it is significant, also, that the customs of raking out the ashes from the fire and placing ivy in water, now practised on the 31st of December, were practised on this night within living memory. These facts, combined with the recollection of the 12th being considered New Year’s Day by old persons (as previously mentioned), may be considered to settle the question. But, in addition to this, the words of the chorus, _Hog-annaa, trollalay_, are probably identical with _Hogmanay, trollalay_, the words of a Scotch song which is sung on New Year’s Eve—_Hogmanay_, according to Jamieson, being either the last day of the year or the entertainment given to a visitor on this day. In France, too, there is a similar custom and word, as _En Basse Normandie les pauvres le dernier jour en demandant l’aumosne, disent Hoguinanno_. “In Low Normandie, the poor, the last day (of the year), in demanding alms, say _Hoguinanno_.” We may, therefore, conclude that this was undoubtedly the last night of the year. As to the meaning of this word, _Hog-annaa_, _Hogmanay_, or _Hoguinanno_, we may venture to suggest that, supposing the Scotch form to be the most accurate, both it and _trollalay_ are of Scandinavian origin, and refer to the Fairies and the Trolls. We know that on this night it was considered necessary to propitiate the dwellers in Fairy-land, who, with the Phynnodderees, Witches, and Spirits of all kinds, were abroad and especially powerful. We may, therefore, perhaps translate _Hog-man-aye_ into _Hanga-man-ey_—“mound-men (for) ever”, the Fairies being considered as dwellers in the _hows_ (_or tumuli_, or green mounds)—and _trollalay_ into _trolla-á-lá_, “trolls into the surf.” The Fairies, who were considered the most powerful of these creatures, being thus propitiated, would then protect their suppliants against the rest. The boys, who went round singing this song, carried big sticks with cabbages or turnips stuck in the top, and with these they knocked at people’s doors till they received herrings and potatoes and such-like gifts. The usual supper on this night consists of potatoes, parsnips and fish, pounded together and mixed with butter; and a cake is made, called _Soddag valloo_, or dumb cake. “Every woman is obliged to assist in mixing the ingredients (flour, eggs and eggshells, soot, &c.), kneading the dough and baking the cake on the glowing embers; and when it is sufficiently baked, they divide it, eat it up, and retire to their beds backwards without speaking a word, from which silence the cake derives its name, and in the course of the night they expect to see the images of the men who are destined to be their husbands.”[88] The following is another Hollantide recipe for dreaming of a future husband:—Take a salt herring from a neighbour’s house without the consent or knowledge of the owner. Be sure to capture it in the dark, and take the first that comes to hand. Then take it home, and roast it in its brine upon the cinders. Maintain strict silence, both while eating it and afterwards, and carefully consume every scrap—bones and all. On the stroke of midnight retire to bed backwards, undress in the dark, and avoid touching water. If these instructions are properly carried out, the future husband will appear in a dream, and will present a drink of water. Yet another recipe was, for the girls to fill their mouths with water, and hold a pinch of salt in each hand. Thus equipped they went to a neighbour’s door, and listened to the conversation within, when the first name mentioned would be that of their future husband. There are various customs practised on this evening in Man, which are almost identical with those in all other parts of the United Kingdom. Of these, the burning of nuts for purposes of divination, is one of the most popular. It is described by Burns for Scotland; and by Brand, in his “Popular Antiquities”, for Ireland, in words which we quote, as they are precisely applicable to what takes place in Man:—

The auld guidwife’s well hoordit nits[89]
Are round and round divided,
And mony lads’ and mony lasses’ fates
Are there that night decided:
Some kindle couthie[90] side by side,
An’ burn thegither trimly,
Some start awa’ wi’ saucy pride,
And grimp out owre the chimlie
Fu’ high that night.

Jean slips in twa wi’ tentie e’e;[91]
Wha ’twas she wadna tell;
But this is Jock, and this is me,
She says in to hersel;
He bleez’d owre her, an’ she owre him,
As they wad ne’er main part!
Till fuff! he started up the lum,[92]
An Jean had e’en a sair heart
To see’t that night.

“It is a custom in Ireland, when the young women would know if their lovers are faithful, to put three nuts upon the bars of the grate, naming the nuts after the lovers. If a nut cracks or jumps, the lover will prove unfaithful, if it begins to blaze or burn, he has a regard for the person making the trial. If the nuts named after the girl and her lover burn together, they will be married.”

Much amusement is also derived from the custom of setting apples afloat in a tub of water from which they have to be extracted by the teeth. The pouring of molten lead into water, where it takes various fantastic shapes from which the future vocation of the person who pours is divined, is still a favourite pastime. The popular belief ascribes to children born on Hallowe’en the possession of the mysterious faculty of perceiving and holding converse with supernatural beings.

The following day, the first of November, according to the present reckoning, is the church Festival of All Saints, _Laa’l Mooar ny Saintsh_ “Great Festival of the Saints”, as it is called in Manx.

The twelfth of November is the general day for letting lands, payment of rent, and for men-servants taking their places for the year. The largest fair of the year is still held on this day. It is considered as the beginning of the winter half of the year.

November 18.—_Laa’l Spitlin Geurey_, “Spitlin’s Winter Feast day”, the second feast of this unknown Saint.

December 6th.—_Laa’l Catreeney_, “Catherine’s Feast day” (old style). On, or about, this day possession must be taken on the South side of the Island of lands, when there is a change of occupier. A fair was held on this day in the Parish of Arbory, when the following curious distich was repeated:—

_Kiark Catreeny maroo,
Gow’s y kione,
As goyms ny cassyn,
As ver mayd ee fo’n thalloo._

Catherine’s hen is dead,
Take thou the head,
And I will take the feet,
And we will put her under ground.

If any one got drunk at the fair he was said to have “plucked a feather of the hen.”

December 11th.—_Laa’l Andreays_, “Andrew’s Feast day.” On, or before, this day possession must be taken on the North side of the Island, under similar circumstances.

December 21.—_Laa’l Thomase_, “Thomas’s Feast day, formerly _Laa’l Fingan_, “Fingan’s feast day”, St. Fingan, or Finnian, was the first of the great Irish scholars, being especially devoted to the study and exposition of Scripture. The following saying has reference to the eve of this day: _Faaid mooar son Oiel Fingan_, “A large turf for Eve of Fingan’s Feast.” It probably means that, as the Christmas festivities were drawing near, it was necessary to have an extra large turf to cook the fare for that feast. There is a weather saying with reference to this time of the year, that “if the frost will bear a goose before Christmas, it will not bear a duck after Christmas.” _Ny nee yn rio gymmyrkey guiy roish yn Ollick cha nymmyrkey e thunnag lurg yn Ollick._[93]

December 24.—Christmas Eve, in Manx _Oie’l Verrey_, a corruption of _Oie feaill Voirrey_, “Eve of Mary’s Feast.” It was the custom for the people to go in crowds to the Parish Churches on this evening to attend a service, the main feature of which was the singing of Carols, called in Manx _Carvals_, many of which were of portentous length. Each one brought his or her own candle, so that the Church was brilliantly illuminated. The decorations were of a very primitive kind, mainly consisting of huge branches of _hullin_ (holly), and festoons of _hibbin_ (ivy). After the prayers were read, and a hymn was sung, the parson usually went home, leaving the Clerk in charge. Then each one who had a carol to sing would do so in turn, so that the proceedings were continued till a very late hour, and sometimes, also, unfortunately became of a rather riotous character, as it was a custom for the female part of the congregation to provide themselves with peas, which they flung at their bachelor friends. On the way home, a considerable proportion of the congregation would probably visit the nearest inn, where they would partake of the traditional drink on such occasions, viz., Hot ale, flavoured with spice, ginger, and pepper. After this, the parting song commencing with—

_Te traa goll thie dy goll dy lhie,
Te tayrn dys traa ny lhiabbagh &c._

It is time to go home to go to lie down,
It draws towards bed-time, &c.

would be trolled out, and the last of the revellers would depart. The _Oie’l Verree_ services are still continued, but are entirely shorn of all their riotous accompaniments, while ordinary hymns, or short carols sung by the choirs, have taken the place of the lengthy solos of the past. Carols are also sung by bands, who go from house to house during the week before Christmas, and receive a small Christmas-box, or some refreshment, in return for their entertainment.

It was formerly the custom for fiddlers to go round in this way before Christmas. They stopped and played at the houses where they thought they were likely to receive a fee, wished the inmates individually “good morning”, called the hour, and reported the state of the weather. The custom of mumming at this season, formerly common, is now almost moribund. The mummers, or as they are called in Man, “The White Boys”, perform the time-honoured legend of “St. George and the Dragon”, which has, however, became considerably modified. Both in England, Scotland, and Ireland, it has been from an early day amongst the most popular amusements of Christmas, and, till recently, continued to be so in Man. The plot everywhere seems to be pretty nearly the same, though scarcely any two sets of performers render it alike, as they constantly mix up extraneous matter, often of a local nature, and frequently allude to the passing events of the day, making the confusion of character in all the versions very great.[94]

In this Isle the _dramatis personæ_—St. George, Prince Valentine, King of Egypt, Sambo, and the Doctor—are attired in white dresses, showing their shirt sleeves, fantastically decorated with ribbons, fancy-coloured paper, beads, and tinsel. They wear high caps or turbans of white pasteboard similarly decked out, with a sprig of evergreen or “Christmas” stuck in them, and each carrying a drawn sword in his hand. The “Doctor” is in _full black_, with face and cap of the same, armed with a stick, and a bladder tied to the end, with which he belabours those who press too close upon the performers. He generally carries a small box for the contributions, and is a kind of Merry-Andrew to the play, which, if it happens to fall in the hands of a sprightly wag, causes some amusement to the audience, who, somehow or other, generally appear more frightened than pleased with the rest of the characters. The performance is often wound up by a song. The following was taken down by W. Harrison as it was recited in his house at Christmas, 1845.[95]

THE WHITE BOYS.

_Dramatis Personæ._

ST. GEORGE.
KING OF EGYPT.
PRINCE VALENTINE.
SAMBO.
A DOCTOR.

Enter SAMBO.

It is here by your leave, Ladies and Gentlemen,
We will act a sporting play;
We will show you fine diversion,
Before we go away.
It is room, room, brave gallant boys!
Give us room to rhyme,
We will show you fine diversion
In this Christmas time.
It is room, room, give us room to sport,
This is the place we wish to resort—
To resort and to repeat our pretty rhymes,
Remember, good folks, it is the Christmas times.
This Christmas time as we now appear,
We wish to act our merry Christmas here;
We are the merry actors that travel the street,
We are the merry actors who fight for our meat,
We are the merry actors who show pleasant play;
Enter in the King of Egypt—clear the way!

Enter THE KING OF EGYPT.

I am the King of Egypt, and so boldly do appear,
And St. George, he is my son, my only son and heir!
Step forth, my son, St. George! and act thy part with ease,
Show forth to all the living company thy praise.

Enter ST. GEORGE.

I am thy son St. George, and from England have I sprung,
Many are the noble deeds and wonders I have done.
Full fourteen years in prison I was kept,
And out of that into a cave I leapt,
From thence I went into a rock of stone;
’Twas there I made my sad and grievious (sic) moan.
Many were the lions that I did subdue,
I ran the fiery dragon through and through;
With a golden trumpet in my mouth
I sounded at the gates divine, the truth.
It’s here to England, right from Egypt’s station,
It is here I draw my bloody weapon.
Show me the man that dare before me stand;
I’ll cut him down with my courageous hand!
Or, who dare challenge me to fight, and I so great?
I who have fought Lords, Dukes, and made the earth to quake!

Enter PRINCE VALENTINE.

ST. GEORGE—Who art thou? poor silly fellow?

VALENTINE—I am a Turkish champion, from Turkish land I came,
I came to fight that valiant knight, St. George they call his name;
For it is hereby my name is written, Prince Valentine,
Descended from a hardy race and of a noble line.
And soon St. George I’ll make thy lofty laurels flee,
It shall not be said by all that I did yield to thee!
We’ll fight it out most manfully. Draw!

_They Fight._

ST. GEORGE—The point of my sword is broke.

VALENTINE—It happens so indeed! this night
St. George is beat, he dare not fight!

ST. GEORGE—Beat by thee! thou poor silly rook!

VALENTINE—Fall in, Prince Actor.

_They fight; St. George falls on one knee._

KING OF EGYPT—O mortal stars! and skies of heaven above!
What a thing it is for a man to lose his love!
To strike that val’rous champion from the helm,
And cursed be he, that did him overwhelm.
O Sambo! Sambo! help me now in speed,
For never was I in a greater need.

SAMBO—O yea, my master! I soon will thee obey,
With sword in hand I hope to gain the day.
Art thou the knave that singly standest there?
That slew my master’s only son and heir?

VALENTINE—He challenged me to fight, and why should I deny!
He cut my coat so full of rents and made my buttons fly,
And if the rascal had had the honour to obtain,
Why, sir! he would have served you the same.

SAMBO—I’ll try if thou art born of noble race;
I’ll make thy blood come trickling down thy face;
And if thou dost another word against my master say,
Right through thy yellow body I’ll make an open way.

_They fight; and Valentine falls._

KING OF EGYPT—O guards! come, take this dismal corpse away,
For in my sight it shall no longer stay,
O Doctor! Doctor! is there a doctor to be found,
Can cure St. George of his deep and deadly wound?

Enter DOCTOR.

Oh yes! master, yes, there is a doctor to be found,
Can cure St. George, thy son, of a deep and deadly wound.

KING OF EGYPT—From whence come ye?

DOCTOR—From France, from Spain, from Rome I came,
I’ve travelled all parts of Christendom.

SAMBO—Well spoken, Doctor!

KING OF EGYPT—What can you cure?

DOCTOR—All sorts of diseases,
Whatever you pleases.
All pains within, all pains without,
The plague, the palsy, and the gout.
The itch, stitch, and molly-grubs.
I can cure all these deeds.
All big-bellied maids,
And such like jades.
Likewise, I will pledge my life,
I can cure a scolding wife;
Let them be curst or ever so stout,
If the devil’s in, I’ll blow him out.

KING OF EGYPT—What is your fee?

DOCTOR—Twenty pounds down is my fee,
But half of that I’ll take from thee,
If it is St. George’s life I save,
That sum this night from you I crave.

KING OF EGYPT—What medicine do you carry, Doctor?

DOCTOR—I carry a little bottle in my pocket of rixum-raxum, prixum-praxum, with I-cock-o’-lory—a little of this to his nostrils.

Rise up St. George! and fight again!

_The Doctor performs his cure, and St. George rises._

ST. GEORGE—Oh horrible! terrible! the like was never seen,
A man drove out of seven senses into seventeen,
And out of seventeen into seven-score,
Oh horrible! terrible! the like was ne’er before.
It was neither by a bull, nor yet by a bear,
But by a little devil of a rabbit there.

_The Doctor performs the cure on Valentine, who rises._

VALENTINE—It is a kind of rough tough, coming up like a fly,
Up the seven stairs, and down the lofty sky.
My head is made of iron, my body made of steel,
My legs are made of pipe-shanks, I’ll cause you all to yield.

_Valentine and Sambo fight, when the King of Egypt interposes._

KING OF EGYPT—Oh! oh! we are all brothers,
Why should we be all through others?
Put up your swords and fight no more,
No longer in this house adore.

DOCTOR—My box it is dumb and cannot speak,
Please give us something for Christmas sake.

_Exeunt omnes._

It is said, that on this Eve, at midnight, all the bullocks of seven years old or more fall on their knees and utter a sort of groan, and, that at the same time, the myrrh plant bursts into flower and so continues for one hour, when it disappears again. My informant is positive that he saw this latter phenomenon last Christmas Eve (1890).

To the superstitious Manx, one pleasant feature of this sacred season generally, and of Christmas Eve and Christmas Day in particular, was that they were able to pass any haunted glen or road in perfect safety, as, owing to the beneficent influence of Christ, no Phynnodderee, Buggane, Witch, or evil creature of any kind could harm them.

_Christmas Day_, called _Laa Nollick_ or _Laa Nullick_, in Manx, where _Nollick_ is probably a corruption of the latin _Natalicium_ “birthday”, is observed in the Isle of Man in much the same way as in England, Scotland, and Ireland.

It is interesting to note that the church festival of Christmas was placed at the same time as the Pagan feast of the winter solstice, which was called the _Saturnalia_ by the Romans, and _Yule_ by the Scandinavian nations, with whom the Isle of Man was closely connected. The meaning of the word _Yule_ has given rise to considerable controversy, the most probable interpretation being that of Ficke;[96] who explains it to mean “noise”, or “cry”, especially the loud noise of revelry and rejoicing. The heathen _Yule_ was certainly a great time of merrymaking, and lasted for thirteen days, inclusive of the 6th of January. This merrymaking was to express their joy at the days having reached their shortest limit on the 21st of December, when the sun recommenced his upward course. The Church attempted to change the heathen ceremonies into the solemnities of the Christian festivals, of which it put as many as possible at this season. The result was, the strange medley of Christian and Pagan rites, especially with regard to the mistletoe and the _Yule_ log, which contribute to the festivities of the modern Christmas.

“As soon as the prayers at the _Oiel Verrey_ are over”, says Waldron, “Christmas begins, and there is not a barn unoccupied for the whole twelve days—every parish hiring fiddlers at the public charge; and all the youths, nay, sometimes people in years, make no scruple to be among these nocturnal dancers.”

Every family that could afford it, had a special brewing called _Jough-y-Nollick_, “drink of Christmas;” and as one brewing kettle generally served a whole neighbourhood, it was in great request at this time, hence the Manx proverb, “To go about like a brewing pan.” The weather saying for this season is: _Ollick fluigh, Rhullick vea_, “Wet Christmas, rich Churchyard”, _i.e._, wet weather at this time is considered unhealthy.

December 26.—_Laa’l Steaoin_, ‘Stephen’s Feast day.’ On this day the cruel but curious custom of Hunting the Wren is kept up. The unfortunate bird was stoned to death; and there is, therefore, an appropriateness in the Church festival commemorating the stoning of St. Stephen being on the same day. This stoning of the wren, however, if Waldron is to be believed, seems to have taken place on Christmas morning 160 years ago, as he says, “on the 24th of December, towards evening, all the servants in general have a holiday; they go not to bed all night, but ramble about till the bells ring in all the Churches, which is at twelve o’clock; prayer being over, they go to hunt the wren, and after having found one of these poor birds, they kill her, and lay her on a bier with the utmost solemnity, bringing her to the parish church, and burying her with a whimsical kind of solemnity, singing dirges over her in the Manx language, which they call her knell, after which Christmas begins.” A writer of the early part of the present century gives the following account of the origin of the hunting of the wren:—

“It has been a pastime in the Isle of Man from time immemorial to hunt the wren. It 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 seduced 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 the Island would be exhausted of its defenders, when a knight errant sprung up, who discovered some means of countervailing the charms used by this syren, 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 definitive sentence, that she must ultimately perish by a human hand. In consequence of this _well authenticated_ 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 this 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 effectual preservation from shipwreck for one year; and that fishermen would be considered as extremely foolhardy who would enter upon his occupation without such a safeguard.”—(_Bullock, History of the Isle of Man, 1816._)

Kelly’s description of this custom at about the same period is as follows:—“It is the custom of the inhabitants of the several parishes to catch a wren, on this day, and parade with flags flying and music, with the wren fixen upon the point of a long pole; and they oblige every person they meet to purchase a feather,[97] and to wear it in their hats for the day; in the evening they inter the naked body, with great solemnity; and conclude the evening with wrestling and all manner of sports. This is supposed to be in memory of the first martyr.”

The manner of celebrating this custom 50 years ago was described by William Harrison as follows:—“This custom is still kept upon St. Stephen’s Day, chiefly by boys, who at early dawn sally out armed with long sticks, beating the bushes until they find one of these birds, when they commence the chase with great shoutings following it from bush to bush, and when killed it is suspended in a garland of ribbons, flowers, and evergreens. The procession then commences, carrying that ‘King of birds,’ as the Druids called it, from house to house, soliciting contributions, and giving a _feather_ for luck; these are considered an effectual preservative from shipwreck, and some fishermen will not yet venture out to sea without having first provided themselves with a few of these feathers to insure their safe return. The ‘dreain,’ or wren’s feathers, are considered an effectual preservative against witchcraft. It was formerly the custom in the evening to inter the naked body with great solemnity in a secluded corner of the Churchyard, and conclude the evening with wrestling and all manner of sports.”[98]

Barrow gave the music of the song which follows in his _Mona Melodies_, published in 1820, and the words were taken down by William Harrison from a company of “Wren boys”, in 1843:—

THE HUNTING OF THE WREN.

We’ll away to the woods, says Robin to Bobbin,
We’ll away to the woods, says Richard to Robin;
We’ll away to the woods, says Jack of the Land,
We’ll away to the woods, says every one.

What shall we do there? says Robin to Bobbin.
Repeat, etc.

We will hunt the wren, says Robin to Bobbin.
Repeat, etc.

Where is he? where is he? says Robin to Bobbin.
Repeat, etc.

In yonder green bush, says Robin to Bobbin.
Repeat, etc.

I see him, I see him, says Robin to Bobbin.
Repeat, etc.

How shall we get him down? says Robin to Bobbin.
Repeat, etc.

With sticks and stones, says Robin to Bobbin.
Repeat, etc.

He is dead, he is dead, says Robin to Bobbin.
Repeat, etc.

How shall we get him home? says Robin to Bobbin.
Repeat, etc.

We’ll hire a cart, says Robin to Bobbin.
Repeat, etc.

Whose cart shall we hire? says Robin to Bobbin.
Repeat, etc.

Johnny Bill Fell’s, says Robin to Bobbin.
Repeat, etc.

Who will stand driver? says Robin to Bobbin.
Repeat, etc.

Filley the Tweet, says Robin to Bobbin.
Repeat, etc.

He’s home, he’s home, says Robin to Bobbin.
Repeat, etc.

How shall we get him boil’d? says Robin to Bobbin.
Repeat, etc.

In the brewery pan, says Robin to Bobbin.
Repeat, etc.

How shall we get him in? says Robin to Bobbin.
Repeat, etc.

With iron bars and a rope, says Robin to Bobbin.
Repeat, etc.

He is in, he is in, says Robin to Bobbin.
Repeat, etc.

He is boil’d, he is boil’d, says Robin to Bobbin.
Repeat, etc.

How shall we get him out? says Robin to Bobbin.
Repeat, etc.

With a long pitchfork, says Robin to Bobbin.
Repeat, etc.

He is out, he is out, says Robbin to Bobbin.
Repeat, etc.

Who’s to dine at dinner? says Robin to Bobbin.
Repeat, etc.

The King and the Queen, says Robin to Bobbin.
Repeat, etc.

How shall we get him eat? says Robin to Bobbin.
Repeat, etc.

With knives and forks, says Robbin to Bobbin.
Repeat, etc.

He is eat, he is eat, says Robin to Bobbin.
Repeat, etc.

The eyes for the blind, says Robin to Bobbin.
Repeat, etc.

The legs for the lame, say Robin to Bobbin.
Repeat, etc.

The pluck for the poor, says Robin to Bobbin.
Repeat, etc.

The bones for the dogs, says Robin to Bobbin;
The bones for the dogs, says Richard to Robin;
The bones for the dogs, says Jack of the land;
The bones for the dogs, says every one.

The wren, the wren, the king of all birds,
We have caught, St. Stephen’s Day, in the furze;
Although he is little, his family’s great,
I pray you, good dame, do give us a treat.

And so on, always chorusing with affected labour and exertion, “Hoist! Hoist!”

Colonel Vallancy, in his _Collectanea de Rebus Hibernicis_, says, “The Druids represented this as the king of all birds. The superstitious respect shown to this little bird gave offence to our first Christian missionaries, and by their commands _he is still hunted and killed by the peasant on Christmas Day_, and on the following (St. Stephen’s Day) he is carried about hung by the leg in the centre of two hoops, crossing each other at right angles, and a procession made in every village of men, women, and children, singing an Irish catch, importing him to be the king of all birds. In several European languages his name imports the same—as, Latin, _Regulus_; French, _Reytelet_; Welsh, _Bren_, king; Teutonic, _Konig-Vogel_, king-bird; Dutch, _Konije_, little king.”[99]

This kingly dignity is accounted for in the following curious traditional tale, which is current in the West Highlands and in Skye, and is also related in Grimm’s story of “King Wren”:—“In a grand assembly of all the birds of the air, it was determined that the sovereignty of the feathered tribe should be conferred upon the one who would fly highest. The favourite was, of course, the eagle, who at once, and in full confidence of victory, commenced his flight towards the sun; when he had vastly distanced all competitors, he proclaimed with a mighty voice his monarchy over all things that had wings. Suddenly, however, the wren, who had secreted himself under the feathers of the eagle’s crest, popped from his hiding-place, flew a few inches upwards, and chirped out as loudly as he could, ‘Birds, look up and behold your king;’ and was elected accordingly.” The meaning of the Manx, _Dreain_, is uncertain, though Kelly[100] boldly derives it from _druai-eean_. “the druid’s bird.”

Aubray relates in his _Miscellanies_ that, after a battle in the north of Ireland, “a party of the Protestants had been surprised sleeping by the Popish Irish were it not for several wrens that had just wakened them by dancing and pecking on the drums as the enemy were approaching. For this reason the wild Irish mortally hate these birds to this day, calling them the devil’s servants, and killing them wherever they can catch them: they teach their children to thrust them full of thorns; you’ll see sometimes on holidays a whole parish running like madmen from hedge to hedge a _wren-hunting_.” This is not the case in England, where a kind of reverence is paid to these birds, for it is considered unlucky to kill them or to destroy their nests, and it is supposed that anyone doing so would infallibly, within the course of the year, meet with some dreadful misfortune. This feeling is expressed by the distich:—

A robin and a wren,
Are God Almighty’s cock and hen.

and an old poet says:—

I never take away their nest, nor try
To catch the old ones, lest a friend should die;
Dick took a wren’s nest from his cottage side,
And ere a twelvemonth past his mother dy’d!

W. Harrison, who gives the above quotations, adds:—“In the version as printed of this song, it is given as recited at the time, but evidently there are several expressions not in unison with the Manx idiom, which only shows the difficulty of preserving in their original purity these orally delivered songs, for each batch of minstrels are constantly introducing something of their own. Thus, ‘Robin _to_ Bobbin,’ and ‘Jack _of the_ Land,’ should certainly be ‘Robin _the_ Bobbin,’ and ‘Jackey _the_ Land,’ being the particular designation by which they were known, similar to what may be met with in many instances at the present day, as ‘Billey the Bo,’ ‘Jackey the Cook,’ ‘Tom the Rock,’ etc. Other minor expressions might be noticed as ‘he is’ for ‘he’s,’ but the last verse is evidently belonging to an Irish version. The Manx song terminates generally after ‘The bones for the dogs’ with—

He’s eat, he’s eat, says Robin the Bobbin,
He’s eat, he’s eat, says Richard to Robin,
He’s eat, he’s eat, says Jackey the Land,
He’s eat, he’s eat, says every one.

I have never met with a copy of dirges in the Manx language, said to have been sung over the body at the interment, as is recorded in Waldron’s History.”[101]

In Essex, the wren was killed and carried about in furze bushes, the boys asking a present in these words:—

The wren! the wren! the king of birds,
St. Stephen’s Day was killed in the furze;
Although he be little, his honour is great,
And so, good people, pray give us a treat.

The following wren song is also met with at Waterford:—

On Christmas Day I turned the spit,
I burned my fingers—I feel it yet;
Between my fingers and my thumb,
I ate the roast meat every crumb.
Sing, hubber ma dro my droleen.

We were all day hunting the wren,
We were all day hunting the wren;
The wren so cute, and we so cunning,
She stayed in the bush while we were a-running.
Sing, &c.

When we went to cut the holly,
All our boys were brisk and jolly;
We cut it down all in a trice,
Which made our wren boys to rejoice.
Sing, &c.

This custom is also found in Pembrokeshire, where it is practised on 12th day, and at several places in the south of France on the first Sunday in December. It is very remarkable that though in many counties it was reckoned unlucky to kill the wren, yet it was killed ceremonially once a year. This, taken into connection with the value set upon the possession of a feather from the slain bird, points to a sacrificial custom.[102]

In Man at the present day the bush decorated with ribbons and flowers still survives, and the wren is occasionally found ensconced within it, but the song has dwindled to a mere fragment.

December 27th, _Laa’l Eoin Nollick_, “John’s Christmas Feast day”, and December 28th, _Laa’l ny Macain_, “Feast day of the Children (or Innocents)”, are Church Festivals.

December 31st.—On the Eve of New Year’s Day it was a custom to fill a thimble with salt and upset it on a plate, one thimble for every one in the house. The plate was then carefully put by and examined next morning; if any of the little heaps of salt had fallen or looked untidy, then the person whom it represented would die during the year.

“In many of the upland cottages”, writes Train, “it is yet 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 track of a foot; should the toes of this ominous print turn 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.” Another means of prying into futurity made use of on this evening was to put the leaves of _hibbin_ or ivy in water. Each of these leaves were marked by a member of the family, and, if any one of the leaves was withered in the morning, it would mean death to its owner during the year. It would seem probable, however, that the chance of any of the leaves withering under the circumstances was a very remote one. (see November 11th.)

It may be mentioned here that Tuesdays and Thursdays were considered lucky days, and Fridays unlucky. A search through the Parish Registers will show that weddings usually took place on Tuesday or Thursday, and hardly ever on Friday. Nothing would induce the fishermen to go to sea on Friday.

[Footnote 59: The meaning of this is, probably: may death, when it comes upon you, find you as happy and comfortable as a mouse in a well-stocked barn.]

[Footnote 60: Literally “without.”]

[Footnote 61: This, we hope, will shortly be published by the Manx Society.]

[Footnote 62: This was probably a harvest custom, originally. See p. 122, also Chapter VII., where an attempt is made to explain the origin of all customs connected with the animal or vegetable kingdom.]

[Footnote 63: The word _laa’l_ appears to be a contraction of _Laa-feaill_ ‘feast day.’ F is a weak consonant in Manx, and when aspirated it loses all its force. Phillips, in his Prayer book of the early seventeenth century, spells this word _lail_, which shows its origin more distinctly.]

[Footnote 64: Western Isles, p. 119.]

[Footnote 65: See Chapter VII.]

[Footnote 66: It will be seen that these tenures are not peculiar to the Isle of Man from the following:

‘Grant of lands in Free Alms in the Isle of Lismore, with the custody of the Staff of St Moloc.’

DEED OF CONFIRMATION.

To all and singular, etc. We, Archibald Campbell, feudatory, Lord of the lands of Argyle, Campbell, and Lorn, with the consent and assent of our most dear father and guardian, Archibald, Earl of Argyle ... have granted, and as well in honour of God omnipotent, of the Blessed Virgin, and of our holy Patron Moloc, and have _mortified_, and by this present writing have confirmed to our beloved John McMolmore, and the heirs male of his body lawfully begotten or to be begotten, all and singular our lands ... in the Isle of Lismore ... with the Custody of the Great Staff (Baculi) of St Moloc, as freely as the ... other predecessors of the sd John had from our predecessors ... in pure and free alms.’ (Dated 9th April, 1544).]

[Footnote 67: See Chapter VII.—Similar cakes were made in the little island of St. Kilda, but on “All Soul’s Day”, November 2nd not Good Friday.]

[Footnote 68: See Chapter VII.]

[Footnote 69: Kelly: Manx Dictionary, p. 15. Manx Society: Vol. XIII.]

[Footnote 70: See Chapter VII.]

[Footnote 71: Kelly’s (see Manx Dictionary) notion of a connection with the Phœnician God _Baal_ is an evident absurdity.]

[Footnote 72: These extracts about Perambulations were taken from the Ballaugh _Parochialia_, by the permission of its compiler, the late Rev. W. Kermode.]

[Footnote 73: See Chapter VII.]

[Footnote 74: Cleasby and Vigfusson, Icelandic Dictionary.]

[Footnote 75: See story of “Origin of Arms of the Island.” Chapter III. This custom of rolling down wheels was formerly practised in Bohemia and central France.]

[Footnote 76: See Chapter VII.]

[Footnote 77: The date of this Court has only been changed to the 5th of July since the alteration of the Calendar. For a full description of it see “Manx Names”, pp. 261‒66.]

[Footnote 78: Manx Names, p. 210.]

[Footnote 79: See Chapter I.]

[Footnote 80: The Hibbert Lectures, 1888, p. 149.]

[Footnote 81: See Chapter VII.]

[Footnote 82: i.e., after the change of the calendar to the first Sunday after the 12th of August.]

[Footnote 83: Kelly, Manx Dictionary, p. 129.]

[Footnote 84: See Chapter VII.]

[Footnote 85: Rhys’ Hibbert Lectures, 1886; p. 16‒17.]

[Footnote 86: This looks like some reminiscence of sacrifice and feasting. See Chapter VII.]

[Footnote 87: Kelly, Manx Dictionary, p. 24.]

[Footnote 88: Kelly, Manx Dictionary, p. 14.]

[Footnote 89: Nuts.]

[Footnote 90: Lovingly.]

[Footnote 91: Watchful eye.]

[Footnote 92: Chimney.]

[Footnote 93: This is identical with an English proverb.]

[Footnote 94: This play is mentioned by Davies Gilbert, F.R.S., as being popular in the West of England in his _Ancient Christmas Carols_, London, 1822.]

[Footnote 95: Manx Society, Vol. XVI., p. 166‒171.]

[Footnote 96: Indogermanischen Sprachen, Vol. III., p. 245.]

[Footnote 97: See Chapter VII., and Manx Dictionary, p. 116.]

[Footnote 98: Mona Miscellany, Manx Society, Vol. XXI.]

[Footnote 99: Indeed the wren was called “King of birds” by almost every European nation.]

[Footnote 100: Manx Dictionary, p. 67.]

[Footnote 101: Mona Miscellany, Manx Society, Vol. XVI.]

[Footnote 102: See Chapter VII.]