A righte Merrie Christmasse!!!

The Story of Christ-tide

By John Ashton. CopperplateEtching of "TheWassail Song, " by ArthurC. Behrend. 

London: published by the LeadenhallPress, Ltd. , 50 Leadenhall Street;Simpkin, Marshall, Hamilton, Kent& Co. , Ltd. New York: CharlesScribner's Sons, 153-157 Fifth Avenue. 

The Leadenhall Press Ltd. London[1894]

[Transcriber's Notes:

This text contains passages using the Anglo-Saxon thorn (Ŝ or ŝ, equivalent of "th"), which should display properly in most textviewers. The Anglo-Saxon yogh (equivalent of "y, " "i, " "g, " or "gh")will display properly only if the user has the proper font, so tomaximize accessibility, the character "3" is used in this e-text torepresent the yogh. 

Characters with a macron are preceded by an equal sign and enclosed insquare brackets, e. G. , [=a]. 

Superscripted characters are preceded by a carat and enclosed in curlybrackets, e. G. , y^{t}. ]

[Illustration: The Wassail Song]

TO THE READER

 I do not craue mo thankes to haue, than geuen to me all ready be; but this is all, to such as shall peruse this booke. That, for my sake, they gently take what ere they finde against their minde, when he, or she, shal minded be therein to looke. 

 _Tusser. _

A righte Merrie Christmasse!!!

PREFACE

It is with a view of preserving the memory of Christmas that I havewritten this book. 

In it the reader will find its History, Legends, Folk-lore, Customs, and Carols--in fact, an epitome of Old Christ-tide, forming a volumewhich, it is hoped, will be found full of interest. 

JOHN ASHTON. 

A righte Merrie Christmasse!!!

CONTENTS

CHAPTER I

Date of Christ's Birth discussed--Opinions of the Fathers--TheEastern Church and Christ-tide--Error in Chronology--RomanSaturnalia--Scandinavian Yule--Duration of Christ-tide 1

CHAPTER II

Historic Christ-tides in 790, 878, and 1065--William I. , 1066-1085--William II. --Henry I. , 1127--Stephen--Henry II. , 1158-1171--Richard I. , 1190--John, 1200--Henry III. , 1253--Edwards I. , II. , and III. --Richard II. , 1377-1398--Henry IV. -V. , 1418--HenryVIII. , his magnificent Christ-tides 9

CHAPTER III

Historic Christ-tides--Edward VI. , 1551--Mary--Elizabeth--JamesI. --The Puritans--The Pilgrim Fathers--Christmas's Lamentation--Christ-tidein the Navy, 1625 19

CHAPTER IV

Attempts of Puritans to put down Christ-tide--Attitude of thepeople--Preaching before Parliament--"The arraignment, etc. , ofChristmas" 26

CHAPTER V

The popular love of Christmas--Riots at Ealing andCanterbury--Evelyn's Christmas days, 1652, '3, '4, '5, '7, Cromwelland Christ-tide--The Restoration--Pepys and Christmas day, 1662--"TheExamination and Tryal of old Father Christmas" 34

CHAPTER VI

Commencement of Christ-tide--"O Sapientia!"--St. Thomas's day--Williamthe Conqueror and the City of York--Providing for Christmasfare--Charities of food--Bull-baiting--Christ-tide charities--Going"a-Thomassing, " etc. --Superstitions of the day 45

CHAPTER VII

Paddington Charity (Bread and Cheese Lands)--Barring-out atSchools--Interesting narrative 53

CHAPTER VIII

The Bellman--Descriptions of him--His verses. The Waits--Theirorigin--Ned Ward on them--Corporation Waits--York Waits (17thcentury)--Essay on Waits--Westminster Waits--Modern Waits 63

CHAPTER IX

Christ-tide Carols--The days of Yule--A Carol forChrist-tide--"Lullaby"--The Cherry-tree Carol--Dives and Lazarus 70

CHAPTER X

Christmas Eve--Herrick thereon--The Yule Log--Folk-lore thereon--TheAshen Faggot--Christmas Candles--Christmas Eve in the Isle ofMan--Hunting the Wren--Divination by Onions and Sage--A Custom atAston--"The Mock"--Decorations and Kissing Bunch--"BlackBall"--Guisers and Waits--Ale Posset 75

CHAPTER XI

Christmas Eve in North Notts--Wassailing the Fruit Trees--WassailSongs--Wassailing in Sussex--Other Customs--King at DownsideCollege--Christ-tide Carol--Midnight Mass--The Manger--St. Francis ofAssisi 84

CHAPTER XII

Decorating with Evergreens--Its Origin and Antiquity--Mistletoe inChurches--The permissible Evergreens--The Holly--"Holly andIvy"--"Here comes Holly"--"Ivy, chief of Trees"--"The Contest of theIvy and the Holly"--Holly Folk-lore--Church Decorations--To be kept uptill Candlemas day 91

CHAPTER XIII

Legends of the Nativity--The Angels--The Birth--The Cradles--The Oxand Ass--Legends of Animals--The Carol of St. Stephen--ChristmasWolves--Dancing for a Twelve-months--Underground Bells--The Fiddlerand the Devil 97

CHAPTER XIV

The Glastonbury Thorn, its Legend--Cuttings from it--Oaks coming intoleaf on Christmas day--Folk-lore--Forecast, according to the days ofthe week on which Christmas falls--Other Folk-lore thereon 105

CHAPTER XV

Withholding Light--"Wesley Bob"--Wassail Carol--Presents inChurch--Morris Dancers--"First Foot"--Red-haired Men--LampreyPie--"Hodening"--Its Possible Origin--The "Mari Lhoyd" 111

CHAPTER XVI

Curious Gambling Customs in Church--Boon granted--Sheaf of Corn forthe Birds--Crowning of the Cock--"The Lord Mayor of PennylessCove"--"Letting in Yule"--Guisards--Christmas in the Highlands--Christmasin Shetland--Christmas in Ireland 117

CHAPTER XVII

Ordinance against out-door Revelry--Marriage of a Lord ofMisrule--Mummers and Mumming--Country Mummers--Early Play--Two modernPlays 125

CHAPTER XVIII

A Christmas jest--Ben Jonson's Masque of Christmas--Milton's Masque ofComus--Queen Elizabeth and the Masters of Defence 138

CHAPTER XIX

The Lord of Misrule--The "Emperor" and "King" at Oxford--Dignity ofthe Office--Its abolition in the City of London--The functions of aLord of Misrule--Christmas at the Temple--A grand Christmas there 143

CHAPTER XX

A riotous Lord of Misrule at the Temple--Stubbes on Lords ofMisrule--The Bishops ditto--Mumming at Norwich 1440--Dancing at theInns of Court--Dancing at Christmas--The Cushion Dance 155

CHAPTER XXI

Honey Fairs--Card-playing at Christmas--Throwing the Hood--EarlyReligious Plays--Moralities--Story of a Gray's Inn Play--The firstPantomime--Spectacular drama--George Barnwell--Story respecting thisPlay 162

CHAPTER XXII

Profusion of Food at Christ-tide--Old EnglishFare--Hospitality--Proclamations for People to spend Christ-tide attheir Country Places--Roast Beef--Boar's Head--Boar's HeadCarol--Custom at Queen's College, Oxon. --Brawn--Christmas Pie--GoosePie--Plum Pudding--Plum Porridge--Anecdotes of Plum Pudding--Largeone--Mince Pies--Hackin--Folk-lore--Gifts at Christ-tide--YuleDoughs--Cop-a-loaf--Snap-dragon 169

CHAPTER XXIII

The First Carol--Anglo-Norman Carol--Fifteenth-Century Carol--"TheTwelve Good Joys of Mary"--Other Carols--"A Virgin most Pure"--Carolof Fifteenth Century--"A Christenmesse Carroll" 180

CHAPTER XXIV

Christmas Gifts forbidden in the City of London--Charles II. AndChristmas Gifts--Christmas Tree--Asiatic Descent--ScandinavianDescent--Candles on the Tree--Early Notices of in England--SantaClaus--Krishkinkle--Curious Tenures of Land at Christmas 186

CHAPTER XXV

Christ-tide Literature--Christmas Cards--Their Origin--Lamplighter'sVerses--Watchman's Verses--Christmas Pieces 194

CHAPTER XXVI

Carol for St. Stephen's Day--Boxing Day--Origin of Custom--Earlyexamples--The Box--Bleeding Horses--Festivity on this Day--Charity atBampton--Hunting the Wren in Ireland--Song of the Wren Boys 201

CHAPTER XXVII

St. John's Day--Legend of the Saint--Carols for the Day--HolyInnocents--Whipping Children--Boy Bishops--Ceremonies connectedtherewith--The King of Cockney's Unlucky Day--Anecdote thereon--Carolfor the Day 207

CHAPTER XXVIII

New Year's Eve--Wassail--New Year's Eve Customs--Hogmany--TheCl[=a]vie--Other Customs--Weather Prophecy 214

CHAPTER XXIX

New Year's Day--Carol--New Year's Gifts--"Dipping"--Riding the"Stang"--Curious Tenures--God Cakes--The "Quaaltagh"--"First foot" inScotland--Highland Customs--In Ireland--Weather Prophecies--HandselMonday 220

CHAPTER XXX

Eve of Twelfth Day--Thirteen Fires--Tossing the Cake--WassailingApple-Trees--The Eve in Ireland--Twelfth Day, or Epiphany--Carol forthe Day--Royal Offerings 232

CHAPTER XXXI

"The King of the Bean"--Customs on Twelfth Day--Twelfth Cakes--TwelfthNight Characters--Modern Twelfth Night--The Pastry Cook'sShops--Dethier's Lottery--The Song of the Wren--"Holly Night" atBrough--"Cutting off the Fiddler's Head" 238

CHAPTER XXXII

St. Distaff's Day--Plough Monday--Customs on the Day--Feast of thePurification 246

CHAPTER I

 Date of Christ's Birth discussed--Opinions of the Fathers--The Eastern Church and Christ-tide--Error in Chronology--Roman Saturnalia--Scandinavian Yule--Duration of Christ-tide. 

The day on which Jesus Christ died is plainly distinguishable, but theday of His birth is open to very much question, and, literally, isonly conjectural; so that the 25th December must be taken purely asthe day on which His birth is celebrated, and not as His absolutenatal day. In this matter we can only follow the traditions of theChurch, and tradition alone has little value. 

In the second and early third centuries of our ĉra, we only know thatthe festivals, other than Sundays and days set apart for theremembrance of particular martyrs, were the Passover, Pentecost, andthe Epiphany, the baptism or manifestation of our Lord, when came "avoice from Heaven saying, This is my beloved Son, in whom I am wellpleased. " This seems always to have been fixed for the 6th of January, and with it was incorporated the commemoration of His birth. 

Titus Flavius Clemens, generally known as Clemens of Alexandria, livedexactly at this time, and was a contemporary of Origen. He speaksplainly on the subject, and shows the uncertainty, even at that earlyepoch of Christianity, of fixing the date:[1] "There are those who, with an over-busy curiosity, attempt to fix not only the year, but thedate of our Saviour's birth, who, they say, was born in thetwenty-eighth year of Augustus, on the 25th of the month Pachon, "_i. E. _ the 20th of May. And in another place he says: "Some say thatHe was born on the 24th or 25th of the month Pharmuthi, " which wouldbe the 19th or 20th of April. 

[Footnote 1: _Stromat. _, L. 1, pp. 407-408, ed. Oxon. , 1715. ]

But, perhaps, the best source of information is from the _Mémoirespour servir à l'histoire ecclésiastique des six premiers Siècles_, byLouis Sebastian le Nain de Tillemont, written at the very commencementof the eighteenth century, [2] and I have no hesitation in appending aportion of his fourth note, which treats "_Upon the day and year ofthe birth of Jesus Christ_. "

[Footnote 2: Translated by T. Deacon in 1733-35, pp. 335-336. ]

"It is thought that Jesus Christ was born in the night, because it wasnight when the angel declared His birth to the shepherds: in which S. Augustin says that He literally fulfilled David's words, _Anteluciferum genuite_. 

"The tradition of the Church, says this father, is that it was uponthe 25th of December. Casaubon acknowledges that we should notimmediately reject it upon the pretence that it is too cold a seasonfor cattle to be at pasture, there being a great deal of differencebetween these countries and Judĉa; and he assures us that, even inEngland, they leave the cows in the field all the year round. 

"S. Chrysostom alleges several reasons to prove that Jesus Christ wasreally born upon the 25th of December; but they are weak enough, except that which he assures of, that it has always been the belief ofthe Western Churches. S. Epiphanius, who will have the day to havebeen the 6th of January, places it but at twelve days' distance. S. Clement of Alexandria says that, in his time, some fixed the birth ofJesus Christ upon the 19th or 20th April; others, on the 20th of May. He speaks of it as not seeing anything certain in it. 

"It is cited from one John of Nice, that it was only under Pope Juliusthat the Festival of the Nativity was fixed at Rome upon the 25th ofDecember. Father Combesisius, who has published the epistle of thisauthor, confesses that he is very modern: to which we may add that heis full of idle stories, and entirely ignorant of the history anddiscipline of antiquity. So that it is better to rest upon thetestimony of S. Chrysostom, who asserts that, for a long time before, and by very ancient tradition, it was celebrated upon the 25th ofDecember in the West, that is, in all the countries which reach fromThrace to Cadiz, and to the farthest parts of Spain. He names Romeparticularly; and thinks that it might be found there that this wasthe true day of our Saviour's birth, by consulting the registers ofthe description of Judĉa made at that time, supposing them still to bepreserved there. We find this festival placed upon the 25th ofDecember in the ancient Roman Calendar, which was probably made in theyear 354. .. . 

"We find by S. Basil's homily upon the birth of our Lord that afestival in commemoration of it was observed in Cappadocia, providedthat this homily is all his; but I am not of opinion that it appearsfrom thence either that this was done in January rather than Decemberor any other month in the year, or that this festival was joined withthat of the Baptism. On the contrary, the Churches of Cappadocia seemto have distinguished the Feast of the Nativity from that of theEpiphany, for S. Gregory Nazianzen says, that after he had beenordained priest, in the year 361, upon the festival of one mystery, heretired immediately after into Pontus, on that of another mystery, andreturned from Pontus upon that of a third. Now we find that hereturned at Easter, so that there is all imaginable reason to believethat he was ordained at Christmas, and retired upon the Epiphany. S. Basil died, in all probability, upon the 1st of January in the year379, and S. Gregory Nyssen says that his festival followed close uponthose of Christmas, S. Stephen, S. Peter, S. James, and S. John. Weread in an oration ascribed to S. Amphilochius, that he died on theday of the Circumcision, between the Nativity of Jesus Christ and HisBaptism. S. Gregory Nyssen says that the Feast of Lights, and of theBaptism of Jesus Christ, was celebrated some days after that of HisNativity. The other S. Gregory takes notice of several mysteries whichwere commemorated at Nazianzium with the Nativity, the Magi, etc. , buthe says nothing, in that place, of the Baptism. And yet, if thefestival of Christmas was observed in Cappadocia upon the 25th ofDecember, we must say that S. Chrysostom was ignorant of it, since heascribes this practice only to Thrace and the more Westernprovinces. .. . 

"In the year 377, or soon after, some persons who came from Rome, introduced into Syria the practice of celebrating our Lord's Nativityin the month of December, upon the same day as was done in the West;and this festival was so well received in that country that in lessthan ten years it was entirely established at Antioch, and wasobserved there by all the people with great solemnity, though somecomplained of it as an innovation. S. Chrysostom, who informs us ofall this, speaks of it in such a manner as to make Father Thomassinsay, not that the birth of Jesus Christ had till then been kept upon awrong day, but that absolutely it had not been celebrated there atall. 

"S. Chrysostom seems to say, that this festival was received at thesame time by the neighbouring provinces to Antioch; but this must notbe extended as far as to Egypt, as we learn from a passage in Cassian. This author seems to speak only of the time when he was in Scetĉ(about 399), but also of that when he wrote his tenth conference(about the year 420 or 425). But it appears that, in the year 432, Egypt had likewise embraced the practice of Rome: for Paul of Emesa, in the discourse which he made then at Alexandria upon the 29th ofCoiac, which is the 25th of December, says it was the day on whichJesus Christ was born. S. Isidore of Pelusium, in Egypt, mentions theTheophany and the Nativity of our Saviour, according to the flesh, astwo different festivals. We were surprised to read in an oration ofBasil of Seleucia, upon S. Stephen, that Juvenal of Jerusalem, whomight be made bishop about the year 420, was the first who celebratedthere our Saviour's Nativity. "

The Armenian Church still keeps up the eastern 6th of January asChristmas day--and, as the old style of the calendar is retained, itfollows that they celebrate the Nativity twenty-four days after we do:and modern writers make the matter more mixed--for Wiesseler thinksthat the date of the Nativity was 10th January, whilst Mr. Greswellsays it occurred on the 9th April B. C. 4. 

It is not everybody that knows that our system of chronology is fouryears wrong--_i. E. _ that Jesus Christ must have been born four yearsbefore _Anno Domini_, the year of our Lord. It happened in this way. Dionysius Exiguus, in 533, first introduced the system of writing thewords _Anno Domini_, to point out the number of years which hadelapsed since the Incarnation of our Lord; in other words heintroduced our present chronology. He said the year 1 was the same asthe year A. U. C. (from the building of Rome) 754; and this statement hebased on the fact that our Saviour was born in the twenty-eighth yearof the reign of Augustus; and he reckoned from A. U. C. 727, when theemperor first took the name of Augustus. The early Christians, however, dated from the battle of Actium, which was A. U. C. 723, thusmaking the Nativity 750. Now we believe that that event took placeduring Herod's reign, and we know that Herod died between the 13thMarch and 29th March, on which day Passover commenced, in A. U. C. 750, so that it stands to reason that our chronology is wrong. 

Some think that the date of 25th December, which certainly began inthe Roman Church, was fixed upon to avoid the multiplication offestivals about the vernal equinox, and to appropriate to a Christianuse the existing festival of the winter solstice--the returning sunbeing made symbolical of the visit of Christ to our earth; and towithdraw Christian converts from those pagan observances with whichthe closing year was crowded, whilst the licence of the _Saturnalia_was turned into the merriment of Christmas. 

This festival of the Saturnalia (of which the most complete account isgiven by Macrobius in his _Conviviorum Saturnaliorum_) dated from theremotest settlement of Latium, whose people reverenced Saturnus as theauthor of husbandry and the arts of life. At this festival the utmostfreedom of social intercourse was permitted to all classes; evenslaves were allowed to come to the tables of their masters clothed intheir apparel, and were waited on by those whom they were accustomedto serve. Feasting, gaming, and revelry were the occupations of allclasses, without discrimination of age, or sex, or rank. Processionscrowded the streets, boisterous with mirth: these illuminated thenight with lighted tapers of wax, which were also used as giftsbetween friends in the humbler walks of life. The season was one forthe exchange of gifts of friendship, and especially of gifts tochildren. It began on the 17th December, and extended virtually, tothe commencement of the New Year. 

Prynne[3] speaks thus of Christmas: "If we compare our BacchanalianChristmasses and New Year's Tides with these Saturnalia and Feasts ofJanus, we shall finde such near affinytie betweene them both in regardof time (they being both in the end of December and on the first ofJanuary), and in their manner of solemnizing (both of them being spentin revelling, epicurisme, wantonesse, idlenesse, dancing, drinking, stage playes, and such other Christmas disorders now in use withChristians), were derived from these Roman Saturnalia and BacchanalianFestivals; which should cause all pious Christians eternally toabominate them. "

[Footnote 3: _Histrio Mastix_, ed. 1633, p. 757. ]

The Anglo-Saxons and early English knew not the words either ofChristmas or Christ-tide. To them it was the season of Yule. Bede (_detemporum ratione_, c. 13), regards it as a term for the wintersolstice. "Menses Giuli a conversione solis in auctum dici, quia unuseorum prĉcedit, alius subsequitur, nomina acceperunt": alluding to theAnglo-Saxon Calendar, which designated the months of December andJanuary as _ĉerre-geola_ and _ĉftera-geola_, the former and the latterYule. Both Skeat and Wedgwood derive it from the old Norse _jól_, which means feasting and revelry. Mr. J. F. Hodgetts, in an articleentitled "Paganism in Modern Christianity" (_Antiquary_, December1882, p. 257), says:--

"The ancient name (Yule) for Christmas is still used throughout allScandinavia. The Swedes, Danes, and Norwegians wish each other a 'gladYule, ' as we say 'A merry Christmas to you. ' This alone would serve todraw our attention to Scandinavia, even if no other reason existed forsearching there for the origin of our great Christian Feast. The grandstorehouses of Pagan lore, as far as the Northern nations of Teutonicrace are concerned, are the two Eddas, and if we refer to the part, orchapter, of Snorri Sturlson's Edda, known as _Gylfa Ginning_, we shallfind the twelfth name of Odin, the Father of the Gods, or Allfather, given as _Iàlg_ or _Iàlkr_ (pronounced _yolk_ or _yulg_). TheChristmas tree, introduced into Russia by the Scandinavians, iscalled _ëlka_ (pronounced _yolka_), and in the times just preceding, and just after, the conquest of Britain by the English, this highfeast of Odin was held in mid-winter, under the name of _Iàlka tid_, or Yule-tide. It was celebrated at this season, because the Vikings, being then unable to go to sea, could assemble in their great hallsand temples and drink to the gods they served so well. Another reasonwas, that it fell towards the end of the twelve mystic months thatmade up the mythical, as well as the cosmical, cycle of the year, andwas therefore appropriately designated by the last of the names bywhich Odin is called in the Edda. "

There are different opinions as to the duration of Christ-tide. TheRoman Church holds that Christmas properly begins at Lauds onChristmas Eve, when the Divine Office begins to be solemnised as aDouble, and refers directly to the Nativity of our Lord. It terminateson the 13th of January, the Octave day of the Epiphany. The evergreensand decorations remain in churches and houses until the 2nd ofFebruary, the Purification of the Blessed Virgin Mary. 

But I think that if we in England are bound by ecclesiastical law asto the keeping of Christ-tide, it should, at least, be an Englishuse--such as was observed before the domination of Rome in England. And, previous to the _Natale_, or Festival of the Nativity, the earlyChurch ordained a preparatory period of _nine days_, called a_Novena_. These take the commencement of Christ-tide back to the 16thDecember, on which day the Sarum use ordained the Anthem, whichcommences, "O Sapientia, quĉ ex ore Altissimi prodidisti, " and at thepresent time this day is marked in the Calendar of the English ChurchService Book as "O Sapientia. " That this was commonly considered thecommencement of Christ-tide is shown by the following anecdote of thelearned Dr. Parr:--A lady asked him when Christmas commenced, so thatshe might know when to begin to eat mince pies. "Please to sayChristmas pie, madam, " replied the Doctor. "Mince pie isPresbyterian. " "Well, Christmas pie--when may we begin to eat them?""Look in your Prayer-book Calendar for December and there you willfind 'O Sapientia. ' Then Christmas pie--not before. "

The Festival was considered of such high importance by theAnglo-Saxons that the ordinary Octave was not good enough; it must bekept up for _twelve_ days. And Collier (_Eccl. Hist. _, 1840, vol. I. P. 285) says that a law passed in the days of King Alfred, "by virtueof which the _twelve days_ after the Nativity of our Saviour are madefestivals. " This brings us to the feast of the Epiphany, 6th January, or "Twelfth Day, " when Christmas ends--for the Epiphany has its ownOctave to follow, and I think the general consensus of opinion is infavour of this ending. 

CHAPTER II

 Historic Christ-tides in 790, 878, and 1065--William I. , 1066-1085--William II. --Henry I. , 1127--Stephen--Henry II. , 1158-1171--Richard I. , 1190--John, 1200--Henry III. , 1253--Edwards I. , II. , and III. --Richard II. , 1377-1398--Henry IV. -V. , 1418--Henry VIII. , his magnificent Christ-tides. 

The earliest historic Christmas in England was 790, when the Welshsuddenly attacked the soldiers of Offa, King of Mercia, who werecelebrating Christ-tide, and slew many of them; and in 878, whenAlfred was doing likewise at Chippenham, that Guthrum and his Danesfell upon him, destroyed his forces, and sent him a fugitive. In 1065, at this season, Westminster Abbey was consecrated, but King Edward wasnot there, being too ill. Next year, in this same Church of St. Peter, was William I. Crowned on Christmas day by Aldred, archbishop of York;for he would not receive the crown at the hands of Stigand, archbishopof Canterbury, "because he was hated, and furthermore judged to be averie lewd person, and a naughtie liver. " In 1085 he kept hisChrist-tide at Gloucester, where he knighted his son Henry. 

William II. Followed the example of his father, and kept the festivalin state; as did Henry I. At Westminster, Windsor, and elsewhere. Butthat of 1127 at Windsor was somewhat marred by a quarrel between twoprelates. It seems that Thurston, archbishop of York (in prejudice ofthe right of William, archbishop of Canterbury), would have set thecrown on the king's head as he was going to hear Mass, but was pushedback with some violence by the followers of the other archbishop, andhis chaplain, who was bearing the archiepiscopal crozier, wasignominiously and contemptuously thrust out of doors, cross and all. The strife did not end there, for both the prelates, together with thebishop of Lincoln, went to Rome to lay their case before the Pope forhis decision. 

Stephen, for a short time, kept Christ-tide royally; but the internaldissensions of his kingdom prevented him from continuing celebratingthe festival in state. Henry II. Kept his first Christ-tide atBermondsey, where, to conciliate his subjects, he solemnly promised toexpel all foreigners from England, whereupon some tarried not, butwent incontinently. A curious event happened at Christmas 1158, whenthe king, then at Worcester, took the crown from his head anddeposited it on the altar, never wearing it afterwards. In 1171 hespent the feast at Dublin, where, there being no place large enough, he built a temporary hall for the accommodation of his suite andguests, to which latter he taught the delights of civilisation in goodcookery, masquings, and tournaments. The most famous Christ-tide thatwe hear of in the reign of Richard I. Is that in 1190, when "the twoKings of England and France held their Christmasse this yeare atMessina, and still the King of England used great liberalitie inbestowing his treasure freelie amongst knights and other men of warre, so that it was thought he spent more in a moneth than anie of hispredecessours ever spent in a whole yeare. "

John kept Christ-tide in 1200 at Guildford, "and there gave to hisservants manie faire liveries and suits of apparell. The archbishop ofCanturburie did also the like at Canturburie, seeming in deed tostrive with the king, which of them should passe the other in suchsumptuous appareling of their men: whereat the king (and not withoutgood cause) was greatlie mooved to indignation against him, although, for a time, he coloured the same. " John took a speedy and very curiousrevenge. "From thence he returned and came to Canturburie, where heheld his Easter, which fell that yeare on the day of the Annunciationof our Ladie, at which feast he sat crowned, together with his wife, queen Isabell, _the archbishop of Canturburie bearing the charges ofthem and their trains while they remained there_. " Next year he heldthe feast at Argenton in Normandy. 

Henry III. Celebrated the Nativity right royally in 1253 at York, "whither came Alexander the young King of Scots, and was there madeknight by the King of England; and, on Saint Stephan's day, he marriedthe ladie Margaret, daughter to the King of England, according to theassurance before time concluded. There was a great assemblie of noblepersonages at that feast. The Queene dowager of Scotland, mother toKing Alexander, a Frenchwoman of the house of Coucie, had passed thesea, and was present there with a faire companie of lords andgentlemen. The number of knights that were come thither on the King ofEngland's part were reckoned to be at the point of one thousand. TheKing of Scots had with him three score knights, and a great sort ofother gentlemen comparable to knights. The King of Scots did homage tothe King of England, at that time, for the realme of Scotland, and allthings were done with great love and favour, although, at thebeginning, some strife was kindled about taking up of lodgings. Thisassemblie of the princes cost the archbishop verie deerelie infeasting and banketting them and their traines. At one dinner it wasreported he spent at the first course three score fat oxen. "

Edward I. Had, at two separate times, as Christmas guests Llewellyn ofWales and Baliol of Scotland. Edward II. Kept one feast of theNativity at York in 1311, revelling with Piers Gaveston and hiscompanions; but that of 1326 was spent in prison at Kenilworth, whilsthis wife and son enjoyed themselves at Wallingford. Strange and sadguests, too, must the captive King of France and David of Scotlandhave been at Edward III. 's Christ-tide feast in 1358 at Westminster. 

Richard II. Came to the throne 21st June 1377, a boy of eleven years, and I think Stow has made a mistake in a year in the followingaccount, because at the date he gives he would have been king insteadof prince. 

"One other show, in the year 1377, made by the citizens for thedisport of the young prince Richard, son to the Black Prince, in thefeast of Christmas, in this manner:--On the Sunday before Candlemas, in the night, one hundred and thirty citizens, disguised and wellhorsed, in a mummery, with sound of trumpets, sackbuts, cornets, shalmes, and other minstrels, and innumerable torch lights of wax, rode from Newgate through Cheape, over the bridge, throughSouthwarke, and so to Kennington beside Lambheth, where the youngprince remained with his mother and the Duke of Lancaster, his uncle, the Earls of Cambridge, Hertford, Warwicke, and Suffolke, with diversother lords. In the first rank did ride forty-eight in the likenessand habit of Esquires, two and two together, clothed in red coats andgowns of say or sandal, with comely visors on their faces; after themcame forty-eight Knights, in the same livery of colour and stuff; thenfollowed one richly arrayed like an Emperor; and, after him somedistance, one stately attired like a Pope, whom followed twenty-fourCardinals; and, after them, eight or ten with black visors, notamiable, as if they had been legates from some foreign princes. Thesemaskers, after they had entered Kennington, alighted from theirhorses, and entered the hall on foot; which done, the prince, hismother, and the lords, came out of the chamber into the hall, whom thesaid mummers did salute, showing by a pair of dice upon the tabletheir desire to play with the prince, which they so handled, that theprince did always win when he cast them. Then the mummers set to theprince three jewels, one after the other, which were a bowl of gold, acup of gold, and a ring of gold, which the prince won at three casts. Then they set to the prince's mother, the duke, the earls, and otherlords, to every one a ring of gold, which they did also win. Afterwhich they were feasted, and the music sounded, the prince and lordsdanced on the one part with the mummers, which did also dance; whichjollity being ended, they were again made to drink, and then departedin order as they came. "

When he came to the throne as Richard II. He had very enlarged ideason expenditure, and amongst others on Christmas feasts. He held one atLichfield in 1398, where the Pope's Nuncio and several foreignnoblemen were present, and he was obliged to enlarge the episcopalpalace in order to accommodate his guests. Stow tells us: "This yeereKing Richarde kept his Christmas at Liechfield, where he spent in theChristmas time 200 tunns of wine, and 2000 oxen with theirappurtenances. " But then he is said to have had 2000 cooks, andcookery was then elevated into a science: so much so, that theearliest cookery book that has come down to us is _The Forme ofCury_, which "was compiled of the chef Mairt Cok of Kyng Richard theSecunde, Kyng of . Nglond[4] aftir the Conquest. " Twenty-eight oxen, three hundred sheep, an incredible number of fowls, and all kinds ofgame were slaughtered every morning for the use of his household. Itseems incredible, but see what old John Hardyng, the metricalchronicler, says:--

 Truly I herd Robert Ireleffe saye, Clerke of the grene cloth, y^{t} to the household, Came euery daye for moost partie alwaye, Ten thousand folke by his messis tould, That folowed the hous aye as thei would, And in the kechin three hundred seruitours, And in eche office many occupiours;

 And ladies faire with their gentilwomen, Chamberers also and launderers, Three hundred of them were occupied then. 

[Footnote 4: [Transcriber's Note: ". Nglond" appears in the original. An 18th-Century annotated edition of _The Forme of Cury_ notes that inthe original manuscript, "E was intended to be prefixed in red ink" inplace of the leading period. See Pegge, Samuel, _The Forme of Cury_, p. 1, note c (London: J. Nichols, 1780) (page image available athttp://www. Pbm. Com/~lindahl/foc/FoC042. Html). ]]

Of the Christ-tides of Henry IV. There are no events recorded, exceptthat Stow states that "in the 2nd of his reign, he then keeping hisChristmas at Eltham, twelve aldermen and their sons rode in a mumming, and had great thanks, " but Henry V. Had at least one sweet Christmasday. It was in the year 1418, when he was besieging Rouen, andHolinshed thus describes the sufferings of the garrison. "If I shouldrehearse (according to the report of diverse writers) how deereliedogs, rats, mise, and cats were sold within the towne, and howgreedilie they were by the poore people eaten and devoured, and howthe people dailie died for fault of food, and young infants laiesucking in the streets on their mother's breasts, lieng dead, starvedfor hunger; the reader might lament their extreme miseries. A greatnumber of poore sillie creatures were put out at the gates, which wereby the Englishmen that kept the trenches, beaten and driven backeagaine to the same gates, which they found closed and shut againstthem. And so they laie betweene the wals of the citie and the trenchesof the enimies, still crieing for helpe and releefe, for lacke whereofgreat numbers of them dailie died. 

"Howbeit, King Henrie, moved with pitie, upon Christmasse daie, inthe honor of Christes Nativitie, refreshed all the poore people withvittels, to their great comfort and his high praise. "

There are no notable Christ-tides until we come to the reign of HenryVIII. In the second year of his reign he kept Christmas quietly atRichmond, the queen being near her confinement, which event takingplace on the first of January, she was sufficiently recovered to lookat the festivities on Twelfth day. "Against the twelfe daie, or thedaie of the Epiphanie, at night, before the banket in the hall atRichmond, was a pageant devised like a mounteine, and set with stones;on the top of which mounteine was a tree of gold, the branches andboughes frised with gold, spreading on everie side over the mounteine, with roses and pomegranates, the which mounteine was, with vices, brought up towards the king, and out of the same came a ladieapparelled in cloth of gold, and the children of honour called thehenchmen, which were freshlie disguised, and danced a morice beforethe king; and, that done, re-entered the mounteine, which was thendrawen backe, and then was the wassail or banket brought in, and sobrake up Christmasse. "

However the queen was better next year, and "In this yeare the kingkept his Christmasse at Greenewich, where was such abundance of viandsserved to all comers of anie honest behaviour, as hath beene few timesseene. And against New Yeeres night was made in the hall a castell, gates, towers, and dungeon, garnished with artillerie and weapon, after the most warlike fashion: and on the front of the castell waswritten _Le forteresse dangereux_, and, within the castell were sixladies cloathed in russet sattin, laid all over with leaves of gold, and everie one knit with laces of blew silke and gold. On their heads, coifs and caps all of gold. After this castell had beene caried aboutthe hall, and the queene had beheld it, in came the king with fiveother, apparelled in coats, the one half of russet sattin, the otherhalfe of rich cloth of gold; on their heads caps of russet sattinembrodered with works of fine gold bullion. 

"These six assaulted the castell. The ladies seeing them so lustie andcouragious, were content to solace with them, and upon furthercommunication to yeeld the castell, and so they came downe and danseda long space. And after, the ladies led the knights into the castell, and then the castell suddenlie vanished out of their sights. On thedaie of the Epiphanie at night, the king, with eleven other, weredisguised, after the manner of Italie; called a maske, a thing notseene before, in England; they were apparelled in garments long andbroad, wrought all with gold, with visors and caps of gold. And, afterthe banket done, these maskers came in, with six gentlemen disguisedin silke, bearing staffe torches, and desired the ladies to danse:some were content, and some refused. And, after they had dansed, andcommuned togither, as the fashion of the maske is, they tooke theirleave and departed, and so did the queene and all the ladies. "

In 1513, "The king kept a solemne Christmasse at Greenwich, withdanses and mummeries in most princelie manner. And on the Twelfe daieat night came into the hall a mount, called _the_ rich mount. Themount was set full of rich flowers of silke, and especiallie full ofbroome slips full of cods, the branches were greene sattin, and theflowers flat gold of damaske, which signified Plantagenet. On the topstood a goodlie beacon giving light; round about the beacon sat theking and five others, all in cotes and caps of right crimsin velvet, embrodered with flat gold of damaske, their cotes set full of spanglesof gold. And foure woodhouses (? _wooden horses_) drew the mount tillit came before the queene, and then the king and his companiedescended and dansed. Then, suddenlie, the mount opened, and out camesix ladies in crimsin sattin and plunket, embrodered with gold andpearle, with French hoods on their heads, and they dansed alone. Thenthe lords of the mount tooke the ladies and dansed together; and theladies re-entered, and the mount closed, and so was conveied out ofthe hall. Then the king shifted him, and came to the queene, and satat the banket, which was verie sumptuous. "

1514, "This Christmasse, on New Yeares night, the king, the Duke ofSuffolke, and two other were in mantels of cloath of silver, linedwith blew velvet; the silver was pounced in letters, that the velvetmight be seene through; the mantels had great capes like to thePortingall slops, and all their hosen, dublets, and coats were of thesame fashion cut, and of the same stuffe. With them were foure ladiesin gowns, after the fashion of Savoie, of blew velvet, lined withcloath of gold, the velvet all cut, and mantels like tipets knittogither all of silver, and on their heads bonets of burned gold: thefoure torch-bearers were in sattin white and blew. This strangeapparell pleased much everie person, and in especiall the queene. Andthus these foure lords and foure ladies came into the queenes chamberwith great light of torches, and dansed a great season, and then putoff their visors, and were all well knowne, and then the queenehartily thanked the king's grace for her goodlie pastime and desport. 

"Likewise on the Twelve night, the king and the queene came into thehall at Greenewich, and suddenlie entered a tent of cloath of gold; andbefore the tent stood foure men of armes, armed at all points, withswords in their hands; and, suddenlie, with noise of trumpets enteredfoure other persons all armed, and ran to the other foure, and therewas a great and fierce fight. And, suddenlie, out of a place like awood, eight wild men, all apparelled in greene mosse, made with slevedsilke, with ouglie weapons, and terrible visages, and there foughtwith the knights eight to eight: and, after long fighting, the armedknights drove the wild men out of their places, and followed the chaseout of the hall, and when they were departed, the tent opened, andthere came out six lords and six ladies richlie apparelled, and danseda great time. When they had dansed their pleasure, they entered thetent againe, which was conveied out of the hall: then the king andqueene were served with a right sumptuous banket. "

In 1515, "The king kept a solemne Christmasse at his manor of Eltham;and on the Twelfe night, in the hall was made a goodlie castell, wounderously set out: and in it certeine ladies and knights; and whenthe king and queene were set, in came other knights and assailed thecastell, where manie a good stripe was given; and at the last theassailants were beaten awaie. And then issued out knights and ladiesout of the castell, which ladies were rich and strangelie disguised;for all their apparell was in braids of gold, fret with movingspangles of silver and gilt, set on crimsin sattin, loose and notfastned; the men's apparell of the same sute made like Julis ofHungarie, and the ladies heads and bodies were after the fashion ofAmsterdam. And when the dansing was done, the banket was served in offive hundred dishes, with great plentie to everie bodie. "

In 1517, "the king kept his Christmasse at his manor of Greenwich, andon the Twelfe night, according to the old custome, he and the queenecame into the hall; and when they were set, and the queene of Scotsalso, there entered into the hall a garden artificiall, called thegarden of _Esperance_. This garden was towred at everie corner, andrailed with railes gilt; all the banks were set with flowersartificiall of silke and gold, the leaves cut of green sattin, so thatthey seemed verie flowers. In the midst of this garden was a piller ofantique worke, all gold set with pearles and stones, and on the top ofthe piller, which was six square, was a lover, or an arch embowed, crowned with gold; within which stood a bush of roses red and white, all of silk and gold, and a bush of pomegranats of the like stuffe. Inthis garden walked six knights, and six ladies richlie apparelled, andthen they descended and dansed manie goodlie danses, and so ascendedout of the hall, and then the king was served with a great banket. "

In 1518 was the fearful plague of the "sweating sickness, " and thechronicler says "this maladie was so cruell that it killed some withinthree houres, some merrie at dinner, and dead at dinner. " It eveninvaded the sanctity of the Court, and the king reduced his_entourage_, and kept no Christmas that year. 

In 1520, "the king kept his Christmas at Greenwich with muchnoblenesse and open Court. On Twelfe daie his grace and the earle ofDevonshire, with foure aids, answered at the tournie all commers, which were sixteene persons. Noble and rich was their apparell, but infeats of armes the king excelled the rest. "

The next one recorded is that of 1524, when "before the feast ofChristmasse, the lord Leonard Graie, and the lord John Graie, brethrento the Marquesse Dorset, Sir George Cobham, sonne to the lord Cobham, William Carie, Sir John Dudleie, Thomas Wiat, Francis Pointz, FrancisSidneie, Sir Anthonie Browne, Sir Edward Seimor, Oliver Manners, Percivall Hart, Sebastian Nudigate, and Thomas Calen, esquiers of theking's houshold, enterprised a challenge of feats of armes against thefeast of Christmas, which was proclaimed by Windsore the herald, andperformed at the time appointed after the best manners, both at tilt, tourneie, barriers, and assault of a castell erected for that purposein the tilt-yard at Greenewich, where the king held a roiallChristmasse that yeare, with great mirth and princelie pastime. "

Of the next Christ-tide we are told, "In this winter there was greatdeath in London, so that the terme was adjourned: and the king kepthis Christmasse at Eltham, with a small number, and therefore it wascalled the Still Christmasse. "

In 1526, "the king kept a solemne Christmasse at Greenewich withrevelles, maskes, disguisings and bankets; and the thirtith daie ofDecember, was an enterprise of iusts made at the tilt by sixgentlemen, against all commers, which valiantlie furnished the same, both with speare and sword; and like iustes were kept the third daieof Januarie, where were three hundred speares broken. That same night, the king and manie yoong gentlemen with him, came to Bridewell, andthere put him and fifteene other, all in masking apparell, and thentooke his barge and rowed to the cardinal's place, where were atsupper a great companie of lords and ladies, and then the maskersdansed, and made goodlie pastime; and when they had well dansed, theladies plucked awaie their visors, and so they were all knowen, and tothe king was made a great banket. "

This is the last recorded Christ-tide of this reign, and, doubtless, as the king grew older and more sedate, he did not encourage thesports which delighted him in his hot youth. 

CHAPTER III

 Historic Christ-tides--Edward VI. , 1551--Mary--Elizabeth--James I. --The Puritans--The Pilgrim Fathers--Christmas's Lamentation--Christ-tide in the Navy, 1625. 

Only one is noted in the reign of Edward VI. , that of 1551, of whichHolinshed writes, "Wherefore, as well to remove fond talke out ofmen's mouths, as also to recreat and refresh the troubled spirits ofthe young king; who seemed to take the trouble of his uncle[5]somewhat heavilie; it was devised, that the feast of Christ'snativitie, commonlie called Christmasse, then at hand, should besolemnlie kept at Greenwich, with open houshold and frank resorte toCourt (which is called keeping of the hall), what time of oldordinarie course there is alwaies one appointed to make sport in theCourt, called commonlie lord of misrule: whose office is not unknowneto such as have beene brought up in noble men's houses, and amonggreat house-keepers, which use liberall feasting in that season. Therewas, therefore, by orders of the Councell, a wise gentleman, andlearned, named George Ferrers, appointed to that office for thisyeare; who, being of better credit and estimation than commonlie hispredecessors had beene before, received all his commissions andwarrants by the name of the maister of the king's pastimes. Whichgentleman so well supplied his office, both in shew of sundrie sightsand devises of rare inventions, and in act of diverse interludes, andmatters of pastime plaied by persons, as not onely satisfied thecommon sort, but, also, were very well liked and allowed by thecouncell, and others of skill in the like pastimes; but, best of all, by the yoong king himselfe, as appeered by his princelie liberalitiein rewarding that service. 

[Footnote 5: The Duke of Somerset had just been condemned to death, and was beheaded the 22nd January following. ]

"On mondaie, the fourth of Januarie, the said lord of merie disportscame by water to London, and landed at the Tower wharffe, where he wasreceived by Vanse, lord of misrule to John Mainard, one of theshiriffes of London, and so conducted through the citie with a greatcompanie of yoong lords and gentlemen to the house of Sir GeorgeBarne, lord maior, where he, with the cheefe of his companie dined, and, after, had a great banket: and at his departure the lord maiorgave him a standing cup with a cover of silver and guilt, of the valueof ten pounds, for a reward, and also set a hogshed of wine, and abarrell of beere at his gate, for his traine that followed him. Theresidue of his gentlemen and servants dined at other aldermen'shouses, and with the shiriffes, and then departed to the tower wharffeagaine, and so to the court by water, to the great commendation of themaior and aldermen, and highlie accepted of the king and councell. "

Mary does not seem to have kept up state Christ-tide except on oneoccasion, the year after her marriage with Philip, when a masque wasperformed before her. 

Elizabeth continued the old tradition, but they are only mentioned andknown by the Expenses books. It is said that at Christmas 1559 she wasdispleased with something in the play performed before her, andcommanded the players to leave off. There was also a masque for heramusement on Twelfth Night. 

Of James I. 's first Christ-tide in England we have the following in aletter from the Lady Arabella Stuart to the Earl of Shrewsbury, 3rdDecember 1603:--

"The Queen intendeth to make a mask this Christmass, to which my ladyof Suffolk and my lady Walsingham have warrants to take of the lateQueen's apparell out of the Tower at their discretion. Certaingentlemen, whom I may not yet name, have made me of theyr counsell, intend another. Certain gentlemen of good sort another. It is saidthere shall be 30 playes. The king will feast all the Embassadoursthis Christmass. "

The death of the infant Princess Mary in September 1607 did notinterfere with James I. Keeping Christmas right royally in that year. There were masques and theatricals--nay, the king wanted a play actedon Christmas night--and card-playing went on for high sums, the queenlosing £300 on the eve of Twelfth night. 

It was, probably, the exceeding license of Christ-tide that made thesour Puritans look upon its being kept in remembrance, as vain andsuperstitious; at all events, whenever in their power, they did theirbest to crush it. Take, for instance, the first Christmas day afterthe landing of the so-called "Pilgrim Fathers" at Plymouth Rock in1620, and read the deliberate chilliness and studied slight of thewhole affair, which was evidently more than the ship's master couldbear. 

"Munday, the 25 Day, we went on shore, some to fell tymber, some tosaw, some to riue, and some to carry, so that no man rested all thatday, but towards night, some, as they were at worke, heard a noyse ofsome Indians, which caused vs all to goe to our Muskets, but we heardno further, so we came aboord againe, and left some twentie to keepethe court of gard; that night we had a sore storme of winde and raine. Munday the 25 being Christmas day, we began to drinke water aboord, but at night, the Master caused vs to have some Beere, and so on boardwe had diverse times now and then some Beere, but on shore none atall. "

That this working on Christmas day was meant as an intentionalslight--for these pious gentlemen would not work on the Sunday--is, Ithink, made patent by the notice by William Bradford, of how they keptthe following Christmas. 

"One ye day called Christmas-day, ye Gov'r caled them out to worke (aswas used), but ye most of this new company excused themselves, andsaid it went against their consciences to worke on ye day. So ye Gov'rtould them that if they made it a mater of conscience, he would sparethem till they were better informed. So he led away y^{e} rest, andleft them: but when they came home at noone from their worke, he foundthem in ye streete at play, openly; some pitching ye barr, and some atstoole ball, and such like sports. So he went to them and tooke awaytheir implements, and told them it was against his conscience thatthey should play, and others worke. If they made ye keeping of itmatter of devotion, let them kepe their houses, but there should be nogameing or revelling in ye streets. Since which time nothing hath beenattempted that way, at least, openly. "

But we shall hear more of the Puritans and Christ-tide, only my schemeis to treat the season chronologically, and, consequently, there mustbe a slight digression; and the following ballad, which must have beenpublished in the time of James I. , because of the allusion to yellowstarch (Mrs. Turner having been executed for the poisoning of SirThomas Overbury in 1615), gives us

 CHRISTMAS'S LAMENTATION

 Christmas is my name, far have I gone, Without regard; without regard. Whereas great men by flocks there be flown, To London-ward--to London Ward. There they in pomp and pleasure do waste That which Old Christmas was wonted to feast, Well a day! Houses where music was wont for to ring, Nothing but bats and owlets do sing. Well a day, Well a day. Well a day, where should I stay?

 Christmas beef and bread is turn'd into stones, Into stones and silken rags; And Lady Money sleeps and makes moans, And makes moans in misers' bags; Houses where pleasures once did abound, Nought but a dog and a shepherd is found, Well a day! Places where Christmas revels did keep, Now are become habitations for sheep. Well a day, Well a day, Well a day, where should I stay?

 Pan, the shepherds' god, doth deface, Doth deface Lady Ceres' crown, And the tillage doth go to decay, To decay in every town; Landlords their rents so highly enhance, That Pierce, the ploughman, barefoot may dance; Well a day! Farmers that Christmas would still entertain, Scarce have wherewith themselves to maintain, Well a day, etc. 

 Come to the countryman, he will protest, Will protest, and of bull-beef boast; And, for the citizen, he is so hot, Is so hot, he will burn the roast. The courtier, sure good deeds will not scorn, Nor will he see poor Christmas forlorn? Well a day! Since none of these good deeds will do, Christmas had best turn courtier too, Well a day, etc. 

 Pride and luxury they do devour, Do devour house keeping quite; And soon beggary they do beget, Do beget in many a knight. Madam, forsooth, in her coach must wheel Although she wear her hose out at heel, Well a day! And on her back wear that for a weed, Which me and all my fellows would feed. Well a day, etc. 

 Since pride came up with the yellow starch, Yellow starch--poor folks do want, And nothing the rich men will to them give, To them give, but do them taunt; For Charity from the country is fled, And in her place hath nought left but need; Well a day! And corn is grown to so high a price, It makes poor men cry with weeping eyes. Well a day, etc. 

 Briefly for to end, here do I find, I do find so great a vocation, That most great houses seem to attain, To attain a strong purgation; Where purging pills such effects they have shew'd, That forth of doors they their owners have spued; Well a day! And where'er Christmas comes by, and calls, Nought now but solitary and naked walls. Well a day, etc. 

 Philemon's cottage was turn'd into gold, Into gold, for harbouring Jove: Rich men their houses up for to keep, For to keep, might their greatness move; But, in the city, they say, they do live, Where gold by handfulls away they do give;-- I'll away, And thither, therefore, I purpose to pass, Hoping at London to find the Golden Ass. I'll away, I'll away, I'll away, for here's no stay. 

A little light upon this ballad may possibly be found in a letter fromJohn Chamberlain to Sir Dudley Carleton (21st December 1627):--"Diverslords and personages of quality have made means to be dispensedwithall for going into the Country this Christmas according to theproclamation; but it will not be granted, so that they pack away onall sides for fear of the worst. "

As we are now getting near the attempted suppression of Christmasunder the Puritan _régime_, it may be as well to notice the extremelicence to which the season's holiday and festivities had reached--andperhaps a more flagrant case than the following can scarcely be given. On 13th January 1626 the Commissioners of the Navy write to the Dukeof Buckingham that they have received information from persons whohave been on board the _Happy Entrance_ in the Downs, and the_Nonsuch_ and _Garland_ at Gore-end, that for these Christmasholidays, the captains, masters, boatswains, gunners, and carpenters, were not aboard their ships, nor gave any attendance to the service, leaving the ships a prey to any who might have assaulted them. TheCommissioners sent down clothes for the sailors, and there were noofficers to take charge of them, and the pressed men ran away as fastas the Commissioners sent them down. If they had beaten up and down, they might have prevented the loss of two English ships taken by theDunkirkers off Yarmouth. 

This, naturally, was a state of things which could not be allowed, andon January 15 the Duke of Buckingham wrote to Sir Henry Palmer as tothe officers and men quitting their ships at Christmas time, andcalled upon him "presently to repair on board his own ship, and tocharge the officers of all the ships composing his fleet, not todepart from their ships without order. "

CHAPTER IV

 Attempts of Puritans to put down Christ-tide--Attitude of the people--Preaching before Parliament--"The Arraignment, etc. , of Christmas. "

As soon as the Puritans became at all powerful, their iconoclasticzeal naturally attacked Christmas, and the Scotchmen, such as Baillie, Rutherford, Gillespie, and Henderson, in the Westminster Assembly ofDivines, tried in 1643 to get the English observance of Christmasabolished--but they only succeeded so far as coming to a resolutionthat whilst preaching on that day, "withal to cry down thesuperstition of that day. " Next year they were happier in theirefforts, as is shortly told in _Parliamentary History_, December 19, 1644. "The lords and commons having long since appointed a day for aFast and Humiliation, which was to be on the last Wednesday in everyMonth, it happening to fall on Christmas day this month, the Assemblyof Divine sent to acquaint the lords with it: and, to avoid anyinconveniences that might be by some people keeping it as a Feast, andothers as a Fast, they desired that the Parliament would publish aDeclaration the next Lord's day in the Churches of London andWestminster; that that day might be kept as it ought to be, that thewhole kingdom might have comfort thereby. The houses agreed to thisproposal, and directed the following Ordinance to be published; whichbore this title--

"AN ORDINANCE FOR THE BETTER OBSERVATION OF THE FEAST OF THE NATIVITYOF CHRIST. 

"Whereas some doubts have been raised whether the next Fast shall becelebrated, because it falleth on the day which, heretofore, wasusually called the Feast of the Nativity of our Saviour; the lords andcommons do order and ordain that public notice be given, that the Fastappointed to be kept on the last Wednesday in every month, ought to beobserved until it be otherwise ordered by both houses; and that thisday particularly is to be kept with the more solemn humiliation, because it may call to remembrance our sins and the sins of ourforefathers, who have turned this Feast, pretending the memory ofChrist, into an extreme forgetfulness of him, by giving liberty tocarnal and sensual delights; being contrary to the life which Christhimself led here upon earth, and to the spiritual life of Christ inour souls; for the sanctifying and saving whereof Christ was pleasedboth to take a human life, and to lay it down again. 

"The lords ordered That the Lord Mayor of London take care that thisOrdinance should be dispersed to all churches and chapels, within theline of communication and the bills of mortality. Afterwards it wasmade general through the kingdom; in consequence of which Christmasday was no longer observed as a Festival, by law, till theRestoration. "

But the popular love of Christmas could not be done away with byrestrictive legislation, as the movers therein very well knew, _teste_Lightfoot, who, in his Journal, says "Some of our members were sent tothe houses to desire them to give an order that the next Fast daymight be solemnly kept, because the people will be ready to neglectit, being Christmas day. "

Nor was anything neglected to repress this Christ-tide, because itskeeping was inbred in the people, and they hated this sour puritanicalfeeling, and the doing away with their accustomed festivities. RichardKentish told the House of Commons so in very plain language. Said he:"The people of England do hate to be reformed; so now, a prelaticalpriest, with a superstitious service book, is more desired, and wouldbe better welcome to the generality of England, than the most learned, laborious, conscientious preacher, whether Presbyterian orIndependent. These poor simple creatures are mad after superstitiousfestivals, after unholy holidays. "

The houses of Parliament baked their pie for themselves, anddeservedly had to eat it; for two red hot gospellers, Calamy andSedgewick, preached on the iniquity of keeping Christ-tide to theLords in Westminster Abbey; whilst in the contiguous Church of S. Margaret, Thorowgood and Langley expatiated on the same theme to theCommons, and, as if they could not have enough of so good a thing, _all four sermons were printed by order of the Houses_. 

Calamy in his sermon said, "This day is the day which is commonlycalled the Feast of Christ's Nativity, or Christmas Day, a day thathath hitherto been much abused in superstition and profaneness. I haveknown some that have preferred Christmas Day before the Lord's Day, and have cried down the Lord's Day and cried up Christmas Day. I haveknown those that would be sure to receive the Sacrament on ChristmasDay though they did not receive it all the year after. This was thesuperstition of this day, and the profaneness was as great. There weresome that did not play cards all the year long, yet they must play atChristmas. This year, God, by a providence hath buried this Feast in aFast, and I hope it will never rise again. You have set out, RightHonourable, a strict Order for the keeping of it, and you are hereto-day to observe your own Order, and I hope you will do it strictly. "And he finished with a prayer, in which he begged they might havegrace "to be humbled, especially for the old superstition andprofaneness of this Feast. "

But although the English people were crushed for a time under the ironheel of the Puritan boot, they had no sympathy with their masters, northeir ways--_vide_ the rebound, immediately after Oliver Cromwell'sdeath, and the return to the old state of things, which has neveraltered since, except as a matter of fashion. Yet, even then, therewere protests against this effacement of Christ-tide, and many havebeen handed down to us, differing naturally very much in style. Onereally amusing one has the merit of being short: and when the readerof this book has perused it, I believe he will thank me for havingreproduced it. It is--

 "THE

 ARRAIGNMENT

 Conviction and Imprisonment

 of

 CHRISTMAS

 On _S. Thomas Day_ last, And

 How he broke out of Prison in the Holidayes and got away, onely left his hoary hair, and gray beard, sticking between two Iron Bars of a Window. 

 With

 An Hue and Cry after CHRISTMAS, and a Letter from _Mr. Woodcock_, a Fellow in Oxford, to a Malignant Lady in LONDON. 

 And divers passages between the Lady and the Cryer, about Old Christmas: And what shift he was fain to make to save his life, and great stir to fetch him back again. 

 With divers other Witty Passages. 

 Printed by _Simon Minc'd Pye_, for _Cissely Plum-Porridge_; And are to be sold by _Ralph Fidler_, Chandler, at the signe of the _Pack of Cards_ in _Mustard-Alley_, in _Brawn Street_. 1645. "

This little Tract commenced with the supposed Letter, "Lady, "_I Beseech you, for the love of Oxford, hire a Cryer (I will see himpaid for his paines), to cry old father Christmas, and keep him withyou (if you can meet with him, and stay him), till we come to London, for we expect to be there shortly, and then we will have all things asthey were wont, I warrant you; hold up your spirits, and let not yourold friends be lost out of your favour, for his sake, who is_

"Your ever servant, "JO. WOODCOCK. 

"_Lady_--Honest Crier, I know thou knewest old Father Christmas; I amsent to thee from an honest schollar of Oxford (that hath given memany a hug and kisse in Christmasse time when we have been merry) tocry Christmas, for they hear that he is gone from hence, and that wehave lost the poor old man; you know what marks he hath, and how tocry him. 

"_Cryer_--Who shall pay me for my paines?

"_Lady_--Your old friend, _Mr. Woodcock_, of Oxford. Wilt thou takehis word?

"_Cryer_--I will cry him, I warrant you, through the Citie andCountrie, and it shall go hard but I will finde him out; I can partlyghesse who can tell some newes of him, if any people in England can, for I am acquainted with all his familiar friends. Trust me in thisbusinesse, I will bring you word within fewe dayes. 

 _Ho-o-o-o-o-o-o yes, ho-o-o-o-o-o yes, ho-o-o-o-o-o yes;_

Any man or woman, whether Popish or Prelaticall, Superstitious orJudaicall, or what person so ever, of any Tribe or Trullibub, [6] thatcan give any knowledge, or tell any tidings of an old, old, old, veryold, grey-bearded Gentleman, called Christmas, who was wont to be averie familiar ghest, and visite all sorts of people, both poor andrich, and used to appear in glittering gold silk and silver in theCourt, and in all shapes in the Theater in Whitehall, and had ringingfeasts and jollitie in all places, both in the Citie and Countrie forhis comming; if you went to the Temple, you might have found him thereat In and In, till many a Gentleman had outed all the mony from hispocket, and after all, the Butlers found him locked up in their Boxes:And in almost every house, you might have found him at Cards and Dice, the very boyes and children could have traced him and the Beggers havefollowed him from place to place, and seen him walking up and downe, and in every house roast Beefe and Mutton, Pies and Plum-porrige, andall manner of delicates round about him, and every one saluting merryChristmas: If you had gone to the Queene's Chappel, you might havefound him standing against the wall, and the Papists weeping, andbeating themselves before him, and kissing his hoary head withsuperstitious teares, in a theater exceeding all the plays of theBull, the Fortune, and the Cock-pit. 

[Footnote 6: This word has an indefinite meaning. Sometimes it issynonymous with entrails--as "tripes and trullibubs"; sometimes it ismeant for something very trifling, and then is occasionally spelt"trillibubs. " Why introduced here, no one can tell. ]

"For age, this hoarie headed man was of great yeares, and as white assnow; he entred the Romish Kallender time out of mind; is old, or veryneer, as _Father Mathusalem_ was; one that looked fresh in theBishops' time, though their fall made him pine away ever since; he wasfull and fat as any dumb Docter of them all. He looked under theconsecrated Laune sleeves as big as Bul-beefe--just like Bacchus upona tunne of wine, when the grapes hang shaking about his eares; but, since the catholike liquor is taken from him, he is much wasted, sothat he hath looked very thin and ill of late; but the wanton womenthat are so mad after him, do not know how he is metamorphised, sothat he is not now like himselfe, but rather like Jack-a-lent. 

"But yet some other markes that you may know him by, is that thewanton Women dote after him; he helped them to so many new Gownes, Hatts, and Hankerches, and other fine knacks, of which he hath a packon his back, in which is good store of all sorts, besides the fineknacks that he got out of their husbands' pockets for householdprovisions for him. He got Prentises, Servants, and Schollars manyplay dayes, and therefore was well beloved by them also, and made allmerry with Bagpipes, Fiddles, and other musicks, Giggs, Dances, andMummings, yea, the young people had more merry dayes and houres beforehim whilst he stayd, which was in some houses 12 dayes, in some 20, insome more, in some lesse, than in all the yeare againe. "

 * * * * *

"All you, therefore, that by your diligent inquirie, can tell me anietidings of this ould man called Christmas, and tell me where he may bemet withall; whether in any of your streets, or elsewhere, though innever so straitned a place; in an Applewoman's staul or Grocer'sCurren Tub, in a Cooke's Oven or the Maide's Porrige pot, or creptinto some corner of a Translater's shop, where the Cobler was wont somerrily to chant his Carolls; whosoever can tel what is become of him, or where he may be found, let them bring him back againe into England, to the Crier, and they shall have a Benediction from the Pope, anhundred oaths from the Cavaliers, 40 kisses from the Wanton Wenches, and be made Pursevant to the next Arch Bishop. Malignants will sendhim a piece of Braune, and everie Prentice boy will give him his point(? _pint of wine_) next holie Thursday, the good Wives will keepe himin some corners of their mince pies, and the new Nuncio Ireland willreturne him to be canonized the next Reformation of the Calender. 

 "_And so Pope save Christmas. _

"_Cryer_--Lady, I am come to tell you what returne I can make you ofthe crying of old Father Christmas, which I have done, and am now hereto give you an answer. 

"_Lady_--Well said, honest Cryer, Mr. Woodcock will remember you forit. 

"_Cryer_--The poor old man upon St. Thomas his day was arraigned, condemned, and after conviction cast into prison amongst the King'sSouldiers; fearing to be hanged, or some other execution to be doneupon him, and got out at so narrow a passage, between two Iron Bars ofa Window, that nothing but onely his old gray beard and hoarie haireof his head stuck there, but nothing else to be seen of him; and, ifyou will have that, compound for it, lest it be sold among thesequestred goods, or burnt with the next Popish pictures, by the handof the hangman. 

"_Lady_--But is old, old, good old Christmas gone? Nothing but thehair of his good, grave old head and beard left! Well I will havethat, seeing I cannot have more of him, one lock whereof will serve_Mr. Woodcock_ for a token. But what is the event of his departure?

"_Cryer_--The poor are sory for it, for they go to every doora-begging as they were wont to do (_Good Mrs. , somewhat against thisgood Time_); but Time was transformed (_Away, begone, here is not foryou_); and so they, instead of going to the Ale-house to be drunk, were fain to work all the Holidayes. The Schollers came into the Hall, where their hungry stomacks had thought to have found good Brawn andChristmas pies, Roast Beef and Plum-porridge; but no such matter. Away, ye prophane, these are superstitious meats; your stomacks mustbe fed with wholesome doctrine. Alas, poor tallow-faced Chandlers, Imet them mourning through the streets, and complaining that they couldget no vent for their Mustard, for want of Brawn. 

"_Lady_--Well, if ever the Catholiques or Bishops rule again inEngland, they will set the Church dores open on Christmas day, and weshall have Masse at the High Altar, as was used when the day was firstinstituted, and not have the holy Eucharist barred out of School, asSchool boyes do their Masters against the festival![7] What! shall wehave our mouths shut to welcome old Christmas? No, no, bid him come bynight over the Thames, and we will have a back door open to let himin. I will, myself, give him his diet for one year, to try his fortunethis time twelve month, it may prove better. "

[Footnote 7: This Saturnalia of barring out the Schoolmaster atChristmas--just before breaking up--was in use certainly as late as1888. Vide _Notes and Queries_, 7th series, vol. Vi. P. 484. ]

CHAPTER V

 The popular love of Christmas--Riots at Ealing and Canterbury--Evelyn's Christmas days, 1652 '3 '4 '5 '7--Cromwell and Christ-tide--The Restoration--Pepys and Christmas day, 1662--"The Examination and Tryal of old Father Christmas. "

And this was the general feeling. Parliament might sit, as we learn by_The Kingdome's Weekly Intelligencer_, No. 152: "Thursday, December25, vulgarly known by the name of Christmas Day, both Houses sate. TheHouse of Commons, more especially, debated some things in reference tothe privileges of that House, and made some orders therein. " But themass of the people quietly protested against this way of ignoringChrist-tide, and notwithstanding the Assembly of Divines andParliament, no shops were open in London on that day, in spite of thearticle published in No. 135 of _Mercurius Civicus, or London'sIntelligencer_, which explained the absurdity of keeping Christmasday, and ordained that all shops should be opened, and that theshopkeepers should see that their apprentices were at work on thatday. If they needed a holiday, "let them keep the fift of November, and other dayes of that nature, or the late great mercy of God in thetaking of Hereford, which deserves an especiall day of thanks giving. "It would not so much have mattered if all the Puritans had followedthe example of George Fox, the founder of Quakerism, who, "when thetime called Christmas came, when others were feasting and sportingthemselves, went from house to house seeking out the poor anddesolate, and giving them money. "

Parliament, although they did their best by public example to do awaywith it, sitting every Christmas day from 1644 to 1656, could notextinguish the deep-rooted feeling in favour of its being kept up inthe old-fashioned way, and, in London, at Christmas 1646, those whoopened their shops were very roughly used, so much so that in 1647they asked the Parliament to protect them in future. Certainly, inthat year, the shops were all closed, but the irrepressible love ofChristmas could not be controlled, and the porters of Cornhillbedecked the conduit with "Ivy, Rosmary, and Bays, " and similardecorations were exhibited in other parts of the City--a proceedingwhich sorely exercised the Lord Mayor and the City Marshal, who rodeabout, with their followings, setting fire to the harmless greenstuff--the doing of which occasioned great mirth among the Royalistparty. 

There were riots about the keeping of Christmas in several parts ofthe country--notably one at Ealing, in Middlesex; but there was afamous one at Canterbury, [8] the particulars of which are given in ashort tract, which I here reprint, as it shows the feeling in thecountry:

[Footnote 8: "Canterbury Christmas; or, A True Relation of theInsurrection in Canterbury on Christmas Day last, with the great hurtthat befell divers persons thereby. "]

"Upon Wednesday, _Decem. _ 22, the Cryer of _Canterbury_ by theappointment of Master _Major_, [9] openly proclaimed that Christmasday, and all other Superstitious Festivals should be put downe, andthat a Market should be kept upon _Christmas day_. 

[Footnote 9: Mayor. ]

"Which not being observed (but very ill taken by the Country) thetowne was thereby unserved with provision, and trading very muchhindered; which occasioned great discontent among the people, causedthem to rise in a Rebellious way. 

"The _Major_ being slighted, and his Commands observed only of a fewwho opened their Shops, to the number of 12 at the most: They werecommanded by the multitude to shut up again, but refusing to obey, their ware was thrown up and down, and they, at last, forced to shutin. 

"The _Major_ and his assistants used their best endeavours to qualifiethis tumult, but the fire being once kindled, was not easily quenched. 

"The _Sheriffe_ laying hold of a fellow, was stoutly resisted; whichthe _Major_ perceiving, took a Cudgell, and strook the man: who, being now puny, pulled up his courage, and knockt down the _Major_, whereby his Cloak was much torne and durty, besides the hurt hereceived. 

"The _Major_ hereupon made strict Proclamation for keeping the Peace, and that every man depart to his own house. 

"The multitude hollowing thereat, in disorderly manner; the _Aldermen_and _Constables_ caught two or three of the rout, and sent them to theJaile, but they soon broke loose, and Jeered Master _Alderman_. 

"Soone after, issued forth the Commanders of this Rabble, with anaddition of Souldiers, into the high street, and brought with them twoFoot-balls, whereby their company increased. Which the _Major_ and_Aldermen_ perceiving, took what prisoners they had got, and wouldhave carried them to the Jayle. But the multitude following after tothe _King's Bench_, were opposed by Captain _Bridg_, who was straightknoct down, and had his head broke in two places, not being able towithstand the multitude, who, getting betwixt him and the Jayle, rescued their fellowes, and beat the _Major_ and _Aldermen_ into theirhouses, and then cried _Conquest_. 

"Where, leaving them to breath a while, they went to one _White's_, aBarber (a man noted to be a busie fellow), whose windowes they pulleddowne to the ground: The like they did to divers others, till nightovertook them, and they were forced to depart, continuing peaceablethe next day, it being the Saboth. 

"On _Munday_ morning, the Multitude comming, the Major set a strongwatch with Muskets and Holbards in the City, both at the Gates and at_S. Andrews_ Church, the Captaine of the Guard was _White_ the Barber. 

"Till noon, they were quiet, then came one _Joyce_, a Hackney man, whom _White_ bid stand, the fellow asked what the matter was, andwithall called him _Roundhead_; whereat _White_ being moved, cockedhis Pistoll and would have shot him, but the Major wisht him to hold:Neverthelesse he shot, and the fellow fell down, but was not dead. Whence arose a sudden clamour that a man was murdered, whereupon thepeople came forth with clubs, and the _Major_ and _Aldermen_ madehaste away; the Towne rose againe, and the Country came in, tookpossession of the Gates, and made enquiry for _White_; they found himin a hay loft, where they broke his head, and drag'd him in thestreets, setting open the Prison dores and releasing those that werein hold. 

"Next, they vowed vengeance on the _Major_, pulling up his posts, breaking his windowes; but, at last, being perswaded by Sir _WilliamMan_, Master _Lovelise_, Master _Harris_, and Master _Purser_, hadmuch adoe to persuade them from taking of his Person; so cametumultuously into the high street, and their demands were so high, that those Gentlemen could not perswade them. Afterward, meetingMaster _Burly_, the Town Clark, demanded the Keyes of the Prison fromhim, which, being granted, they, with those Gentlemen formerly named, went again to the Town Hall to Treat, and came to an agreement, whichwas, that forty or fifty of their own men should keep the Town thatnight, being compleatly armed, which being performed (the morningissued) and they continued in arms till Tuesday morning: There arenone as yet dead, but diverse dangerously hurt. 

"Master _Sheriffe_ taking _White's_ part, and striving to keep thePeace, was knockt down, and his head fearfully broke; it was God'smercy his braines were not beat out, but it should seem he had aclung[10] pate of his own. 

[Footnote 10: Tough or strong. ]

"They went also without S. _George's_ gate, and did much injury to Mr. _Lee_. 

"As I am credibly informed, the injuries done are these. 

"They have beat down all the windowes of Mr. _Major's_ House, burntthe Stoups at the comming in of his dore, Master _Reeves'_ Windoweswere broke, Master _Page_, and Master _Pollen_, one _Buchurst_, Captaine _Bridge_, _Thomas Harris_, a busie prating fellow, and otherswere sorely wounded. 

"It is Ordered that _Richard White_ and _Robert Hues_, being infetters, be tryed according to the Law, and upon faire Composition, the multitude have delivered their Armes into the Hands of the City, upon engagements of the best of the City that no man shall furtherquestion or trouble them. "

On this Christmas day, Parliament, [11] "on Saturday, December 25th, commonly called Christmas day, received some complaints of thecountenancing of malignant ministers in some parts of London, wherethey preach and use the Common Prayer Book, contrary to the order ofParliament, and some delinquent Ministers have power given them toexamine and punish churchwardens, sequestrators, and others that docountenance delinquent ministers to preach, and commit them, if theysee cause; upon which some were taken into Custody. " One instance ofthis is given in Whitelocke's _Memorials_ (p. 286). "Mr. Harris, aChurchwarden of St. Martius, ordered to be committed for bringingdelinquents to preach there, and to be displaced from his office ofChurchwarden. "

[Footnote 11: Rushworth's _Historical Collections_, pt. Iv. Vol. Ii. P. 944. ]

And so it went on, the Parliament and Nonconformists doing their bestto suppress Christ-tide, and the populace stubbornly refusing tosubmit, as is shown in a letter from Sir Thomas Gower to Mr. JohnLangley, on December 28, 1652. [12] "There is little worth writing, most of the time being spent in endeavouring to take away the esteemheld of Christmas Day, to which end, order was made that whoever wouldopen shops should be protected by the State; yet I heard of no morethan two who did so, and one of them had better have given £50, hiswares were so dirtyed; and secondly, that no sermons should bepreached, which was observed (for aught I hear) save at Lincoln'sInn. "

[Footnote 12: Hist. MSS. Commission Reports, v. P. 192. ]

Evelyn, who was a staunch Episcopalian, writes in deep despondency asto the keeping of Christ-tide. "1652, Dec. 25, Christmas day, noSermon any where, no church being permitted to be open, so observed itat home. The next day, we went to Lewisham, where an honest divinepreached. " "1653, Dec. 25, Christmas-day. No churches, or publicassembly. I was fain to pass the devotions of that Blessed day with myfamily at home. " "1654, Dec. 25, Christmas-day. No public offices inChurches, but penalties on observers, so as I was constrained tocelebrate it at home. "

On November 27, 1655, Cromwell promulgated an edict, prohibiting allministers of the Church of England from preaching or teaching in anyschools, and Evelyn sadly notes the fact. "Dec. 25. There was no morenotice taken of Christmas day in Churches. I went to London, whereDr. Wild preached the funeral sermon of Preaching, [13] this being thelast day; after which, Cromwell's proclamation was to take place, thatnone of the Church of England should dare either to preach, oradminister Sacraments, teach school, etc. , on pain of imprisonment orexile. So this was the mournfullest day that in my life I had seen, orthe Church of England herself, since the Reformation; to the greatrejoicing of both Papist and Presbyter. So pathetic was his discourse, that it drew many tears from the auditory. Myself, wife, and some ofour family received the Communion: God make me thankful, who hathhitherto provided for us the food of our souls as well as bodies! TheLord Jesus pity our distressed Church, and bring back the captivity ofZion!"

[Footnote 13: His text was 2 Cor. Xiii. 9. ]

His next recorded Christ-tide was an eventful one for him, and he thusdescribes it: "1657, Dec. 25. I went to London with my wife tocelebrate Christmas day, Mr. Gunning preaching in Exeter Chapel, onMichah vii. 2. Sermon ended, as he was giving us the Holy Sacrament, the Chapel was surrounded with soldiers, and all the Communicants andassembly surprised and kept prisoners by them, some in the house, others carried away. It fell to my share to be confined to a room inthe house, where yet I was permitted to dine with the master of it, the Countess of Dorset, Lady Hatton, and some others of quality whoinvited me. In the afternoon, came Colonel Whalley, Goffe, and others, from Whitehall, to examine us one by one; some they committed to theMarshal, some to prison. When I came before them, they took my nameand abode, examined me why, contrary to the ordinance made, that noneshould any longer observe the superstitious time of the Nativity (soesteemed by them), I durst offend, and particularly be at CommonPrayers, which they told me was but the Mass in English, andparticularly pray for Charles Stuart, for which we had no Scripture. Itold them we did not pray for Charles Stuart, but for all ChristianKings, Princes, and Governors. They replied, in doing so we prayed forthe King of Spain, too, who was their enemy, and a Papist, with otherfrivolous and ensnaring questions and much threatening; and, findingno colour to detain me, they dismissed me with much pity of myignorance. These were men of high flight and above ordinances, andspake spiteful things of our Lord's Nativity. As we went up to receivethe Sacrament, the miscreants held their muskets against us, as ifthey would have shot us at the Altar, but yet suffering us to finishthe Office of the Communion, as, perhaps, not having instructions whatto do, in case they found us in that action. So I got home late thenext day: blessed be God!"

Cromwell himself seems to have been somewhat ashamed of thesepersecutions and severities, for[14] (25th December 1657) "SomeCongregations being met to observe this day, according to formersolemnity, and the _Protector_ being moved that Souldiers might besent to repress them, he advised against it, as that which wascontrary to the _Liberty of Conscience_ so much owned and pleaded forby the _Protector_ and his friends; but, it being contrary toOrdinances of Parliament (which were also opposed in the passing ofthem) that these days should be so solemnized, the _Protector_ gaveway to it, and those meetings were suppressed by the Souldiers. "

[Footnote 14: Whitelock's _Memorials_, ed. 1682, p. 666. ]

But his life was drawing to a close, and with the Restoration of theking came also that of Christ-tide, and there was no longer any needof concealment, as Pepys tells us how he spent his Christmas day in1662. "Had a pleasant walk to White Hall, where I intended to havereceived the Communion with the family, but I came a little too late. So I walked up into the house, and spent my time looking overpictures, particularly the ships in King Henry the VIII. Ths voyage toBullaen; marking the great difference between those built then andnow. By and by down to the Chapel again, where Bishop Morley[15]preached upon the Song of the Angels, 'Glory to God on high, on earthpeace, and good will towards men. ' Methought he made but a poorSermon, but long, and, reprehending the common jollity of the Courtfor the true joy that shall and ought to be on these days; heparticularized concerning their excess in playes and gaming, sayingthat he whose office it is to keep the gamesters in order and withinbounds, serves but for a second rather in a duell, meaning thegroome-porter. Upon which it was worth observing how far they are comefrom taking the reprehensions of a bishop seriously, that they alllaugh in the Chapel when he reflected on their ill actions andcourses. He did much press us to joy in these public days of joy, andto hospitality; but one that stood by whispered in my eare that theBishop do not spend one groate to the poor himself. The Sermon done, agood anthem followed with vialls, and the King come down to receivethe Sacrament. But I staid not, but, calling my boy from my Lord'slodgings, and giving Sarah some good advice, by my Lord's order, to besober, and look after the house, I walked home again with greatpleasure, and there dined by my wife's bed side with great content, having a mess of brave plum-porridge and a roasted pullet for dinner, and I sent for a mince pie abroad, my wife not being well, to make anyherself yet. "

[Footnote 15: Bishop of Winchester, died 1684. ]

The popular love of Christmas is well exemplified in a little 16mobook, printed in 1678, entitled "The Examination and Tryal of oldFather CHRISTMAS; Together with his Clearing by the Jury, at theAssizes held at the Town of _Difference_, in the County of_Discontent_. " The Jury was evidently a packed one. "Then saith the_Clerk_ to the _Cryer_, count them--_Starve-mouse_, one, _All-pride_, two, _Keep-all_, three, _Love-none_, four, _Eat-alone_, five, _Give-little_, six, _Hoard-corn_, seven, _Grutch-meat_, eight, _Knit-gut_, nine, _Serve-time_, ten, _Hate-good_, eleven, _Cold-kitchen_, twelve. 

"Then saith the _Cryer_, all you bountiful Gentlemen of the Jury, answer to your names, and stand together, and hear your Charge. 

"With that there was such a lamentable groan heard, enough to turn Iceinto Ashes, which caused the _Judge_, and the rest of the Bench, todemand what the matter was; it was replied that the grave oldGentleman, _Christmas_, did sound (_swoon_) at the naming of the Jury;then it was commanded that they should give him air, and comfort himup, so that he might plead for himself: and here, I cannot pass by insilence, the love that was expressed by the Country people, someshreeking and crying for the old man; others striving to hold him up, others hugging him, till they had almost broke the back of him, others running for Cordials and strong waters, insomuch that, at lastthey had called back his wandring spirits, which were ready to taketheir last farewel. "

Christmas challenged this jury, and another was empanelled consistingof Messrs _Love-friend_, _Hate-strife_, _Free-man_, _Cloath-back_, _Warm-gut_, _Good-work_, _Neighbour-hood_, _Open-house_, _Scorn-use_, _Soft-heart_, _Merry-man_, and _True-love_. His Indictment was asfollows:

"_Christmas_, thou art here indicted by the name of _Christmas_, ofthe Town of _Superstition_, in the County of _Idolatry_, and that thouhast, from time to time, abused the people of this Common-wealth, drawing and inticing them to Drunkenness, Gluttony, and unlawfulGaming, Wantonness, Uncleanness, Lasciviousness, Cursing, Swearing, abuse of the Creatures, some to one Vice, and some to another; all toIdleness: what sayest thou to thy Inditement, guilty or not guilty? Heanswered, Not guilty, and so put himself to the Trial. "

After the witnesses against him were heard, Christmas was asked whathe could say in his defence. 

"_Judge. _--Old _Christmas_, hold up thy head, and speak for thy self. Thou hast heard thy inditement, and also what all these Witnesses haveevidenced against thee; what sayest thou now for thy self, thatsentence of condemnation should not be pronounced against thee?

"_Christmas. _--Good my Lord, be favourable to an old man, I am aboveOne thousand six hundred years old, and was never questioned at Sizesor Sessions before: my Lord, look on these white hairs, are they not aCrown of Glory?. .. 

"And first, my Lord, I am wronged in being indited by a wrong name, Iam corruptly called _Christmas_, my name is _Christ-tide_ or time. 

"And though I generally come at a set time, yet I am with him everyday that knows how to use me. 

"My Lord, let the Records be searcht, and you shall find that theAngels rejoyced at my coming, and sung _Gloria in excelsis_; thePatriarchs and Prophets longed to see me. 

"The Fathers have sweetly imbraced me, our modern Divines allcomfortably cherisht me; O let me not be despised now I'm old. Isthere not an injunction in _Magna Charta_, that commands men toinquire for the old way, which is the good way; many good deeds do Ido, O, why do the people hate me? We are commanded to be given toHospitality, and this hath been my practice from my youth upward: Icome to put men in mind of their redemption, to have them love oneanother, to impart with something here below, that they may receivemore and better things above; the wise man saith _There is a time forall things_, and why not for thankfulness? I have been the cause thatat my coming, Ministers have instructed the people every day inpublick, telling the people how they should use me, and otherdelights, not to effeminate, or corrupt the mind, and bid them abhorthose pleasures from which they should not rise bettered, and thatthey should by no means turn pass-time into Trade: And if that at anytime they have stept an Inch into excess, to punish themselves for it, and be ever after the more careful to keep within compass. 

"And did also advise them to manage their sports without Passion; theywould also tell the people that their feasts should not be much morethan nature requires, and grace moderates; not pinching, norpampering; And whereas they say that I am the cause they sit down tomeat, and rise up again graceless, they abundantly wrong me: I havetold them that before any one should put his hand in the dish, heshould look up to the owner, and hate to put one morsel in his mouthunblessed: I tell them they ought to give thanks for that which ispaid for already, knowing that neither the meat, nor the mouth, northe man, are of his own making: I bid them fill their bellies, nottheir eyes, and rise from the board, not glutted, but only satisfied, and charge them to have a care that their guts be no hindrances totheir brains or hands, and that they should not lose themselves intheir feasts, but bid them be soberly merry, and wisely free. I alsoadvise them to get friendly Thrift to be there Caterer, and Temperanceto carve at the board, and be very watchful that obscenity, detractionand scurrility be banisht the table; but let their discourse be assavoury as the meat, and so feed as though they did live to eat, and, at last, rise as full of thankfulness, as of food; this hath, this is, and this shall be my continual practice. 

"Now, concerning the particulars that these folks charge me with, Icannot answer them, because I do not remember them; my memory is butweak, as old men's use to be; but, methinks, they seem to be the seedof the Dragon; they send forth of their mouths whole floods of impiousinventions against me, and lay to my charge things which I am notguilty of, which hath caused some of my friends to forsake me, andlook upon me as a stranger: my brother _Good-works_ broke his heartwhen he heard on it, my sister _Charity_ was taken with theNumb-palsie, so that she cannot stretch out her hand. .. . "

Counsel was heard for him as well as witnesses examined on his behalf, and the Jury "brought him in, _Not Guilty_, with their own judgementupon it. That he who would not fully celebrate _Christmas_ shouldforfeit his estate. The Judge being a man of old integrity, was verywell pleased, and _Christmas_ was released with a great deal oftriumph and exaltation. "

CHAPTER VI

 Commencement of Christ-tide--"O Sapientia!"--St. Thomas's Day--William the Conqueror and the City of York--Providing for Christmas fare--Charities of food--Bull-baiting--Christ-tide charities--Going "a-Thomassing, " etc. --Superstitions of the day. 

We take it for granted that in the old times, when Christ-tide wasconsidered so great a festival as to be accorded a Novena--that itbegan on the 16th December, when, according to the use of Sarum, theantiphon "O Sapientia, " is sung. This, as before stated, is pointedout plainly in our English Church Calendar, which led to a curiousmistake on the part of Dr. Ellicott, Bishop of Gloucester and Bristol, who on one occasion described it as the _Festival_ of "O Sapientia. "The other antiphons which are sung between the 16th December andChristmas Eve are "O Adonai, " "O Radix Jesu, " "O Clavis David, " "OOriens Splendor, " "O Rex Gentium, " and "O Emmanuel, " and they arecommonly called the O's. 

But, beyond its being lawful to eat mince pies on the 16th December, Iknow of nothing noteworthy on the days intervening between that dateand the festival of St. Thomas on the 21st December, which is, or was, celebrated in different parts of the country, with some very curiouscustoms. The earliest I can find of these is noted by Drake in his_Eboracum_, [16] and he says he took the account from a MS. Which cameinto his possession. 

[Footnote 16: Ed. 1736, p. 217. ]

"William the Conqueror, on the third year of his reign (on St. Thomas's Day), laid siege to the City of York; but, finding himselfunable, either by policy or strength, to gain it, raised the siege, which he had no sooner done but by accident he met with two fryers ata place called Skelton, not far from York, and had been to seekreliefe for their fellows and themselves against Christmas: the onehaving a wallet full of victualls and a shoulder of mutton in hishand, with two great cakes hanging about his neck; the other havingbottles of ale, with provisions, likewise of beife and mutton in hiswallett. 

"The King, knowing their poverty and condition, thought they might beserviceable to him towards the attaining York, wherefore (beingaccompanied with Sir John Fothergill, general of the field, a Normanborn), he gave them money, and withall a promise that, if they wouldlett him and his soldiers into their priory at a time appointed, hewould not only rebuild their priory, but indowe it likewise with largerevenues and ample privileges. The fryers easily consented, and theConqueror as soon sent back his army, which, that night, according toagreement, were let into the priory by the two fryers, by which theyimmediately made themselves masters of all York; after which SirRobert Clifford, who was governor thereof, was so far from beingblamed by the Conqueror for his stout defence made the preceding days, that he was highly esteemed and rewarded for his valour, being createdLord Clifford, and there knighted, with the four magistrates then inoffice--viz. , Horongate, Talbot (who after came to be Lord Talbott), Lassells, and Erringham. 

"The Arms of the City of York at that time was, _argent_, a cross, _gules_, viz. St. George's Cross. The Conqueror charged the cross withfive lyons, passant gardant, _or_, in memory of the five worthycaptains, magistrates, who governed the city so well, that heafterwards made Sir Robert Clifford governour thereof, and the otherfour to aid him in counsell; and, the better to keep the City inobedience, he built two castles, and double-moated them about; and, toshew the confidence and trust he put in these old but new-madeofficers by him, he offered them freely to ask whatsoever they wouldof him before he went, and he would grant their request; whereforethey (abominating the treachery of the two fryers to their eternalinfamy), desired that, on St. Thomas's Day, for ever, they might havea fryer of the priory of St. Peter's to ride through the city onhorseback, with his face to the horse's tayle: and that, in his hand, instead of a bridle, he should have a rope, and in the other ashoulder of mutton, with one cake hanging on his back and another onhis breast, with his face painted like a Jew; and the youth of theCity to ride with him, and to cry and shout 'Youl, Youl!' with theofficers of the City riding before and making proclamation, that onthis day the City was betrayed; and their request was granted them;which custom continued till the dissolution of the said fryory; andafterwards, in imitation of the same, the young men and artizans ofthe City, on the aforesaid St. Thomas's day, used to dress up one oftheir own companions like a fryer, and call him Youl, which customcontinued till within these threescore years, there being many nowliving which can testify the same. But upon what occasion sincediscontinued, I cannot learn; this being done in memory of betrayingthe City by the said fryers to William the Conqueror. "

St. Thomas's day used to be utilised in laying in store of food atChrist-tide for the purpose of properly keeping the feast of theNativity. In the Isle of Man it was the custom for the people to go onthat day to the mountains in order to capture deer and sheep for thefeast; and at night bonfires blazed on the summit of every "fingan, "or cliff, to provide for which, at the time of casting peats, everyperson put aside a large one, saying, "Faaid mooar moaney son oie'lfingan"--that is, _A large turf for Fingan's Eve_. 

Beef was sometimes left to the parish by deceased benefactors, as inthe case of Boteler's Bull Charity at Biddenham, Bedfordshire, ofwhich Edwards says:[17] "This is an ancient annual payment of £5 outof an estate at Biddenham, formerly belonging to the family ofBoteler, and now the property of Lord Viscount Hampden, which is dueand regularly paid on St. Thomas's Day to the overseers of the poor, and is applicable by the terms of the original gift (of which nowritten memorial is to be found), or by long-established usage, to thepurchase of a bull, which is killed and the flesh thereof given amongthe poor persons of the parish. 

[Footnote 17: _A Collection of Old English Customs and CuriousBequests and Charities_, London, 1842, p. 64. ]

"For many years past, the annual fund being insufficient to purchase abull, the deficiency has been made good out of other charitiesbelonging to the parish. It was proposed some years ago by the vicarthat the £5 a year should be laid out in buying meat, but the poorinsisted on the customary purchase of a bull being continued, and theusage is, accordingly, kept up. The price of the bull has varied oflate years from £9 to £14. The Churchwardens, Overseers, and principalinhabitants assist at the distribution of the meat. "

He gives another instance[18] of a gift of beef and barley at Nevern, Pembrokeshire: "William Rogers, by will, June 1806, gave to theMinister and Churchwardens of Nevern and their successors £800 threeper cent. Consols, to be transferred by his executors within sixmonths after his decease; and it was his will that the dividendsshould be laid out annually, one moiety thereof in good beef, theother moiety in good barley, the same to be distributed on every St. Thomas's Day in every year by the Minister and Churchwardens, to andamong the poor of the said parish of Nevern. 

[Footnote 18: _A Collection of Old English Customs and CuriousBequests and Charities_, London, 1842, p. 24. ]

"After the payment of £1 to a solicitor in London, and a small amountfor a stamp and postage, the dividends (£24) are expended in thepurchase of beef and barley, which is distributed by the Churchwardenon 21st December to all the poor of the parish, in shares of betweentwo and three gallons of barley, and between two and three pounds ofbeef. "

Yet another example of Christmas beef for the poor--this time ratheran unpleasant one:[19] "The cruel practice of bull-baiting wascontinued annually on St. Thomas's Day in the quaint old town ofWokingham, Berks, so lately as 1821. In 1822, upon the passing of theAct against cruelty to Animals, the Corporation resolved on abolishingthe custom. The alderman (as the chief Magistrate is called there)went with his officers in procession and solemnly pulled up thebull-ring, which had, from immemorial time been fixed in themarket-place. The bull-baiting was regarded with no ordinaryattachment by 'the masses'; for, besides the love of 'sport, ' howeverbarbarous, it was here connected with something more solid--theChristmas dinner. 

[Footnote 19: _Notes and Queries_, second series, v. 35. ]

"In 1661, George Staverton gave by will, out of his Staines house, four pounds to buy a bull for the use of the poor of Wokingham parish, to be increased to six pounds after the death of his wife and herdaughter; the bull to be baited, and then cut up, 'one poor's piecenot exceeding another's in bigness. ' Staverton must have been anamateur of the bull-bait; for he exhorts his wife, if she can spareher four pounds a-year, to let the poor have the bull at Christmasnext after his decease, and so forward. 

"Great was the wrath of the populace in 1822 at the loss, not of thebeef--for the corporation duly distributed the meat--but of thebaiting. They vented their rage for successive years in occasionalbreaches of the peace. They found out--often informed by thesympathising farmer or butcher--where the devoted animal wasdomiciled; proceeded at night to liberate him from stall or meadow, and to chase him across the country with all the noisy accompanimentsimaginable. So long was this feeling kept alive, that thirteen yearsafterwards--viz. In 1835--the mob broke into the place where one ofthe two animals to be divided was abiding, and baited him, in defianceof the authorities, in the market-place; one enthusiastic amateur, tradition relates, actually lying on the ground and seizing themiserable brute by the nostril, _more canino_, with his own humanteeth! This was not to be endured, and a sentence of imprisonment inReading Gaol gave the _coup de grace_ to the sport. The bequest ofStaverton now yields an income of £20, and has for several years pastbeen appropriated to the purchase of two bulls. The flesh is divided, and distributed annually on St. Thomas's Day, by the alderman, churchwardens, and overseers to nearly every poor family (between 200and 300), without regard to their receiving parochial relief. Theproduce of the offal and hides is laid out in the purchase of shoesand stockings for the poor women and children. The bulls' tongues arerecognised by courtesy as the perquisites of the alderman andtown-clerk. "

But there were other kindly gifts to the poor, _vide_ one atFarnsfield, Nottinghamshire, where Samuel Higgs, [20] by his will datedMay 11, 1820 (as appears from the church tablet), gave £50 to thevicar and churchwardens of this parish, and directed that the interestshould be given every year on 21st December, in equal proportions, toten poor men and women who could repeat the Lord's Prayer, the Creed, and the Ten Commandments before the vicar or such other person as heshould appoint to hear them. The interest is applied according to thedonor's orders, and the poor persons appointed to partake of thecharity continue to receive it during their lives. 

[Footnote 20: _Edwards_, p. 209. ]

Take another case, at Tainton, Oxfordshire, [21] where a quarter ofbarley meal is provided annually at the expense of Lord Dynevor, thelord of the manor, and made into loaves called cobbs. These used to begiven away in Tainton Church to such of the poor children of Burfordas attended. A sermon is preached on St. Thomas's Day, according todirections supposed to be contained in the will of Edmund Harman, 6s. 8d. Being also paid out of Lord Dynevor's estate to the preacher. Thechildren used to make so much riot and disturbance in the church, thatabout 1809 it was thought better to distribute the cobbs in a stablebelonging to one of the churchwardens, and this course has beenpursued ever since. 

[Footnote 21: _Ibid. _, p. 25. ]

At Slindon, Sussex, [22] a sum of £15 was placed in the Arundel SavingsBank, in the year 1824, the interest of which is distributed on St. Thomas's Day. It is said that this money was found many years since onthe person of a beggar, who died by the roadside, and the interest ofit has always been appropriated by the parish officers for the use ofthe poor. 

[Footnote 22: _Ibid. _, p. 129. ]

Where these gifts were not distributed, as a rule, the poor countryfolk went round begging for something wherewith to keep the festivalof Christ-tide; and for this they can scarcely be blamed, foragricultural wages were very low, and mostly paid in kind, so that thelabourer could never lay by for a rainy day, much less have spare cashto spend in festivity. Feudality was not wholly extinct, and theynaturally leaned upon their richer neighbours for help--especially atthis season of rejoicing throughout all England--a time of feastingever since the Saxon rule. So, following the rule of using St. Thomas's Day as the day for providing the necessaries for theChristmas feast, they went about from farm-house to mansion solicitinggifts of food. In some parts, as in Derbyshire, this was called "goinga-Thomassing, " and the old and young folks would come home laden withgifts of milk, cheese, wheat, with which to make furmity or furmenty, oatmeal, flour, potatoes, mince pies, pigs' puddings, or pork pies, and other goodies. This collection went by the same name in Cheshireand neighbouring counties, where the poor generally carried a bag anda can into which they might put the flour, meal, or corn that might begiven them. 

In other places, such as Northamptonshire, Kent, Sussex, Herefordshire, Worcestershire, it went under the name of "Going aGooding, " and in some cases the benefactions were acknowledged by areturn present of a sprig of holly or mistletoe or a bunch ofprimroses. In some parts of Herefordshire they "called a spade aspade, " and called this day "Mumping, " or begging day; and inWarwickshire, where they principally received presents of corn, it wastermed "going-a-corning"; and in that home of orchards Worcestershire, this rhyme used to be sung--

 Wissal, wassail through the town, If you've got any apples throw them down; Up with the stocking, and down with the shoe, If you've got no apples money will do. The jug is white, and the ale is brown, This is the best house in the town. 

"Cuthbert Bede" (the Rev. Edward Bradley) writes[23]--"In theStaffordshire parish whence I write, S. Thomas's Day is observedthus:--Not only do the old women and widows, but representatives alsofrom each poorer family in the parish, come round for alms. Theclergyman is expected to give one shilling to each person, and, as no'reduction is made on taking a quantity' of recipients, he finds thecelebration of the day attended with no small expense. Some of theparishioners give alms in money, others in kind. Thus, some of thefarmers give corn, which the miller grinds _gratis_. The day's customis termed 'Gooding. ' In neighbouring parishes no corn is given, thefarmers giving money instead; and in some places the money collectedis placed in the hands of the clergyman and churchwardens, who, on theSunday nearest to S. Thomas's Day, distribute it at the vestry. Thefund is called S. Thomas's Dole, and the day itself is termed DoleingDay. "

[Footnote 23: _Notes and Queries_, 2 series, iv. 487. ]

There is very little folk-lore about this day. Halliwell says thatgirls used to have a method of divination with a "S. Thomas's Onion, "for the purpose of finding their future husbands. The onion waspeeled, wrapped in a clean handkerchief, and then being placed undertheir heads, the following lines were said:

 Good S. Thomas, do me right, And see my true love come to-night, That I may see him in the face, And him in my kind arms embrace. 

A writer in _Notes and Queries_[24] says, "A Nottinghamshiremaid-servant tells me:--'One of my mistresses was brought up atRanskill, or not far from there. She used to say that when she and hersister were children they always hid under the nurse's cloak if theywent out to a party on S. Thomas's Day. They were told that S. Thomascame down at that time and sat on the steeple of the church. '"

[Footnote 24: 7 series, x. P. 487. ]

CHAPTER VII

 Paddington Charity (Bread and Cheese Lands)--Barring-out at Schools--Interesting narrative. 

Until Christmas eve there is nothing remarkable about this Novena ofChrist-tide, excepting a curious charitable custom which used toobtain in the parish of Paddington, which may be well described by aquotation from the _London Magazine_ (December 1737, p. 705). 

"Sunday, December 18, 1737. This day, according to annual custom, bread and cheese were thrown from Paddington steeple to the populace, agreeable to the will of two women, who were relieved there with breadand cheese when they were almost starved; and Providence afterwardsfavouring them, they left an estate in that parish to continue thecustom for ever on that day. "

Three pieces of land situated in the parish were certainly left by twomaiden ladies, whose names are unknown, and their charity wasdistributed as described until the Sunday before Christmas 1834, whenthe bread and cheese (consisting of three or four dozen penny rolls, and the same quantity of pieces of cheese) were thrown for the lasttime from the belfry of St. Mary's Church by Mr. Wm. Hogg, the parishclerk. After that date the rents arising from these "bread and cheeselands, " as they are called, were distributed in the shape of bread, coals, and blankets, to poor families inhabiting the parish, of whom alist was made out annually for the churchwardens, stating theirresidence and occupation, and the number of children under ten yearsof age. Subsequently the Court of Chancery assented to a schemewhereby the rents are portioned amongst the national schools, etc. 

A curious custom used to obtain in some schools just before theChristmas holidays, of _barring-out_ the master, and keeping him outof the schoolroom until the boys' grievances had been listened to andpromise of redress given; and the best account of this custom that Ihave ever met with is in the _Gentleman's Magazine_ for 1828, vol. Ii. P. 404, etc. 

"It was a few days before the usual period of the Christmas Holidaysarrived, when the leading scholars of the head form determined onreviving the ancient but obsolete custom of _barring-out_ the masterof the school. Many years had elapsed since the attempt had succeeded;and many times since that period had it been made in vain. Thescholars had heard of the glorious feats of their forefathers in theirboyish years, when they set the lash of the master at defiance fordays together. Now, alas! all was changed; the master, in the opinionof the boys, reigned a despot absolute and uncontrolled; the mercilesscruelty of his rod, and the heaviness of his tasks, wereinsupportable. The accustomed holidays had been rescinded; the usualChristmas feast reduced to a non-entity, and the chartered rights ofthe scholars were continually violated. These grievances werediscussed _seriatim_; and we were all unanimously of opinion that ourwrongs should, if possible, be redressed. But how the object should beeffected was a momentous and weighty affair. The master was aclergyman of the old school, who for the last forty years hadexercised an authority hitherto uncontrolled, and who had no idea ofenforcing scholastic discipline without the exercise of the whip. Theconsequences of a failure were terrible to think upon; but then theanticipation of success, and the glory attendant upon the enterprise, if successful, were sufficient to dispel every fear. 

"At the head of the Greek class was one whose very soul seemed formedfor the most daring attempts. He communicated his intentions to achosen few, of which the writer was one, and offered to be the leaderof the undertaking if we would promise him our support. We hesitated;but he represented the certainty of success with such feelingeloquence that he entirely subdued our opposition. He stated thatAddison had acquired immortal fame by a similar enterprise. He told usthat almost every effort in the sacred cause of freedom had succeeded. He appealed to our classical recollections:--Epaminondas and Leonidaswere worthy of our example; Tarquin and Cĉsar, as tyrants, had fallenbefore the united efforts of freedom; we had only to be unanimous, andthe rod of this scholastic despot would be for ever broken. We thenentered enthusiastically into his views. He observed that delays weredangerous; 'the barring-out, ' he said, 'should take place the verynext morning to prevent the possibility of being betrayed. ' On aprevious occasion (he said), some officious little urchin had told themaster the whole plot, several days having been allowed to intervenebetween the planning of the project and its execution, and, to theastonishment of the boys, it appeared they found the master at hisdesk two hours before his usual time, and had the mortification ofbeing congratulated on their early attendance, with an order to bethere every morning at the same hour!

"To prevent the occurrence of such a defeat we determined onorganising our plans that very night. The boys were accordingly toldto assemble after school hours at a well-known tombstone in theneighbouring Churchyard, as something of importance was underconsideration. The place of meeting was an elevated parallelogramtombstone, which had always served as a kind of council table tosettle our little disputes as well as parties of pleasure. Here we allassembled at the appointed time. Our leader took his stand at one endof the stone, with the head boys who were in the secret on each sideof him. 'My boys (he laconically observed), to-morrow morning we areto _bar-out_ the flogging parson, and to make him promise that he willnot flog us hereafter without a cause, nor set us long tasks ordeprive us of our holidays. The boys of the Greek form will be yourCaptains, and I am to be your Captain-General. Those that are cowardshad better retire and be satisfied with future floggings; but you, whohave courage, and know what it is to have been flogged for nothing, come here and sign your names. ' He immediately pulled out a pen and asheet of paper; and having tied some bits of thread round thefinger-ends of two or three boys, with a pin he drew blood to answerfor ink, and to give more solemnity to the act. He signed the first, the Captains next, and the rest in succession. Many of the lesser boysslunk away during the ceremony; but on counting the names we found wemustered upwards of forty--sufficient, it was imagined, even to carrythe school by storm. The Captain-General then addressed us: 'I havethe key of the school, and shall be there at seven o'clock. The oldParson will arrive at nine, and every one of you must be there beforeeight to allow us one hour for barricading the doors and windows. Bring with you as much provision as you can; and tell your parentsthat you have to take your dinners in school. Let every one of youhave some weapon of defence; you who cannot obtain a sword, pistol, orpoker, must bring a stick or cudgel. Now, all go home directly, and besure to arrive early in the morning. '

"Perhaps a more restless and anxious night was never passed by youngrecruits on the eve of a general battle. Many of us rose some hoursbefore the time; and at seven o'clock, when the school door wasopened, there was a tolerably numerous muster. Our Captain immediatelyordered candles to be lighted, and a rousing fire to be made (for itwas a dark December's morning). He then began to examine the store ofprovisions, and the arms which each had brought. In the meantime, thearrival of every boy with additional material was announced bytremendous cheers. 

"At length the Church Clock struck eight. 'Proceed to barricade thedoors and windows, ' exclaimed the Captain, 'or the old lion will beupon us before we are prepared to meet him. ' In an instant the oldoaken door rang on its heavy hinges. Some, with hammers, gimlets, andnails, were eagerly securing the windows, while others were draggingalong the ponderous desks, forms, and everything portable, toblockade, with certain security, every place which might admit ofingress. This operation being completed, the Captain mounted themaster's rostrum, and called over the list of names, when he foundonly two or three missing. He then proceeded to classify them intodivisions, or companies of six, and assigned to each its respectiveCaptain. He prescribed the duties of each company. Two were to guardthe large casement window, where, it was expected, the first attackwould be made; this was considered the post of honour, and, consequently, the strongest boys, with the most formidable weapons, were selected, whom we called Grenadiers. Another company, whom weconsidered as the Light Infantry, or Sharp Shooters, were ordered tomount a large desk in the centre of the School; and, armed withsquibs, crackers, and various missiles, they were to attack the enemyover the heads of the Combatants. The other divisions were to guardthe back windows and door, and to act according to the emergency ofthe moment. Our leader then moved some resolutions (which, inimitation of Brutus, he had cogitated during the previous night), tothe effect that each individual should implicitly obey his ownCaptain; that each Captain should follow the orders of theCaptain-general, and that a _corps de réserve_ should be stationed inthe rear, to enforce this obedience, and prevent the combatants fromtaking to flight. The resolutions were passed amid loud vociferations. 

"We next commenced an examination of the various weapons, and foundthem to consist of one old blunderbuss, one pistol, two old swords, afew rusty pokers, and sticks, stones, squibs, and gunpowder inabundance. The firearms were immediately loaded with blank powder; theswords were sharpened, and the pokers heated in the fire. Theseweapons were assigned to the most daring company, who had to protectthe principal window. The missiles were for the light infantry, andall the rest were armed with sticks. 

"We now began to manoeuvre our companies, by marching them into lineand column, so that every one might know his own situation. In themidst of this preparation, the sentinel whom we had placed at thewindow, loudly vociferated, 'The parson! The parson's coming!'

"In an instant all was confusion. Every one ran he knew not where; asif eager to fly, or screen himself from observation. Our captainimmediately mounted a form, and called to the captains of the twoleading companies to take their stations. They immediately obeyed;and the other companies followed their example; though they found itmuch more difficult to manoeuvre when danger approached than theyhad a few minutes before! The well-known footstep, which had oftenstruck on our ears with terror, was now heard to advance along theportico. The muttering of his stern voice sounded in our ears like thelion's growl. A death-like silence prevailed: we scarcely dared tobreathe: the palpitations of our little hearts could, perhaps, alonebe heard. The object of our dread then went round to the front window, for the purpose of ascertaining whether any one was in the school. Every footstep struck us with awe: not a word, not a whisper washeard. He approached close to the window; and with an astonishedcountenance stood gazing upon us, while we were ranged in battlearray, motionless statues, and silent as the tomb. 'What is themeaning of this?' he impatiently exclaimed. But no answer could heobtain, for who would then have dared to render himself conspicuous bya reply? Pallid countenances and livid lips betrayed our fears. Thecourage, which one hour before was ready to brave every danger, appeared to be fled. Every one seemed anxious to conceal himself fromview: and there would, certainly, have been a general flight throughthe back windows had it not been for the prudent regulation of a_corps de réserve, _ armed with cudgels, to prevent it. 

"'You young scoundrels, open the door instantly, ' he again exclaimed;and, what added to our indescribable horror, in a fit of rage hedashed his hand through the window, which consisted of diamond-shapedpanes, and appeared as if determined to force his way in. 

"Fear and trepidation, attended by an increasing commotion, nowpossessed us all. At this critical moment every eye turned to ourcaptain, as if to reproach him for having brought us into thisterrible dilemma. He alone stood unmoved; but he saw that none wouldhave courage to obey his commands. Some exciting stimulus wasnecessary. Suddenly waving his hand, he exclaimed aloud, 'Three cheersfor the barring-out, and success to our cause!' The cheers weretremendous; our courage revived; the blood flushed in our cheeks; theparson was breaking in; the moment was critical. Our Captain, undaunted, sprang to the fire-place--seized a heated poker in onehand, and a blazing torch in the other. The latter he gave to thecaptain of the sharp shooters, and told him to prepare a volley; when, with red-hot poker, he fearlessly advanced to the window seat; and, daring his master to enter, he ordered an attack--and an attack, indeed, was made, sufficiently tremendous to have repelled a morepowerful assailant. The missiles flew at the ill-fated window fromevery quarter. The blunderbuss and the pistol were fired; squibs andcrackers, inkstands and rulers, stones, and even burning coals, camein showers about the casement, and broke some of the panes into athousand pieces; while blazing torches, heated pokers, and sticks, stood bristling under the window. The whole was scarcely the work of aminute: the astonished master reeled back in dumb amazement. He had, evidently, been struck with a missile or with the broken glass; andprobably fancied that he had been wounded by the firearms. The schoolsnow rang with the shouts of 'Victory, ' and continued cheering. 'Theenemy again approaches, ' cried the captain; 'fire anothervolley;--stay, he seeks a parley--hear him. ' 'What is the meaning, Isay, of this horrid tumult?' 'The barring-out, the barring-out!' adozen voices instantly exclaimed. 'For shame, ' says he, in a toneevidently subdued; what disgrace are you bringing upon yourselves andthe schools. What will the Trustees--what will your parents say?William, ' continued he, addressing the captain, 'open the door withoutfurther delay. ' 'I will, Sir, ' he replied, 'on your promising topardon us, and give us our lawful holidays, of which we have latelybeen deprived; and not set us tasks during the holidays. ' 'Yes, yes, 'said several squealing voices, 'that is what we want; and not to beflogged for nothing. ' 'You insolent scoundrels! you consummate youngvillains!' he exclaimed, choking with rage, and at the same timemaking a furious effort to break through the already shattered window, 'open the door instantly, or I'll break every bone in your hides. ''Not on those conditions, ' replied our Captain, with provokingcoolness;--'Come on, my boys, another volley. ' No sooner said thandone, and even with more fury than before. Like men driven to despair, who expect no quarter on surrendering, the little urchins daringlymounted the window seat, which was a broad, old-fashioned one, andpointed the fire arms and heated poker at him; whilst others advancedwith the squibs and missiles. 'Come on, my lads, ' said the captain, 'let this be our Thermopylĉ, and I will be your Leonidas. ' And, indeed, so daring were they, that each seemed ready to emulate theSpartans of old. The master, perceiving their determined obstinacy, turned round, without further remonstrance, and indignantly walkedaway. 

"Relieved from our terrors, we now became intoxicated with joy. Thewalls rang with repeated hurrahs! In the madness of enthusiasm, someof the boys began to tear up the forms, throw the books about, breakthe slates, locks, and cupboards, and act so outrageously that thecaptain called them to order; not, however, before the master's deskand drawers had been broken open, and every play thing which had beentaken from the scholars restored to its owner. 

"We now began to think of provisions. They were all placed on onetable and dealt out in rations by the Captains of each company. In themeantime, we held a council of war, as we called it, to determine onwhat was to be done. 

"In a recess at the east end of the school there stood a large oakchest, black with age, whose heavy hinges had become corroded withyears of rust. It was known to contain the records and endowments ofthe school; and, as we presumed, the regulations for the treatment ofthe scholars. The oldest boy had never seen its inside. Attempts, dictated by insatiable curiosity, had often been made to open it; butit was deemed impregnable. It was guarded by three immense locks, andeach key was in the possession of different persons. The wood appearedto be nearly half a foot thick, and every corner was plaited withiron. All eyes were instinctively directed to this mysterious chest. Could any means be devised for effecting an entrance? was the naturalquestion. We all proceeded to reconnoitre; we attempted to move it, but in vain: we made some feeble efforts to force the lid; it was firmas a block of marble. At length, one daring urchin brought, from thefire-place, a red-hot poker, and began to bore through its sides. Auniversal shout was given. Other pokers were brought, and to work theywent. The smoke and tremendous smell which the old wood sent forthrather alarmed us. We were apprehensive that we might burn the recordsinstead of obtaining a copy of them. This arrested our progress for afew minutes. 

"At this critical moment a shout was set up that the parsonand a constable was coming! Down went the pokers; and, as ifconscience-stricken, we were all seized with consternation. Thecasement window was so shattered that it could easily be entered byany resolute fellow. In the desperation of the moment we seized thedesks, forms, and stools to block it up; but, in some degree, ourcourage had evaporated, and we felt reluctant to act on the offensive. The old gentleman and his attendant deliberately inspected the windowsand fastenings: but, without making any attempt to enter, theyretreated for the purpose, we presumed, of obtaining additionalassistance. What was now to be done? The master appeared obdurate, andwe had gone too far to recede. Some proposed to drill a hole in thewindow seat, fill it with gunpowder, and explode it if any oneattempted to enter. Others thought we had better prepare to set fireto the school sooner than surrender unconditionally. But the majorityadvised what was, perhaps, the most prudent resolution, to wait foranother attack; and, if we saw no hopes of sustaining a longerdefence, to make the best retreat we could. 

"The affair of the Barring Out had now become known, and persons beganto assemble round the windows, calling out that the master was comingwith assistance, and saying everything to intimidate us. Many of uswere completely jaded with the over-excitement we had experiencedsince the previous evening. The school was hot, close, and full ofsmoke. Some were longing for liberty and fresh air; and most of uswere now of opinion that we had engaged in an affair which it wasimpossible to accomplish. In this state of mind we received anothervisit from our dreaded master. With his stick he commenced a morefurious attack than before; and, observing us less turbulent, heappeared determined to force his way in spite of the barricadoes. Theyounger boys thought of nothing but flight and self-preservation, andthe rush to the back windows became general. In the midst of thisconsternation our Captain exclaims, 'Let us not fly like cowards; ifwe must surrender, let the gates of the citadel be thrown open: theday is against us; but let us bravely face the enemy, and march outwith the honours of war. ' Some few had already escaped; but the restimmediately ranged themselves on each side of the school, in twoextended lines, with their weapons in hand. The door was thrownopen--the master instantly entered, and passed between the two lines, denouncing vengeance on us all. But, as he marched in we marched outin military order; and, giving three cheers, we dispersed into theneighbouring fields. 

"We shortly met again, and, after a little consultation, it wasdetermined that none of the leaders should come to school until sentfor, and a free pardon given. 

"The defection, however, was so general that no corporal punishmentstook place. Many of the boys did not return till after the holidays:and several of the elder ones never entered the school again. "

This curious custom can hardly be considered as dead, for a writer, mentioning it in _Notes and Queries_ for December 22, 1888 (7thseries, vi. P. 484), says: "This old custom, strange to say, stillexists, in spite of the schoolmaster and the Board School. It may beof interest to some of your readers if I give an extract from a letterto the Dalston (Carlisle) School Board in reference to this subject, received at their last meeting on December 7th. 'I would ask thesanction of the Board for the closing of the school for the Vacationon the evening of Thursday the 20th. If we open on the Friday weshall, most likely, have a poor attendance. My principal reason forasking is that we should be thus better able to effectually put a stopto the old barbarous custom of Barring Out. Some of the children mightpossibly be persuaded by outsiders to make the attempt on Friday, andin such a case I should feel it my duty to inflict an amount ofcastigation on offenders such as neither they nor myself wouldrelish. '

"The majority of the Board sympathised with the Master's difficultyand granted his request; though as Chairman I expressed my curiosityto see the repetition of a custom I had heard so much about. "

CHAPTER VIII

 The Bellman--Descriptions of him--His verses. The Waits--Their origin--Ned Ward on them--Corporation Waits--York Waits (17th Century)--Essay on Waits--Westminster Waits--Modern Waits. 

Before the advent of Christmas the Bellman, or Watchman, left at eachhouse a copy of verses ostensibly breathing good-will and a happyChristmas to the occupants, but in reality as a reminder to them ofhis existence, and that he would call in due time for his Christmasbox. The date of the institution of the Bellman is not well defined. In Tegg's _Dictionary of Chronology_, 1530 is given, but no authorityfor the statement is adduced; Machyn, in his diary, is more definite"[the xij. Day of January 1556-7, in Alderman Draper's ward called]chordwenerstrett ward, a belle man [went about] with a belle at everelane, and at the ward [end to] gyff warnyng of ffyre and candylllyght, [and to help the] poure, and pray for the ded. " Their crybeing, "Take care of your fire and candle, be charitable to the poor, and pray for the dead. "

Shakespeare knew him, for in _Macbeth_ (Act II. Sc. 2) he says:

 It was the owl that shriek'd, the fatal bell man, Which gives the stern'st good night. 

And Milton mentions him in _Il Penseroso_:

 Or the bellman's drowsy charm, To bless the doors from nightly harm. 

Herrick also celebrates _The Bellman_:

 From noise of Scare-fires rest ye free, From Murders _Benedicite_. From all mischances, that may fright Your pleasing slumbers in the night; Mercie secure ye all, and keep The Goblin from ye, while ye sleep. Past one o'clock, and almost two, My Masters all, _Good day to you_. 

On the title page of Decker's _Belman of London_ (ed. 1608) we have awoodcut giving a vivid portrait of the Bellman going his nightlyrounds with his pike upon his shoulder, a horn lanthorn, with a candleinside, in one hand, and his bell, which is attached by a strap to hisgirdle, in the other hand, his faithful dog following him in hisnightly rounds. In his _Lanthorne and Candle light; or The Bell-man'ssecond Night's walke_, ed. 1608, the title page gives us a totallydifferent type of Bellman, carrying both bell and lanthorn, butbearing no pike, nor is he accompanied by a dog. In his _O per se O_, ed. 1612, is another type of Bellman, with lanthorn, bell, and brownbill on his shoulder, but no dog. And in his _Villanies Discovered byLanthorne and Candle Light_, etc. , ed. 1620, we have two more and yetdifferent Bellmen, one with bell, lanthorn, and bill, followed by adog; the other (a very rough wood cut) does not give him hisfour-footed friend. This is the heading to the "Belman's Cry":

 Men and Children, Maides and Wives, 'Tis not late to mend your lives:

 * * * * *

 When you heare this ringing Bell, Think it is your latest knell: When I cry, Maide in your Smocke, Doe not take it for a mocke: Well I meane, if well 'tis taken, I would have you still awaken: Foure a Clocke, the Cock is crowing I must to my home be going: When all other men doe rise, Then must I shut up mine eyes. 

He was a person of such importance, that in 1716 Vincent Bournecomposed a long Latin poem in praise of one of the fraternity: "AdDavidem Cook, Westmonasterii Custodem Nocturnum et Vigilantissimum, "a translation of which runs thus, in the last few lines:

 Should you and your dog ever call at my door, You'll be welcome, I promise you, nobody more. May you call at a thousand each year that you live, A shilling, at least, may each householder give; May the "Merry Old Christmas" you wish us, befal, And your self, and your dog, be the merriest of all!

At Christ-tide it was their custom to leave a copy of verses, mostlyof Scriptural character, and generally very sorry stuff, at everyhouse on their beat, with a view to receiving a Christmas box; andthis was an old custom, for Gay notices it in his _Trivia_ (book ii. )written in 1715:

 Behold that narrow street which steep descends, Whose building to the slimy shore extends; Here Arundel's fam'd structure rear'd its frame, The street, alone, retains the empty name; Where Titian's glowing paint the canvass warm'd, And Raphael's fair design, with judgment, charm'd, Now hangs the _bellman's song_, and pasted here The coloured prints of Overton appear. 

Another ante-Christmas custom now falling into desuetude is the waits, who originally were musical watchmen, who had to give practicalevidence of their vigilance by playing on the hautboy, or flageolet, at stated times during the night. In the household of Edward IV. Thereis mentioned in the _Liber niger Domus Regis_, "A Wayte, that nightelyfrom Mychelmas to Shreve Thorsdaye, _pipe the watch_ within thiscourte fowere tymes; in the Somere nightes three tymes, and maketh_bon gayte_ at every chambre doare and offyce, as well for feare ofpyckeres and pillers. "[25]

[Footnote 25: Pickers and stealers. ]

These waits afterwards became bands of musicians, who were ready toplay at any festivities, such as weddings, etc. , and almost every cityand town had its band of waits; the City of London had its CorporationWaits, which played before the Lord Mayor in his inaugural procession, and at banquets and other festivities. They wore blue gowns, redsleeves and caps, and every one had a silver collar about his neck. Ned Ward thus describes them in his _London Spy_ (1703). 

"At last bolted out from the corner of a street, with an _ignisfatuus_ dancing before them, a parcel of strange hobgoblins, coveredwith long frieze rugs and blankets, hooped round with leather girdlesfrom their cruppers to their shoulders, and their noddles buttoned upinto caps of martial figure, like a Knight Errant at tilt andtournament, with his wooden head locked in an iron helmet; one, armed, as I thought with a lusty faggot-bat, and the rest with strange woodenweapons in their hands, in the shape of clyster pipes, but as longalmost as speaking trumpets. Of a sudden they clapped them to theirmouths, and made such a frightful yelling that I thought _he_ wouldhave been dissolving, and the terrible sound of the last trumpet to bewithin an inch of my ears. .. . 'Why, what, ' says he, 'don't you lovemusick? These are the topping tooters of the town, and have gowns, silver chains and salaries for playing _Lilli-borlero_ to my LordMayor's horse through the City. '"

That these Corporation Waits were no mean musicians we have theauthority of Morley, who, in dedicating his _Consort Lessons_ to theLord Mayor and Aldermen in 1599, says:

"As the ancient custom of this most honourable and renowned city hathbeen ever to retain and maintain excellent and expert musicians toadorn your Honours' favours, feasts and solemn meetings--to these, your Lordships' Wayts, I recommend the same--to your servants' carefuland skilful handling. "

These concert lessons were arranged for six instruments--viz. Twoviols (treble and bass), a flute, a cittern (a kind of guitar, strungwith wire), a treble lute, and a pandora, which was a largeinstrument, similar to a lute, but strung with wire in lieu of catgut. 

The following is a description of the York Waits, end of seventeenthcentury:

 In a Winter's morning, Long before the dawning, 'Ere the cock did crow, Or stars their light withdraw, Wak'd by a hornpipe pretty, Play'd along York City, By th' help of o'er night's bottle Damon made this ditty. .. . In a winter's night, By moon or lanthorn light, Through hail, rain, frost, or snow Their rounds the music go; Clad each in frieze or blanket (For either, heav'n be thanked), Lin'd with wine a quart, Or ale a double tankard. Burglars send away, And, bar guests dare not stay; Of claret, snoring sots Dream o'er their pipes and pots, * * * * *

 Candles, four in the pound, Lead up the jolly Round, While Cornet shrill i' th' middle Marches, and merry fiddle, Curtal with deep hum, hum, Cries we come, come, And theorbo loudly answers, Thrum, thrum, thrum, thrum, thrum. But, their fingers frost-nipt, So many notes are o'erslipt, That you'd take sometimes The Waits for the Minster chimes: Then, Sirs, to hear their musick Would make both me and you sick, And much more to hear a roopy fiddler call (With voice, as Moll would cry, "Come, shrimps, or cockles buy"). "Past three, fair frosty morn, Good morrow, my masters all. "

With regard to their modern practice of playing during the night-tide, we find the following explanation in an _Essay on the Musical Waits atChristmas_, by John Cleland, 1766. Speaking of the Druids, he says:"But, whatever were their reasons for this preference, it is out ofdoubt that they generally chose the dead of night for the celebrationof their greatest solemnities and festivals. Such assemblies, then, whether of religion, of ceremony, or of mere merriment, werepromiscuously called _Wakes_, from their being nocturnal. The masterof the _Revels_ (_Reveils_) would, in good old English, be termed theMaster of the _Wakes_. In short, such nocturnal meetings are the_Wakes_ of the Britons; the _Reveillons_ of the French; the_Medianoche_ of the Spaniards; and the _Pervigilia_ of the Romans. TheCustom of _Wakes_ at burials (_les vigiles des morts_) is at thismoment, in many parts, not discontinued. 

"But, at the antient _Yule_ (or Christmas time, especially), thedreariness of the weather, the length of the night, would naturallyrequire something extraordinary, to wake and rouse men from theirnatural inclination to rest, and to a warm bed, at that hour. Thesummons, then, to the _Wakes_ of that season were given by music, going the rounds of invitation to the mirth or festivals which wereawaiting them. In this there was some propriety, some object; butwhere is there any in such a solemn piece of banter as that of musicgoing the rounds and disturbing people in vain? For, surely, anymeditation to be thereby excited on the holiness of the ensuing daycould hardly be of great avail, in a bed, between sleeping and waking. But such is the power of custom to perpetuate absurdities. 

"However, the music was called _The Wakeths_, and, by the usualtendency of language to euphony, softened into _Waits_, as _workth_into _wort_, or _checkths_ into _chess_, etc. "

Another authority, Jones, in his _Welsh Bards_, 1794, says: "Waits aremusicians of the lower order, who commonly perform on Windinstruments, and they play in most towns under the windows of thechief inhabitants, at midnight, a short time before Christmas; forwhich they collect a Christmas box, from house to house. They are saidto derive their name of _Waits_, for being always in waiting tocelebrate weddings and other joyous events happening within theirdistrict. There is a building at Newcastle called _Waits' Tower_, which was, formerly, the meeting-house of the town band of musicians. "

The town waits certainly existed in Westminster as late as 1822, andthey were elected by the Court of Burgesses of that city--_vide_ amagazine cutting of that date: "_Christmas Waits_. --Charles Clapp, Benjamin Jackson, Denis Jelks, and Robert Prinset, were brought to BowStreet Office by O. Bond, the constable, charged with performing onseveral musical instruments in St. Martin's Lane, at half-past twelveo'clock this morning, by Mr. Munroe, the authorized principal Wait, appointed by the Court of Burgesses for the City and Liberty ofWestminster, who alone considers himself entitled, by his appointment, to apply for Christmas boxes. He also urged that the prisoners, actingas Minstrels, came under the meaning of the Vagrant Act, alluded to inthe 17th Geo. II. ; however, on reference to the last Vagrant Act ofthe present king, the word 'minstrels' is omitted; consequently, theyare no longer cognizable under that Act of Parliament; and, inaddition to that, Mr. Charles Clapp, one of the prisoners, producedhis indenture of having served seven years as an apprentice to theprofession of a musician to Mr. Clay, who held the same appointment asMr. Munroe does under the Court of Burgesses. The prisoners weredischarged, after receiving an admonition from Mr. Halls, the sittingmagistrate, not to collect Christmas boxes. "

In an article, "Concerning Christmas, " in _Belgravia_ (vol. 6, newseries, p. 326), we read: "It may not, perhaps, be generally knownthat, in the year of grace 1871, 'Waits' are regularly sworn beforethe Court of Burgesses at Westminster, and act under the authority ofa warrant, signed by the clerk, and sealed with the arms of the cityand liberty; in addition to which they are bound to provide themselveswith a silver badge, also bearing the arms of Westminster. "

The modern waits have entirely departed from any pretence of allusionto Christ-tide, and play indifferently the last things out in dancemusic, operatic airs, or music-hall songs; and they act upon peopleaccording to their various temperaments, some liking to "hear thewaits, " whilst others roundly anathematise them for disturbing theirslumbers. 

CHAPTER IX

 Christ-tide Carols--The days of Yule--A Carol for Christ-tide--"Lullaby"--The Cherry-tree Carol--Dives and Lazarus. 

The singing of carols is now confined to Christmas day; but it was notalways so, appropriate carols being sung during the Christ-tidepreceding the day of the Nativity--such, for instance, as thefollowing examples. The first is taken from Sloane MS. 2593, in theBritish Museum, and in this one I have preserved the old spelling, which is ascribed to the time of Henry VI. It will be seen thatChrist-tide is prolonged till Candlemas day, the Feast of thePurification of the Blessed Virgin Mary, which is kept on the 2nd ofFebruary, on which day all Christ-tide decorations are taken down. 

 Make we myrth For Crystes byrth, And syng we 3ole[26] tyl Candelmes. 

 The fyrst day of 3ole have we in mynd, How God was man born of oure kynd: For he the bondes wold onbynd Of all oure synnes and wykednes. 

 The secund day we syng of Stevene, That stoned and steyyd up even To God that he saw stond in hevyn, And crounned was for hys prouesse. 

 The iij day longeth to sent Johan, That was Cristys darlyng, derer non, Whom he betok, whan he shuld gon, Hys moder der for hyr clennesse, The iiij day of the chyldren 3ong, That Herowd to deth had do with wrong, And Crist thei coud non tell with tong, But with ther blod bar hym wytnesse. 

 The v day longeth to sent Thomas, [27] That as a strong pyller of bras, Held up the chyrch, and sclayn he was, For he sted with ry3twesnesse. 

 The viij day tok Jhesu hys name, That saved mankynd fro syn and shame, And circumsysed was for no blame, But for ensample of meknesse. 

 The xij day offerd to hym kynges iij, Gold, myr, and cence, thes gyftes free, For God, and man, and kyng was he, Thus worschyppyd thei his worthynes. 

 On the xl day cam Mary myld, Unto the temple with hyr chyld, To shew hyr clen that never was fylyd, And therwith endyth Chrystmes. 

[Footnote 26: Yule. ]

[Footnote 27: St. Thomas à Becket, of Canterbury, was commemorated on29th December. ]

The following is taken from a MS. Of the latter half of the fifteenthcentury, which Mr. Thomas Wright edited for the Percy Society in 1847. The spelling is even more archaic than the above, so that it ismodernised, and a gloss given for all those words which may not beeasily understood wherever possible:--

 This endris[28] night I saw a sight, A star as bright as day; And ever among A maiden sung, Lullay, by by, lullay. 

 The lovely lady sat and sang, and to her Child said-- My son, my brother, my father dear, why lyest Thou thus in hayd. My sweet bird, Thus it is betide Though Thou be King veray;[29] But, nevertheless, I will not cease To sing, by by, lullay. 

 The Child then spake in His talking, and to His mother said-- I bekyd[30] am King, in Crib[31] there I be laid; For Angels bright Down to Me light, Thou knowest it is no nay; And of that sight Thou mays't be light To sing, by by, lullay. 

 Now, sweet Son, since Thou art King, why art Thou laid in stall? Why not Thou ordained Thy bedding in some great King his hall? Me thinketh it is right That King or Knight Should lie in good array; And then among It were no wrong To sing, by by, lullay. 

 Mary, mother, I am thy child, though I be laid in stall, Lords and dukes shall worship Me, and so shall Kings all; Ye shall well see That Kings three Shall come the twelfth day; For this behest Give me thy breast And sing, by by, lullay. 

 Now tell me, sweet Son, I pray Thee, Thou art my love and dear, How should I keep Thee to Thy pay, [32] and make Thee glad of cheer; For all Thy will I would fulfil Thou witest[33] full well, in fay, [34] And for all this I will Thee kiss And sing, by by, lullay. 

 My dear mother, when time it be, thou take Me up aloft, And set Me upon thy knee, and handle Me full soft; And in thy arm, Thou wilt Me warm, And keep night and day; If I weep, And may not sleep, Thou sing, by by, lullay. 

 Now, sweet Son, since it is so, that all thing is at Thy will, I pray Thee grant me a boon, if it be both right and skill. [35] That child or man, That will or can Be merry upon my day; To bliss them bring, And I shall sing Lullay, by by, lullay. 

[Footnote 28: Last. ]

[Footnote 29: True. ]

[Footnote 30: I am renowned as. ]

[Footnote 31: Manger. ]

[Footnote 32: Satisfaction. ]

[Footnote 33: Knowest. ]

[Footnote 34: In faith. ]

[Footnote 35: Reasonable. ]

A very popular carol, too, was that of the Legend of the Cherry Tree, which is very ancient, and is one of the scenes in the fifteenth ofthe Coventry Mysteries, which were played in the fifteenth century, on_Corpus Christi Day_. 

 Joseph was an old man, And an old man was he, And he married Mary The Queen of Galilee. 

 When Joseph was married, And Mary home had brought, Mary proved with child, And Joseph knew it not. 

 Joseph and Mary walked Through a garden gay, Where the cherries they grew Upon every tree. 

 O, then bespoke Mary, With words both meek and mild, "O, gather me cherries, Joseph, They run so in my mind. "

 And then replied Joseph, With his words so unkind, "Let him gather thee cherries, That got thee with child. "

 O, then bespoke our Savior, All in His mother's womb, "Bow down, good cherry tree, To My mother's hand. "

 The uppermost sprig Bowed down to Mary's knee, "Thus you may see, Joseph, These cherries are for me. "

 "O, eat your cherries, Mary, O, eat your cherries now, O, eat your cherries, Mary, That grow upon the bow. "

The parable of Dives and Lazarus was a great favourite at Christ-tide, as, presumably, it served to stir up men to deeds of charity towardstheir poorer brethren; but the following carol, parts of which arevery curious, has nothing like the antiquity of the foregoingexamples:--

 As it fell out upon a day, Rich Dives made a feast, And he invited all his guests, And gentry of the best. 

 Then Lazarus laid him down, and down, And down at Dives' door, "Some meat, some drink, brother Dives, Bestow upon the poor. "

 "Thou art none of my brother, Lazarus, That lies begging at my door, No meat, nor drink will I give thee, Nor bestow upon the poor. "

 Then Lazarus laid him down, and down, And down at Dives' wall, "Some meat, some drink, brother Dives, Or with hunger starve I shall. "

 "Thou art none of my brother, Lazarus, That lies begging at my wall, No meat, nor drink will I give thee, But with hunger starve you shall. "

 Then Lazarus laid him down, and down, And down at Dives' gate, "Some meat, some drink, brother Dives, For Jesus Christ, His sake. "

 "Thou art none of my brother, Lazarus, That lies begging at my gate, No meat, nor drink I'll give to thee, For Jesus Christ, His sake. "

 Then Dives sent out his merry men, To whip poor Lazarus away, But they had no power to strike a stroke, And flung their whips away. 

 Then Dives sent out his hungry dogs, To bite him as he lay. But they had no power to bite at all, So licked his sores away. 

 As it fell upon a day, Poor Lazarus sickened and died, There came an Angel out of heaven, His soul there for to guide. 

 "Rise up, rise up, brother Lazarus, And come along with me, For there's a place in heaven provided To site on an Angel's knee. "

 As it fell upon a day, Rich Dives sickened and died, There came a serpent out of hell, His soul there for to guide. 

 "Rise up, rise up, brother Dives, And come along with me, For there's a place in hell provided, To sit on a serpent's knee. "

 Then Dives lifting his eyes to heaven, And seeing poor Lazarus blest, "Give me a drop of water, brother Lazarus, To quench my flaming thirst. 

 "Oh! had I as many years to abide, As there are blades of grass, Then there would be an ending day; But in hell I must ever last. 

 "Oh! was I now but alive again, For the space of one half hour, I would make my will, and then secure That the devil should have no power. "

CHAPTER X

 Christmas Eve--Herrick thereon--The Yule Log--Folk-lore thereon--The Ashen Faggot--Christmas Candles--Christmas Eve in the Isle of Man--Hunting the Wren--Divination by Onions and Sage--A Custom at Aston--"The Mock"--Decorations and Kissing Bunch--"Black Ball"--Guisers and Waits--Ale Posset. 

All the festivals of the Church are preceded by a vigil, or eve, and, considering the magnitude of the festival of Christmas, it is nowonder that the ceremonial attaching to the eve of the Nativityoutvies all others. What sings old Herrick of it?

 Come, bring with a noise, My merrie, merrie boyes, The Christmas Log to the firing; While my good Dame, she Bids ye all be free; And drink to your hearts' desiring. 

 With the last yeere's brand, Light the new block, And For good successe in his spending, On your Psalterie play, That sweet luck may Come while the Log is teending. [36]

 Drink now the strong Beere, Cut the white loafe heere, The while the meat is a shredding; For the rare Mince pie, And the Plums stand by To fill the Paste that's a-kneading. 

[Footnote 36: Lighting, burning. ]

Bringing in the Yule log, clog, or block--for it is indifferentlycalled by any of these names, was a great function on Christmaseve--and much superstitious reverence was paid to it, in order toinsure good luck for the coming year. It had to be lit "with the lastyeere's brand, " and Herrick gives the following instructions in _TheCeremonies for Candlemasse day_. 

 Kindle the Christmas Brand, and then Till Sunne-set, let it burne; Which quencht, then lay it up agen, Till Christmas next returne. 

 Part must be kept, wherewith to teend The Christmas Log next yeare; And, where 'tis safely kept, the Fiend Can do no mischief there. 

But, even if lit with the remains of last year's log, it seems to beinsufficient, unless the advice to the maids who light it be followed. 

 Wash your hands, or else the fire Will not teend to your desire; Unwasht hands, ye Maidens, know, Dead the Fire, though ye blow. 

In some parts of Devonshire a curious custom in connection with theYule log is still kept up, that of burning the Ashton or ashen faggot. It is well described by a writer in _Notes and Queries_. [37]

[Footnote 37: Sixth series, vol. Ii. P. 508. ]

"Of the olden customs, so many of which are dying out, that of burningan 'ashen faggot' on Christmas Eve, still holds its own, and is keptup at many farm houses. 

"Among the various gleanings of the Devon Association Folk-LoreCommittee is recorded a notice of this custom. We are there informedthat, on Christmas eve, 1878, the customary faggot was burned at_thirty-two_ farms and cottages in the Ashburton postal districtalone. 

"The details of the observance vary in different families; but some, being common to all, may be considered as held necessary to the dueperformance of the rite. For example, the faggot must contain aslarge a log of ash as possible, usually the trunk of a tree, remnantsof which are supposed to continue smouldering on the hearth the wholeof the twelve days of Christmas. This is the Yule dog of ourforefathers, from which a fire can be raised by the aid of a pair ofbellows, at any moment day or night, in token of the ancient custom ofopen hospitality at such a season. Then the faggot must be boundtogether with as many binders of twisted hazel as possible. Remembering that the Ash and Hazel were sacred trees with theScandinavians, their combined presence in forming the faggot may oncehave contained some mystic signification. Also, as each binder isburned through, a quart of cider is claimed by the Company. By this, some hidden connexion between the pleasures of the party and theloosening bands of the faggot is typified. While the fire lasts, allsorts of amusements are indulged in--all distinction between masterand servant, neighbour and visitor, is for the time set aside. 

 "The heir, with roses in his shoes, That night might village partner choose; The lord, underogating, share The vulgar game of 'post and pair. ' All hailed, with uncontrolled delight, And general voice, the happy night, That to the cottage, as the crown, Brought tidings of Salvation down. 

"In some houses, when the faggot begins to burn up, a young child isplaced on it, and his future pluck foretold by his nerve or timidity. May not this be a remnant of the dedication of children to the Deityby passing them through the sacred fire?

"Different reasons are given for burning Ash. By some, it is said thatwhen our Saviour was born, Joseph cut a bundle of Ash, which, everyone knows, burns very well when green; that, by this, was lighted afire, by which He was first dressed in swaddling clothes. 

"The gipsies have a legend that our Saviour was born out in a fieldlike themselves, and brought up by an Ash fire. The holly, ivy, andpine, they say, hid him, and so, now, are always green, whilst the ashand the oak showed where He was hiding, and they remain dead all thewinter. Therefore the gipsies burn Ash at Christmas. 

"We can well understand how the pleasures of the ashen faggot arelooked forward to with delight by the hard-working agriculturallabourer, for whom few social enjoyments are provided. The harvesthome, in these days of machinery, seems lost in the usual routine ofwork, and the shearing feast, when held, is confined to the farmer'sfamily, or shepherd staff, and is not a general gathering. Moreover, these take place in the long busy days of summer, when extra hands andstrangers are about the farm doing job work. But, with Christmas, things are different. Work is scarce; only the regular hands are onthe farm, and there is nothing to prevent following out the good oldcustom of our ancestors, of feasting, for once, those among whom one'slot is cast. 

 "England was Merry England, when Old Christmas brought his sports again. 'Twas Christmas broached the mightiest ale; 'Twas Christmas told the merriest tale: A Christmas gambol oft could cheer The poor man's heart through half the year. "

To add to the festivity and light, large candles are burnt, the biggerthe better; but, as the custom of keeping Christmas descended from"Children of a larger growth" to those of lesser, so did the size ofthe candles decrease in proportion, until they reached the minimum atwhich we now know them. In the Isle of Man they had a custom whichhas, probably, dropped into desuetude, of all going to church onChristmas eve, each bearing the largest candle procurable. Thechurches were well decorated with holly, and the service, incommemoration of the Nativity, was called _Oiel Verry_. Waldron, inhis _Description of the Isle of Man_, says, "On the 24th of December, towards evening, all the servants in general have a holiday; they gonot to bed all night, but ramble about till the bells ring in all thechurches, which is at twelve o'clock: prayers being over, they go tohunt the wren; and, after having found one of these poor birds, theykill her and lay her on a bier, with the utmost solemnity, bringingher to the parish church, and burying her with a whimsical kind ofsolemnity, singing dirges over her in the Manks language, which theycall her knell; after which Christmas begins. "

There are many peculiar customs appertaining to Christmas eve. Burton, in his _Anatomy of Melancholy_, says, "'Tis their only desire, if itmay be done by art, to see their husband's picture in a glass; they'llgive anything to know when they shall be married; how many husbandsthey shall have, by _Cromnyomantia_, a kind of divination, with onionslaid on the altar at Christmas eve. " This seems to be something likethat which we have seen practised on St. Thomas's day--or thatdescribed in Googe's _Popish Kingdome_. 

 In these same days, young wanton gyrles that meet for marriage be, Doe search to know the names of them that shall their husbands be; Four onyons, five, or eight, they take, and make in every one Such names as they doe fancie most, and best to think upon. Then near the chimney them they set, and that same onyon then That firste doth sproute doth surely beare the name of their good man. 

In Northamptonshire another kind of divination, with the same object, used to be practised: the girl who was anxious to ascertain her lot inthe married state, went into the garden and plucked twelve sageleaves, under the firm conviction that she would be favoured with aglimpse of the shadowy form of her future husband as he approached herfrom the opposite end of the ground; but she had to take great carenot to damage or break the sage stock, otherwise the consequenceswould be fearful. But then, in this county, the ghosts of people whohad been buried at cross roads had liberty to walk about and showthemselves on Christmas eve, so that the country folk did not care tostir out more than necessary on the vigil. At Walton-le-Dale, inLancashire, the inmates of most of the houses sat up on Christmas eve, with their doors open, whilst one of the party read the narrative ofSt. Luke, the saint himself being supposed to pass through the house. 

A contributor to the _Gentleman's Magazine_, 7th February 1795, givesthe following account of a custom which took place annually on the24th of December, at the house of a gentleman residing at Aston, nearBirmingham. "As soon as supper is over, a table is set in the hall. Onit is placed a brown loaf, with twenty silver threepences stuck onthe top of it, a tankard of ale, with pipes and tobacco; and the twooldest servants have chairs behind it, to sit as judges, if theyplease. The steward brings the servants, both men and women, by one ata time, covered with a winnow sheet, and lays their right hand on theloaf, exposing no other part of the body. The oldest of the two judgesguesses at the person, by naming a name, then the younger judge, and, lastly, the oldest again. If they hit upon the right person, thesteward leads the person back again; but, if they do not, he takes offthe winnow sheet, and the person receives a threepence, makes a lowobeisance to the judges, but speaks not a word. When the secondservant was brought, the younger judge guessed first and third; andthis they did alternately, till all the money was given away. Whateverservant had not slept in the house the preceding night forfeited hisright to the money. No account is given of the origin of this strangecustom, but it has been practised ever since the family lived there. When the money is gone, the servants have full liberty to drink, dance, sing, and go to bed when they please. "

In Cornwall, in many villages, Christmas merriment begins on thevigil, when the "mock" or Yule log is lighted by a portion saved fromlast year's fire. The family gather round the blaze, and amusethemselves with various games; and even the younger children areallowed, as a special favour, to sit up till a late hour to see thefun, and afterwards "to drink to the mock. " In the course of theevening the merriment is increased by the entry of the "gooseydancers" (guised dancers), the boys and girls of the village, who haverifled their parents' wardrobes of old coats and gowns and, thusdisguised, dance and sing, and beg money to make merry with. They areallowed, and are not slow to take, a large amount of license inconsideration of the season. It is considered to be out of characterwith the time, and a mark of an ill-natured churlish disposition, totake offence at anything they do or say. This mumming is kept upduring the week. 

A very graphic description of Christmas eve in a Derbyshire cottage isgiven in _Notes and Queries_. [38] "For several weeks before Christmasthe cottager's household is much busier than usual in makingpreparations for the great holiday. The fatted pig has been killed, asa matter of course, and Christmas pies, mince pies, and many othergood things made from it in readiness for the feast. The house hasbeen thoroughly cleaned, and all made 'spick and span. ' The lads ofthe house, with those of their neighbours, have been learning theirparts, and getting ready their dresses for the 'Christmas guising, 'and the household daily talk is full flavoured of Christmas. 

[Footnote 38: Fifth series, viii. P. 481. ]

"The lasses have made their own special preparations, and for two orthree days before Christmas Eve have been getting ready the accustomedhouse decorations--short garlands of holly and other evergreens forthe tops of cupboards, pictures, and other furniture--and making upthe most important decoration of all, 'the kissing-bunch. '

"This 'kissing-bunch' is always an elaborate affair. The size dependsupon the couple of hoops--one thrust through the other--which form itsskeleton. Each of the ribs is garlanded with holly, ivy, and sprigs ofother greens, with bits of coloured ribbons and paper roses, rosycheeked apples, specially reserved for this occasion, and oranges. Three small dolls are also prepared, often with much taste, and theserepresent our Saviour, the mother of Jesus, and Joseph. These dollsgenerally hang within the kissing-bunch by strings from the top, andare surrounded by apples, oranges tied to strings, and variousbrightly coloured ornaments. Occasionally, however, the dolls arearranged in the kissing-bunch to represent a manger scene. 

"When the preparations are completed, the house is decorated duringthe day of Christmas eve. Every leaded window-pane holds its sprig ofholly, ivy, or box; the ornaments on and over the mantel-shelf receivelike attention, and every ledge and corner is loaded with green stuff. Mistletoe is not very plentiful in Derbyshire; but, generally, a bitis obtainable, and this is carefully tied to the bottom of thekissing-bunch, which is then hung in the middle of the house-place, the centre of attraction during Christmas-tide. 

"While all this is going on, the housewife is very busy. 'Black-ball'has to be made; the 'elderberry wine' to be got out; 'sugar, spice, and all that's nice' and needful placed handy. The shop has to bevisited, and the usual yearly gift of one, two, or three Christmascandles received. With these last, as every one knows, the house islit up at dusk on Christmas Eve. 

"Without the 'black-ball' just mentioned, the Christmas rejoicings ina cottage would not be complete. 'Black-ball' is a delicacy compoundedof black treacle and sugar boiled together in a pan, to which, whenboiling, is added a little flour, grated ginger, and spices. When itis boiled enough, it is poured into a large shallow dish, and, whenpartially cooled, is cut into squares and lengths, then rolled ormoulded into various shapes. When quite cool, it is very hard, andvery toothsome to young Derbyshire. 

"After an early tea-meal, the fire is made up with a huge Yule-log;all the candles, oil and fat lamps lit, and everything is bright andmerry-looking. The head of the family sits in the chimney corner withpipe and glass of ale, or mulled elder wine. The best table is setout, and fairly loaded with Christmas and mince pies, oranges, apples, nuts, 'black-baw, ' wine, cakes, and green cheese, and the wholefamily, with the guests, if any, set about enjoying themselves. Romping games are the order of the eve, broken only when the'guisers'--of whom there are always several sets--or waits arrive. The'guisers' are admitted indoors, and go through the several acts oftheir play. At the conclusion 'Betsy Belzebub' collects coppers fromthe company, and glasses of ale and wine are given to the players. TheWaits, or 'Christmas Singers' as they are mostly called, sing theircarols and hymns outside the house, and during the performance cakesand ale, wine, and other cheer are carried out to them. So the Evepasses on. 

"At nine or ten o'clock is brewed a large bowl of 'poor man'spunch'--ale posset! This is the event of the night. Ale posset, ormilk and ale posset as some call it, is made in this wise. Set a quartof milk on the fire. While it boils, crumble a twopenny loaf into adeep bowl, upon which pour the boiling milk. Next, set two quarts ofgood ale to boil, into which grate ginger and nutmeg, adding aquantity of sugar. When the ale nearly boils, add it to the milk andbread in the bowl, stirring it while it is being poured in. 

"The bowl of ale posset is then placed in the centre of the table. Allthe single folks gather round, each provided with a spoon. Thenfollows an interesting ceremony. A wedding ring, a bone button, and afourpenny piece are thrown into the bowl, and all begin to eat, eachdipping to the bottom of the bowl. He or she who brings up the ringwill be the first married; whoever brings up the button will be an oldmaid or an old bachelor; and he or she who brings out the coin willbecome the richest. As may be imagined, this creates great fun. Whenseven shilling gold pieces were in circulation, this was the coinalways thrown into the posset. 

"The games are resumed when the posset is eaten, or possibly allgather round the fire, and sing or tell stories, whiling away thehours till the stroke of twelve, when all go outside the house tolisten, whilst the singers, who have gathered at some point in thevillage, sing 'Christians, awake!' or 'Hark! the Herald Angels Sing';and so comes to an end the cottager's one hearth-stone holiday of thewhole year. "

CHAPTER XI

 Christmas Eve in North Notts--Wassailing the Fruit Trees--Wassail Songs--Wassailing in Sussex--Other Customs--King at Downside College--A Christ-tide Carol--Midnight Mass--The Manger--St. Francis of Assisi. 

As these old customs are fast dying out, and should be chronicled, Imust be pardoned if I give another and very similar illustration ofhow Christmas eve was spent in North Notts fifty years ago. [39]

[Footnote 39: _Notes and Queries_, seventh series, ii. 501. ]

"None keep Christmas nowadays as was the fashion fifty to a hundredyears ago in this part of the country. Here and there are to be metthe customs, or bits of the customs, which were then observed: but, asa rule, the old ways have given place to new ones. Here in NorthNotts, every house is more or less decked in the few days beforeChristmas Day with holly, ivy, and evergreens, nor is mistletoeforgotten, which would scarcely be likely by any one living within adozen miles of Sherwood Forest, where mistletoe grows in rareprofusion on thorn bushes, the oak, and other trees, and under certainconditions may be had for the asking. 

"Fifty years ago, at any rate, in all the villages and towns of NorthNotts, the preparations among farmers, tradesmen, and poor folks forkeeping Christmas Eve and Christmas Day were always on a bountifulscale. Fat pigs were killed a week or so previously, portions of whichwere made into Christmas pies of various kinds. Plum puddings weremade, and the mince meat, cunningly prepared some weeks beforehand, was made into mince pies of all sorts, sizes, and shapes. Yule'clogs, ' as they are here called, were sawn or chopped in readiness, and a stock laid in sufficient to last the whole of one or twoevenings. 

"In well-regulated houses it was usual to have all the preparationsand the housework completed by early in the afternoon of ChristmasEve, and after an early tea in parlour and kitchen--the servants, clean and neat, piled up the Yule clogs in the rooms, getting thelarge ones well alight, and keeping them going by smaller knots ofwood. Long, large, white Christmas Candles were lighted, set inold-fashioned, time-honoured, brass candlesticks, accompanied byequally old and honoured brass snuffers and trays, all bright andshining. Of candles, there was no lack, and when all were fairlygoing, parlour and kitchen presented a blaze of warm, ruddy light, only seen once in the year. In both rooms the Christmas Eve tableswere laid with snowy linen, and set for feasting, with all the goodthings provided. On each table would be a large piece of beef, and aham, flanked by the pies and other good things, including a ChristmasCheese. 

"About six in the evening, the chief item of the feast was prepared. This was hot spiced ale, usually of a special brew. This was preparedby the gallon in a large kettle, or iron pot, which stood, for thepurpose, on the hob. The ale was poured in, made quite hot, but notallowed to boil, and then sugar and spice were added according totaste, some women having a special mode of making the brew. Whenready, the hot ale was ladled into bowls, --the large earthenware onesnow so rare. A white one, with blue decorations, was used in theparlour, a commoner one, of the yellowish earthenware kind, with roughblue or other coloured bands for ornamentation, being for the kitchen. These, nearly full of the steaming brew, were carried to the tables. Whoever then dropped in, and usually there were many, to see parlouror kitchen company, had to drink from these bowls, lifting the bowl tothe lips with both hands, expressing a good seasonable wish, andtaking a hearty drink. The visitors then partook of anything on thetable they liked, and one and all were treated bountifully. Soon, asthe company arrived, the fun increased in parlour and kitchen, particularly in the latter, as the womenkind went through theold-fashioned ceremony under the mistletoe, which was hung aloft froma highly-decorated 'kissing-bunch. '

"All sorts of games and fun went on till about ten o'clock, as a rule, about which time the master, mistress, and family, with the rest ofthe parlour company, visited the kitchen. Then the steaming ale bowlwas refilled, and all, beginning with the master and the mistress, inturn drank from the bowl. This over, the parlour company remained, andentered into the games for a time. There was always some one who couldsing a suitable song; and one, if song it can be called, was:

 "_The Folks' Song. _

 "When me an' my folks Come to see you an' your folks, Let you an' your folks Treat me an' my folks As kind, as me an' my folks Treated you an' your folks, When you an' your folks Came to see me an' my folks, Sure then! never were such folks Since folks were folks!

"This was sung several times over with the last two lines as a chorus. The proceedings in the kitchen closed with another general sup fromthe replenished bowl, the parlour folks returning to the parlour. During the evening the proceedings were varied by visits fromChristmas singers and the mummers, all of whom were well entertained. Usually, if the weather was fit, the kitchen folks wound up the nightwith a stroll, dropping in to see friends at other houses. As a rule, soon after midnight the feastings were over, but most folks neverthought of retiring till they heard the bands of singers in thedistance singing the morning hymn, 'Christians, awake!'"

A very old custom was that of "wassailing" the fruit trees onChristmas eve, although it obtained on other days, such as New Year'sday and Twelfth day. Herrick says:

 Wassaile the Trees that they may beare You many a Plum and many a Peare; For more or lesse fruits they will bring, As you do give them Wassailing. 

This custom of drinking to the trees and pouring forth libations tothem differs according to the locality. In some parts of Devonshire itused to be customary for the farmer, with his family and friends, after partaking together of hot cakes and cider (the cakes beingdipped in the liquor previous to being eaten), to proceed to theorchard, one of the party bearing hot cake and cider as an offering tothe principal apple tree. The cake was formally deposited on the forkof the tree, and the cider thrown over it. 

In the neighbourhood of the New Forest the following lines are sung atthe wassailing of the trees:

 Apples and pears, with right good corn Come in plenty to every one; Eat and drink good cake and hot ale, Give earth to drink, and she'll not fail. 

Horsfield, who wrote of Sussex, speaks somewhat at length of thissubject, and says that the wassail bowl was compounded of ale, sugar, nutmeg, and roasted apples, the latter called "lambs' wool. " Thewassail bowl is placed on a small round table, and each person presentis furnished with a silver spoon to stir. They then walk round thetable as they go, and stirring with the right hand, and everyalternate person passes at the same time under the arm of hispreceding neighbour. The wassailing (or "worsling, " as it is termed inWest Sussex) of the fruit trees is considered a matter of graveimportance, and its omission is held to bring ill luck, if not theloss of all the next crop. Those who engage in the ceremony are called"howlers. "

The farm labourers, or boys (says Horsfield), after the day's toil isended, assemble in a group to wassail the apple trees, etc. Thetrumpeter of the party is furnished with a cow's horn, with which hemakes sweet music. Thus equipped, they call on the farmer, andinquire, "please, sir, do you want your trees worsled?" They thenproceed to the orchard, and encircling one of the largest andbest-bearing trees, chant in a low voice a certain doggerel rhyme; andthis ended, all shout in chorus, with the exception of the trumpeter, who blows a loud blast. During the ceremony they rap the trees withtheir sticks. "Thus going from tree to tree, or group to group, theywassail the whole orchard; this finished, they proceed to the house ofthe owner, and sing at his door a song common on the occasion. Theyare then admitted, and, placing themselves around the kitchen fire, enjoy the sparkling ale and the festivities of the season. "

There are two wassail rhymes in Sussex:

 "Stand fast, root; bear well, top; Pray the God send us a good howling crop. Every twig, apples big; Every bough, apples enow. Hats full, caps full, Full quarters, sacks full. Holloa, boys, holloa! Hurrah!"

The other is:

 "Here's to thee, old apple tree; May'st thou bud, may'st thou blow, May'st thou bear apples enow! Hats full! Caps full! Bushel, bushel sacks full! And my pockets full, too! Hurrah!"

In the _Gentleman's Magazine_ (January 1820, p. 33) mention is made of"an ancient superstitious custom obtaining at Tretyre, inHerefordshire, upon Christmas Eve. They make a cake, poke a stickthrough it, fasten it upon the horn of an ox, and say certain words, begging a good crop of corn for the master. The men and boys attendingthe oxen range themselves around. If the ox throws the cake behind itbelongs to the men; if before, to the boys. They take with them awooden bottle of cyder, and drink it, repeating the charm beforementioned. "

There is a curious custom at Downside College, near Bath. On Christmaseve the scholars of this well-known institution proceed to theelection of their king and other officers of his household, consistingof the mayor of the palace, etc. His reign lasts fourteen days, duringwhich period there are many good feasts; a room in the college beingfitted up in fine style, and used by his Majesty as his palace. AtOxford, too, in pre-Reformation time, at Merton College, they had aking of Christmas, or misrule; at St. John's he was styled lord, andat Trinity he was emperor!

There is a rather rough but pretty west country carol for Christmaseve, which is to be found in Davies Giddy, or Gilbert's _AncientChristmas Carols, etc. _, and which, he says, was chanted in privatehouses on Christmas eve throughout the west of England up to thelatter part of the last century. 

 The Lord at first did Adam make Out of the dust and clay, And in his nostrils breathed life, E'en as the Scriptures say. And then in Eden's Paradise He placed him to dwell, That he, within it, should remain, To dress and keep it well. _Now let good Christians all begin An holy life to live, And to rejoice and merry be, For this is Christmas Eve. _

 And then within the garden he Commanded was to stay, And unto him in commandment These words the Lord did say: "The fruit which in the garden grows To thee shall be for meat, Except the tree in the midst thereof, Of which thou shall not eat. " _Now let good Christians, etc. _

 "For in the day that thou shall eat, Or to it then come nigh; For if that thou doth eat thereof, Then surely thou shalt die. " But Adam he did take no heed Unto the only thing, But did transgress God's holy law, And so was wrapt in sin. _Now let good Christians, etc. _

 Now, mark the goodness of the Lord, Which He for mankind bore, His mercy soon He did extend, Lost man for to restore; And then, for to redeem our souls From death and hellish thrall, He said His own dear Son should be The Saviour of us all. _Now let good Christians, etc. _

 Which promise now is brought to pass, Christians, believe it well; And by the coming of God's dear Son We are redeemed from thrall. Then, if we truly do believe, And do the thing aright; Then, by His merits, we, at last, Shall live in heaven bright _Now let good Christians, etc. _

 And now the Tide is nigh at hand In which our Saviour came; Let us rejoice, and merry be, In keeping of the same. Let's feed the poor and hungry souls, And such as do it crave; Then, when we die, in heaven sure Our reward we shall have. _Now let good Christians, etc. _

Christmas eve is notable in the Roman Catholic Church for the uniquefact that mass is celebrated at midnight. I say, advisably, _is_celebrated, because, although Cardinal Manning abolished public massat that hour within the diocese of Westminster about 1867, yet inconventual establishments it is still kept up, and in every churchthree masses are celebrated. The ancient, and, in fact, the modernuse, until interrupted by Cardinal Manning, was to celebrate mass atmidnight, at daybreak, and at the third hour (9 a. M. ) This use is veryold; for Thelesphorus, who was Pope A. D. 127, decreed that threemasses should be sung _in Festo Nativitatis_, to denote that the birthof Christ brought salvation to the fathers of three periods--viz. Thefathers before, under, and after the law. 

Another Roman Catholic custom on Christmas eve is the preparation of"the Manger, " which in some places is a very elaborate affair. TheChrist is lying on straw between the ox and ass, Mary and Josephbending over Him; the shepherds are kneeling in adoration, and theangels, hovering above, are supposed to be singing the _gloria inexcelsis_. A writer in the _Catholic World_ (vol. Xxxiv. P. 439)says:--"Christmas Dramas are said to owe their origin to St. Francisof Assisi. Before his death he celebrated the sacred Birth-night inthe woods, where a stable had been prepared with an ox and an ass, anda crib for an altar. A great number of people came down from themountains, singing joyful hymns and bearing torches in their hands;for it was not fitting that a night that had given light to the wholeworld, should be shrouded in darkness. St. Francis, who loved toassociate all nature with his ministry, was filled with joy. Heofficiated at the Mass as deacon. He sang the Gospel, and thenpreached in a dramatic manner on the birth of Christ. When he spoke ofthe Lamb of God, he was filled with a kind of divine frenzy, andimitated the plaintive cry of the sacrificial lamb; and, when hepronounced the sweet name of Jesus, it was as if the taste of honeywere on his lips. One soul before the rural altar, that night, withpurer eyes than the rest, saw the Divine Babe, radiant with eternalbeauty, lying in the manger. "

CHAPTER XII

 Decorating with Evergreens--Its Origin and Antiquity--Mistletoe in Churches--The permissible Evergreens--The Holly--"Holly and Ivy"--"Here comes Holly"--"Ivy, chief of Trees"--"The Contest of the Ivy and the Holly"--Holly Folk-lore--Church Decorations--To be kept up till Candlemas day. 

Christmas Eve is especially the time for decorating houses andchurches with evergreens, a custom which seems to have come fromheathen times; at least, no one seems to know when it commenced. Polydore Vergil[40] says:--"Trymming of the temples with hangynges, floures, boughes, and garlondes, was taken of the heathen people, whiche decked their idols and houses with such array. " That it is anold custom in England to deck houses, churches, etc. , at Christ-tidewith evergreens is undoubted--the only question is, how old is it?Stow, in his _Survey_, says: "Against the Feast of Christmas, everyman's house, as also their parish churches, were decked with holme, ivy, bayes, and whatsoever the season of the year afforded to begreen. The Conduits and Standards in the streets were, likewise, garnished; among the which I read that, in the year 1444, by tempestof thunder and lightning, towards the morning of Candlemas day, at theLeadenhall in Cornhill, a standard of tree, being set up in the midstof the pavement, fast in the ground, nailed full of holme and ivie, for disport of Christmass to the people, was torne up and cast down bythe malignant Spirit (as was thought), and the stones of the pavementall about were cast in the streets, and into divers houses, so thatthe people were sore aghast at the great tempests. "

[Footnote 40: Langley's _Abridg. _, p. 100. ]

Stow, we see, makes no mention of mistletoe, nor do we find it in oldchurchwardens' accounts, because mistletoe was accounted a heathenplant, on account of its association with the Druids, and not only wastherefore unsuitable to bedeck a place of Christian worship, but theold rite of kissing beneath it rendered it inadmissible. Still, inQueen Anne's time, it was recognised as a Christmas decoration, forGay in his _Trivia_ has sung--

 When _Rosemary_ and _Bays_, the poet's crown, Are bawl'd in frequent cries through all the town; Then judge the festival of Christmas near, Christmas, the joyous period of the year! Now with bright _Holly_ all the temples strow With _Laurel_ green, and sacred MISTLETOE. 

The mistletoe is found in several counties in England, but the bulk ofthat which we have now at Christ-tide comes from Brittany. There is apopular belief that it grows on oaks, possibly on account of Druidicaltradition to that effect, but, as a matter of fact, its connectionwith that tree in England is very rare, Dr. Ball, in a paper in the_Journal of Botany_, only mentioning seven authentic instances of itsgrowth on the oak tree in this country. It principally makes its_habitat_ on the apple, poplar, hawthorn, lime, maple, and mountainash, and has been found on the cedar of Lebanon and the laurel. 

The bay tree was believed to have the property of protection againstfire or lightning. The ivy was considered to prevent intoxication, andfor this reason Bacchus is represented as being crowned with ivyleaves. The holly was originally the Holy Tree, and tradition saysthat, unknown before, it sprang up in perfection and beauty beneaththe footsteps of Christ when he first trod the earth, and that, thoughman has forgotten its attributes, the beasts all reverence it, and arenever known to injure it. 

The four following carols are all of the fifteenth century:

 HOLLY AND IVY

 Holly and Ivy made a great party, Who should have the mastery In lands where they go. 

 Then spake Holly, "I am fierce and jolly, I will have the mastery In lands where we go. "

 Then spake Ivy, "I am loud and proud, And I will have the mastery In lands where we go. "

 Then spake Holly, and set him down on his knee, "I pray thee, gentle Ivy, say[41] me no villany In lands where we go. "

[Footnote 41: Do. ]

 HERE COMES HOLLY

 Alleluia, Alleluia, Alleluia, now sing we. Here comes Holly, that is so gent, [42] To please all men is his intent, Alleluia. 

 But Lord and Lady of this Hall, Whosoever against Holly call. Alleluia. 

 Whosoever against Holly do cry, In a lepe[43] he shall hang full high. Alleluia. 

 Whosoever against Holly doth sing, He may weep and hands wring. Alleluia. 

[Footnote 42: Pretty. ]

[Footnote 43: A large basket. ]

 IVY, CHIEF OF TREES

 The most worthy she is in town, He that saith other, doth amiss; And worthy to bear the crown; _Veni coronaberis. _

 Ivy is soft and meek of speech, Against all bale she is bliss; Well is he that may her reach, _Veni coronaberis. _

 Ivy is green with colour bright, Of all trees best she is; And that I prove well now be right, _Veni coronaberis. _

 Ivy beareth berries black. God grant us all His bliss; For there shall we nothing lack, _Veni coronaberis. _

 THE CONTEST OF THE IVY AND THE HOLLY

 _Nay, Ivy, nay, it shall not be, I wis, Let Holly have the mastery as the manner is. _

 Holly standeth in the hall, fair to behold, Ivy stands without the door; she is full sore a cold. _Nay, Ivy, nay_, etc. 

 Holly and his merry men, they dancen and they sing; Ivy and her maidens, they weepen and they wring. _Nay, Ivy, nay_, etc. 

 Ivy hath a lybe, she caught it with the cold, So may they all have, that with Ivy hold. _Nay, Ivy, nay_, etc. 

 Holly hath berries, as red as any rose, The foresters, the hunters, keep them from the does. _Nay, Ivy, nay_, etc. 

 Ivy hath berries, as black as any sloe, There comes the owl and eats them as she go. _Nay, Ivy, nay_, etc. 

 Holly hath birds, a full fair flock, The nightingale, the poppinjay, the gentle laverock. _Nay, Ivy, nay_, etc. 

 Good Ivy, good Ivy, what birds hast thou? None but the owlet that cries How! How! _Nay, Ivy, nay_, etc. 

It is just as well to be particular as to the quality of the hollyused in Christmas decorations; for on that depends who will be theruler of the house during the coming year--the wife or the husband. Ifthe holly is smooth the wife will get the upper hand, but if it beprickly, then the husband will gain the supremacy. It is also unluckyto bring holly into the house before Christmas Eve. And, please, ifyou are doing at home any decorations for the church, be sure and makethem on the ground floor, for it is specially unlucky to make anythingintended for use in a church in an upper chamber. 

The custom of church decoration may possibly have been suggested by averse in the first lesson appointed to be read on Christmas eve--lx. Isaiah, 13. "The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of mysanctuary. " Some years ago, at the commencement of the great Churchrevival, the Christmas decorations in churches were very elaborate, but they are now, as a rule, much quieter, and the only admissibleevergreens are contained in the following distich--

 Holly and Ivy, Box and Bay, Put in the Church on Christmas day. 

These decorations, both in church and in private houses, ought to bekept up until the 1st of February, Candlemas eve, when they should beburnt--a proceeding which set fire to the hall of Christ Church, Oxford, in 1719. Herrick gives the following:--

 CEREMONIES FOR CANDLEMASSE EVE

 Down with the Rosemary and Bayes, Down with the Mistleto; Instead of Holly, now upraise The greener Box (for show). 

 The Holly, hitherto did sway; Let Box now domineere; Untill the dancing Easter day, Or Easter's Eve appeare. 

 The youthfull Box, which now hath grace, Your houses to renew; Grown old, surrender must his place, Unto the crisped Yew. 

 When Yew is out, then Birch comes in, And many Flowers beside; Both of a fresh and fragrant kinne To honour Whitsuntide. 

 Green Rushes then, and sweetest Bents, With cooler Oken boughs; Come in for comely ornaments, To readorn the house Thus times do shift; each thing his turn do's hold; _New things succeed, as former things grow old. _

And with Candlemas day ends all festivity connected with Christ-tide. 

 End now the White-loafe, and the Pye, And let all sports with Christmas dye. 

CHAPTER XIII

 Legends of the Nativity--The Angels--The Birth--The Cradles--The Ox and Ass--Legends of Animals--The Carol of St. Stephen--Christmas Wolves--Dancing for a Twelve-months--Underground Bells--The Fiddler and the Devil. 

It would indeed be singular if an event of such importance as thebirth, as man, of the Son of God had not been specially marked out bysigns and wonders, and that many legends concerning these should berife. Naturally He was welcomed by the heavenly host; and Abraham aSancta Clara, in one of his sermons, gives a vivid description of thewonders that happened on the Nativity. "At the time when God's Son wasborn, there came to pass a great many wonderful circumstances. Firstof all, a countless multitude of angels flew from heaven, and paidtheir homage to the Celestial Child in various loving hymns, insteadof the usual lullabie, sung to babies. Next, the deep snow, which hadcovered the ground in the same neighbourhood, at once disappeared;and, in its place were to be seen trees covered with a thick foliageof leaves, whilst the earth was decorated with a rich and luxuriantcrop of the most beautiful flowers. "

This visitation of the angels is represented in nearly every oldpainting of the Nativity, some, like Botticelli, giving a whole bandof angels, others contenting themselves with two or three, sufficientto indicate their presence. Fra Jacopone da Todi sings:

 Little angels all around Danced and Carols flung; Making verselets sweet and true, Still of love they sung; Calling saints and sinners too, With love's tender tongue. 

Lope de Vega makes Our Lady caution the angels as they come throughthe palm trees--

 Holy angels, and blest, Through these palms as ye sweep, Hold their branches at rest, For my Babe is asleep. 

 And ye, Bethlehem palm-trees, As stormy winds rush In tempest and fury, Your angry noise hush;--

 Move gently, move gently, Restrain your wild sweep; Hold your branches at rest, My Babe is asleep. 

Mrs. Jameson[44] says that "one legend relates that Joseph went toseek a midwife, and met a woman coming down from the mountains, withwhom he returned to the stable. But, when they entered, it was filledwith light greater than the sun at noonday; and, as the lightdecreased, and they were able to open their eyes, they beheld Marysitting there with her Infant at her bosom. And the Hebrew woman, being amazed, said: 'Can this be true?' and Mary answered, 'It istrue; as there is no child like unto my son, so there is no woman likeunto his mother. '"

[Footnote 44: _Legends of the Madonna_, p. 205. ]

Le Bon, [45] speaking of the cradle of Jesus, says: "According totradition, the stone cradle contained one of wood. That of stone stillexists at Bethlehem, not in its primitive state, but decorated withwhite marble, and enriched with magnificent draperies. The wooden onewas, in the seventh century, at the time of the Mahometan Invasion inthe East, transported to Rome, then become the new Jerusalem, theBethlehem of a new people. It there reposes in the superb basilica ofSanta Maria Maggiore, where it is guarded by the eternal city withmore affection than the Ark of the Covenant, and with more respectthan the cottage of Romulus. Centuries have not been able to enfeeblethe veneration and the love with which this trophy of the love of Godfor his creatures has been surrounded. This cradle, this sacredmonument, reposes in a shrine of crystal, mounted on a stand of silverenamelled with gold and precious stones, the splendid offering ofPhilip IV. , King of Spain. This shrine is preserved in a brazencoffer, and is only exposed for veneration--on the grand altar, once ayear, on Christmas Day. "

[Footnote 45: _Fleurs de Catholicisme_, vol. Iii. P. 236. ]

The ox and ass are indispensable accessories to a picture of theNativity, and it is said that their introduction rests on an oldtradition mentioned by St. Jerome, and also on a text of prophecy:"The ox knoweth his owner, and the ass his master's crib. "[46]Tradition says that these animals recognised and worshipped theirDivine Master. 

[Footnote 46: Isaiah i. 3. ]

 In prĉsepe ponitur, Sub foeno asinorum, Cognoverunt Dominum, Christum, Regem coelorum. 

 Et a brutis noscitur, Matris velo tegitur. 

So also it is believed in many places that at midnight on Christmaseve all cattle bowed their knees; and Brand gives an instance of thislegend, and says "that a Cornish peasant told him in 1790 of hishaving, with some others, watched several oxen in their stalls on theEve of old Christmas Day, and that at twelve o'clock, they observedthe two oldest oxen fall upon their knees and (as he expressed it inthe idiom of the country) make a cruel moan like Christian creatures. "

There is another legend which relates how other animals took part inthe announcement of the Saviour's coming on earth. Prĉtorius says:

 Vacca _puer natus_ clamabat nocte sub ipsa, Qua Christus purâ virgine natus homo est; Sed, quia dicenti nunquam bene creditur uni, Addebat facti testis, asellus; _ita_. Dumque aiebat; _ubi?_ clamoso guttere gallus; _In Betlem, Betlem_, vox geminabat ovis. Felices nimium pecudes, pecorumque magistri, Qui norunt Dominum concelebrare suum. 

Hone describes a curious sheet of carols printed in London in 1701. "It is headed 'CHRISTUS NATUS EST; _Christ is born_, ' with a wood-cut10 inches high by 8-1/2 inches wide, representing the stable ofBethlehem; Christ in the crib, watched by the Virgin and Joseph;shepherds kneeling, angels attending; a man playing on the bagpipes; awoman with a basket of fruit on her head; a sheep bleating, and an oxlowing on the ground; a raven croaking, and a crow cawing, on the hayrack; a cock crowing above them; and angels singing in the sky. Theanimals have labels from their mouths bearing Latin inscriptions. Downthe side of the wood-cut is the following account and explanation:--'Areligious man inventing the concerts of both birds and beasts drawn inthe picture of our Saviour's birth, doth thus express them: The cockcroweth, _Christus natus est_--Christ is born. The raven asked_Quando_?--When? The crow replied, _Hac nocte_--this night. The oxcrieth out, _Ubi? Ubi?_--Where? Where? The sheep bleateth out_Bethlehem_. A voice from heaven sounded, _Gloria in Excelsis_--Glorybe on high!'"

Another pictorial representation of this legend is mentioned by theRev. Dr. John Mason Neale in _The Unseen World_ (p. 27). An examplewhich, in modern times, would be considered ludicrous, of the mannerin which our ancestors made external Nature bear witness to our Lord, occurs in what is called the Prior's Chamber in the small Augustinianhouse of Shulbrede, in the parish of Linchmere, in Sussex. On the wallis a fresco of the Nativity; and certain animals are made to givetheir testimony to that event in words which somewhat resemble, or maybe supposed to resemble, their natural sounds. A cock, in the act ofcrowing, stands at the top, and a label, issuing from his mouth, bearsthe words, _Christus natus est_. A duck inquires, _Quando? Quando?_ Araven hoarsely answers, _In hac nocte_. A cow asks, _Ubi? Ubi?_ And alamb bleats out _Bethlehem_. 

This idea that beasts were endowed with human speech on Christmasnight was very widespread, as the following legend well instances, itbeing common both to Switzerland and Suabia. One Christmas night, inorder to test the truth of this legend, a peasant crept slyly uponthat solemn and holy night into the stable, where his oxen werequietly chewing the hay set before them. An instant after the peasanthad hidden himself, one of the oxen said to another "We are going tohave a hard and heavy task to do this week. " "How is that? the harvestis got in and we have drawn home all the winter fuel. " "That is so, "was the reply, "but we shall have to drag a coffin to the churchyard, for our poor master will most certainly die this week. " The peasantshrieked, and fell back, senseless, was taken home, and the ox'sprophecy was duly fulfilled. 

It is also thought that the cocks crow all night at Christmas, andBourne says, anent this belief, that it was about the time of cockcrowing when our Saviour was born, and the heavenly host had thendescended to sing the first Christmas carol to the poor shepherds inthe fields of Bethlehem. 

Shakespeare mentions this popular tradition in Hamlet, act i. Sc. I. :--

 Some say, that ever 'gainst that season comes Wherein our Saviour's birth is celebrated, The bird of dawning singeth all night long: And then, they say, no spirit dares stir abroad; The nights are wholesome; then no planets strike, No fairy takes, nor witch hath power to charm, So hallow'd and so gracious is the time. 

But there is yet another legend of cock-crowing which is found in acarol for St. Stephen's Day, temp. Henry VI. :--

 Saint Stephen was a clerk In King Herod his hall, And served him of bread and cloth, As ever King befall. 

 Stephen out of kitchen came With boar his head on hand, He saw a star was fair and bright Over Bethlem stand. 

 He cast adown the boar his head, And went into the hall. "I forsake thee, King Herod, And thy works all. 

 "I forsake thee, King Herod, And thy works all, There is a Child in Bethlem born, Is better than we all. "

 "What aileth thee, Stephen, What is thee befall? Lacketh thee either meat or drink, In King Herod his hall?"

 "Lacketh me neither meat nor drink, In King Herod his hall; There is a Child in Bethlem born, Is better than we all. "

 "What aileth thee, Stephen, Art thou wode, [47] or ginnest to brede[48] Lacketh thee either gold or fee, Or any rich weed?"[49]

 "Lacketh me neither gold nor fee, Nor none rich weed, There is a child in Bethlem born Shall help us at our need. "

 "That is all so sooth, Stephen, All so sooth, I wis, As this capon crow shall, That lyeth here in my dish. "

 That word was not so soon said, That word in that hall, The Capon crew, _Christus natus est_! Among the lords, all. 

 Riseth up my tormentors, By two, and all by one, And leadeth Stephen out of this town And stoneth him with stone. 

 Tooken they Stephen And stoned him in the way, And therefore is his even, On Christ his own day. 

[Footnote 47: Mad. ]

[Footnote 48: Beginnest to upbraid. ]

[Footnote 49: Dress. ]

There are several minor legends of animals and Christ-tide--forinstance, at this time the bees are said to hum the Old HundredthPsalm, but this is mild to what Olaus Magnus tells us _Of theFiercenesse of Men, who by Charms are turned into Wolves_:--"In theFeast of Christ's Nativity, in the night, at a certain place, thatthey are resolved upon amongst themselves, there is gathered togethersuch a huge multitude of Wolves changed from men, that dwell in diversplaces, which afterwards, the same night, doth so rage with wonderfullfiercenesse, both against mankind, and other creatures that are notfierce by nature, that the Inhabitants of that country suffer morehurt from them than ever they do from the true natural Wolves. For, asit is proved, they sit upon the houses of men that are in the Woods, with wonderfull fiercenesse, and labour to break down the doors, whereby they may destroy both men and other creatures that remainthere. 

"They go into the Beer-Cellars, and there they drink out some Tuns ofBeer or Mede, and they heap al the empty vessels one upon another inthe midst of the Cellar, and so leave them; wherin they differ fromthe natural and true Wolves. But the place, where, by chance theystayed that night, the Inhabitants of those Countries think to beprophetical; Because, if any ill successe befall a Man in that place;as if his Cart overturn, and he be thrown down in the Snow, they arefully persuaded that man must die that year, as they have, for manyyears, proved it by experience. Between _Lituania_, _Samogetia_ and_Curonia_, there is a certain wall left, of a Castle that was throwndown; to this, at a set time, some thousands of them come together, that each of them may try his nimblenesse in leaping. He that cannotleap over this wall, as commonly the fat ones cannot, are beaten withwhips by their Captains. "

There is a story told of another Magnus, only in this case it was aSaint of that name. On Christmas eve, in the year 1012, a party ofabout thirty-three young men and women were merrily dancing in thechurchyard of a certain church, dedicated to St. Magnus. A priest wasat his devotions inside the church, and was so much disturbed by theirmerriment that he sent to them, asking them to desist for a while. Butof this they took no heed, although the message was more than oncerepeated. Thereupon, waxing indignant, the holy man prayed his patronsaint, St. Magnus, to visit the offenders with condign punishment. Hisprayer was heard, and the result was that the festive crew could notleave off dancing. For twelve whole months they continued dancing;night and day, winter and summer, through sunshine or storm, they hadto prance. They knew no weariness, they needed no rest, nor did theirclothes or boots wear out; but they wore away the surface of the earthso much that at the end of the twelvemonths they were in a hole up totheir middles. The legend goes on to say, that on the expiration oftheir Terpsichorean punishment they slept continuously for three daysand nights. 

There are some curious legends of underground bells which sound onlyat Christmas. A writer in _Notes and Queries_ (5 series, ii. 509)says--"Near Raleigh, Notts, there is a valley said to have been causedby an earthquake several hundred years ago, which swallowed up a wholevillage, together with the Church. Formerly, it was a custom of thepeople to assemble in this valley every Christmas Day morning tolisten to the ringing of the bells of the Church beneath them. This, it was positively stated, might be heard by placing the ear to theground, and hearkening attentively. As late as 1827 it was usual onthis morning for old men and women to tell their children and youngfriends to go to the valley, stoop down, and hear the bells ringmerrily. The villagers heard the ringing of the bells of aneighbouring church, the sound of which was communicated by thesurface of the ground. A similar belief exists, or did, a short timeago, at Preston, Lancashire. "

This legend is not peculiar to England, for there is the same told ofa place in the Netherlands, named Been, near Zoutleeuw, now engulphedin the ocean. It was a lovely and a stately city, but foul with sin, when our Lord descended to earth upon a Christmas night to visit it. All the houses were flaming with lights, and filled with luxury anddebauchery; and, as our Lord, in the guise of a beggar, passed fromdoor to door, there was not found a single person who would afford Himthe slightest relief. Then, in His wrath, He spoke one word, and thewaves of the sea rushed over the wicked city, and it was never seenmore; but the place where it was immersed is known by the sound of thechurch bells coming up through the waters on a Christmas night. 

In spite of Shakespeare's dictum that "no spirit dares stir abroad, "the rule would not seem to obtain in the Isle of Man--for there is alegend there, how a fiddler, having agreed with a stranger to play, during the twelve days of Christmas, to whatever company he shouldbring him, was astonished at seeing his new master vanish into theearth as soon as the bargain had been made. Terrified at the thoughtof having agreed to work for such a mysterious personage, he quicklyresorted to the clergyman, who ordered him to fulfil his engagement, but to play nothing but psalms. Accordingly, as soon as Christ-tidearrived, the weird stranger made his appearance, and beckoned thefiddler to a spot where some company was assembled. On reaching hisdestination, he at once struck up a psalm tune, which so enraged hisaudience that they instantly vanished, but not without so violentlybruising him that it was with difficulty that he reached home to tellhis novel Christmas experience. 

CHAPTER XIV

 The Glastonbury Thorn, its Legend--Cuttings from it--Oaks coming into leaf on Christmas day--Folk-lore--Forecast, according to the days of the week on which Christmas falls--Other Folk-lore thereon. 

Even the vegetable world contributed to the wonders of Christmas, forwas there not the famous Glastonbury Thorn which blossomed on oldChristmas day? Legend says that this was the walking staff of Josephof Arimathĉa, who, after Christ's death, came over to England andsettled at Glastonbury, where, having planted his staff in the ground, it put forth leaves, and miraculously flowered on the festival of theNativity; and it is a matter of popular belief, not always followedout by practice, that it does so to this day. The fact is that thisthorn, the _Cratĉgus prĉcox_, will, in a mild and suitable season, blossom before Christmas. It is not a particularly rare plant. Aubreythus speaks of it in his _Natural History of Wiltshire_. 

"Mr. Anthony Hinton, one of the Officers of the Earle of Pembroke, didinoculate, not long before the late civill warres (ten yeares ormore), a bud of Glastonbury Thorne, on a thorne, at his farm house, atWilton, which blossoms at Christmas, as the other did. My mother hashad branches of them for a flower-pott, several Christmasses, which Ihave seen. Elias Ashmole, Esq. , in his notes upon _Theatrum Chymicum_, saies that in the churchyard of Glastonbury grew a walnutt tree thatdid putt out young leaves at Christmas, as doth the King's Oake in theNew Forest. In Parham Park, in Suffolk (Mr. Boutele's), is a prettyancient thorne, that blossomes like that at Glastonbury; the peopleflock hither to see it on Christmas Day. But in the rode that leadesfrom Worcester to Droitwiche is a black thorne hedge at Clayes, halfa mile long or more, that blossoms about Christmas day, for a week ormore together. Dr. Ezerel Tong sayd that about Rumly-Marsh, in Kent, are thornes naturally like that near Glastonbury. The Soldiers didcutt downe that near Glastonbury; the stump remaines. "

Several trees which are descended by cuttings from the Holy Thornstill exist in and about Glastonbury. One of them, of somewhat scantyand straggling growth, occupies the site of the original thorn, on thesummit of Weary-all Hill. Another, a much finer tree, compact andhealthy, stands on private premises, near the entrance of a house thatfaces the abbot's kitchen. These descendants of the Holy Thorn inheritthe famous peculiarity of that tree. 

The _Gentleman's Magazine_ for 1753, has the following in its"Historical Chronicle" for January. "_Quainton in Buckinghamshire, Dec. 24. _ Above 2000 people came here this night, with lanthorns andcandles, to view a black thorn which grows in the neighbourhood, andwhich was remembered (this year only) to be a slip from the famous_Glastonbury_ Thorn, that it always budded on the 24th, was full blownthe next day, and went all off at night; but the people, finding noappearance of a bud, 'twas agreed by all that Decemb. 25, N. S. , couldnot be the right _Christmas Day_, [50] and, accordingly, refused goingto Church, and treating their friends on that day, as usual: at lengththe affair became so serious that the ministers of the neighbouringvillages, in order to appease the people, thought it prudent to givenotice that the old _Christmas Day_ should be kept holy as before. 

[Footnote 50: This was the first Christmas day, New Style: the changetaking place Sept. 2, 1752, which became Sept. 14. ]

"_Glastonbury. _ A vast concourse of people attended the noted thornson _Christmas Eve_, New Stile; but, to their great disappointment, there was no appearance of its blowing, which made them watch itnarrowly the 5th of _Jan. _, the _Christmas-day_, Old Stile, when itblow'd as usual. "

A writer in _Notes and Queries_ (3 series ix. 33) says, "A friend ofmine met a girl on Old Christmas Day, in a village of North Somerset, who told him that she was going to see the Christmas Thorn inblossom. He accompanied her to an orchard, where he found a tree, propagated from the celebrated Glastonbury Thorn, and gathered from itseveral sprigs in blossom. Afterwards, the girl's mother informed himthat it had, formerly, been the custom for the youth of both sexes toassemble under the tree at midnight, on Christmas Eve, in order tohear the bursting of the buds into flower; and, she added, 'As theycom'd out, you could hear 'em haffer. '"[51]

[Footnote 51: Crackle. ]

This celebration of Christ-tide was not confined to this thorn--someoaks put forth leaves on Christmas day. Aubrey says that an oak in theNew Forest "putteth forth young leaves on Christmas-day, for about aweek at that time of the yeare. Old Mr. Hastings, of Woodlands, waswont to send a basket full of them to King Charles I. I have seen ofthem several Christmasses brought to my father. But Mr. Perkins, wholives in the New Forest, sayes that there are two other oakes besidesthat, which breed green buddes after Christmas day (pollards also), but not constantly. "

There is yet another bit of Folk-lore anent flowers and Christ-tidewhich may be found in _The Connoisseur_, No. 56, Feb. 20, 1755. "Ourmaid, Betty, tells me that, if I go backwards, without speaking aword, into the garden, upon Midsummer Eve, and gather a Rose, and keepit in a clean sheet of paper, without looking at it, 'till Christmasday, it will be as fresh as in June; and, if I then stick it in mybosom, he that is to be my husband will come and take it out. "

It is perhaps as well to know what will happen to us if the Feast ofthe Nativity falls on a particular day in the week--as, according tothe proverb, "forewarned is fore armed. "

 Nowe takethe heed, euery man, That englisshe vnderstonde can, If that Crystmasse day falle Vpon Sonday, wittethe weel alle, That wynter saysoun shal been esy, Save gret wyndes on lofft shal flye. The somer affter al-so bee drye, And right saysounable, I seye. Beestis and sheepe shal threue right weel, But other vytayle shal fayle, mooste deel. [52]

 * * * * *

 Be kynde shal, with-outen lees, Alle landes thanne shal haue pees. But offt-tymes, for synne that is doone, Grace is wyth-drawen from many oone And goode tyme alle thinges for to do; But who-so feelethe, is sone for-do. What chylde that day is borne, Gret and ryche he shal be of Corne. 

 If Cristmasse day on Monday bee, Gret wynter that yeer shal ghee see, And ful of wynde lowde and scille;[53] But the somer, truwly to telle, Shal bee sterne with wynde also, Ful of tempeste eeke ther-too; And vitayles shal soo multeplye, And gret moryne of bestes shal hye. They that bee borne, with-outen weene, Shoulle be strong men and kene. 

 If Crystmasse day on Tuysday be, Wymmen shal dye gret plentee. That wynter shal shewe gret merveylle Shippes shal bee in gret parayle; That yeer shal kynges and lordes bee sleyne, In lande, of werre gret woone, [54] certayne. A drye somer shal be that yeere; Alle that been borne that day in-feere, They been stronge and coveytous, But theyre ende shal be petous;[55] They shal dye with swerd or knyff. If thou stele ought, hit leesethe thy lyfe; But if thou falle seeke, certayne, Thou shalt tourne to lyf ageyne. 

 If that the Cristmasse day Falle vpon a Weddensday, That yeere shal be hardee and strong, And many huge wyndes amonge. The somer goode and mury shal be, And that yeere shal be plentee. Yonge folkes shal dye alsoo; Shippes in the see, tempest and woo. What chylde that day is borne is his Fortune to be doughty and wys, Discrete al-so and sleeghe of deede, To fynde feel[56] folkes mete and weede. [57]

 If Cristmasse day on therusday bee, A wonder wynter yee shoule see, Of wyndes, and of weders wicke, [58] Tempestes eeke many and thicke. The somer shal bee strong and drye, Corne and beestes shal multeplye, Ther as the lande is goode of tilthe; But kynges and lordes shal dye by filthe What chylde that day eborne bee, He shal no dowte Right weel ethee, [59] Of deedes that been good and stable. Of speeche ful wyse and Raysonable. Who-so that day bee thefft aboute, He shall bee shent, [60] with-outen doute; But if seeknesse that day thee felle, Hit may not long with thee dwelle. 

 If Cristmasse day on fryday be, The frost of wynter harde shal be, The frost, snowe and the floode; But at the eende hit shal bee goode. The somer goode and feyre alsoo, Folke in eerthe shal haue gret woo. Wymmen with chylde, beestes and corne, Shal multeplye, and noon be lorne. [61] The children that been borne that day, Shoule longe lyve, and lechcherous ay. 

 If Cristmasse day on saturday falle, That wynter wee most dreeden alle. Hit shal bee ful of foule tempest, That hit shal slee bothe man and beest. Fruytes and corne shal fayle, gret woone, And eelde folk dye many oon. What woman that of chylde travayle, They shoule bee boothe in gret parayle. And children that been borne that day, With June half yeere shal dy, no nay. 

[Footnote 52: There seems to be a hiatus here. ]

[Footnote 53: Shrill. ]

[Footnote 54: Abundance. ]

[Footnote 55: Piteous. ]

[Footnote 56: Many. ]

[Footnote 57: Clothing. ]

[Footnote 58: Wicked, foul. ]

[Footnote 59: Thrive. ]

[Footnote 60: Brought to confusion. ]

[Footnote 61: Lost. ]

The _Shepherd's Kalendar_ says: "If the sun shines clear and bright onChristmas day, it promises a peaceful year, free from clamours andstrife, and foretells much plenty to ensue; but if the wind blowsstormy towards sunset, it betokens sickness in the spring and autumnquarters. "

Another authority, _Husband-man's Practice_, warns us that "whenChristmas day cometh while the moon waxeth, it shall be a very goodyear, and the nearer it cometh to the new moon, the better shall thatyear be. If it cometh when the moon decreaseth, it shall be a hardyear, and the nearer the latter end thereof it cometh, the worse andharder shall the year be. "

The same book says: "The wise and cunning masters in Astrology havefound that men may see and mark the weather of the holy Christmasnight, how the whole year after shall be in his working and doing, andthey shall speak on this wise:

"When on the Christmas night and evening it is very fair and clearweather, and is without wind and rain, then it is a token that thisyear will be plenty of wine and fruite. 

"But if the contrariwise, foul weather and windy, so shall it be veryscant of wine and fruite. 

"But if the wind arise at the rising of the sun, then it betokenethgreat dearth among beasts and cattle this year. 

"But if the wind arise at the going down of the same, then itsignifieth death to come among kings and other great lords. "

CHAPTER XV

 Withholding Light--"Wesley Bob"--Wassail Carol--Presents in Church--Morris Dancers--"First Foot"--Red-haired Men--Lamprey Pie--"Hodening"--Its Possible Origin--The "Mari Lhoyd. "

There was a curious tradition in the north of England, which ispractically done away with in these days of lucifer matches. In theold days of tinder boxes, if any one failed to get a light, it was ofno use his going round to the neighbours to get one, for even hisdearest friends would refuse him, it being considered _most unlucky_to allow any light to leave the house between Christmas eve and NewYear's day, both inclusive. No reason has been found for this singularand somewhat churlish custom. 

Another north country custom, especially at Leeds, was for thechildren to go from house to house carrying a "Wessel (or Wesley)bob, " a kind of bower made of evergreens, inside which were placed acouple of dolls, representing the Virgin and Infant Christ. This wascovered with a cloth until they came to a house door, when it wasuncovered. At Huddersfield, a "wessel bob" was carried about, gorgeously ornamented with apples, oranges, and ribbons, and when theyreached a house door they sung 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 the 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 wand'ring in the mire. [62]

[Footnote 62: Those who went round thus were called "Vessel Cupwomen. "]

At Aberford, near Leeds, two dolls were carried about in boxes in asimilar manner, and they were called "wesley (_wassail_) boxes. "

Whilst on the subject of Yorkshire Christmas customs, I may mentionthat a correspondent of the _Gentleman's Magazine_ (1790, vol. 60, p. 719), says that at Ripon the singing boys came into the church withlarge baskets of red apples, with a sprig of rosemary stuck in each, which they present to all the congregation, and generally have areturn made to them of 2d. , 4d. , or 6d. , according to the quality ofthe lady or gentleman. 

In the _History of Yorkshire_ (1814, p. 296) it tells how, during theChristmas holidays, the Sword or Morisco Dance used to be practised atRichmond by young men dressed in shirts ornamented with ribbons foldedinto 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 afox hanging from his head. These led the festive throng, and divertedthe crowd with their droll antic buffoonery. The office of one ofthese characters was to go about rattling a box, and soliciting moneyfrom door to door to defray the expenses of a feast, and a dance inthe evening. [63]

[Footnote 63: This dance is thus described in _Notes and Queries_ (5thseries, xii. 506). "Six youths, called sword dancers, dressed in whiteand decked with ribbons, accompanied by a fiddler, a boy in fantasticattire, the Bessy, and a doctor, practised a rude dance till NewYear's day, when they ended with a feast. The Bessy interfered, whilstthe dancers, surrounded him with swords, and he was killed. "]

In Sheffield the custom of "first-foot" is kept up on Christmas dayand New Year's day, but there is no distinction as to complexion orcolour of hair of the male who first enters the house. 

A correspondent in _Notes and Queries_ (3rd series, i. 223), writes:"The object of desire is that the first person who enters a house onthe morning of Christmas day or that of New Year's day, should haveblack or dark hair. Many make arrangements by special invitation thatsome man or boy of dark hair, and otherwise approved, should presenthimself at an early hour to wish the compliments of the season, andthe door is not opened to let any one else in until the arrival of thefavoured person. He is regaled with spice cake and cheese, and withale or spirits, as the case may be. All the 'ill luck'--that is, theuntoward circumstances of the year, would be ascribed to the accidentof a person with light hair having been the first to enter a dwellingon the mornings referred to. I have known instances where suchpersons, innocently presenting themselves, have met with anything buta Christmas welcome. The great object of dread is a red-haired man orboy (women or girls of any coloured hair or complexion are notadmissible as the first visitors at all), and all light shades areobjectionable. 

"I have not been able to trace the origin of the custom, nor do Iremember having read any explanation of its meaning. I once heard anaged woman, who was a most stern observer of all customs of theneighbourhood, especially those which had an air of mystery or asuperstition attached to them, attempt to connect the observance withthe disciple who sold the Saviour. In her mind all the observances ofChristmas were associated with the birth or death of Christ, and shemade no distinction whatever between the events which attended theNativity, and those which preceded and followed the Crucifixion. Shetold me that Judas had red hair, and it was in vain to argue with herthat he had no connection whatever with the events which our Christmassolemnities and festivities were intended to commemorate. It satisfiedher mind, and that was enough. After many inquiries, I was not able toobtain any answer more reasonable. "

More than twenty-two years after the above, another correspondentwriting on the subject to the same periodical (6th series, x. 482)says (speaking of Yorkshire): "The first person to enter the house ona Christmas morning must be a male, and the first thing brought inmust be green. Some folks used to lay a bunch of holly on the doorstepon Christmas Eve, so as to be ready. Some say you must not admit a_strange_ woman on Christmas day; but I have heard of one oldgentleman near York who would never permit _any_ woman to enter hishouse on a Christmas Day. "

It was formerly the custom of the city of Gloucester to present alamprey pie to the king at Christmas. This custom was kept up untilearly in this century, when it fell into desuetude. It was revived in1893, not at Christmas, but in May, when a beautiful pie, with finelymoulded paste, and enamelled silver skewers, which also served asspoons, was presented to Her Majesty. 

There was, or is, a curious custom in Kent at Christ-tide called"Hodening, " the best account of which that I have seen is in the_Church Times_ of January 23, 1891: "Hodening was observed onChristmas Eve at Walmer in 1886, which was the last time I spent thefestival there, " writes one antiquary. Another writes: "When I was alad, about forty-five years since, it was always the custom, onChristmas Eve, with the male farm servants from every farm in ourparish of Hoath (Borough of Reculver), and neighbouring parishes ofHerne and Chislet, to go round in the evening from house to house withthe hoodining horse, which consisted of the imitation of a horse'shead made of wood, life size, fixed on a stick about the length of abroom handle, the lower jaw of the head was made to open with hinges, a hole was made through the roof of the mouth, then another throughthe forehead, coming out by the throat; through this was passed a cordattached to the lower jaw, which, when pulled by the cord at thethroat, caused it to close and open; on the lower jaw large-headedhobnails were driven in to form the teeth. The strongest of the ladswas selected for the horse; he stooped, and made as long a back as hecould, supporting himself by the stick carrying the head; then he wascovered with a horsecloth, and one of his companions mounted hisback. The horse had a bridle and reins. Then commenced the kicking, rearing, jumping, etc. , and the banging together of the teeth. As soonas the doors were opened the 'horse' would pull his stringincessantly, and the noise made can be better imagined than described. I confess that, in my very young days, I was horrified at the approachof the hoodining horse, but, as I grew older, I used to go round withthem. I was at Hoath on Thursday last, and asked if the custom wasstill kept up. It appears it is now three or four years since it hastaken place. I never heard of it in the Isle of Thanet. There was nosinging going on with the hoodining horse, and the party was strictlyconfined to the young men who went with the horses on the farms. Ihave seen some of the wooden heads carved out quite hollow in thethroat part, and two holes bored through the forehead to form theeyes. The lad who played the horse would hold a lighted candle in thehollow, and you can imagine how horrible it was to any one who openedthe door to see such a thing close to his eyes. Carollers in thosedays were called hoodiners in the parishes I have named. "

And the following communication is interesting and valuable: "Somesuch custom prevailed in the seventh century. In the _Penitential_ ofArchbishop Theodore (d. 690) penances are ordained for 'any who, onthe Kalends of January, clothe themselves with the skins of cattle andcarry heads of animals. ' The practice is condemned as being_dĉmoniacum_ (see Kemble's _Saxons_, vol. I. , p. 525). The customwould, therefore, seem to be of pagan origin, and the date ispractically synchronous with Christmas, when, according to the ritesof Scandinavian mythology, one of the three great annual festivalscommenced. At the sacrifices which formed part of these festivals, thehorse was a frequent victim in the offerings to Odin for martialsuccess, just as in the offerings to Frey for a fruitful year the hogwas the chosen animal. I venture, therefore, to suggest that_hodening_ (or probably _Odening_) is a relic of the Scandinavianmythology of our forefathers. "

Brand says: "It has been satisfactorily shown that the _Mari Lhoyd_, or horse's skull decked with ribbons, which used to be carried aboutat Christmas in Wales, was not exclusively a Welsh custom, but wasknown and practised in the border counties. It was undoubtedly a formof the old English Hobby Horse, one universally prevalent as a popularsport, and conducted, as the readers of Strutt, Douce, and others arealready well aware, with all kinds of grotesque and whimsicalmummery. "

CHAPTER XVI

 Curious Gambling Customs in Church--Boon granted--Sheaf of Corn for the Birds--Crowning of the Cock--"The Lord Mayor of Pennyless Cove"--"Letting in Yule"--Guisards--Christmas in the Highlands--Christmas in Shetland--Christmas in Ireland. 

In 1570 was published "The Popish Kingdome, or, Reigne of Antichrist, written in Latin Verse by Thomas Naogeorgus (Kirchmayer) and englishedby Barnabe Googe, " and in it we have some curious Christmas customsand folk-lore. 

 Then comes the day wherein the Lorde did bring his birth to passe; Whereas at midnight up they rise, and every man to Masse. This time so holy counted is, that divers earnestly Do thinke the waters all to wine are chaunged sodainly; In that same houre that Christ himselfe was borne, and came to light, And unto water streight againe transformde and altred quight. There are beside that mindfully the money still do watch, That first to aultar commes, which then they privily do snatch. The priestes, least other should it have, takes oft the same away, Whereby they thinke, throughout the yeare to have good lucke in play, And not to lose: then straight at game till day-light do they strive, To make some present proofe how well their hallowde pence wil thrive. Three Masses every priest doth sing upon that solemne day, With offrings unto every one, that so the more may play. This done, a woodden child in clowtes is on the aultar set, About the which both boyes and gyrles do daunce and trymly jet, And Carrols sing in prayse of Christ, and, for to helpe them heare, The organs aunswere every verse with sweete and solemne cheere. The priestes doe rore aloude; and round about the parentes stande, To see the sport, and with their voyce do helpe them and their hande. 

Another old Christmas belief may be found in the _Golden Legend_, printed by Wynkyn de Worde, where it is said, "that what personebeynge in clene lyfe desyre on thys daye (_Christmas_) a boone of God:as ferre as it is ryghtfull and good for hym, our lorde at reuerenceof thys blessid and hye feste of his natiuite wol graunt it to hym. "

Most English Christmas customs, save the Christmas Tree, cards, andthe stocking hung up to receive gifts, are old, but one of theprettiest modern ones that I know of was started by the Rev. J. Kenworthy, Rector of Ackworth, in Yorkshire, about forty years since, of hanging a sheaf of corn outside the church porch, on Christmas eve, for the special benefit of the birds. It seems a pity that it is notuniversally practised in rural parishes. 

To be spoken of in the past tense also are, I fear, the Christ-tidecustoms of Wales--the _Mari Lhoyd_, or _Lwyd_, answering to theKentish _Hodening_, and the _Pulgen_, or the Crowning of the Cock, which was a simple religious ceremony. About three o'clock onChristmas morning the Welsh in many parts used to assemble in church, and, after prayers and a sermon, continue there singing psalms andhymns with great devotion till it was daylight; and if, through age orinfirmity, any were disabled from attending, they never failed havingprayers at home and carols on our Saviour's nativity. 

At Tenby it was customary at four o'clock on Christmas morning forthe young men of the town to escort the rector with lighted torchesfrom his residence to the church. Sometimes also, before or afterChristmas day, the fishermen of Tenby dressed up one of their number, whom they called the "Lord Mayor of Pennyless Cove, " with a coveringof evergreens and a mask over his face; they would then carry himabout, seated in a chair, with flags flying, and a couple of violinsplaying before him. Before every house the "Lord Mayor" would addressthe occupants, wishing them a merry Christmas and a happy New Year. Ifhis good wishes were responded to with money his followers gave threecheers, the masquer would himself give thanks, and the crowd againcheered. 

In Scotland, Christ-tide is not observed as much as in England, theScotch reserving all their festive energy for the New Year. Yet, insome parts of Scotland, he who first opens the door on Yule day isesteemed more fortunate during the coming year than the remainder ofthe family, because he "lets in Yule. " And Yule is treated as a realperson, as some people set a table or chair, covered with a cleancloth, in the doorway, and set upon it bread and cheese for Yule. Itis common also to have a table covered in the house from morning tillnight with bread and drink upon it, that every one who calls may takea portion, and it is considered particularly inauspicious if any onecomes into a house and leaves it without doing so. However many be thecallers during the day, all must partake of the good cheer. 

In Chambers's _Popular Rhymes_ (ed. 1870, p. 169), it is said that thedoings of the guisards (masquers) form a conspicuous feature in theNew Year proceedings throughout Scotland. The evenings on which thesepersons are understood to be privileged to appear are those ofChristmas, Hogmanay, New Year's day, and Handsel Monday. Dressed inquaint and fantastic attire, they sing a selection of songs which havebeen practised by them some weeks before. There were important doings, however--one of a theatrical character. There is one rude andgrotesque drama (called Galatian) which they are accustomed to performon each of the four above-mentioned nights; and which, in variousfragments or versions, exists in every part of Lowland Scotland. Theperformers, who are never less than three, but sometimes as many assix, having dressed themselves, proceed in a band from house to house, generally contenting themselves with the kitchen as an arena, whither, in mansions presided over by the spirit of good humour, the wholefamily will resort to witness the scene of mirth. 

Grant, in his _Popular Superstitions of the Highlands_, says that assoon as the brightening glow of the eastern sky warns the anxioushousemaid of the approach of Christmas day, she rises, full of anxietyat the prospect of her morning labours. The meal, which was steeped inthe _sowans bowie_ a fortnight ago to make the _Prechdacdan sour_, or_sour scones_, is the first object of her attention. The gridiron isput on the fire, and the sour scones are soon followed by hard cakes, soft cakes, buttered cakes, bannocks, and _pannich perm_. The bakingbeing once over, the sowans pot succeeds the gridiron, full of newsowans, which are to be given to the family, agreeably to custom, thisday in their beds. The sowans are boiled into the consistency ofmolasses, when the _lagan-le-vrich_, or yeast bread, to distinguish itfrom boiled sowans, is ready. It is then poured into as many bickersas there are individuals to partake of it, and presently served to thewhole, both old and young. As soon as each despatches his bicker, hejumps out of bed--the elder branches to examine the ominous signs ofthe day, and the younger to enter into its amusements. 

Flocking to the swing--a favourite amusement on this occasion, theyoungest of the family gets the first "shouder, " and the next oldestto him, in regular succession. In order to add more to the spirit ofthe 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 andhumorous altercation. As the swung person approaches the swinger, heexclaims, "_Ei mi tu chal_"--"I'll eat your kail. " To this the swingerreplies, with a violent shove, "_Cha ni u mu chal_"--"You shan't eatmy kail. " These threats and repulses are sometimes carried to such aheight as to break down or capsize the threatener, which generallyputs an end to the quarrel. 

As the day advances those minor amusements are terminated at thereport of the gun, or the rattle of the ball-clubs--the gun invitingthe marksmen to the _Kiavamuchd_, or prize-shooting, and the latter to_Luchd-vouil_, or the ball combatants--both the principal sports ofthe day. Tired at length of the active amusements of the field, theyexchange them for the substantial entertainment of the table. Groaningunder the "_Sonsy Haggis_" and many other savoury dainties, unseen fortwelve months before, the relish communicated to the company by theappearance of the festive board is more easily conceived thandescribed. The dinner once despatched, the flowing bowl succeeds, andthe sparkling glass flies to and fro like a weaver's shuttle. The restof the day is spent in dancing and games. 

An old Shetlander, telling about Yule-time in Shetland[64] in hisboyhood, says: "I daresay Yule--the dear Yule I remember so well--willere long be known and spoken of only as a tradition; for, altogether, life in those islands is now very different from what it was somefifty or sixty years ago. " Yule, it seems, was then kept on oldChristmas day, and great were the preparations made for it. Everybodyhad to have a new suit of clothes for the season, and the day beganwith a breakfast at nine--a veritable feast of fat things; and "beforewe rise from the table, we have yet to partake of the crowning gloryof a Yule breakfast, and without which we should not look upon it as aYule breakfast at all. From the sideboard are now brought and setbefore our host a large china punch-bowl, kept expressly for thepurpose; a salver, with very ancient, curiously-shaped largeglasses--also kept sacred to the occasion--and a cake-basket heapedwith rich, crisp shortbread. The bowl contains _whipcol_, thevenerable and famous Yule breakfast beverage. I do not know the originor etymology of the name _whipcol_. I do not think it is to be foundin any of the dictionaries. I do not know if it was a Yule drink ofour Viking ancestors in the days of paganism. I do not know if therewas any truth in the tradition that it was the favourite drink of thedwellers in Valhalla, gods and heroes, when they kept their high Yulefestival. But this I know, there never was, in the old house, a Yulebreakfast without it. It had come down to us from time immemorial, andwas indissolubly connected with Yule morning. That is all I am able tosay about it, except that I am able to give the constituents of thisluscious beverage, which is not to be confounded with egg-flip. Theyelks of a dozen fresh eggs are whisked for about half an hour withabout a pound of sifted loaf sugar; nearly half a pint of old rum isadded, and then a pint of rich, sweet cream. A bumper of this, tossedoff to many happy returns of Yule day, together with a large square ofshortbread, always rounded up our Yule breakfast. "

[Footnote 64: _Chambers' Journal_, Dec. 21, 1881. ]

Football was the only game played at, and at this they continued till3 P. M. , when they sat down to a dinner which entirely eclipsed thebreakfast. After tea, there was dancing to the music of a fiddleruntil eleven, when a substantial supper was partaken of, then severalglasses of potent punch, before retiring to rest. For a whole weekthis feasting and football playing was kept up, and wonderful musthave been the constitutions of the Shetlanders who could stand it. 

In Catholic Ireland, as opposed to Presbyterian Scotland, we mightexpect a better observance of Christ-tide; and the best account I canfind of Christmas customs in Ireland is to be met with in _Notes andQueries_ (3rd series, viii. 495). 

"Many of what are called 'the good old customs' are not now observedin the rural districts of Ireland; and I have heard ignorant old menattribute the falling off to the introduction of railways, theimprovement of agricultural operations, and cattle shows! Amongst someof the customs that I remember in the south-east of Ireland were thefollowing:

"A week or two before Christmas landed proprietors would haveslaughtered fine fat bullocks, the greater portion of which would bedistributed to the poor; and farmers holding from ten acres of landupwards, were sure to kill a good fat pig, fed up for the purpose, forthe household; but the poorer neighbours were also certain ofreceiving some portions as presents. When the hay was made up in thefarm yards, which was generally about the time that apples becameripe, quantities of the fruit would be put in the hayricks, and leftthere till Christmas. The apples thus received a fine flavour, nodoubt from the aroma of the new-mown hay. In localities of riversfrequented by salmon, which came up with the floods of August andSeptember, the inhabitants used to select the largest fish, picklethem in vinegar, whole ginger, and other spices, and retain them tillChristmas, when they formed a most delicious dish at the breakfasttable. Large trout were preserved in like manner for the same purpose. Eggs were collected in large quantities, and were preserved in cornchaff, after having been first rubbed over with butter. I have eateneggs, so preserved, after three or four months and they tasted asfresh as if only a day old. 

"In districts where the farmers were well-to-do, and in hamlets andvillages, young men used to go about fantastically dressed, and withfifes and drums serenade and salute the inhabitants, for which theywere generally rewarded with eggs, butter, and bacon. These they wouldafterwards dispose of for money, and then have a 'batter, ' which, asDr. Todd, of Trinity College, Dublin, truly says, is a 'drinkingbout. ' These bands of itinerant minstrels were called 'Mummers. ' Theyare not now to be met with. It was usual for people to send presentsto each other, which consisted chiefly of spirits (_potheen_, home-made whisky), beer, fine flour, geese, turkeys, and hares. Abeverage called 'Mead, ' which was extracted from honeycomb, was also afavourite liquor, and when mixed with a little alcoholic spirit, wasan agreeable drink, but deceitful and seductive, as well asintoxicating. This used to pass in large quantities amongstneighbours. 'Christmas cakes' and puddings were extensively made andsent as presents. The latter were particularly fine, and made withfine flour, eggs, butter, fruit, and spices. I have never met anythingin cities and large towns to equal them in their way, both as regardswholesomeness and flavour. 

"Of course, the houses were all decorated with holly and ivy, winternatural flowers, and other emblems of joy. People hardly went to bedat all on Christmas eve, and the first who announced the crowing ofthe Cock, if a male, was rewarded with a cup of tea, in which wasmixed a glass of spirits; if a female, the tea only; but, as asubstitute for the whisky, she was saluted with half a dozen kisses, which was the greatest compliment that could be paid her. TheChristmas block for the fire, or Yule log, was indispensable. Thelast place in which I saw it was the hall of Lord Ward's mansion, nearDownpatrick, in Ireland; and although it was early in the forenoon, his lordship (then a young man) insisted on my tasting a glass ofwhisky, not to break the custom of the country, or the hall. He didthe same himself. "

CHAPTER XVII

 Ordinance against out-door Revelry--Marriage of a Lord of Misrule--Mummers and Mumming--Country Mummers--Early Play--Two modern Plays. 

These Christmas revelries were sometimes carried to excess, and neededcurbing with the strong hand of the law, an early instance of which wefind in Letter Book I. Of the Corporation of the City of London, fol. 223, 6 Henry V. , A. D. 1418. 

"The Mair and Aldermen chargen on ŝe kynges byhalf, and ŝis Cite, ŝatno manere persone, of what astate, degre, or condicoun ŝat euere hebe, duryng ŝis holy tyme of Christemes be so hardy in eny wyse to walkby nyght in eny manere mommyng, pleyes, enterludes, or eny oŝerdisgisynges with eny feynyd berdis, [65] peyntid visers, diffourmyd orcolourid visages in eny wyse, up peyne of enprisonement of her bodyesand makyng fyne after ŝe discrecioun of ŝe Mair and Aldremen;ontake[66] ŝat hit be leful to eche persone for to be honestly mery ashe can, within his owne hous dwellyng. And more ouere ŝei charge on ŝeKynges byhalf, and ŝe Cite, ŝat eche honest persone, dwellyng in enyhye strete or lane of ŝis Citee, hang out of her house eche night, duryng ŝis solempne Feste, a lanterne with a candell ŝer in, tobrenne[67] as long as hit may endure, up[68] peyne to pay ivd, to ŝechaumbre at eche tyme ŝat hit faillith. "

[Footnote 65: False beards. ]

[Footnote 66: Except that it shall be. ]

[Footnote 67: Burn. ]

[Footnote 68: Upon pain of paying. ]

And to cite another case, much later in date, the Commissioners forCauses Ecclesiastical kept strict watch on some of the Christmasrevellers of 1637. They had before them one Saunders, fromLincolnshire, for carrying revelry too far. Saunders and others, atBlatherwick, had appointed a Lord of Misrule over their festivities. This was perfectly lawful, and could not be gainsaid. But they hadresolved that he should have a lady, or Christmas wife; and probablythere would have been no harm in that, if they had not carried thematter too far. They, however, brought in as bride one ElizabethPitto, daughter of the hog-herd of the town. Saunders received her, disguised as a parson, wearing a shirt or smock for a surplice. Hethen married the Lord of Misrule to the hog-herd's daughter, readingthe whole of the marriage service from the Book of Common Prayer. Allthe after ceremonies and customs then in use were observed, and theaffair was carried to its utmost extent. The parties had time torepent at leisure in prison. 

The old English disport of mumming at Christmas is of greatantiquity--so great that its origin is lost. Fosbroke, in his_Encyclopĉdia of Antiquities_ (ed. 1843, ii. 668), says, under theheading "Mummers: These were amusements derived from the Saturnalia, and so called from the Danish _mumme_, or Dutch _momme_--disguise in amask. Christmas was the grand scene of mumming, and some mummers weredisguised as bears, others like unicorns, bringing presents. Those whocould not procure masks rubbed their faces with soot, or painted them. In the Christmas mummings the chief aim was to surprise by the oddityof the masks, and singularity and splendour of the dresses. Everythingwas out of nature and propriety. They were often attended with anexhibition of gorgeous machinery. [69] It was an old custom also tohave mummeries on Twelfth night. They were the common holidayamusements of young people of both sexes; but by 6 Edward III. Themummers, or masqueraders, were ordered to be whipped out of London. "

[Footnote 69: Fosbroke here seems to have mixed up masquers andmummers. ]

The original mumming was in dumb show, and was sometimes ofconsiderable proportions, _vide_ one in 1348, where there were "eightytunics of buckram, forty-two visors, and a great variety of otherwhimsical dresses were provided for the disguising at court at theFeast of Christmas. " A most magnificent mummery or disguising wasexhibited by the citizens of London in 1377, for the amusement ofRichard, Prince of Wales, in which no fewer than 130 persons weredisguised; which, with that in 1401, I have already described. PhilipStubbes, the Puritan, says: "In 1440, one captain John Gladman, a manever true and faithful to God and the King, and constantly sportive, made public disport with his neighbours at Christmas. He traversed thetown on a horse as gaily caparisoned as himself, preceded by thetwelve months, each dressed in character. After him crept the paleattenuated figure of Lent, clothed in herring skins, and mounted on asorry horse, whose harness was covered with oyster shells. A train, fantastically garbed, followed. Some were clothed as bears, apes, andwolves; others were tricked out in armour; a number appeared asharridans, with blackened faces and tattered clothes, and all kept upa promiscuous fight. Last of all marched several carts, whereon anumber of fellows, dressed as old fools, sat upon nests, and pretendedto hatch young fools. "

We still have our mummers in very many a country village; but thesport is now confined to the village boys, who, either masked or withpainted faces, ribbons, and other finery (I have known them trickedout with paper streamers, obtained from a neighbouring paper mill), act a play(!), and, of course, ask for money at its conclusion. Bysome, it is considered that this play originated in the commemorationof the doughty deeds of the Crusaders. 

The earliest of these plays that I can find is in a fifteenth centuryMS. --_temp. _ Edward IV. --and the characters are the nine worthies:

_Ector de Troye. _ Thow Achylles in bataly me slow, Of my worthynes men speken I now. 

_Alisander. _ And in romaunce often am I leyt, As conqueror gret thow I seyt. 

_Julius Cĉsar. _ Thow my cenatoures me slow in c[=o]llory, Fele londes byfore by conquest wan I. 

_Josue. _ In holy Chyrche 3e mowen here and rede, Of my worthynes and of my dede. 

_Dauit. _ After y^{t} slayn was Golyas, By me the sawter than made was. 

_Judas Macabeus. _ Of my wurthynesse 3yf 3e wyll wete, Secke the byble, for ther it is wrete. 

_Arthour. _ The round tabyll I sette w^{t} Knyghtes strong, Zyt shall I come a3en, thow it be long. 

_Charles. _ With me dwellyd Rouland Olyvere, In all my conquest fer and nere. 

_Godefry de Boleyn. _ And I was Kyng of Jherusalem, The crowne of thorn I wan fro hem. 

Of the comparatively modern play acted by the mummers space onlyenables me to give two examples, although I could give many more. Thefirst is the simplest, and only requires three principal actors, andthis is still played in Oxfordshire. [70]

[Footnote 70: _Notes and Queries_, 6th series xii. 489. ]

_A Knight enters with his sword drawn, and says:_

 Room, room, make room, brave gallants all, For me and my brave company! Where's the man that dares bid me stand? I'll cut him down with my bold hand!

_St. George. _ Here's the man that dares bid you stand; He defies your courageous hand!

_The Knight. _ Then mind your eye, to guard the blow, And shield your face, and heart also. 

(_St. George gets wounded in the combat, and falls. _)

 Doctor, Doctor, come here and see, St. George is wounded in the knee; Doctor, Doctor, play well your part. St. George is wounded in the heart!

(_The Doctor enters. _)

 I am a Doctor, and a Doctor good, And with my hand I'll stop the blood. 

_The Knight. _ What can you cure, Doctor?

_The Doctor. _ I can cure coughs, colds, fevers, gout, Both pains within and aches without; I will bleed him in the thumb. 

_St. George. _ O! will you so? then I'll get up and run!

_Some more Mummers or Minstrels come in, and they sing the followingstanza, accompanied by the Hurdy Gourdy_:--

 My father, he killed a fine fat hog, And that you may plainly see; My mother gave me the guts of the hog, To make a hurdy gourdy. 

_Then they repeat the song in full chorus, and dance. _

The other example is far more elaborate, and was read by J. S. Udal, Esquire, in a paper on Christmas Mummers in Dorsetshire before theFolk-lore Society, 13th April 1880. He said: "I will now proceed togive the entire rendering of the first version as it was obtained forme, some few years ago, by an old Dorsetshire lady, who is now dead, and in this the _dramatis personĉ_ are as follow:--

 "OLD FATHER CHRISTMAS. ROOM. ANTHONY, the Egyptian King. ST. GEORGE. ST. PATRICK. CAPTAIN BLUSTER. GRACIOUS KING. GENERAL VALENTINE. COLONEL SPRING. OLD BETTY. DOCTOR. SERVANT-MAN. "

_Enter_ OLD FATHER CHRISTMAS. 

 Here comes I, Father Christmas, welcome, or welcome not, I hope Old Father Christmas will never be forgot. Although it is Old Father Christmas, he has but a short time to stay I am come to show you pleasure, and pass the time away. I have been far, I have been near, And now, I am come to drink a pot of your Christmas beer; And, if it is your best, I hope, in heaven your soul will rest. If it is a pot of your small, We cannot show you no Christmas at all. Walk in, Room, again I say, And, pray, good people, clear the way. Walk in, Room. 

_Enter_ ROOM. 

 God bless you all, Ladies and Gentlemen, It's Christmas time, and I am come again. My name is Room, one sincere and true, A merry Christmas I wish to you. King of Egypt is for to display, A noble champion without delay. St. Patrick too, a charming Irish youth, He can fight, or dance, or love a girl with truth. A noble Doctor, I do declare, and his surprising tricks, bring up the rear. And let the Egyptian King straightway appear. 

_Enter_ EGYPTIAN KING. 

 Here comes I, Anthony, the Egyptian King. With whose mighty acts, all round the globe doth ring; No other champion but me excels, Except St. George, my only son-in-law. Indeed, that wondrous Knight, whom I so dearly love, Whose mortal deeds the world dost well approve, The hero whom no dragon could affright, A whole troop of soldiers couldn't stand in sight. Walk in, St. George, his warlike ardour to display, And show Great Britain's enemies dismay. Walk in, St. George. 

_Enter_ ST. GEORGE. 

 Here am I, St. George, an Englishman so stout, With those mighty warriors I long to have a bout; No one could ever picture me the many I have slain, I long to fight, it's my delight, the battle o'er again. Come then, you boasting champions, And here, that in war I doth take pleasure, I will fight you all, both great and small, And slay you at my leisure. Come, haste, away, make no delay, For I'll give you something you won't like, And, like a true-born Englishman, I will fight you on my stumps. And, now, the world I do defy, To injure me before I die. So, now, prepare for war, for that is my delight. 

_Enter_ ST. PATRICK, _who shakes hands with_ ST. GEORGE. 

 My worthy friend, how dost thou fare, St. George? Answer, my worthy Knight. 

ST. GEORGE. 

 I am glad to find thee here; In many a fight that I have been in, travelled far and near, To find my worthy friend St. Patrick, that man I love so dear. Four bold warriors have promised me To meet me here this night to fight. The challenge did I accept, but they could not me affright. 

ST. PATRICK. 

 I will always stand by that man that did me first enlarge, I thank thee now, in gratitude, my worthy friend, St. Geärge; Thou did'st first deliver me out of this wretched den, And now I have my liberty, I thank thee once again. 

_Enter_ CAPTAIN BLUSTER. 

 I'll give St. George a thrashing, I'll make him sick and sore, And, if I further am disposed, I'll thrash a dozen more. 

ST. PATRICK. 

 Large words, my worthy friend, St. George is here, And likewise St. Patrick too; And he doth scorn such men as you. I am the man for thee, Therefore, prepare yourself to fight with me; Or, else, I'll slay thee instantly. 

CAPTAIN BLUSTER. 

 Come on, my boy! I'll die before I yield to thee, or twenty more. 

(_They fight, and_ ST. PATRICK _kills_ CAPTAIN BLUSTER. )

ST. PATRICK. 

 Now one of St. George's foes is killed by me, Who fought the battle o'er, And, now, for the sake of good St. George, I'll freely fight a hundred more. 

ST. GEORGE. 

 No, no, my worthy friend, St. George is here, I'll fight the other three; And, after that, with Christmas beer, So merry we will be. 

_Enter_ GRACIOUS KING. 

 No beer, or brandy, Sir, I want, my courage for to rise, I only want to meet St. George, or take him by surprise; But I am afraid he never will fight me, I wish I could that villain see. 

ST. GEORGE. 

 Tremble, thou tyrant, for all thy sin that's past, Tremble to think that this night will be thy last. Thy conquering arms shall quickly by thee lay alone And send thee, passing, to eternal doom. St. George will make thy armour ring; St. George will soon despatch the Gracious King. 

GRACIOUS KING. 

 I'll die before I yield to thee, or twenty more. 

(_They fight_, ST. GEORGE _kills the_ GRACIOUS KING. )

ST. GEORGE. 

 He was no match for me, he quickly fell. 

_Enter_ GENERAL VALENTINE. 

 But I am thy match, and that my sword shall tell, Prepare thyself to die, and bid thy friends farewell. I long to fight such a brave man as thee, For it's a pleasure to fight so manfully (_a line missing. _) Rations so severe he never so long to receive. So cruel! for thy foes are always killed; Oh! what a sight of blood St. George has spilled! I'll fight St. George the hero here, Before I sleep this night. Come on, my boy, I'll die before I yield to thee, or twenty more. St. George, thou and I'll the battle try, If thou dost conquer I will die. 

(_They fight_, ST. GEORGE _kills the_ GENERAL. )

ST. GEORGE. 

 Where now is Colonel Spring? he doth so long delay, That hero of renown, I long to show him play. 

_Enter_ COLONEL SPRING. 

 Holloa! behold me, here am I! I'll have thee now prepare, And by this arm thou'lt surely die, I'll have thee this night, beware. So, see, what bloody works thou'st made, Thou art a butcher, sir, by trade. I'll kill, as thou did'st kill my brother, For one good turn deserves another. 

(_They fight_, ST. GEORGE _kills the_ COLONEL. )

ST. PATRICK. 

Stay thy hand, St. George, and slay no more; for I feel for the wivesand families of those men thou hast slain. 

ST. GEORGE. 

So am I sorry. I'll freely give any sum of money to a doctor torestore them again. I have heard talk of a mill to grind old menyoung, but I never heard of a doctor to bring dead men to life again. 

ST. PATRICK. 

There's an Irish doctor, a townsman of mine, who lived next door toSt. Patrick, he can perform wonders. Shall I call him, St. George?

ST. GEORGE. 

With all my heart. Please to walk in, Mr. Martin Dennis. It's an illwind that blows no good work for the doctor. If you will set these menon

_Enter_ DOCTOR. 

their pins, I'll give thee a hundred pound, and here is the money. 

DOCTOR. 

So I will, my worthy knight, and then I shall not want for whiskey forone twelvemonth to come. I am sure, the first man I saw beheaded, Iput his head on the wrong way. I put his mouth where his poll ought tobe, and he's exhibited in a wondering nature. 

ST. GEORGE. 

Very good answer, Doctor. Tell me the rest of your miracles, and raisethose warriors. 

DOCTOR. 

I can cure love-sick maidens, jealous husbands, squalling wives, brandy-drinking dames, with one touch of my triple liquid, or one slydose of my Jerusalem balsam, and that will make an old crippled damedance the hornpipe, or an old woman of seventy years of age conceiveand bear a twin. And now to convince you all of my exertions, --Rise, Captain Bluster, Gracious King, General Valentine, and Colonel Spring!Rise, and go to your father!

(_On the application of the medicine they all rise and retire. _)

_Enter_ OLD BET. 

 Here comes dame Dorothy, A handsome young woman, good morning to ye. I am rather fat, but not very tall, I'll do my best endeavour to please you all. My husband, he is to work, and soon he will return, And something for our supper bring, And, perhaps, some wood to burn. Oh! here he comes!

_Enter_ JAN, _or_ OLD FATHER CHRISTMAS. 

Well! Jan. 

OLD FATHER CHRISTMAS. 

Oh! Dorothy. 

OLD BET. 

What have you been doing all this long day, Jan?

OLD FATHER CHRISTMAS. 

I have been a-hunting, Bet. 

OLD BET. 

The devil! a-hunting is it? Is that the way to support a wife? Well, what have you catched to-day, Jan?

OLD FATHER CHRISTMAS. 

A fine jack hare, and I intend to have him a-fried for supper; andhere is some wood to dress him. 

OLD BET. 

Fried! no, Jan, I'll roast it nice. 

OLD FATHER CHRISTMAS. 

I say, I'll have it fried. 

OLD BET. 

Was there ever such a foolish dish!

OLD FATHER CHRISTMAS. 

 No matter for that. I'll have it a-done; and if you don't do as I do bid, I'll hit you in the head. 

OLD BET. 

 You may do as you like for all I do care, I'll never fry a dry jack hare. 

OLD FATHER CHRISTMAS. 

Oh! you won't, wooll'ee?

(_He strikes her and she falls. _)

 Oh! what have I done! I have murdered my wife! The joy of my heart, and the pride of my life. And out to the gaol I quickly shall be sent. In a passion I did it, and no malice meant. Is there a doctor that can restore? Fifty pounds I'll give him, or twice fifty more. 

(_Some one speaks. _)

Oh! yes, Uncle Jan, there is a doctor just below, and for God's sakelet him just come in. Walk in, Doctor. 

_Enter_ DOCTOR. 

OLD FATHER CHRISTMAS. 

Are you a doctor?

DOCTOR. 

Yes, I am a doctor--a doctor of good fame. I have travelled throughEurope, Asia, Africa, and America, and by long practice and experienceI have learned the best of cures for most disorders instant(_incident?_) to the human body; find nothing difficult in restoring alimb, or mortification, or an arm being cut off by a sword, or a headbeing struck off by a cannon-ball, if application have not beendelayed till it is too late. 

OLD FATHER CHRISTMAS. 

 You are the very man, I plainly see, That can restore my poor old wife to me. Pray tell me thy lowest fee. 

DOCTOR. 

 A hundred guineas, I'll have to restore thy wife, 'Tis no wonder that you could not bring the dead to life. 

OLD FATHER CHRISTMAS. 

That's a large sum of money for a dead wife!

DOCTOR. 

Small sum of money to save a man from the gallows. Pray what big stickis that you have in your hand?

OLD FATHER CHRISTMAS. 

That is my hunting pole. 

DOCTOR. 

Put aside your hunting pole, and get some assistance to help up yourwife. 

(OLD BET _is raised up to life again. _)

Fal, dal, lal! fal, dal, lal! my wife's alive!

_Enter_ SERVANT MAN _who sings. _

 Well met, my brother dear! All on the highway Sall and I were walking along, So I pray, come tell to me What calling you might be. I'll have you for some serving man. 

OLD FATHER CHRISTMAS. 

 I'll give thee many thanks, And I'll quit thee as soon as I can; Vain did I know Where thee could do so or no, For to the pleasure of a servant man. 

SERVANT MAN. 

 Some servants of pleasure Will pass time out of measure, With our hares and hounds They will make the hills and valleys sound That's a pleasure for some servant man. 

OLD FATHER CHRISTMAS. 

 My pleasure is more than for to see my oxen grow fat, And see them prove well in their kind, A good rick of hay, and a good stack of corn to fill up my barn, That's a pleasure of a good honest husband man. 

SERVANT MAN. 

 Next to church they will go with their livery fine and gay, With their cocked-up hat, and gold lace all round, And their shirt so white as milk, And stitched so fine as silk, That's a habit for a servant man. 

OLD FATHER CHRISTMAS. 

 Don't tell I about thee silks and garments that's not fit to travel the bushes. Let I have on my old leather coat, And in my purse a groat, And there, that's a habit for a good old husband man. 

SERVANT MAN. 

 Some servant men doth eat The very best of meat, A cock, goose, capon, and swan; After lords and ladies dine, We'll drink strong beer, ale, and wine; That's a diet for some servant man. 

OLD FATHER CHRISTMAS. 

Don't tell I of the cock, goose, or capon, nor swan; let I have a goodrusty piece of bacon, pickled pork, in the house, and a hard crust ofbread and cheese once now and then; that's a diet for a good oldhonest husband man. 

 So we needs must confess That your calling is the best, And we will give you the uppermost hand; So no more we won't delay, But we will pray both night and day, God bless the honest husband man. Amen. 

[_Exeunt_ OMNES. ]

CHAPTER XVIII

 A Christmas jest--Ben Jonson's Masque of Christmas--Milton's Masque of Comus--Queen Elizabeth and the Masters of Defence. 

This is rather sorry stuff; but then in purely rural places, untouchedby that great civiliser, the railroad, a little wit goes a great way, as we may see by the following story told in Pasquil's "Jests, " 1604. "There was some time an old knight, who, being disposed to makehimself merry on a Christmas time, sent for many of his tenants andpoore neighbours, with their wives to dinner; when, having made meatto be set on the table, he would suffer no man to drinke till he thatwas master over his wife should sing a carrol; great niceness therewas who should be the musician. Yet with much adoe, looking one uponanother, after a dry hemme or two, a dreaming companion drew out asmuch as he durst towards an ill-fashioned ditty. When, having made anend, to the great comfort of the beholders, at last it came to thewomen's table, when, likewise, commandment was given that there shouldno drinkes be touched till she that was master over her husband hadsung a Christmas carroll, whereupon they fell all to such a singingthat there never was heard such a catterwauling piece of musicke. Whereat the knight laughed so heartily that it did him halfe as muchgood as a corner of his Christmas pie. "

Of Masques I have already written, in describing Royal Christ-tides, but there is one, a notice of which must not be omitted, Ben Jonson'sMasque of Christmas, as it was presented at Court 1616. The _dramatispersonĉ_ are:--

CHRISTMAS, attired in round hose, long stockings, a closed doublet, ahigh-crowned hat, with a brooch, a long thin beard, a truncheon, little ruffs, white shoes, his scarfs and garters tied cross, and hisdrum beaten before him. 

HIS SONS AND DAUGHTERS (ten in number) led in, in a string, by CUPID, who is attired in a flat cap, and a prentice's coat, with wings at hisshoulders. 

MISRULE, in a velvet cap, with a sprig, a short cloak, great yellowruff, his torch-bearer bearing a rope, a cheese, and a basket. 

CAROL, a long tawney coat, with a red cap, and a flute at his girdle, his torch-bearer carrying a song-book open. 

MINCED PIE, like a fine cook's wife, drest neat; her man carrying apie, dish, and spoons. 

GAMBOL, like a tumbler, with a hoop and bells; his torch-bearer arm'dwith a colt staff and a binding staff. 

POST AND PAIR, with a pair-royal of aces in his hat; his garment alldone over with pairs and purs; his squire carrying a box, cards, andcounters. 

NEW YEAR'S GIFT, in a blue coat, serving man like, with an orange, anda sprig of rosemary gilt, on his head, his hat full of brooches, witha collar of gingerbread; his torch-bearer carrying a march pane with abottle of wine on either arm. 

MUMMING, in a masquing pied suit, with a vizard; his torch-bearercarrying the box, and ringing it. 

WASSEL, like a neat sempster and songster; her page bearing a brownbowl, drest with ribands, and rosemary, before her. 

OFFERING, in a short gown, with a porter's staff in his hand, a wythborne before him, and a bason, by his torch-bearer. 

BABY CAKE (_Twelfth cake_), dressed like a boy, in a fine long coat, biggin bib, muckender, and a little dagger; his usher bearing a greatcake, with a bean and a pease. 

After some dialogue, Christmas introduces his family in the followingsong:--

 Now, their intent, is above to present, With all the appurtenances, A right Christmas, as, of old, it was, To be gathered out of the dances. 

 Which they do bring, and afore the king, The queen, and prince, as it were now Drawn here by love; who over and above, Doth draw himself in the geer too. 

[_Here the drum and fife sounds, and they march about once. In thesecond coming up_, Christmas _proceeds to his_ Song. ]

 Hum drum, sauce for a coney; No more of your martial music; Even for the sake o' the next new stake, For there I do mean to use it. 

 And now to ye, who in place are to see With roll and farthingale hoopèd; I pray you know, though he want his bow, By the wings, that this is CUPID. 

 He might go back, for to cry _What you lack?_ But that were not so witty: His cap and coat are enough to note, That he is the Love o' the City. 

 And he leads on, though he now be gone, For that was only his rule: But now comes in, Tom of Bosom's-Inn, And he presenteth MIS-RULE. 

 Which you may know, by the very show, Albeit you never ask it: For there you may see, what his ensigns be, The rope, the cheese, and the basket. 

 This CAROL plays, and has been in his days A chirping boy, and a kill-pot. Kit cobler it is, I'm a father of his, And he dwells in the lane called Fill-pot. 

 But, who is this? O, my daughter Cis, MINCED PIE; with her do not dally On pain o' your life; she's an honest cook's wife, And comes out of Scalding-alley. 

 Next in the trace, comes GAMBOL in place; And to make my tale the shorter, My son Hercules, tane out of Distaff lane, But an active man and a porter. 

 Now, POST AND PAIR, old Christmas's heir, Doth make and a gingling sally; And wot you who, 'tis one of my two Sons, card makers in Pur-alley. 

 Next, in a trice, with his box and his dice, Mac' pipin my son, but younger, Brings MUMMING in; and the knave will win For he is a costermonger. 

 But NEW YEAR'S GIFT, of himself makes shift To tell you what his name is; With orange on head, and his gingerbread, Clem Waspe of Honey lane 'tis. 

 This, I you tell, is our jolly WASSEL, And for Twelfth night more meet too; She works by the ell, and her name is Nell, And she dwells in Threadneedle street too. 

 Then OFFERING, he, with his dish and his tree, That in every great house keepeth, Is by my son, young Little-worth, done, And in Penny-rich street he sleepeth. 

 Last BABY CAKE, that an end doth make Of Christmas merry, merry vein-a, Is child Rowlan, and a straight young man, Though he comes out of Crooked lane-a. 

 There should have been, and a dozen, I ween, But I could find but one more Child of Christmas, and a LOG it was, When I had them all gone o'er. 

 I prayed him, in a tune so trim, That he would make one to prance it: And I myself would have been the twelfth, O! but LOG was too heavy to dance it. 

Nor must we forget a Masque by Milton, "Comus, a Masque, at LudlowCastle, 1634, " in which appeared the Lord Brockley, Mr. ThomasEgerton, his brother, and the Lady Alice Egerton. 

But all Christmas sports were not so gentle as was the Masque, as thefollowing account of the Virgin Queen's amusements shows us. Amongstthe original letters preserved by the descendants of Sir John Kytson, of Hengrave Hall, is one addressed by Christopher Playter to Mr. Kytson, in 1572, which contains the following: "At Chris-time herewere certayne ma^{rs} of defence, that did challenge all comers at allweapons, as long sworde, staff, sword and buckler, rapier with thedagger: and here was many broken heads, and one of the ma^{rs} ofdefence dyed upon the hurt which he received on his head. Thechallenge was before the quenes Ma^{tie}, who seemes to have pleasuretherein; for when some of them would have sollen a broken pate, herMajesty bade him not to be ashamed to put off his cap, and the bloodwas spied to run about his face. There was also at the corte newplays, w^{h} lasted almost all night. The name of the play was huff, suff, and ruff, with other masks both of ladies and gents. "

CHAPTER XIX

 The Lord of Misrule--The "Emperor" and "King" at Oxford--Dignity of the Office--Its abolition in the City of London--The functions of a Lord of Misrule--Christmas at the Temple--A grand Christmas there. 

We have seen in the account of historic Christ-tides how a Lord ofMisrule was nominated to amuse Edward VI. , and with what honour he wasreceived at the Mansion house. The popular idea of the Lord of Misruleis that he was a buffoon; but this is far from being the case. Wartonsays that, in an original draught of the Statutes of Trinity College, Cambridge, founded in 1546, one of the chapters is entitled "DePrĉfecto Ludorum, qui IMPERATOR dicitur. " And it was ordered, asdefining the office of "Emperor, " that one of the Masters of Artsshould be placed over the juniors every Christmas for the regulationof their games and diversions at that season. His sovereignty was tolast during the twelve days of Christmas, and also on Candlemas day, and his fee was forty shillings. Warton also found a disbursement inan audit book of Trinity Coll. Oxon. For 1559. "Pro prandio _PrincipisNatalicii_. "

Anthony à Wood, in his _Athenĉ_, speaking of the "Christmas Prince ofSt. John's College, whom the Juniors have annually, for the most part, elected from the first foundation of that College, " says: "The customwas not only observed in that College, but in several other Houses, particularly in Merton College, where, from the first foundation, thefellows annually elected, about St. Edmund's Day, in November, aChristmas Lord, or Lord of Misrule, styled in the Registers _RexFabarum_, and _Rex Regni Fabarum_: which custom continued till theReformation of Religion, and then that producing Puritanism, andPuritanism Presbytery, the possession of it looked upon such laudableand ingenious customs as popish, diabolical, and anti-Christian. "

The office was one of dignity, as we may see by Henry Machyn's diary, 1551-52: "The iiij day of Januarii was made a grett skaffold in chepe, hard by the crosse, agaynst the kynges lord of myssrule cummyng fromGrenwyche and (he) landyd at Toure warff, and with hym yonge knyghtsand gentyllmen a gret nombur on hosse bake sum in gownes and cotes andchaynes abowt ther nekes, and on the Toure hyll ther they went inorder, furst a standard of yelow and grene sylke with Saint George, and then gounes and skuybes (squibs) and trompets and bagespypes, anddrousselars and flutes, and then a gret company all in yelow and gren, and docturs declaryng my lord grett, and then the mores danse, dansyngwith a tabret, " etc. 

But so popular were these Lords of Misrule that every nobleman andperson of position had one. Henry Percy, fifth Earl of Northumberland, had one certainly in 1512, whose fee was 30s. Nor did Sir Thomas More, when attached to the household of Cardinal Morton, object to "stepp inamong the players. " That they were usual adjuncts to great houses isevidenced by an extract from Churchyard's _Lamentacion ofFreyndshypp_, a ballad printed about 1565:--

 Men are so used these dayes wyth wordes, They take them but for jestes and boordes, That _Christmas Lordes_ were wont to speke. 

Stow tells us that, by an Act of Common Council, 12, Philip and Mary, for retrenching expenses, among other things it was ordered that theLord Mayor or Sheriffs shall not keep any Lord of Misrule in any oftheir houses. But it still seems to have been customary for Sheriffs, at least, to have them, for Richard Evelyn, Esq. (father of thediarist), who kept his Shrievalty of Surrey and Sussex in 1634, in amost splendid manner, did not forego his Lord of Misrule, as thefollowing shows:--

 "Articles made and appoynted by the Right Wo^{ll} Richard Evelyn Esq. , High Sheriffe and Deputie Leavetenaunt to the Kinge's Ma^{tie} for the Counties of Surrey and Sussex. 

"IMPRIMIS. I give free leave to Owen Flood my Trumpeter, gent. To beLo^{d} of Misrule of all good Orders during the twelve dayes. And alsoI give free leave to the said Owen Flood to co[=m]and all and everyperson whatsoev^{r}, as well servants as others, to be at hisco[=m]and whensoev^{r} he shall sound his Trumpett or Musick, and todo him good service as though I were present my selfe at theirperills. 

"His Lo^{pp} commaunds every person or persons whatsoev^{r} to appeareat the Hall at seaven of the Clocke in the morninge, to be at prayers, and afterwards to be at his Lo^{pps} commaunds, upon paine ofpunishment, accordinge as his Lo^{pp} shall thinke fitt. 

"If any person shall sware any oath w^{th}in the precinct of the . .. Shall suffer punishment at his Lo^{pps} pleasure. 

"If any man shall come into the Hall, and sett at dinner or suppermore than once, he shall endure punishment at his Lo^{pps} pleasure. 

"If any man shal bee drunke, or drinke more than is fitt, or offer tosleepe during the time abovesaid, or do not drinke up his bowle ofbeere, but flings away his snuffe (that is to say) the second draught, he shall drinke two, and afterwards be excluded. 

"If any man shall quarrell, or give any ill language to any personduringe the abovesaid twelve dayes w^{th}in the gates or precinctthereof, he is in danger of his Lo^{pps} displeasure. 

"If any person shall come into the kitchen whiles meate is adressinge, to molest the cookes, he shall suffer the rigor of hisLo^{pps} law. 

"If any man shall kisse any maid, widdow or wife, except to bidwelcome or farewell, w^{th}out his Lo^{pps} consent, he shall havepunishment as his Lo^{pp} shall thinke convenient. 

"The last article: I give full power and authoritie to his Lo^{pp} tobreake up all lockes, bolts, barres, doores, and latches, and toflinge up all doores out of hendges to come at those whoe presume todisobey his Lo^{pps} commaunds. 

 "God save the King. "

These somewhat whimsical articles of agreement were evidently intendedto prevent mirth relapsing into licence, which, unfortunately, was toooften the case, especially with the Lord of Misrule or Prince of Love, who directed the revels of the law students. Gerard Legh, in _TheAccidens of Armory_, 1562, says that Christmas was inaugurated with"the shot of double cannon, in so great a number, and so terrible, that it darkened the whole air, " and meeting "an honest citizen, clothed in a long garment, " he asked him its meaning, "who friendlyanswered, 'It is, ' quoth he, 'a warning to the Constable Marshall ofthe Inner Temple to prepare the dinner. '"

Sir William Dugdale, in _Origines Juridiciales_ (ed. 1666, p. 163, etc. ), gives us the following account of a grand Christmas in theInner Temple, "extracted out of the Accompts of the House":--

"First, it hath been the duty of the Steward to provide five fatBrawns, Vessells, Wood, and other necessaries belonging to theKitchin: As also all manner of Spices, Flesh, Fowl, and other Catesfor the Kitchin. 

"The Office of the Chief Butler to provide a rich Cupboard of Plate, Silver and Parcel gilt; Seaven dozen of Silver and gilt Spoons; Twelvefair Salt-cellars, likewise Silver and gilt; Twenty Candlesticks ofthe like. 

"Twelve fine large Table Cloths of Damask and Diaper. Twenty dozen ofNapkins suitable, at the least. Three dozen of fair large Towells;whereof the Gentlemen Servers and Butlers of the House to have, everyof them, one at meal times, during their attendance. Likewise toprovide Carving Knives: Twenty dozen of white Cups and green Potts; aCarving Table; Torches; Bread; Beer, and Ale. And the chief of theButlers was to give attendance on the highest Table in the Hall, withWine, Ale, and Beer; and all the other Butlers to attend at the otherTables in like sort. 

"The Cupboard of Plate is to remain in the Hall on _Christmass_ day, _St. Stephan's_ day, and _New Year's_ day. Upon the Banquetting nightit was removed into the Buttry; which, in all respects, was verylaudably performed. 

"The Office of the Constable Marshall to provide for his imployment, afair gilt compleat Harneys, with a nest of Fethers in the Helm; afair Poleaxe to bear in his hand, to be chevalrously ordered on_Christmass_ day, and other days, as, afterwards, is shewed: touchingthe ordering and setling of all which ceremonies, during the said_grand Christmass_, a solempn consultation was held at theirParliament in this House, in form following:--

"First, at the Parliament kept in their Parliament Chamber of thisHouse, on the even at night of _St. Thomas_ the Apostle, Officers areto attend, according as they had been, long before that time, at aformer Parliament named and elected to undergo several offices forthis time of solempnity, honour, and pleasance: Of which Officers, these are the most eminent; namely the _Steward_, _Marshall_, _Constable Marshall_, _Butler_, and _Master of the Game_. TheseOfficers are made known, and elected in _Trinity Term_ next before;and to have knowledg thereof by Letters, if in the Country, to the endthat they may prepare themselves against _All Hallow-tide_; that, ifsuch nominated Officers happen to fail, others may then be chosen intheir rooms. The other Officers are appointed at other times neerer_Christmass_ day. 

"If the Steward, or any of the said Officers named in _Trinity Term_, refuse, or fail, he, or they, were fined, every one, at the discretionof the Bench; and the Officers aforenamed agreed upon. And at such aParliament, if it be fully resolved to proceed with such a _grandChristmass_, then the two youngest Butlers must light two Torches, andgo before the Bench to the Upper end of the Hall; who, being set down, the ancientest Bencher delivereth a Speech, briefly to the wholesociety of gentlemen then present, touching their Consent, as afore;which ended, the eldest Butler is to publish all the Officers names, appointed in Parliament; and then in token of joy and good liking, theBench and Company pass beneath the Harth, and sing a Carol, and so toBoyer (drink). 

[Sidenote: _Christmas Eve. _]

"The _Marshall_ at Dinner is to place at the highest Table's end, andnext to the Library, all on one side thereof, the most ancient personsin the Company present: the Dean of the Chapell next to him; then anAntient, or Bencher, beneath him. At the other end of the Table, theServer, Cup-bearer and Carver. At the upper end of the Bench Table, the King's Serjeant and Chief Butler: and, when the Steward hathserved in, and set on the Table, the first Mess, then he, also, is tosit down. 

"Also, at the upper end of the other Table, on the other side of theHall, are to be placed the three Masters of the Revells; and at thelower end of the Bench Table, are to sit, the King's Attorney, theRanger of the Forest, and the Master of the Game. And, at the lowerend of the Table, on the other side of the Hall, the fourth Master ofthe Revells, the Common Sergeant, and Constable Marshall. And, at theupper end of the Utter Barister's Table, the Marshall sitteth, when hehath served in the first Mess: The Clark of the Kitchin, also, and theClark of the Sowce-tub, when they have done their offices in theKitchin, sit down. And, at the upper end of the Clark's Table, theLieutenant of the Tower, and the attendant to the Buttry are placed. 

"At these two Tables last rehersed, the persons there, may sit on bothsides of the Table: but, of the other three Tables, all are to situpon one side. And then, the Butlers, or Christmas servants, are firstto cover the Tables with fair linnen Table-Cloths; and furnish themwith Salt-cellars, Napkins and Trenchers, and a Silver Spoon. Andthen, the Butlers of the House must place at the Salt-cellar, at everythe said first three highest Tables, a stock of Trenchers, and Bread:and, at the other Tables, Bread only, without Trenchers. 

"At the first Course the Minstrells must sound their Instruments, andgo before; and the Steward and Marshall are, next, to follow together;and, after them, the Gentlemen Server; and, then, cometh the meat. Those three Officers are to make, altogether, three solempn Curtesies, at three several times, between the Skreen and the upper Table;beginning with the first, at the end of the Bencher's table; thesecond at the midst; and the third at the other end; and then, standing by, the Server performeth his Office. 

"When the first Table is set and served, the Steward's Table is nextto be served. After him, the Master's table of the Revells; then thatof the Master of the Game, the High Constable-Marshall: Then theLieutenant of the Tower; then the Utter Barister's table; and lastly, the Clerk's table. All which time the Musick must stand right abovethe Harthside, with the noise of their Musick, their faces directtowards the highest Table: and, that done, to return into the Buttry, with their Musick sounding. 

"At the second course, every Table is to be served, as at the firstCourse, in every respect, which performed, the Servitors and Musiciansare to resort to the place assigned them to dine at; which is theValect's, or Yeoman's Table, beneath the Skreen. Dinner ended, theMusicians prepare to sing a Song, at the highest Table; which ceremonyaccomplished, then the Officers are to address themselves, every onein his office, to avoid the Tables in fair and decent manner, theybeginning at the Clerk's Table; thence proceed to the next; and thenceto all the others, till the highest Table be solempnly avoided. 

"Then, after a little repose, the persons at the highest Table arise, and prepare to Revells: in which time, the Butlers and other Servitorswith them, are to dine in the Library. 

"At both the dores in the Hall, are Porters to view the Comers in andout at meal times: To each of them is allowed a Cast of Bread and aCandle nightly, after Supper. 

"At night, before Supper, are Revells and Dancing; and so also afterSupper, during the twelve days of Christmass. The antientest Master ofthe Revells is, after Dinner and Supper, to sing a Caroll, or Song;and command other Gentlemen then there present, to sing with him andthe Company, and so it is very decently performed. 

"A Repast at Dinner is viii^{d. }

[Sidenote: _Christmass day. _]

"Service in the Church ended, the Gentlemen presently repair into theHall, to Breakfast, with Brawn, Mustard, and Malmsey. 

"At Dinner, the Butler appointed for the _grand Christmass_, is to seethe Tables covered and furnished: and the ordinary Butlers of theHouse are decently to set Bread, Napkins, and Trenchers in good form, at every Table; with Spoones and Knives. 

"At the first Course is served in, a fair and large Bore's head, upona Silver Platter, with Minstralsye. Two Gentlemen in Gownes are toattend at Supper, and to bear two fair Torches of Wax, next before theMusicians and Trumpeters, and stand above the Fire with the Musick, till the first Course be served in, through the Hall. Which performed, they, with the Musick, are to return to the Buttry. The like course isto be observed in all things, during the time of Christmass. The likeat Supper. 

"At Service time this Evening, the two youngest Butlers are to bearTorches in the Genealogia. A Repast at Dinner is xii^{d. } whichStrangers of worth are admitted to take in the Hall; and such are tobe placed at the discretion of the Marshall. 

[Sidenote: _St. Stephan's day. _]

"The Butler appointed for Christmass is to see the Tables covered, andfurnished with Salt-cellars, Napkins, Bread, Trenchers and Spoones. Young gentlemen of the House are to attend and serve till the latterDinner, and then dine themselves. 

"This day, the Server, Carver and Cup-bearer are to serve, as afore. After the first Course served in, the Constable Marshall cometh intothe Hall, arrayed with a fair, rich, compleat Harneys, white andbright, and gilt; with a Nest of Fethers of all Colours upon his Crestor Helm, and a gilt Poleaxe in his hand: to whom is associate theLieutenant of the Tower, armed with a fair white Armour, a Nest ofFethers in his Helm, and a like Poleaxe in his hand; and with themsixteen Trumpetters; four Drums and Fifes going in rank before them:and, with them, attendeth four men in white Harneys, from the middleupwards, and Halberds in their hands, bearing on their shoulders theTower; which persons, with the Drums, Trumpets and Musick, go threetimes about the Fire. Then the Constable Marshall, after two or threeCurtesies made, kneeleth down before the Lord Chancellor; behind himthe Lieutenant; and they kneeling, the Constable Marshall pronouncethan Oration of a quarter of an hour's length, thereby declaring thepurpose of his coming; and that his purpose is, to be admitted intohis Lordship's service. 

"The Lord Chancellor saith, He will take farther advice thereon. 

"Then the Constable Marshall, standing up, in submissive manner, delivereth his naked Sword to the Steward, who giveth it to the LordChancellour: and, thereupon, the Lord Chancellour willeth the Marshallto place the Constable Marshall in his Seat; and so he doth, with theLieutenant, also, in his Seat or Place. During this ceremony, theTower is placed beneath the fire. 

"Then cometh in the Master of the Game apparalled in green Velvet: andthe Ranger of the Forest also, in a green suit of Satten; bearing inhis hand a green Bow, and divers Arrows; with, either of them, aHunting Horn about their Necks; blowing together three blasts ofVenery, they pace round about the fire three times. Then the Master ofthe Game maketh three Curtesies, as aforesaid; and kneeleth downbefore the Lord Chancellour, declaring the cause of his coming, anddesireth to be admitted into his service, &c. All this time, theRanger of the Forest standeth directly behind him. Then the Master ofthe Game standeth up. 

"This ceremony also performed, a Huntsman cometh into the Hall, with aFox and a Purse-net; with a Cat, both bound at the end of a staff;and, with them, nine or ten Couple of Hounds, with the blowing ofHunting Hornes. And the Fox and Cat are, by the Hounds, set upon, andkilled beneath the Fire. This sport finished, the Marshall placeththem in their several appointed places. 

"Then proceedeth the second Course; which done, and served out, theCommon Serjeant delivereth a plausible Speech to the Lord Chancellour, and his Company, at the highest Table, how necessary a thing it is tohave Officers at this present; the Constable Marshall, and Master ofthe Game, for the better honour and reputation of the Common-Wealth;and wisheth them to be received, &c. 

"Then the King's Serjeant at Law declareth and inferreth thenecessity; which heard, the Lord Chancellour desireth respite offarther advice. Then the antientist of the Masters of the Revellssingeth a Song, with assistance of others there present. 

"At Supper, the Hall is to be served with all solempnity, as uponChristmass day, both the first and second Course to the highestTable. Supper ended, the Constable Marshall presenteth himself withDrums afore him, mounted upon a Scaffold, borne by four men; and goeththree times round about the Harthe, crying out aloud, _A Lord, ALord_, &c. Then he descendeth and goeth to dance, &c. , and, after, hecalleth his Court, every one by name, one by one, in this Manner:--

 "_Sir Francis Flatterer_, of FOWLESHURST, in the County of BUCKINGHAM. 

 _Sir Randle Backbite_, of RASCALL HALL, in the County of RAKE HELL. 

 _Sir Morgan Mumchance_, of MUCH MONKERY, in the County of MAD MOPERY. 

 _Sir Bartholomew Baldbreech_, of BUTTOCKSBURY, in the County of BREKE NECK. 

"This done, the Lord of Misrule addresseth himself to the Banquet:which ended with some Minstralsye, mirth and dancing, every mandeparteth to rest. 

"At every Mess is a pot of Wine allowed. Every Repast is vi^{d. }

[Sidenote: _St. John's day. _]

"About Seaven of the Clock in the Morning, the Lord of Misrule isabroad, and, if he lack any Officer or Attendant, he repaireth totheir Chambers, and compelleth them to attend in person upon him afterService in the Church, to breakfast, with Brawn, Mustard and Malmsey. After Breakfast ended, his Lordship's power is in suspence, untill hispersonal presence at night; and then his power is most potent. 

"At Dinner and Supper is observed the Diet and service performed on_St. Stephan's_ day. After the second Course served in, the King'sSerjeant, Oratour like, declareth the disorder of the ConstableMarshall, and of the Common Serjeant; which complaint is answered bythe Common Serjeant, who defendeth himself and the Constable Marshallwith words of great efficacy: Hereto the King's Serjeant replyeth. They rejoyn &c. , and whoso is found faulty, committed to the Tower &c. 

"If any Officer be absent at Dinner or Supper Times; if it becomplained of, he that sitteth in his place is adjudged to have likepunishment, as the Officer should have had, being present: and then, withall, he is enjoyned to supply the Office of the true absentOfficer, in all points. If any offendor escape from the Lieutenant, into the Buttery, and bring into the Hall a Manchet upon the point ofa knife, he is pardoned. For the Buttry, in that case, is a Sanctuary. After Cheese served to the Table, not any is commanded to sing. 

[Sidenote: _Childermass day. _]

"In the Morning, as afore, on Monday, the Hall is served; saving thatthe Server, Carver and Cup bearer do not attend any service. Also likeCeremony at Supper. 

[Sidenote: _Wednsday. _]

"In the Morning no Breakfast at all; but like service as afore ismentioned, both at Dinner and Supper. 

[Sidenote: _Thursday. _]

"At Breakfast, Brawn, Mustard and Malmsey. At Dinner, Roast Beef, Venison-Pasties, with like solempnities as afore. And at Supper, Mutton and Hens roasted. 

[Sidenote: _New Year's day. _]

"In the Morning, Breakfast, as formerly. At Dinner like solempnity ason Christmass Eve. 

"_The Banquetting Night. _

"It is proper to the Butler's Office to give warning to every House ofCourt, of this Banquet; to the end that they, and the Innes ofChancery be invited thereto, to see a Play and Mask. The Hall is to befurnished with Scaffolds to sit on, for Ladies to behold the Sports, on each side. Which ended, the Ladies are to be brought into theLibrary, unto the Banquet there; and a Table is to be covered andfurnished with all Banquetting Dishes, for the Lord Chancellour, inthe Hall; where he is to call to him the Ancients of other Houses, asmany as may be on the one side of the Table. The Banquet is to beserved in, by Gentlemen of the House. 

"The Marshall and Steward are to come before the Lord Chancellour'sMess. The Butlers for Christmas must serve Wine; and the Butlers ofthe House, Beer and Ale &c. When the Banquet is ended, then comethinto the Hall, the Constable Marshall, fairly mounted on his Mule;and deviseth some sport, for passing away the rest of the night. 

[Sidenote: _Twelf Day. _]

"At Breakfast, Brawn, Mustard and Malmsey, after Morning Prayer ended:And, at Dinner, the Hall is to be served as upon _St. John's_ Day. "

CHAPTER XX

 A riotous Lord of Misrule at the Temple--Stubbes on Lords of Misrule--The Bishops ditto--Mumming at Norwich, 1440--Dancing at the Inns of Court--Dancing at Christmas--The Cushion Dance. 

The high spirits of the "Temple Sparks" occasionally led them tolicence, as the author of _The Reign of King Charles_ (1655) tells uswas the case in 1627. "That Christmas the Temple Sparks had enstalleda Lieutenant, which we country folk call a Lord of Misrule. TheLieutenant had, on Twelfth eve, late in the night, sent out to collecthis rents in Ramme Alley and Fleet Street, limiting five shillings toevery house. At every door they winded their Temple horn, and if itprocured not entrance at the second blast or summons, the word ofcommand was then 'Give fire, gunner. ' This gunner was a robustiousVulcan, and his engine a mighty smith's hammer. The next morning theLord Mayor of London was made acquainted therewith, and promised to bewith them next night; commanding all that ward, and also the watch, toattend him with their halberds. At the hour prefixt, the Lord Mayorand his train marched up in martial equipage to Ramme Alley. 

"Out came the Lieutenant with his suit of Gallants, all armed _incuerpo_. One of the Halberdiers bade the Lieutenant come to my LordMayor. 'No, ' said the Lieutenant, 'let the Lord Mayor come to me. ' Butthis controversy was soon ended, they advancing each to other, tillthey met half way; then one of the Halberdiers reproved the Lieutenantfor standing covered before the Lord Mayor. The Lieutenant gave socrosse an answere, as it begat as crosse a blow; which, the Gentlemen, not brooking, began to lay about them; but in fine the Lieutenant wasknockt down and sore wounded, and the Halberdiers had the better ofthe swords. The Lord Mayor being master of the field, took theLieutenant, and haled rather than led him to the Counter, and withindignation thrust him in at the prison gate, where he lay till theAttorney General mediated for his enlargement, which the Lord Mayorgranted upon condition he should submit and acknowledge his fault. TheLieutenant readily embraced the motion; and, the next day, performingthe condition, so ended this Christmas Game. "

We can hardly expect an unbiassed opinion on the subject of Lords ofMisrule, or any other merriment, from Phillip Stubbes, the Puritan, who, in _The Anatomie of Abuses_ (ed. 1583), speaking of these"Christmas Lords, " says: "The name, indeed, is odious both to God andgood men, and such as the very heathen people would have blushed atonce to have named amongst them. And, if the name importeth some evil, then, what may the thing it selfe be, judge you? But, because youdesire to know the manner of them, I will showe you as I have seenthem practised myself. 

"First, all the wilde-heds of the parish, conventing togither, chusethem a graund-captain (of all mischeefe) whom they innoble with thetitle of my Lord of Mis-rule, and him they crowne with greatsolemnitie, and adopt for their king. This king anointed chuseth forthtwentie, fortie, three score, or a hundred lustie guttes, like to himself, to waight uppon his lordlie Majestie, and to guarde his nobleperson. Then, everie one of these his men, he investeth with hisliveries of green, yellow, or some other light wanton colour; and, asthough they were not gaudie enough, I should say, they bedecke themselves with scarfs, ribons and laces, hanged all over with golderings, precious stones, and other jewels; this doon, they tye abouteither leg xx or xl bels, with rich handkerchiefs in their hands, andsometimes laid a crosse over their shoulders and necks, borrowed forthe most parte of their pretie Mopsies and looving Besses, for bussingthem in the dark. 

"Thus, al things set in order, then have they their hobby horses, dragons and other antiques, togither with their baudie pipers andthundering drummers, to strike up the devil's daunce withall. Thenmarche these heathen company towards the church and church yard, theirpipers piping, their drummers thundring, their stumps dauncing, theirbels jyngling, their handkerchefs swinging about their heds likemadmen, their hobbie horses and other monsters skirmishing amongst theroute; and in this sorte they go to the church (I say), and into thechurch (though the minister be at praier, or preaching), dancing andswinging their handkercheifs over their heds in the church, likedevils incarnate, with such a confuse noise, that no man can hear hisown voice. Then, the foolish people, they looke, they stare, theylaugh, they fleer, and mount upon fourmes and pewes, to see thesegoodly pageants solemnized in this sort. Then, after this, about thechurch they goe againe and again, and so foorth into the churchyard, where they have commonly their sommer haules, their bowers, arbors, and banqueting houses set up, wherin they feast, banquet and daunce althat day, and (peradventure) all the night too. And thus theseterrestriall furies spend the Sabaoth day. 

"They have, also, certain papers, wherein is painted some babblerie orother, of imagery woork, and these they call My Lord of Misrule'sbadges: these they give to every one that wil give money for them, tomaintaine them in their heathenrie, devilrie, whordome, drunkennes, pride, and what not. And who will not be buxom to them, and give themmoney for these their devilish cognizances, they are mocked andflouted at not a little. And, so assotted are some, that they not onlygive them monie, to maintain their abhomination withall, but alsoweare their badges and cognizances in their hats and caps openly. Butlet them take heede; for these are the badges, seales, brands, andcognizances of the devil, whereby he knoweth his servants and clyentsfrom the children of God; and so long as they weare them, _Sub vexillodiaboli militant contra Dominum et legem suam_: they fight under thebanner and standerd of the Devil against Christ Jesus, and all hislawes. Another sorte of fantasticall fooles bring to these hel-hounds(the Lord of Mis-rule and his complices) some bread, some good ale, some new cheese, some olde, some custards and fine Cakes; some onething, some another; but, if they knew that as often as they bringanything to the maintenance of these execrable pastimes, they offersacrifice to the devil and Sathanas, they would repent and withdrawtheir hands, which God graunt they may!"

Although Stubbes wrote with exceeding bitterness and party bias, hehad some warrant for his diatribe. In the _Injunctions_ of Parkhurst, Bishop of Norwich[71] (1569), he says: "Item, that no person orpersons calling themselves lords of misrule in the Christmas tyme, orother vnreuerent persons at any other tyme, presume to come into thechurch vnreuerently playing their lewd partes, with scoffing, iesting, or rebaldry talke, and, if any such haue alredy offended herein, topresent them and their names to the ordinary. "

[Footnote 71: _Second Report of Ritual Comm. _, from which the examplesfollowing are also taken. ]

Grindal, Archbishop of York, in his _Injunctions_ (1571) also says:"Item, that the Minister and Churchwardens shall not suffer any lordesof misrule, or sommer lordes or ladies, or any disguised persons orothers, in Christmas or . .. At rish bearings, or any other times tocome vnreuerently into any Church, or Chapell, or Churchyarde, andthere daunce . .. Namely, in the time of diuine service, or of aniesermon. " And so say Overton, Bishop of Lichfield (1584); Bancroft, Bishop of London (1601); and Howson, Bishop of Oxford (1619). 

Merely to show how general throughout England were these Rulers ofChristmas Festivities, I will give one more example, taken from the_Records of Norwich_, re what happened there at Christ-tide 1440. "John Hadman, [72] a wealthy citizen, made disport with his neighboursand friends, and was crowned King of Christmas. He rode in statethrough the City, dressed forth in silks and tinsel, and preceded bytwelve persons habited as the twelve months of the year. After KingChristmas followed Lent, clothed in white garments, trimmed withherring skins, on horseback, the horse being decorated with trappingsof oyster shells, being indicative that sadness and a holy time shouldfollow Christmas revelling. In this way they rode through the City, accompanied by numbers in various grotesque dresses, making disportand merriment; some clothed in armour, others, dressed as devils, chased the people, and sorely affrighted the women and children;others wearing skin dresses, and counterfeiting bears, wolves, lions, and other animals, and endeavouring to imitate the animals theyrepresented, in roaring and raving, alarming the cowardly, andappalling the stoutest hearts. "

[Footnote 72: Probably the John Gladman spoken of by Stubbes (see p. 127). ]

Naturally, among the pastimes of this festive season dancing was notthe least. And it was reckoned as a diversion for staid people. Weknow how--

 The grave Lord Keeper led the braules, The mace and seals before him. 

It was a practice for the bar to dance before the Judges at Lincoln'sInn at Christmas, and in James I. 's time the under barristers were, bydecimation, put out of Commons, because they did not dance, as wastheir wont, according to the ancient custom of the Society. [73] Thispractice is also mentioned in a book published about 1730, called_Round About our Coal Fire_, etc. "The dancing and singing of theBenchers in the great Inns of Court at Christmas is, in some sort, founded upon interest, for they hold, as I am informed, somepriviledge by dancing about the fire in the middle of their Hall, andsinging the song of _Round About our Coal Fire_. " In the prologue tothe same book we have the following song:--

 O you merry, merry Souls, Christmas is a coming, We shall have flowing bowls, Dancing, piping, drumming. 

 Delicate minced pies, To feast every virgin, Capon and goose likewise, Brawn, and a dish of sturgeon. 

 Then, for your Christmas box, Sweet plumb cakes and money, Delicate Holland smocks, Kisses sweet as honey. 

 Hey for the Christmas Ball, Where we shall be jolly, Coupling short and tall, Kate, Dick, Ralph, and Molly. 

 Then to the hop we'll go, Where we'll jig and caper, _Cuckolds all a-row_, Will shall pay the scraper. 

 Hodge shall dance with Prue, Keeping time with kisses, We'll have a jovial crew Of sweet smirking Misses. 

[Footnote 73: Dugdale's _Orig. Jurid. _ cap. 64. ]

We still keep up the custom of dancing at Christ-tide, and noChristmas party is complete without it; but of all the old tunes, such as _Sellinger's Rounds_, the one mentioned in the above song, with many others, but one remains to us, and that is peculiar to thisseason--_Sir Roger de Coverly_. 

_Notes and Queries_, 19th December 1885, gives an account of a verycurious dance. "One of the most popular indoor games at Christmas timewas, in Derbyshire, that of the 'Cushion Dance, ' which was performedat most of the village gatherings and farm-house parties during theChristmas holidays upwards of forty years ago. The following is anaccount of the dance as it was known amongst the farmer's sons anddaughters and the domestics, all of whom were on a pretty fairequality, very different from what prevails in farm-houses of to-day. The dance was performed with boisterous fun, quite unlike the game asplayed in higher circles, where the conditions and rules of procedurewere of a more refined order. 

"The company were seated round the room, a fiddler occupying a raisedseat in a corner. When all were ready, two of the young men left theroom, returning presently, one carrying a large square cushion, theother an ordinary drinking horn, china bowl, or silver tankard, according to the possessions of the family. The one carrying thecushion locked the door, putting the key in his pocket. Both gentlementhen went to the fiddler's corner, and, after the cushion-bearer hadput a coin in the vessel carried by the other, the fiddler struck up alively tune, to which the young men began to dance round the room, singing or reciting to the music:--

 "'Frinkum, frankum is a fine song, An' we will dance it all along; All along and round about Till we find the pretty maid out. '

"After making the circuit of the room, they halted on reaching thefiddler's corner, and the cushion-bearer, still to the music of thefiddle, sang or recited:--

 "'Our song it will no further go!'

"_The Fiddler_--

 "'Pray, kind sir, why say you so?'

"_The Cushion-Bearer_--

 "'Because Jane Sandars won't come to. '

"_The Fiddler_--

 "'She must come to, she shall come to, An' I'll make her, whether she will or no!'

"The cushion-bearer and vessel-holder then proceeded with the dance, going as before round the room, singing 'Frinkum, frankum, ' etc. , tillthe cushion-bearer came to the lady of his choice, before whom hepaused, placed the cushion on the floor at her feet, and knelt uponit. The vessel-bearer then offered the cup to the lady, who put moneyin it, and knelt on the cushion in front of the kneeling gentleman. The pair kissed, arose, and the gentleman, first giving the cushion tothe lady with a bow, placed himself behind her, taking hold of someportion of her dress. The cup-bearer fell in also, and they danced onto the fiddler's corner, and the ceremony was again gone through as atfirst, with the substitution of the name of John for Jane, thus:--

"_The Lady_--

 "'Our song it will no further go!'

"_The Fiddler_--

 "'Pray, kind Miss, why say you so?'

"_The Lady_--

 "'Because John Sandars won't come to. '

"_The Fiddler_--

 "'He must come to, he shall come to, An' I'll make him, whether he will or no. '

"The dancing then proceeded, and the lady, on reaching her choice (agentleman, of necessity), placed the cushion at his feet. He put moneyin the horn and knelt. They kissed and rose, he taking the cushion andhis place in front of the lady, heading the next dance round; the ladytaking him by the coat tails, the first gentleman behind the lady, with the horn-bearer in the rear. In this way the dance went on tillall present, alternately a lady and gentleman, had taken part in theceremony. The dance concluded with a romp in file round the room, tothe quickening music of the fiddler, who, at the close, received thewhole of the money collected by the horn-bearer. "

CHAPTER XXI

 Honey Fairs--Card-playing at Christmas--Throwing the Hood--Early Religious Plays--Moralities--Story of a Gray's Inn Play--The first Pantomime--Spectacular Drama--George Barnwell--Story respecting this Play. 

_Time's Telescope_ (1824, p. 297) notes that in Cumberland, and in allthe great towns in the north of England, about a week beforeChristmas, what are called _Honey fairs_ were held, in which dancingforms the leading amusement. 

Card-playing, too, was justifiable at Christ-tide. An ordinance forgoverning the household of the Duke of Clarence in the reign of EdwardIV. Forbade all games at dice, cards, or other hazard for money"_except during the twelve days at Christmas_. " And, again, in thereign of Henry VII. An Act was passed against unlawful games, whichexpressly forbids artificers, labourers, servants, or apprentices toplay at any such, _except at Christmas_, and at some of the collegescards are introduced in the Combination Rooms during the twelve daysof Christmas, but never appear there during the remainder of the year. 

Cards are not much patronised by the present generation, yet dignityis occasionally sunk in a romping round game at Christ-tide. But it isa question as to who knows such games as My Lady Coventry, All Fours, Snip Snap Snorum, Old Maid, Commerce, Put, Pope Joan, Brag, BlindHookey, Loo, etc. , etc. , without reference to a manual on the subject. 

Timbs[74] gives a very curious custom or game which, he says, is stillobserved on Old Christmas day in the village of Haxey, inLincolnshire. It is traditionally said to have originated from a ladyof the De Mowbrays, who, a few years after the Conquest, was ridingthrough Craize Lound, an adjoining hamlet, when the wind blew herriding hood from her head, and so amused her, that she left twelveacres of land to twelve men who ran after the hood, and gave them thestrange name of Boggoners; to them, however, the land, with theexception of about a quarter of an acre, has for centuries been lost. The Throwing of the Hood now consists of the villagers of WestWoodside and Haxey trying who can get to the nearest public-house ineach place, the Hood, which is made of straw covered with leather, about two feet long and nine inches round. The twelve Boggoners arepitched against the multitude, which has been known to exceed twothousand persons from all parts of the neighbourhood; and as soon as aBoggoner touches the hood or catches it the game is won. 

[Footnote 74: _Garland for the Year_, p. 151. ]

There was another amusement at Christmas, before Mumming and thecomparatively modern play of St. George--the Religious plays, thefirst of which is mentioned by Matthew Paris, who says that Geoffrey, a learned Norman, and Master of the school of the Abbey of Dunstable, composed the play of St. Catharine, which was acted by his scholars in1110. Fitzstephen, writing later in the same century, remarks that"London, for its theatrical exhibitions has religious plays, eitherthe representations of miracles wrought by holy confessors or thesufferings of martyrs. " Then came the Interlude, which was generallyfounded on a single event, and was of moderate length, but not always, for in the reign of Henry IV. One was exhibited in Smithfield whichlasted eight days; but then this began with the creation of the world, and contained the greater part of the Old and New Testament. 

Being originally devised by the clergy to withdraw the minds of thepeople from the profane and immoral buffooneries to which they wereaccustomed, ecclesiastics did not hesitate to join in the performance, and even to permit the representation to take place in churches andchapels. Afterwards the ordering and arrangement of them fell into thehands of the gilds, or different trading companies. 

In process of time the rigid religious simplicity of theseperformances was broken in upon, and the devil and a circle ofinfernal associates were introduced to relieve the performance, and toexcite laughter by all sorts of strange noises and antics. By and by, abstract personifications, such as Truth, Justice, Mercy, etc. , foundtheir way into these plays, and they then became moral plays, or"Moralities. " These were in their highest vogue in the reigns ofHenries VII. And VIII. , and Holinshed tells a story of one played atChrist-tide 1526-27. 

"This Christmasse was a goodlie disguising plaied at Graies In, whichwas compiled for the most part by maister John Roo, sergeant at thelaw manie yeares past, and long before the cardinall had anyauthoritie. The effect of the plaie was that lord gouernance was ruledby dissipation and negligence, by whose misgouernance and evill orderladie publike weale was put from gouernance; which caused rumorpopuli, inwarde grudge and disdaine of wanton souereignetie to rise, with a great multitude, to expell negligence and dissipation, and torestore publike weale againe to hir estate, which was so doone. 

"This plaie was so set foorth with riche and costlie apparell, withstrange devises of Maskes and morrishes, that it was highlie praisedof all men, sauing of the cardinall, which imagined that the play hadbeen devised of him, and in a great furie sent for the said maisterRoo, and took from him his coife, and sent him to the Fleet; andafter, he sent for the yoong gentlemen that plaied in the plaie, andthem highlie rebuked and threatned, and sent one of them, calledThomas Moile, of Kent, to the Fleet; but by means of friends, maisterRoo and he were deliuered at last. This plaie sore displeased thecardinall, and yet it was neuer meant to him, as you haue heard. Wherfore manie wise men grudged to see him take it so hartilie, andeuer the cardinall said that the king was highlie displeased with it, and spake nothing of himselfe. "

J. P. Collier, in his _Annals of the Stage_ (ed. 1879, pp. 68, 69), gives an account of two Interludes played before royalty at Richmond, Christ-tide 1514-15, which he found in a paper folded up in a roll inthe Chapter House. "The Interlud was callyd the tryumpe of Love andBewte, and yt was wryten and presented by Mayster Cornyshe andoothers of the Chappell of our soverayne lorde the Kynge, and thechyldern of the sayd Chapell. In the same, Venus and Bewte dyd tryumpeover al ther enemys, and tamyd a salvadge man and a lyon, that wasmade very rare and naturall, so as the Kynge was gretly plesydtherwyth, and gracyously gaf Mayster Cornysshe a ryche rewarde owt ofhis owne hand, to be dyvyded with the rest of his felows. Venus didsynge a songe with Beawte, which was lykyd of al that harde yt, everystaffe endyng after this sorte--

 "Bowe you downe, and doo your dutye To Venus and the goddes Bewty: We tryumpe hye over all, Kyngs attend when we doo call. 

"Inglyshe, and the oothers of the Kynges pleyers, after pleyed anInterluyt, whiche was wryten by Mayster Midwell, but yt was so long, yt was not lykyd: yt was of the fyndyng of Troth, who was caryed awayby ygnoraunce and ypocresy. The foolys part was the best, but the kyngdepartyd befor the end to hys chambre. "

Of Christ-tide Masques I have already written, and after they fellinto desuetude there was nothing theatrical absolutely peculiar toChristmas until Rich, in 1717, introduced the comic pantomime at histheatre in Lincoln's Inn Fields, where, on 26th December of that year, he produced _Harlequin Executed_. Davies says: "To retrieve the creditof his theatre, Rich created a species of dramatic composition, unknown to this, and I believe to any other country, which he called apantomime; it consisted of two parts--one serious, and the othercomic. By the help of gay scenes, fine habits, grand dances, appropriate music, and other decorations, he exhibited a story fromOvid's _Metamorphoses_, or some other fabulous writer. Between thepauses, or acts, of this serious, representation he interwove a comicfable; consisting chiefly of the courtship of Harlequin and Columbine, with a variety of surprizing adventures and tricks, which wereproduced by the magic wand of Harlequin; such as the suddentransformation of palaces and temples to huts and cottages, of men andwomen into wheelbarrows and joint stools, of trees turned intohouses, colonades to beds of tulips, and mechanics' shops intoserpents and ostriches. " From 1717 until 1761, the date of his death, he brought out a succession of pantomimes, all of which were eminentlysuccessful, and ran at least forty or fifty nights each. That thepantomime, very slightly altered from Rich's first conception, stillis attractive, speaks for itself. 

No other style of entertainment for Christ-tide was ever so popular. Garrick tried spectacular drama, and failed. Walpole, writing to LadyOssory, 30th December 1772, says: "Garrick has brought out what hecalls a _Christmas tale_, adorned with the most beautiful scenes, nextto those in the Opera at Paradise, designed by Loutherbourg. They havemuch ado to save the piece from being sent to the Devil. It isbelieved to be Garrick's own, and a new proof that it is possible tobe the best actor and the worst author in the world, as Shakspeare wasjust the contrary. " Some of us are old enough to remember with delightPlanche's extravaganzas, _The King of the Peacocks_, etc. , which wereso beautifully put on the stage of the Lyceum Theatre by MadameVestris, but I do not think they were a financial success, and theyhave never been repeated by other managers. 

Up to a very recent date a stock piece at the minor theatres on BoxingNight was the tragedy of _The London Merchant; or, The History ofGeorge Barnwell_, acted at Drury Lane in 1731, which was so successfulthat the Queen sent for the MS. To read it, and Hone (_Every-DayBook_, ii. 1651) remarks as a notable circumstance that "therepresentation of this tragedy was omitted in the Christmas holidaysof 1819 at both the theatres for the first time. "

It was considered a highly moral play, and was acted for theparticular benefit of apprentices, to deter them from the crime oftheft, and from keeping company with bad women. David Ross, the actor, wrote in 1787 the following letter to a friend:--

"In the year 1752, during the Christmas holidays, I played GeorgeBarnwell, and the late Mrs. Pritchard played Millwood. DoctorBarrowby, physician to St. Bartholomew's Hospital, told me he was sentfor by a young gentleman in Great St. Helen's, apprentice to a verycapital merchant. He found him very ill with a slow fever, a heavyhammer pulse, that no medicine could touch. The nurse told him hesighed at times so very heavily that she was sure something lay heavyon his mind. The Doctor sent every one out of the room, and told hispatient he was sure there was something that oppressed his mind, andlay so heavy on his spirits, that it would be in vain to order himmedicine, unless he would open his mind freely. After muchsolicitation on the part of the Doctor, the youth confessed there wassomething lay heavy at his heart; but that he would sooner die thandivulge it, as it must be his ruin if it was known. The Doctor assuredhim, if he would make him his confidant, he would, by every means inhis power, serve him, and that his secret, if he desired it, shouldremain so to all the world, but to those who might be necessary torelieve him. 

"After much conversation he told the Doctor he was the second son of agentleman of good fortune in Hertfordshire; that he had made animproper acquaintance with a kept mistress of a captain of an Indiamanthen abroad; that he was within a year of being out of his time, andhad been intrusted with cash, drafts, and notes, which he had madefree with, to the amount of two hundred pounds. That, going two orthree nights before to Drury Lane to see Ross and Mrs. Pritchard intheir characters of George Barnwell and Milwood, he was so forciblystruck, he had not enjoyed a moment's peace since, and wished to die, to avoid the shame he saw hanging over him. The Doctor asked where hisfather was? He replied he expected him there every minute, as he wassent for by his master upon his being taken so very ill. The Doctordesired the young man to make himself perfectly easy, as he wouldundertake his father should make all right; and, to get his patient ina promising way, assured him, if his father made the least hesitation, he should have the money of him. 

"The father soon arrived. The Doctor took him into another room, andafter explaining the whole cause of his son's illness, begged him tosave the honour of his family and the life of his son. The father, with tears in his eyes, gave him a thousand thanks, said he would stepto his banker and bring the money. While the father was gone Dr. Barrowby went to his patient, and told him everything would be settledin a few minutes to his ease and satisfaction; that his father wasgone to his banker for the money, and would soon return with peace andforgiveness, and never mention or even think of it more. What is veryextraordinary, the Doctor told me that, in a few minutes after hecommunicated this news to his patient, upon feeling of his pulse, without the help of any medicine, he was quite another creature. Thefather returned with notes to the amount of £200, which he put intohis son's hands. They wept, kissed, embraced. The son soon recovered, and lived to be a very eminent merchant. 

"Dr. Barrowby never told me the name; but the story he mentioned oftenin the green-room of Drury Lane Theatre; and after telling it onenight when I was standing by, he said to me, 'You have done some goodin your profession--more, perhaps, than many a clergyman who preachedlast Sunday, ' for the patient told the Doctor the play raised suchhorror and contrition in his soul that he would, if it would pleaseGod to raise a friend to extricate him out of that distress, dedicate, the rest of his life to religion and virtue. Though I never knew hisname or saw him, to my knowledge, I had, for nine or ten years, at mybenefit a note sealed up, with ten guineas, and these words--'_Atribute of gratitude from one who was highly obliged, and saved fromruin, by seeing Mr. Ross's performance of Barnwell. _'"

CHAPTER XXII

 Profusion of Food at Christ-tide--Old English Fare--Hospitality--Proclamations for People to spend Christ-tide at their Country Places--Roast Beef--Boar's Head--Boar's Head Carol--Custom at Queen's Coll. Oxon. --Brawn--Christmas Pie--Goose Pie--Plum Pudding--Plum Porridge--Anecdotes of Plum Pudding--Large one--Mince Pies--Hackin--Folk-lore--Gifts at Christ-tide--Yule Doughs--Cop-a-loaf--Snap-dragon. 

If any exception can be taken to Christ-tide in England, it is to theenormous amount of flesh, fowl, etc. , consumed. To a sensitive mind, the butchers' shops, gorged with the flesh of fat beeves, or thepoulterers, with their hecatombs of turkeys, are repulsive, to say theleast. It is the remains of a coarse barbarism, which shows but littlesigns of dying out. Profusion of food at this season is traditional, and has been handed down from generation to generation. A Christmasdinner must, if possible, be every one's portion, down to the pauperin the workhouse, and even the prisoner in the gaol. Tusser, who, though he could write--

 At Christmas we banket, the riche with the poore, Who then (but the miser) but openeth his doore. At Christmas, of Christ, many Carols we sing; And give many gifts, for the joy of that King, could also sing of "Christmas husbandly fare"--

 Good husband and huswife, now chiefly be glad, Things handsome to have, as they ought to be had. They both do provide against Christmas do come, To welcome their neighbor, good chere to have some. Good bread and good drinke, a good fier in the hall, Brawne, pudding, and souse, and good mustard withall. Biefe, Mutton, and Porke, shred pies of the best, Pig, veale, goose, and capon, and Turkey well drest. Cheese, apples, and nuttes, ioly Carols to here, As then, in the countrey, is compted good chere. What cost to good husband is any of this? Good houshold provision, only, it is. Of other, the like I do leave out a meny, That costeth the husband man never a peny. 

But his intention in this provision is not for personalgratification--

 At Christmas, be mery, and thankfull withall, And feast thy poore neighbours, the great with y^{e} small. Yea, al the yere long, to the poore let us give, God's blessing to follow us while we do live. 

This hospitality in the country was made the subject of legislation, for James I. Much disliked the flocking of the gentry, etc. , toLondon, as he said in his address to the council of the Star Chamber:"And therefore, as every fish lives in his own place, some in thefresh, some in the salt, some in the mud, so let every one live in hisown place--some at Court, some in the city, some in the country;specially at festival times, as Christmas, and Easter, and the rest. "Nay, he issued a proclamation ordering the landed gentry to repair totheir country seats at Christmas, which is thus noticed in a letterfrom Mr. Chamberlain to Sir Dudley Carleton (21st December 1622):"Diverse Lords and personages of quality have made means to bedispensed withall for going into the country this Christmas, accordingto the proclamation; but it will not be granted, so that they packaway on all sides for fear of the worst. " And Charles I. Inherited hisfather's opinions on this matter, for he also proclaimed that "everynobleman or gentleman, bishop, rector, or curate, unless he be in theservice of the Court or Council, shall in forty days depart from thecities of London and Westminster, and resort to their several countieswhere they usually reside, and there keep their habitations andhospitality. "

As to Christmas fare, place must be given, I think, to "The Roast Beefof Old England, " which used to be a standing dish on every table--fromthe "Sir Loin, " said to have been knighted by Charles II. When in amerry mood, to the "Baron of Beef, " which is, like a "saddle" ofmutton, two loins joined together by the backbone. This enormous dishis not within the range of ordinary mortals; but the Queen alwayskeeps up the custom of having one wherever she may be, at Windsor, orOsborne. Beef may be said to be the staple flesh of England, and isprocurable by every one except the very poorest, whilst it is notgiven to all to obtain the lordly boar's head, which used to be anindispensable adjunct to the Christmas feast. One thing is, that wildboars only exist in England either in zoological gardens or in a fewparks--notably Windsor--in a semi-domesticated state. The bringing inthe boar's head was conducted with great ceremony, as Holinshed tellsus that in 1170, when Henry I. Had his son crowned as joint-ruler withhimself, "Upon the daie of coronation King Henrie, the father, servedhis sonne at the table, as server, bringing up the bore's head withtrumpets before it, according to the maner. "

In "Christmasse carolles, newely enprinted at Lond[=o], in thefletestrete at the Sygne of the Sonne, by Wynkyn de Worde. The Yere ofour lorde M. D. XXI. , " is the following, which, from its being "newelyenprinted, " must have been older than the date given:--

 A carol bringyng in the bores heed. Caput apri differo[75] Reddens laudes domino. The bores heed in hande bring I, With garlands gay and rosemary. I praye you all synge merely Qui estis in conuiuio. The bores heed I understande Is the chefe servyce in this lande Loke where euer it be fande[76] Servite cum cantico. Be gladde lordes bothe more and lasse, [77] For this hath ordeyned our stewarde To chere you all this Christmasse The bores heed with mustarde. Finis. 

[Footnote 75: Defero. ]

[Footnote 76: Found. ]

[Footnote 77: Great and small. ]

The custom of ceremoniously introducing the boar's head at Christ-tidewas, at one time, of general use among the nobility, and stillobtains at Queen's College, Oxford; and its _raison d'être_ is said tobe that at some remote time a student of this College was walking inthe neighbouring forest of Shotover (_Chateau vert_), and whilstreading Aristotle was attacked by a wild boar. Unarmed, he did notknow how to defend himself; but as the beast rushed on him with openmouth he rammed the Aristotle down its throat, exclaiming, "_Grĉcumest_, " which ended the boar's existence. Some little ceremony is stillused when it is brought in; the head is decorated, as saith the carol, and it is borne into the hall on the shoulders of two Collegeservants, followed by members of the College and the choir. The carol, which is a modification of the above, is generally sung by a Fellow, assisted by the choir, and the boar's head is solemnly depositedbefore the Provost, who, after helping those sitting at the hightable, sends it round to all the other tables. 

Dr. King, in his _Art of Cookery_, gives the following recipe fordishing up a boar's head:--

 Then if you would send up the Brawner's head, Sweet rosemary and bays around it spread; His foaming tusks let some large pippin grace, Or midst these thundering spears an orange place. Sauce, like himself, offensive to its foes, The roguish mustard, dangerous to the nose. Sack, and the well-spic'd Hippocras the wine, Wassail the bowl with ancient ribbons fine, Porridge with plums, and turkies with the chine. 

Of the boar's head was made _brawn_, which, when well made, is goodindeed; and this was another Christmas dish. Sandys says: "The Frenchdo not seem to have been so well acquainted with brawn; for on thecapture of Calais by them they found a large quantity, which theyguessed to be some dainty, and tried every means of preparing it; invain did they roast it, bake it, boil it; it was impracticable andimpenetrable to their culinary arts. Its merits, however, being atlength discovered, 'Ha!' said the monks, 'what delightful fish!' andimmediately added it to their stock of fast day viands. The Jews, again, could not believe it was procured from that impure beast, thehog, and included in their list of clean animals. "

Then there was a dish, "the Christmas pie, " which must have been verypeculiar, if we can trust Henri Misson, who was in England in thelatter end of the seventeenth century. Says he: "Every Family against_Christmass_ makes a famous Pye, which they call _Christmass_ Pye: Itis a great Nostrum the composition of this Pasty; it is a most learnedMixture of Neats-tongues, Chicken, Eggs, Sugar, Raisins, Lemon andOrange Peel, various kinds of Spicery, etc. " Can this be the pie ofwhich Herrick sang?--

 Come, guard this night the Christmas pie, That the thiefe, though ne'r so slie, With his flesh hooks don't come nie To catch it; From him, who all alone sits there, Having his eyes still in his eare, And a deale of nightly feare, To watch it. 

Fletcher, in his poem _Christmas Day_, [78] thus describes the pie:--

 Christmas? give me my beads; the word implies A plot, by its ingredients, beef and pyes. The cloyster'd steaks, with salt and pepper, lye Like Nunnes with patches in a monastrie. Prophaneness in a conclave? Nay, much more Idolatrie in crust! Babylon's whore Rak'd from the grave, and bak'd by hanches, then Serv'd up in _coffins_ to unholy men: Defil'd with superstition like the Gentiles Of old, that worship'd onions, roots, and lentils. 

[Footnote 78: _Ex Otio Negotium_, etc. , ed. 1656, p. 114. ]

The _Grub Street Journal_ of 27th December 1733 has an essay onChristmas Pye; but it is only a political satire, and not worthquoting here. There was once a famous Christmas pie which obtained thefollowing notice in the _Newcastle Chronicle_, 6th January 1770:"Monday last, was brought from Howick to Berwick, to be shipp'd forLondon, for sir Hen. Grey, bart. , a pie, the contents whereof are asfollows: viz. 2 bushels of flour, 20 lbs. Of butter, 4 geese, 2turkies, 2 rabbits, 4 wild ducks, 2 woodcocks, 6 snipes, and 4partridges, 2 neats' tongues, 2 curlews, 7 blackbirds, and 6 pigeons;it is supposed a very great curiosity, was made by Mrs. DorothyPatterson, house keeper at Howick. It was near nine feet incircumference at bottom, weighs about twelve stones, will take two mento present it to table; it is neatly fitted with a case, and foursmall wheels to facilitate its use to every guest that inclines topartake of its contents at table. "

Brand says that in the north of England a goose is always the chiefingredient in the composition of a Christmas pie. Ramsay, in his_Elegy on Lucky Wood_, tells us that, among other baits by which thegood ale-wife drew customers to her house, she never failed to temptthem at Christmas with a _Goose pie_--

 Than ay at _Yule_ whene'er we came, _A bra' Goose Pye_; And was na that a good Belly baum? Nane dare deny. 

A writer in the _Gentleman's Magazine_ (May 1811, p. 423), speaking ofChristmas in the North Riding of Yorkshire, says: "On the feast of St. Stephen large goose pies are made, all which they distribute amongtheir needy neighbours, except one, which is carefully laid up, andnot tasted till the purification of the Virgin, called Candlemas Day. "

Plum pudding is a comparatively modern dish--not two centuries old;but, nowadays, wherever an Englishman travels--even when engaged inwar--be he in any of our colonies, a plum pudding must be had. If anexplorer, some loving hand has presented him with one. Were not oursoldiers, in the latter part of the Crimean War, bountifully suppliedwith plum puddings? Was there ever a Christmas on board a man-of-warwithout one? It is now a national institution, and yet none can tellof its genesis. It has been evolved from that dish of which Missongives us a description: "They also make a Sort of Soup with Plums, which is not at all inferior to the Pye, which is in their languagecall'd Plum porridge. " We can find no reference to plum pudding in thediaries either of Evelyn or Pepys, and perhaps as early an instance asany of a _Christmas_ plum pudding is in _Round about our Coal Fire_(1730?): "In Christmas holidays the tables were all spread from thefirst to the last; the sirloins of beef, the minced pies, the plumporridge, the capons, geese, turkeys, and plum puddings, were allbrought upon the board. "

Plum porridge is very frequently mentioned, and Brand gives aninstance (vol. I. P. 296, note) of it being eaten in this century. "Memorandum. I dined at the Chaplain's Table at St. James's onChristmas Day 1801, and partook of the first thing served up and eatenon that festival at table, _i. E. _ a tureen full of rich luscious plumporridge. I do not know that the custom is anywhere else retained. ""Plum porridge was made of a very strong broth of shin of beef, towhich was added crumb of bread, cloves, nutmeg, cinnamon, mace, currants, raisins, and dates. It was boiled gently, and then furtherstrengthened with a quart of canary and one of red port; and whenserved up, a little grape verjuice or juice of orange was popped in asa zest. "--_Daily Telegraph_, 21st January 1890. 

Plum pudding is a peculiarly _English_ dish, and foreigners, as arule, do not know how to make it properly, and many are the storiestold thereanent. In a leading article in the _Daily Telegraph_, 21stJanuary 1890, a recipe is given, copied from the _Kreuz Zeitung_, formaking a plum pudding: "The cook is to take dough, beer in the courseof fermentation, milk, brandy, whiskey, and gin in equal parts; bread, citronate, large and small raisins in profusion. This must be stirredby the whole family for at least three days, and it is then to be hungup in a linen bag for six weeks '_in order thoroughly to ferment_. '"

There is a somewhat amusing story told in vol. I. Of _Anecdotes andBiographical Sketches_ by Lady Hawkins, widow of Sir John Hawkins, thefriend of Johnson. Dr. Schomberg, of Reading, in the early part of hislife spent a Christmas at Paris with some English friends. They weredesirous to celebrate the season, in the manner of their own country, by having, as one dish on their table, an English plum pudding; but nocook was found equal to the task of making it. A clergyman of theparty had, indeed, a receipt-book, but this did not sufficientlyexplain the process. Dr. Schomberg, however, supplied all that waswanting by throwing the recipe into the form of a prescription, andsending it to an apothecary to be made up. To prevent any chance oferror, he directed that it should be boiled in a cloth, and sent homein the same cloth. At the specified hour it arrived, borne by theapothecary's assistant, and preceded by the apothecary himself, dressed according to the professional formality of the time, with asword. Seeing, on his entry into the apartment, instead of signs ofsickness, a table well filled, and surrounded by very merry faces, heperceived that he was made a party to a joke that turned on himself, and indignantly laid his hand on his sword; but an invitation to tastehis own cookery appeased him, and all was well. 

There is a good plum pudding story told of Lord Macartney when he wason his embassy to China, and wished to give gratification to adistinguished mandarin. He gave instructions to his Chinese _chef_, and, no doubt, they were carried out most conscientiously, but it cameto table in a soup tureen, for my Lord _had forgotten all about thecloth_. 

I cannot verify the following, nor do I know when it occurred. AtPaignton Fair, near Exeter, a plum pudding of vast dimensions wasdrawn through the town amid great rejoicings. No wonder that abrewer's copper was needed for the boiling, seeing that the puddingcontained 400 lbs. Of flour, 170 lbs. Of beef suet, 140 lbs. Ofraisins, and 240 eggs. This eight hundred pounder or so requiredcontinuous boiling from Saturday morning till the following Tuesdayevening. It was finally placed on a car decorated with ribbons andevergreens, drawn through the streets by eight oxen, cut up, anddistributed to the poor. 

Every housewife has her own pet recipe for her Christmas pudding, ofundoubted antiquity, none being later than that left as a preciouslegacy by grandmamma. Some housewives put a thimble, a ring, a pieceof money, and a button, which will influence the future destinies ofthe recipients. It is good that every person in the family should takesome part in its manufacture, even if only to stir it; and it shouldbe brought to table hoarily sprinkled with powdered sugar, with a finepiece of berried holly stuck in it, and surrounded on all sides byblazing spirits. 

Mince pie, as we have seen in Ben Jonson's masque, is one of thedaughters of Father Christmas, but the mince pie of his day was notthe same as ours; they were made of meat, and were called _minched_pies, or _shrid_ pies. The meat might be either beef or mutton, but itwas chopped fine, and mixed with plums and sugar. It is doubtfulwhether it was much known before the time of Elizabeth, althoughShakespeare knew it well; but with poetic licence he makes it as knownat the siege of Troy (_Troilus and Cressida_, Act i. Sc. 2). 

"_Pandarus_--Is not birth, beauty, good shape, discourse, manhood, learning, gentleness, virtue, youth, liberality, and such like, thespice and salt that season a man?

"_Cressida_--Ay, a minced man; and then to be baked with no date[79]in the pie, --for then the man's date's out. "

[Footnote 79: Dates were an ingredient in most kinds of pastry. See_All's Well that Ends Well_, Act i. Sc. 1--"Your date is better inyour pie and your porridge than in your cheek. "]

Gradually the meat was left out, and more sweets introduced, until theproduct resulted in the modern mince pie, in which, however, somehousewives still introduce a little chopped meat. There is no luck forthe wight who does not eat a mince pie at Christmas. If he eat one, heis sure of one happy month; but if he wants a happy twelve months, heshould eat one on each of the twelve days of Christmas. 

There was another form of eating the minced or shrid meat, in the formof a great sausage, called "the hackin, " so called from to _hack_, orchop; and this, by custom, must be boiled before daybreak, or else thecook must pay the penalty of being taken by the arms by two young men, and by them run round the market-place till she is ashamed of herlaziness. 

A writer in _Notes and Queries_ (5 ser. X. 514) gives a very peculiarsuperstition prevalent in Derbyshire: "A neighbour had killed hisChristmas pig, and his wife, to show her respect, brought me a goodlyplate of what is known as 'pig's fry. ' The dish was delivered coveredwith a snowy cloth, with the strict injunction, 'Don't wash the plate, please!' Having asked why the plate was to be returned unwashed, thereply was made, 'If _you_ wash the plate upon which the fry wasbrought to you, the pig won't take the salt. '"

A very pretty custom obtained, as we learn by the records of Evelyn'sfather's shrievalty. In those days of hospitality, when the hall ofthe great house was open to the neighbours during Christ-tide, theyused to contribute some trifle towards the provisions; a list has beenkept of this kindly help on this occasion. Two sides of venison, twohalf brawns, three pigs, ninety capons, five geese, six turkeys, fourrabbits, eight partridges, two pullets, five sugar loaves, half poundnutmegs, one basket of apples and eggs, three baskets of apples, twobaskets of pears. 

At one time the bakers used to make and present to their customers twolittle images of dough, called Yule doughs, or doos, and it seemsprobable that these were meant to represent our Lord and His mother. At Alnwick, in Northumberland, a custom existed of giving sweetmeatsto children at Christ-tide, called Yule Babies, in commemoration ofour Saviour's nativity. There are various other cakes peculiar to thisseason. At Llantwit Major, Co. Glamorgan, they make "finger cakes"--orcakes in the form of a hand, on the back of which is a little bird;but what its symbolism is I know not. In some parts of Cornwall it iscustomary for each household to make a batch of currant cakes onChristmas eve. These cakes are made in the ordinary manner, andcoloured with a decoction of saffron, as is the custom in those parts. On this occasion the peculiarity of the cakes is, that a small portionof the dough in the centre of the top of each is pulled up, and madeinto a form which resembles a very small cake on the top of a largeone, and this centre-piece is specially called "The Christmas. " Eachperson in the house has his or her special cake, and every one oughtto taste a small piece of every other person's cake. Similar cakes arealso bestowed on the hangers-on of the establishment, such aslaundresses, sempstresses, charwomen, etc. 

Another correspondent (Wiltshire) of _Notes and Queries_ (6 ser. Xii. 496) says: "Can any one tell me the origin of a cake called acop-a-loaf or cop loaf? It was a piece of paste made in the shape of abox or casket, ornamented at the top with the head of a cock ordragon, with currants for eyes. It was always placed, in my youngdays, at the bedside on Christmas morning, and, it is scarcelynecessary to say, eaten before breakfast. Inside was an apple. " Brandsays: "In Yorkshire (Cleveland) the children eat, at the presentseason, a kind of gingerbread, baked in large and thick cakes, or flatloaves, called _Pepper Cakes_. They are also usual at the birth of achild. One of these cakes is provided, and a cheese; the latter is ona large platter or dish, and the pepper cake upon it. The cutting ofthe Christmas cheese is done by the master of the house on ChristmasEve, and is a ceremony not to be lightly omitted. All comers to thehouse are invited to partake of the pepper cake and Christmas cheese. "

Any notice of Christmas cheer would be incomplete without mentionbeing made of _Snap-dragon_. It is an old sport, and is alluded to byShakespeare in _Henry IV. _, part ii. Act ii. Sc. 4, where Falstaffsays--

 And drinks off candles' ends for flap-dragons. 

And in _Loves Labours Lost_, Act v. Sc. 1--

 Thou art easier swallowed than a flap-dragon. 

It is a kind of game, in which brandy is poured over a large dish fullof raisins, and then set alight. The object is to snatch the raisinsout of the flame and devour them without burning oneself. This can bemanaged by sharply seizing them, and shutting the mouth at once. It issuggested that the name is derived from the German _schnapps_, spirit, and _drache_, dragon. 

CHAPTER XXIII

 The First Carol--Anglo-Norman Carol--Fifteenth-Century Carol--"The Twelve Good Joys of Mary"--Other Carols--"A Virgin most Pure"--"Noel"--Festive Carol of Fifteenth Century--"A Christenmesse Carroll. "

Bishop Jeremy Taylor very appropriately said that the first Christmascarol was sung by the angels at the Nativity of our Saviour--"GLORY TOGOD IN THE HIGHEST, AND ON EARTH PEACE, GOODWILL TOWARD MEN. " No manknows when the custom began of singing carols, or hymns on Christmasday in honour of the Nativity; but there can be no doubt that it wasof very ancient date in the English Church, and that it has been anunbroken custom to this day, when the practice is decidedly on theincrease, as may be judged from the many collections of ancientcarols, and of modern ones as well. It would be impossible for me togive anything like a representative collection of Christmas carols, because of space, but I venture to reproduce a few old ones, andfirst, perhaps the oldest we have, an Anglo-Norman carol, which is inthe British Museum, and with it I give Douce's very free translation. It will be seen by this that all carols were not of a religious kind, but many were songs appropriate to the festive season:--

 Seignors ore entendez a nus, De loinz sumes venuz a wous, Pur quere Noel; Car lun nus dit que en cest hostel Soleit tenir sa feste anuel Ahi cest iur. Deu doint a tuz icels joie d'amurs Qi a DANZ NOEL ferunt honors. 

 Seignors io vus di por veir KE DANZ NOEL ne uelt aveir Si joie non: E replein sa maison De payn, de char, e de peison, Por faire honor. Deu doint, etc. 

 Seignors il est crie en lost Qe cil qui despent bien e tost, E largement; E fet les granz honors sovent Deu li duble quanque il despent Por faire honor. Deu doint, etc. 

 Seignors escriez les malveis, Car vus nel les troverez jameis De bone part; Botun, batun, ferun groinard, Car tot dis a le quer cunard Por faire honor. Deu doint, etc. 

 NOEL beyt bein li vin Engleis E li Gascoin e li Franceys E l'Angeuin; NOEL fait beivre son veisin, Si quil se dort, le chief en clin, Sovent le ior. Deu doint, etc. 

 Seignors io vus di par NOEL, E par li sires de cest hostel, Car benez ben: E io primes beurai le men, E pois apres chescon le soen, Par mon conseil. Si io vus di trestoz Wesseyl Dehaiz eil qui ne dirra Drincheyl. 

 TRANSLATION. 

 Now, lordings, listen to our ditty, Strangers coming from afar; Let poor minstrels move your pity, Give us welcome, soothe our care: In this mansion, as they tell us, Christmas wassell keeps to-day; And, as the king of all good fellows, Reigns with uncontrouled sway. 

 Lordings, in these realms of pleasure, Father Christmas yearly dwells; Deals out joy with liberal measure, Gloomy sorrow soon dispels: Numerous guests, and viands dainty, Fill the hall and grace the board; Mirth and beauty, peace and plenty, Solid pleasures here afford. 

 Lordings, 'tis said the liberal mind, That on the needy much bestows, From Heav'n a sure reward shall find; From Heav'n, whence ev'ry blessing flows. Who largely gives with willing hand, Or quickly gives with willing heart, His fame shall spread throughout the land, His mem'ry thence shall ne'er depart. 

 Lordings, grant not your protection To a base unworthy crew, But cherish, with a kind affection, Men that are loyal, good, and true. Chase from your hospitable dwelling Swinish souls that ever crave; Virtue they can ne'er excel in, Gluttons never can be brave. 

 Lordings, Christmas loves good drinking. Wines of Gascoigne, France, Anjou, English ale that drives out thinking, Prince of liquors, old or new. Every neighbour shares the bowl, Drinks of the spicy liquor deep, Drinks his fill without controul, Till he drowns his care in sleep. 

 And now--by Christmas, jolly soul! By this mansion's generous sieur! By the wine, and by the bowl, And all the joys they both inspire! Here I'll drink a health to all: The glorious task shall first be mine: And ever may foul luck befall Him that to pledge me shall decline. 

 THE CHORUS. 

 Hail, Father Christmas! hail to Thee! Honour'd ever shalt thou be! All the sweets that love bestows, Endless pleasures, wait on those Who, like vassals brave and true, Give to Christmas homage due. 

Wynkyn de Worde first printed Christmas carols in 1521, but there weremany MS. Carols in existence before then. Here is a very pretty onefrom Mr. Wright's fifteenth-century MS. :--

 To blys God bryng us al and sum. _Christe, redemptor omnium. _

 In Bedlem, that fayer cyte, Was born a chyld that was so fre, Lord and prince of hey degre, _Jam lucis orto sidere. _

 Jhesu, for the lowe of the, Chylder wer slayn grett plente In Bedlem, that fayer cyte, _A solis ortus cardine. _

 As the sune schynyth in the glas, So Jhesu of hys moder borne was; Hym to serve God gyffe us grace, _O Lux beata Trinitas. _

 Now is he oure Lord Jhesus; Thus hath he veryly vysyt us; Now to mak mery among us _Exultet coelum laudibus. _

The next carol I give has always been a popular favourite, and can betraced back to the fourteenth century, when it was called "JoyesFyve. " In Mr. Wright's fifteenth-century MS. It is "Off the Five Joyesof Our Lady. " It afterwards became the "Seven Joys of Mary, " and hasexpanded to

 THE TWELVE GOOD JOYS OF MARY. 

 The first good joy our Mary had, It was the joy of One, To see her own Son Jesus To suck at her breast-bone. To suck at her breast-bone, good man, And blessed may he be, Both Father, Son and Holy Ghost, To all eternity. 

 The next good joy our Mary had, It was the joy of Two, To see her own Son Jesus To make the lame to go. To make the lame, etc. 

 The next good joy our Mary had, It was the joy of Three, To see her own Son Jesus To make the blind to see. To make the blind to see, etc. 

 The next good joy our Mary had, It was the joy of Four, To see her own Son Jesus To read the Bible o'er. To read, etc. 

 The next good joy our Mary had, It was the joy of Five, To see her own Son Jesus To raise the dead alive. To raise, etc. 

 The next good joy our Mary had, It was the joy of Six, To see her own Son Jesus To wear the crucifix. To wear, etc. 

 The next good joy our Mary had, It was the joy of Seven, To see her own Son Jesus To wear the Crown of Heaven. To wear, etc. 

 The next good joy our Mary had, It was the joy of Eight, To see our blessed Saviour Turn darkness into light. Turn darkness, etc. 

 The next good joy our Mary had, It was the joy of Nine, To see our blessed Saviour Turn water into wine. Turn water, etc. 

 The next good joy our Mary had, It was the joy of Ten, To see our blessed Saviour Write without a pen. Write without, etc. 

 The next good joy our Mary had, It was the joy of Eleven, To see our blessed Saviour Shew the gates of Heaven. Shew the gates, etc. 

 The next good joy our Mary had, It was the joy of Twelve, To see our blessed Saviour Shut close the gates of Hell. Shut close, etc. 

"On Christmas Day in the Morning" and "God rest You, Merry Gentlemen, "are both very old and popular, the latter extremely so; in fact, it isthe carol most known. The next example was first printed by the Rev. Arthur Bedford, who wrote many books and published sermons between1705 and 1743, but his version began somewhat differently:--

 A Virgin unspotted, the Prophets did tell, Should bring forth a Saviour, as now it befell. 

 A VIRGIN MOST PURE. 

 A Virgin most pure, as the Prophets did tell, Hath brought forth a Baby, as it hath befell, To be our Redeemer from death, hell and Sin, Which Adam's transgression hath wrapped us in. Rejoice and be merry, set sorrow aside, Christ Jesus, our Saviour, was born on this tide. 

 In Bethlehem, a city in Jewry it was-- Where Joseph and Mary together did pass, And there to be taxed, with many ane mo, For Cĉsar commanded the same should be so. Rejoice, etc. 

 But when they had entered the city so fair, A number of people so mighty was there, That Joseph and Mary, whose substance was small, Could get in the city no lodging at all. Rejoice, etc. 

 Then they were constrained in a stable to lie, Where oxen and asses they used to tie; Their lodging so simple, they held it no scorn, But against the next morning our Saviour was born. Rejoice, etc. 

 Then God sent an Angel from heaven so high, To certain poor shepherds in fields where they lie, And bid them no longer in sorrow to stay, Because that our Saviour was born on this day. Rejoice, etc. 

 Then presently after, the shepherds did spy A number of Angels appear in the sky, Who joyfully talked, and sweetly did sing, "To God be all Glory, our Heavenly King. " Rejoice, etc. 

 Three certain Wise Princes they thought it most meet To lay their rich offerings at our Saviour's feet; So then they consented, and to Bethlehem did go, And when they came thither they found it was so. Rejoice, etc. 

But all Christmas carols were not religious--many of them were of themost festive description; but here is one, temp. Henry VIII. , which isa mixture of both:--

 Noel, Noel, Noel, Noel, Who is there, that singeth so, Noel, Noel, Noel?

 I am here, Sir Christhismass, Welcome, my lord Christhismass, Welcome to all, both more and less. Come near, Noel. 

 _Dieu vous garde, beau Sire_, tidings I you bring, A maid hath born a Child full young, The which causeth for to sing, Noel. 

 Christ is now born of a pure maid, In an ox stall He is laid, Wherefore sing we all at a braid, [80] Noel. 

 _Buvez bien par toute la compagnie_, Make good cheer, and be right merry, And sing with us, now, joyfully, Noel. 

[Footnote 80: Suddenly. ]

Of the purely festive carols here is an example of the fifteenthcentury, from Mr. Wright's MS. :--

 At the begynnyng of the mete Of a borejs hed 3e schal hete; And in the mustard 3e xal wete; And 3e xal syngyn, or 3e gon. 

 Wolcom be 3e that ben here, And 3e xal have ryth gud chere, And also a ryth gud face; And 3e xal syngyn, or 3e gon. 

 Welcum be 3e everychon, For 3e xal syngyn ryth anon; Hey 3ow fast that 3e had don, And 3e xal syngyn, or 3e gon. 

The last I give is of the sixteenth century, and is in the BritishMuseum (MS. Cott. Vesp. A. Xxv. ):--

 A CHRISTENMESSE CARROLL

 A bonne, God wote! Stickes in my throate, Without I have a draught, Of cornie aile, Nappy and staile, My lyffe lyes in great wanste. Some ayle or beare, Gentell butlere, Some lycoure thou hus showe, Such as you mashe, Our throtes to washe The best were that you brew. 

 Saint, master and knight, That Saint Mault hight, Were prest between two stones; That swet humour Of his lycoure Would make us sing at once. 

 Mr. Wortley, I dar well say, I tell you as I thinke, Would not, I say, Byd hus this day, But that we shuld have drink. 

 His men so tall Walkes up his hall, With many a comly dishe; Of his good meat I cannot eate, Without a drink i-wysse. Now gyve hus drink, And let cat wynke, I tell you all at once, Yt stickes so sore, I may sing no more, Tyll I have dronken once. 

CHAPTER XXIV

 Christmas Gifts forbidden in the City of London--Charles II. And Christmas Gifts--Christmas Tree--Asiatic Descent--Scandinavian Descent--Candles on the Tree--Early Notices of in England--Santa Claus--Krishkinkle--Curious Tenures of Land at Christmas. 

The presentation of gifts on Christmas day was an English custom ofvery great antiquity; so great that, in 1419, the practice had becomemuch corrupted, and the abuse had to be sternly repressed. Hence wefind the following[81] "_Regulation made that the Serjeants and otherofficers of the Mayor, Sheriffs, or City, shall not beg for Christmasgifts. _

[Footnote 81: _Corporation Letter-book_, i. Fol. 238. ]

"Forasmuch as it is not becoming or agreeable to propriety that thosewho are in the service of reverend men, and from them, or throughthem, have the advantage of befitting food and raiment, as also ofreward, or remuneration, in a competent degree, should, after aperverse custom, be begging aught of people, like paupers; and seeingthat in times past, every year at the feast of our Lord's Nativity(25th December), according to a certain custom, which has grown to bean abuse, the vadlets of the Mayor, the Sheriffs and the Chamber ofthe said city--persons who have food, raiment, and appropriateadvantages, resulting from their office, --under colour of asking foran oblation, have begged many sums of money of brewers, bakers, cooks, and other victuallers; and, in some instances, have, more than once, threatened wrongfully to do them an injury if they should refuse togive them something; and have frequently made promises to others that, in return for a present, they would pass over their unlawful doingsin mute silence; to the great dishonour of their masters, and to thecommon loss of all the city: therefore, on Wednesday, the last day ofApril, in the 7th year of King Henry the Fifth, by William Sevenok, the Mayor, and the Aldermen of London, it was ordered and establishedthat no vadlet, or other sergeant of the Mayor, Sheriffs, or City, should in future beg or require of any person, of any rank, degree, orcondition whatsoever, any moneys, under colour of an oblation, or inany other way, on pain of losing his office. "

Royalty was not above receiving presents on this day, and as, ofcourse, such presents could not be of small value, it must have beenno small tax on the nobility. Pepys (23rd February 1663) remarks:"This day I was told that my Lady Castlemaine hath all the King'sChristmas presents, made him by the Peers, given to her, which is amost abominable thing. " He records his own Christmas gifts (25thDecember 1667): "Being a fine, light, moonshine morning, home roundthe city, and stopped and dropped money at five or six places, which Iwas the willinger to do, it being Christmas day. "

But the prettiest method of distributing Christmas gifts was reservedfor comparatively modern times, in the Christmas tree. Anent thiswonderful tree there are many speculations, one or two so curious thatthey deserve mention. It is said of a certain living Professor that hededuces everything from an Indian or Aryan descent; and there is along and very learned article by Sir George Birdwood, C. S. I. , in the_Asiatic Quarterly Review_ (vol. I. Pp. 19, 20), who endeavours totrace it to an eastern origin. He says: "Only during the past thirtyor forty years has the custom become prevalent in England of employingthe Christmas tree as an appropriate decoration, and a most delightfulvehicle for showering down gifts upon the young, in connection withdomestic and public popular celebrations of the joyous ecclesiasticalFestival of the Nativity. It is said to have been introduced among usfrom Germany, where it is regarded as indigenous, and it is, probably, a survival of some observance connected with the pagan Saturnalia ofthe winter solstice, to supersede which, the Church, about the fifthcentury of our era, instituted Christmas day. 

"It has, indeed, been explained as being derived from the ancientEgyptian practice of decking houses at the time of the winter solsticewith branches of the date palm, the symbol of life triumphant overdeath, and therefore of perennial life in the renewal of eachbounteous year; and the supporters of this suggestion point to thefact that pyramids of green paper, covered all over with wreaths andfestoons of flowers, and strings of sweetmeats, and other presents forchildren, are often substituted in Germany for the Christmas Tree. 

"But similar pyramids, together with similar trees, the latter, usually, altogether artificial, and often constructed of the costliestmaterials, even of gems and gold, are carried about at marriageceremonies in India, and at many festivals, such as the Hoolee, orannual festival of the vernal equinox. These pyramids represent MountMeru and the earth; and the trees, the Kalpadruma, or 'Tree of Ages, 'and the fragrant Parajita, the tree of every perfect gift, which grewon the slopes of Mount Meru; and, in their enlarged sense, theysymbolise the splendour of the outstretched heavens, as of a tree, laden with golden fruit, deep-rooted in the earth. Both pyramids andtrees are also phallic emblems of life, individual, terrestrial, andcelestial. Therefore, if a relationship exists between the Egyptianpractice of decking houses at the winter solstice with branches of thedate palm, and the German and English custom of using gift-bearing andbrilliantly illuminated evergreen trees, which are, nearly always, firs, as a Christmas decoration, it is most probably due to collateralrather than to direct descent; and this is indicated by the Egyptianshaving regarded the date palm, not only as an emblem of immortality, but, also, of the starlit firmament. "

Others attempt to trace the Christmas tree to the Scandinavian legendof the mystic tree Yggdrasil, which sprang from the centre ofMid-gard, and the summit of As-gard, with branches spreading out overthe whole earth, and reaching above the highest heavens, whilst itsthree great roots go down into the lowest hell. 

A writer in the _Cornhill Magazine_, December 1886, thus accounts forthe candles on the tree--

"But how came the lights on the Christmas tree?

"In the ninth month of the Jewish year, corresponding nearly to ourDecember, and on the twenty-fifth day, the Jews celebrated the Feastof the Dedication of their Temple. It had been desecrated on that dayby Antiochus; it was rededicated by Judas Maccabeus; and then, according to the Jewish legend, sufficient oil was found in the Templeto last for the seven-branched candlestick for seven days, and itwould have taken seven days to prepare new oil. Accordingly, the Jewswere wont, on the twenty-fifth of Kislen, in every house, to light acandle, on the next day, two, and so on, till on the seventh and lastday of the feast, seven candles twinkled in every house. It is noteasy to fix the exact date of the Nativity, but it fell, mostprobably, on the last day of Kislen, when every Jewish house inBethlehem and Jerusalem was twinkling with lights. It is worthy ofnotice that the German name for Christmas is _Weihnacht_, the Night ofDedication, as though it were associated with this feast. The Greeksalso call Christmas the Feast of Lights; and, indeed, this also was aname given to the Dedication Festival, _Chanuka_, by the Jews. "

That this pretty Christ-tide custom came to us from Germany there canbe no doubt, and all the early notices of it show that it was so. Thusthe first mention of it that I can find is in _Court and Private Lifein the Time of Queen Charlotte, being the Journals of Mrs. Papendiek_, vol. Ii. 158. Speaking of Christ-tide 1789, she says: "This ChristmasMr. Papendiek proposed an illuminated tree, according to the Germanfashion, but the Blagroves being at home for their fortnight, and theparty at Mrs. Roach's for the holidays, I objected to it. Our eldestgirl, Charlotte, being only six the 30th of this November, I thoughtour children too young to be amused at so much expense and trouble. "

A. J. Kempe, Esq. , in a footnote to p. 75 of the Losely MSS. , edited byhim in 1836, says: "We remember a German of the household of the lateQueen Caroline making what he termed a _Christmas tree_ for a juvenileparty at that festive season. The tree was a branch of some evergreenfastened to a board. Its boughs bent under the weight of gilt oranges, almonds, &c. , and under it was a neat model of a farm house, surrounded by figures of animals, &c. , and all due accompaniments. "

Charles Greville, in his _Memoirs_, writes thus of Christ-tide 1829as celebrated at Panshanger. "The Princess Lieven got up a little_fête_ such as is customary all over Germany. Three trees in greatpots were put upon a long table covered with pink linen; each tree wasilluminated with three circular tiers of coloured wax candles--blue, green, red, and white. Before each tree was displayed a quantity oftoys, gloves, pocket handkerchiefs, work boxes, books, and variousarticles--presents made to the owner of the tree. It was very pretty. Here it was only for the children; in Germany the custom extends topersons of all ages. "

One more extract, to show about what time it became popular, and Ihave done. It is from _Mary Howitt, an Autobiography_ (vol. I. 298). "Our practical knowledge of the Christmas tree was gained in thisfirst winter at Heidelberg. Universal as the custom now is, I believethe earliest knowledge which the English public had of it was throughColeridge in his _Biographia Literaria_. It had, at the time I amwriting of--1840--been introduced into Manchester by some of theGerman merchants established there. Our Queen and Prince Albertlikewise celebrated the festival with its beautiful old Germancustoms. Thus the fashion spread, until now even our asylums, schools, and workhouses have, through friends and benefactors, each itsChristmas tree. "

Another pretty Christ-tide custom has also come to us from Germany, that of putting presents into stockings left out for the purposewhilst the children sleep on Christmas eve. St. Nicholas (or SantaClaus, as he is now called), the patron of children, ought to get thecredit of it. In America the presents are supposed to be brought by afabulous personage called _Krishkinkle_, who is believed to come downthe chimney laden with good things for those children whose conducthad been exemplary during the past year; for peccant babies thestocking held a birch rod. _Krishkinkle_ is a corruption of_Christ-kindlein_ or Child Christ. 

There are some very curious tenures of lands and manors connected withChristmas which must not be passed over. I have taken them fromBlount's book on the subject, as being the best authority. 

BONDBY, Lincolnshire. --Sir Edward Botiler, knight, and Ann, his wife, sister and heir of Hugh le Despencer, hold the manor of Bondby, inthe county of Lincoln, by the service of bearing a white rod beforeour Lord the King on the Feast of Christmas, if the King should be inthat county at the said feast. 

BRIDSHALL, Staffordshire. --Sir Philip de Somerville, knight, holdethof his lord, the Earl of Lancaster, the manor of Briddeshalle by theseservices, that at such time as his lord holdeth his Christmas atTutbury, the said Sir Philip shall come to Tutbury upon ChristmasEven, and shall be lodged in the town of Tutbury, by the marshal ofthe Earl's house, and upon Christmas Day he himself, or some otherknight, his deputy, shall go to the dresser, and shall sew[82] hislord's mess, and then shall he carve the same meat to his said lord, and this service shall he do as well at supper as at dinner, and, whenhis lord hath eaten, the said Sir Philip shall sit down in the sameplace where his lord sat, and shall be served at his table by thesteward of the Earl's house. And upon St. Stephen's day, when he hathdined, he shall take his leave of his lord and shall kiss him; and allthese services to-fore rehearsed, the said Philip hath done by thespace of xlviii years, and his ancestors before him, to his lords, Earls of Lancaster. 

[Footnote 82: Place the dishes before him, and remove them. ]

BRIMINGTON, Derbyshire. --Geoffery, son of William de Brimington, gave, granted, and confirmed to Peter, son of Hugh de Brimington, one toftwith the buildings, and three acres of land in the fields there, withtwenty pence yearly rent, which he used to receive of Thomas, son ofGilbert de Bosco, with the homages, etc. , rendering yearly to him andhis heirs a pair of white gloves, of the price of a halfpenny, atChristmas yearly, for all services. 

BROOK HOUSE, Yorkshire. --A farm at Langsett, in the parish of Penistonand county of York, pays yearly to Godfrey Bosville, Esqre. , asnowball at Midsummer, and a red rose at Christmas. 

BURGE, Derbyshire. --Hugh, son and heir of Philip de Stredley, madefine with the King by two marks for his relief for the Mill of Burge, in the county of Derby, which the said Philip held of the King _incapite_, by the service of finding one man bearing a heron falcon, every year in season, before the King, when he should be summoned, and to take for performing the said service, at the cost of the King, two robes at Whitsuntide and Christmas. 

GREENS-NORTON, Northamptonshire. --This, so named of the Greens(persons famed in the sixteenth century for their wealth), calledbefore Norton-Dauncy, was held of the King _in capite_ by the serviceof lifting up their right hands towards the King yearly, on Christmasday, wheresoever the King should then be in England. 

HAWARDEN AND BOSELE, Cheshire. --The manors of Hawarden and Bosele, with the appurtenances in the county of Cheshire, are held of the King_in capite_ by Robert de Monhault, Earl of Arundel, by being stewardof the county of Cheshire, _viz. _ by the service of setting down thefirst dish before the Earl of Chester at Chester on Christmas day. 

HEDSOR, Bucks. --An estate in this parish, called Lambert Farm, wasformerly held under the manor by the service of bringing in the firstdish at the lord's table on St. Stephen's day, and presenting him withtwo hens, a cock, a gallon of ale, and two manchets of white bread;after dinner the lord delivered to the tenant a sparrow hawk and acouple of spaniels, to be kept at his costs and charges for the lord'suse. 

HEMINGSTON, Suffolk. --Rowland le Sarcere held one hundred and tenacres of land in Hemingston by serjeanty; for which, on Christmas dayevery year, before our sovereign lord the King of England, he shouldperform altogether, and at once, a leap, puff up his cheeks, therewithmaking a sound, and let a crack. 

LEVINGTON, Yorkshire. --Adam de Bras, lord of Skelton, gave in marriagewith his daughter Isabel, to Henry de Percy, eldest son and heir ofJoceline de Lovain (ancestor to the present Duke of Northumberland), the manor of Levington, for which he and his heirs were to repair toSkelton Castle every Christmas day, and lead the lady of that castlefrom her chamber to the chapel to mass, and thence to her chamberagain, and after dining with her, to depart. 

REDWORTH, Co. Durham. --In the fourth year of Bishop Skirlawe, 1391, John de Redworth died, seised in his demesne, &c. Of two messuages andtwenty-six acres of land and meadow, with the appurtenances, inRedworth, held of the said Lord Bishop _in capite_ by homage andfealty, and the service of four shillings and ten pence a year, to bepaid at the Exchequer at Durham, and the rent of one hen and two partsof a hen to be paid at the same Exchequer yearly at Christmas. 

STAMFORD, Lincolnshire. --William, Earl Warren, lord of this town inthe time of King John, standing upon the castle walls, saw two bullsfighting for a cow in the Castle Meadow, till all the butchers' dogspursued one of the bulls (maddened with noise and multitude) cleanthrough the town. This sight so pleased the Earl that he gave theCastle Meadow, where the bulls' duel had begun, for a common to thebutchers of the town, after the first grass was mown, on conditionthat they should find a mad bull the day six weeks before Christmasday, for the continuance of the sport for ever. 

THURGARTON AND HORSEPOLL, Notts. --The tenants of these manors heldtheir lands by these customs and services. Every native and villein(which were such as we call husbandmen) paid each a cock and a hen, besides a small rent in money, for a toft and one bovate of land, heldof the Priory of Thurgarton. These cocks and hens were paid the secondday in Christmas, and that day every one, both cottagers and natives, dined in the hall; and those who did not had a white loaf and a flagonof ale, with one mess from the kitchen. And all the reapers inharvest, which were called hallewimen, were to eat in the hall one dayin Christmas, or afterwards, at the discretion of the cellarer. 

There is a curious custom still carried out at Queen's College, Oxford. On the feast of the Circumcision the bursar gives to everymember a needle and thread, adding the injunction, "Take this and bethrifty. " It is said, I know not with what truth, that it is tocommemorate the name of the founder, Robert Egglesfield--by thevisible pun, _aiguille_ (needle) and _fil_ (thread). 

CHAPTER XXV

 Christ-tide Literature--Christmas Cards--Their Origin--Lamplighter's Verses--Watchman's Verses--Christmas Pieces. 

The literature specially designed nowadays for Christmas reading iscertainly not of a high order, whether we take books--which are issuedat this time by the hundred--or the special numbers of magazines andnewspapers, all of which have rubbishing stories with some tag in themrelating to Christ-tide. Tales of ghosts, etc. , were at one time veryfashionable, and even Dickens pandered to this miserable style ofwriting, not enhancing his reputation thereby. 

Akin in merit to this literature are the mottoes we find in the _bonbon_ crackers, and the verses on Christmas cards, which are on a parwith those which adorned the defunct valentine. When first Christmascards came into vogue they were expensive and comparatively good; nowthey are simply rubbish, and generally have no allusion either in thedesign, or doggrel to Christ-tide, to which they owe their existence. Their origin was thoroughly threshed out in _Notes and Queries_, and Igive the correspondence thereon (6th series, v. 155). 

"Christmas cards were first published and issued from Summerly's _HomeTreasury_ Office, 12 Old Bond Street, in the year 1846. The design wasdrawn by J. C. Horsley, R. A. , at the suggestion of Sir Henry Cole, K. C. B. , and carried out by De la Rue and Co. "

(_Ib. _ 376) "Mr. Platt is somewhat in error in stating that the firstChristmas card was carried out by De la Rue and Co. This firmrepublished it last year (1881) in chromo-lithography, but in 1846 itwas produced in outline by lithography, and coloured by hand by acolourer of that time named Mason, when it could not have been soldfor less than a shilling. Last year chromo-lithography enabled it tobe produced for two pence. The original publisher was Mr. JosephCundall. It may be well to place the design on record. A trellis ofrustic work in the Germanesque style divided the card into a centreand two side panels. The sides were filled by representations of thefeeding of the hungry and the clothing of the naked; in the centralcompartment a family party was shown at table--an old man and woman, amaiden and her young man, and several children, --and they werepictured drinking healths in wine. On this ground certain totalabstainers have called in question the morality of Mr. Horsley'sdesign. "

_The Publishers' Circular_, 31st December 1883 (p. 1432), says:"Several years ago, in the Christmas number of _The Publishers'Circular_, we described the original Christmas card, designed by Mr. J. C. Horsley, R. A. , at the suggestion of Sir Henry Cole, and nocontradiction was then offered to our theory that this must have beenthe real and original card. On Thursday, however, Mr. John Leighton, writing under his _nom de plume_, 'Luke Limner, ' comes forward tocontest the claim of priority of design, and says: 'Occasional cardsof a purely private character have been done years ago, but theChristmas card pure and simple is the growth of our town and our time. It began in 1862, the first attempts being the size of the ordinarygentleman's address card, on which were simply put "A Merry Christmas"and "A Happy New Year"; after that there came to be added robins andholly branches, embossed figures and landscapes. Having made theoriginal designs for these, I have the originals before me now; theywere produced by Goodall and Son. Seeing a growing want, and the greatsale obtained abroad, this house produced (1868) a "Little Red RidingHood, " a "Hermit and his Cell, " and many other subjects in which snowand the robin played a part. ' We fail to see how a card issued in 1862can ante-date the production of 1846, a copy of which is in ourpossession; and although there is no copyright in an idea, the titleto the honour of originating the pretty trifle now so familiar to usseems to rest with Sir Henry Cole. "

_The Times_ of 2nd January 1884 has the following letter:--

"SIR--The writer of the article on Christmas Cards in _The Times_ ofDecember 25th is quite right in his assertion. The first Christmascard ever published was issued by me in the usual way, in the year1846, at the office of _Felix Summerly's Home Treasury_, at 12 OldBond Street. Mr. Henry Cole (afterwards Sir Henry) originated theidea. The drawing was made by J. C. Horsley, R. A. ; it was printed inlithography by Mr. Jobbins of Warwick Court, Holborn, and coloured byhand. Many copies were sold, but possibly not more than 1000. It wasof the usual size of a lady's card. Those my friend Luke Limner speaksof were not brought out, as he says, till many years after. --JOSEPHCUNDALL. "

As works of art--compared with the majority of Christmas cards, whichare mostly "made in Germany"--the card almanacs presented by tradesmento their customers are generally of a very superior character. 

In the old days, when there were oil lamps in the streets, thelamplighter, like the bellman and the watchman, used annually atChristmas to leave some verses at every house to remind its occupierthat Boxing day drew nigh. One example will suffice, and its date is1758:--

 THE LAMPLIGHTER'S POEM:

 Humbly Presented to all His worthy Masters and Mistresses. 

 _Compos'd by a Lamplighter. _

 Revolving Time another Glass has run, Since I, last year, this Annual Task begun, And Christmas now beginning to appear (Which never comes, you know, but once a year), I have presum'd to bring my Mite once more, Which, tho' it be but small, is all my Store; And I don't doubt you'll take it in good Part, As 'tis the Tribute of a grateful Heart. Brave Prussia's king, that true Protestant Prince, For Valour Fam'd, endow'd with Martial Sense; Against three mighty Potentates did stand, Who would have plundered him of all his Land: But God, who knew his Cause was Just and Right, Gave him such Courage and Success in Fight: Born to oppose the Pope's malignant clan, He'll do whatever Prince or Hero can; Retrieve that martial Fame by Britons lost, And prove that Faith which graceless Christians boast. O! make his Cause, ye Powers above! your Care; Let Guilt shrink back, and Innocence appear. But, now, with State Affairs I must have done, And to the Business of my Lamps must run; When Sun and Moon from you do hide their Head, Your busy Streets with artful Lights are spread, And gives you Light with great indulgent Care, Makes the dark Night like the bright Day appear; Then we poor useful Mortals nimbly run To light your Lamps before the Day is gone: With strictest Care, we to each Lamp give Fire, The longest Night to burn: you do require Of us to make each Lamp to burn that time, But, oft, we do fall short of that Design: Sometimes a Lamp goes out at Master's Door, This happens once which ne'er did so before: The Lamp-man's blamed, and ask'd the reason why That should go out, and others burning by? Kind, worthy Sirs, if I may be so bold, A truer Tale to you was never told; We trim, we give each Lamp their Oil alike, Yet some goes out, while others keep alight: Why they do so, to you we can't explain, It ne'er did sink into our shallow Brain: Nor have we heard that any one could tell, That secret Place where Life of Fire does dwell, Such various Motions in it we do find, And a hard Task with it to please Mankind. Now, our kind Master, who Contractor is, If a Complaint he hears of Lamps amiss, With strictest Care the Streets looks round about, And views the Lamps, takes Notice which are out; Then, in great Fury, he to us replies, Such Lamps were out, why have I all this Noise? Go fetch those Burners all down here to me, That where the Fault is I may plainly see: Then straight he views them, with Remains of Oil, Crys, ah! I thought you did these Lamps beguile; But now the thing I do more plainly see, The Burning Oil is a great Mystery: Then come, my Boys, to work, make no delay, Keep from Complaints, if possible you may; Clean well each Glass, I'll spare for no Expence Where I contract, to please th' Inhabitants. Since Time still flies, and Life is but a Vapour, 'Tis now high time that I conclude my Paper, And, if my Verses have the Luck to Please, My Mind will be exceedingly at ease; But, if this shouldn't Please, I know what will, And that's with Diligence to serve you still. FINIS. 

Hone, in his _Every-Day Book_ (vol. I. P. 1627), gives, date 1823:--

 A COPY OF CHRISTMAS VERSES, presented to the

 INHABITANTS OF BUNGAY

 By their Humble Servants, the late Watchmen, JOHN PYE and JOHN TYE. 

 Your pardon, Gentles, while we thus implore, In strains not less _awakening_ than of yore, Those smiles we deem our best reward to catch, And, for the which, we've long been on the _Watch_; Well pleas'd if we that recompence obtain, Which we have ta'en so many _steps_ to gain. Think of the perils in our _calling past_, The chilling coldness of the midnight blast, The beating rain, the swiftly-driving snow, The various ills that we must undergo, Who roam, the glow-worms of the human race, The living Jack-a-Lanthorns of the place. 'Tis said by some, perchance to mock our toil, That we are prone to "_waste the midnight oil_!" And that a task thus idle to pursue Would be an idle _waste of money_, too! How hard that we the _dark_ designs should rue Of those who'd fain make _light_ of all we do! But such the fate which oft doth merit greet, And which now drives us fairly off our beat! Thus it appears from this, our dismal plight, That _some_ love _darkness_ rather than the _light_. Henceforth, let riot and disorder reign, With all the ills that follow in their train; Let TOMS and JERRYS unmolested brawl (No _Charlies_ have they now to _floor_ withal). And "rogues and vagabonds" infest the Town, Far cheaper 'tis to _save_ than _crack a crown_. To brighter scenes we now direct our view-- And, first, fair Ladies, let us turn to you. May each NEW YEAR new joys, new pleasures bring, And Life for you be one delightful spring! No summer's sun annoy with fev'rish rays, No winter chill the evening of your days! To you, kind Sirs, we next our tribute pay: May smiles and sunshine greet you on your way! If married, calm and peaceful be your lives; If single, may you, forthwith, get you wives! Thus, whether Male or Female, Old or Young Or Wed, or Single, be this burden sung: Long may you live to hear, and we to call, "_A Happy Christmas and New Year to all. _"

The present generation has never seen, and probably never heard of, "Christmas pieces, " or specimens of handwriting, which went out ofvogue fifty years ago. It was very useful, as the boy took great pridein its writing, and parents could judge of their children'sproficiency in penmanship. Sometimes these sheets were surrounded withelaborate flourishings of birds, pens, scrolls, etc. , such as thewriting-master of the last century delighted in; others were headedwith copper-plate engravings, sometimes coloured. Here are a few ofthe subjects: Ruth and Boaz, Measuring the Temple (Ezekiel), PhilipBaptising the Eunuch, The Good Samaritan, Joshua's Command, John theBaptist Preaching in the Wilderness, The Seven Wonders of the World, King William III. , St. Paul's Shipwreck, etc. , etc. 

A publisher, writing to _Notes and Queries_ in 1871 (4 series, vi. 462) about these "Christmas Pieces, " says: "As a youngster, somethirty years ago, in my father's establishment, the sale of 'schoolpieces, ' or 'Christmas pieces, ' as they were called, was very large. My father published some thirty different subjects (a new one everyyear, one of the old ones being let go out of print). There were alsothree other publishers of them. The order to print used to averageabout 500 of each kind, but double of the Life of our Saviour. Most ofthe subjects were those of the Old Testament. I only recollect foursubjects not sacred. Printing at home, we generally commenced theprinting in August from the copper-plates, as they had to be colouredby hand. They sold, retail, at sixpence each, and we used to supplythem to the trade at thirty shillings per gross, and to schools atthree shillings and sixpence per dozen, or two dozen for six shillingsand sixpence. Charity boys were large purchasers of these pieces, andat Christmas time used to take them round their parish to show, and, at the same time, solicit a trifle. The sale never began beforeOctober in the country, and December in London; and early in Januarythe stock left used to be put by until the following season. It isover fifteen years since any were printed by my firm, and the last newone I find was done in lithography. "

CHAPTER XXVI

 Carol for St. Stephen's Day--Boxing Day--Origin of Custom--Early Examples--The Box--Bleeding Horses--Festivity on this Day--Charity at Bampton--Hunting the Wren in Ireland--Song of the Wren Boys. 

On the day succeeding Christmas day the Church commemorates the deathof the proto-martyr Stephen, and in honour of this festival thefollowing carol is sung:--

 In friendly Love and Unity, For good _St. Stephen's_ Sake, Let us all, this blessed Day, To Heaven our Prayers make: That we with him the Cross of Christ May freely undertake. _And_ Jesus _will send you his Blessing. _

 Those accursed Infidels That stoned him to Death, Could not by their cruelties Withhold him from his Faith, In such a godly Martyrdom Seek we all the Path. _And_ Jesus, etc. 

 And whilst we sit here banqueting, Of dainties having Store, Let us not forgetful be To cherish up the Poor; And give what is convenient To those that ask at Door. _And_ Jesus, etc. 

 For God hath made you Stewards here, Upon the Earth to dwell; He that gathereth for himself, And will not use it well, Lives far worse than _Dives_ did, That burneth now in Hell. _And_ Jesus, etc. 

 And, now, in Love and Charity, See you your Table spread, That I may taste of your good Cheer, Your _Christmas_ Ale and Bread: Then I may say that I full well For this, my Carol, sped. _And_ Jesus, etc. 

 For Bounty is a blessed Gift, The Lord above it sends, And he that gives it from His Hands, Deserveth many Friends: I see it on my Master's Board, And so my Carol ends. _Lord_ Jesus, etc. 

But St. Stephen's day is much better known in England as "Boxing Day, "from the kindly custom of recognising little services rendered duringthe year by giving a Christmas box--a custom which, of course, isliable to abuse, and especially when, as in many instances, it isregarded as a right, in which case it loses its pleasant significance. No one knows how old this custom is, nor its origin. Hutchinson, inhis _History of Northumberland_ (vol. Ii. P. 20), says: "The Paganaliaof the Romans, instituted by Servius Tullius, were celebrated in thebeginning of the year; an altar was erected in each village, where allpersons gave money. " There is a somewhat whimsical account of itsorigin in the first attempt at _Notes and Queries_, _The_ Athenian_Oracle_, by John Dunton (1703, vol. I. 360). 

"Q. _From whence comes the custom of gathering of_ Christmas BoxMoney? _And how long since?_

"A. It is as Ancient as the word _Mass_, which the Romish Priestsinvented from the _Latin_ word _Mitto_, to send, by putting People inMind to send Gifts, Offerings, Oblations, to have Masses said foreverything almost, that a Ship goes not out to the _Indies_, but thePriest have a Box in that Ship, under the Protection of some Saint. And for Masses, as they Cant, to be said for them to that Saint, etc. , the Poor People must put something into the Priest's Box, which is notto be Opened till the Ship Return. Thus the Mass at that time wascalled _Christ's Mass_, and the Box, _Christ's Mass Box_, or Moneygathered against that time, that Masses might be made by the Prieststo the Saints, to forgive the People the Debaucheries of that time;and from this, Servants had the Liberty to get Box-money, because theymight be able to pay the Priest for his Masses, because _No Penny, NoPaternoster_. "

At all events, the Christmas box was a well-known institution in theearly seventeenth century. We have already seen Pepys "dropping money"here and there at Christ-tide, and on 28th December 1668 he notes:"Called up by drums and trumpets; these things and boxes having costme much money this Christmas already, and will do more. " Yet thecustom must have been much older, for in the accounts of Dame AgnesMerett, Cellaress of Syon Monastery, at Isleworth, in 29 Henry VIII. , 1537-38 (_Record Office Roll_, T. G. 18, 232), the following areentered among the _Foreigne Paymentes_: "Reward to the servauntes atCrystemas, with their aprons xxs. Reward to the Clerk of the Kechyn, xiijs. Iiijd. Reward to the Baily of the Husbandry, vis. Viijd. Rewardto the Keeper of the Covent Garden, vis. Viijd. "

As time went on we find increasing notices of Christmas boxes. InBeaumont and Fletcher's _Wit without Money_ (Act ii. Sc. 2) "A Widowis a Christmas box that sweeps all. "

Swift, in his _Journal to Stella_, mentions them several times. 26thDecember 1710: "By the Lord Harry, I shall be undone here withChristmas boxes. The rogues at the Coffee-house have raised their tax, every one giving a crown, and I gave mine for shame, besides a greatmany half-crowns to great men's porters, " etc. 

24th December 1711: "I gave Patrick half a crown for his Christmasbox, on condition he would be good; and he came home drunk atmidnight. "

2nd January 1712: "I see nothing here like Christmas, excepting brawnand mince pies in places where I dine, and giving away my half crownslike farthings to great men's porters and butlers. "

Gay, in his _Trivia_, thus mentions it:--

 Some boys are rich by birth beyond all wants, Belov'd by uncles, and kind, good, old aunts; When Time comes round, a _Christmas Box_ they bear, And one day makes them rich for all the year. 

But the Christmas _box_ was an entity, and tangible; it was a saving'sbox made of earthenware, which must be broken before the cash could beextracted, as can be proved by several quotations, and the gift tookits name from the receptacle for it. 

In Mason's _Handful of Essaies_ 1621: "Like a swine, he never dothgood till his death; as an apprentice's box of earth, apt he is totake all, but to restore none till hee be broken. "

In the frontispiece to Blaxton's _English Usurer_, 1634, the samesimile is used:--

 Both with the Christmas Boxe may well comply, It nothing yields till broke; they till they die. 

And again, in Browne's _Map of the Microcosme_, 1642, speaking of acovetous man, he says, he "doth exceed in receiving, but is verydeficient in giving; like the Christmas earthen Boxes of apprentices, apt to take in money, but he restores none till hee be broken, like apotter's vessell, into many shares. "

Aubrey, in his _Wiltshire Collections_, _circ. _ 1670 (p. 45), thusdescribes a _trouvaille_ of Roman coins. "Among the rest was anearthen pott of the colour of a Crucible, and of the shape of aprentice's Christmas Box, with a slit in it, containing about a quart, which was near full of money. This pot I gave to the Repository of theRoyal Society at Gresham College. "

And, to wind up these Christmas box notices, I may quote a verse fromHenry Carey's "Sally in our Alley" (1715?). 

 When Christmas comes about again, Oh! then I shall have money; I'll hoard it up, and box and all, I'll give it to my honey. 

There used to be a very curious custom on St. Stephen's day, whichDouce says was introduced into this country by Danes--that of bleedinghorses. That it was usual is, I think, proved by very differentauthorities. Tusser 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. 

And Barnebe Googe, in his translation of Naogeorgus, remarks:--

 Then followeth Saint Stephen's day, whereon doth every man His horses iaunt and course abrode, as swiftly as he can; Untill they doe extreemely sweate, and than they let them blood, For this being done upon this day, they say doth do them good, And keepes them from all maladies and secknesse through the yeare, As if that Steuen any time tooke charge of horses heare. 

Aubrey, also, in his _Remains of Gentilisme_, says: "On St. Stephen'sday the farrier came constantly, and blouded all our cart horses. "

It was occasionally the day of great festivity, even though it cameso very closely after Christmas day; and Mr. J. G. Nichols, in _Notesand Queries_ (2 ser. Viii. 484), quotes a letter, dated 2nd January1614, in confirmation. It is from an alderman of Leicester to hisbrother in Wood Street, Cheapside. "Yow wryte how yow reacayved mylettar on St. Steven's day, and that, I thanke yow, yow esteemed yt aswelcoom as the 18 trumpytors; w^{t} in so doing, I must and willesteme yowres, God willing, more wellcoom then trumpets and all themusicke we have had since Christmas, and yet we have had prety storebothe of owre owne and othar, evar since Christmas. And the same daywe were busy w^{t} hollding up hands and spoones to yow, out ofporredge and pyes, in the remembraunce of yowre greate lyberality offrute and spice, which God send yow long lyffe to contynew, for ofthat day we have not myssed anny St. Steven this 47 yeare to have asmany gas (_guests_) as my howse will holld, I thank God for yt. "

In Southey's _Common Place Book_ it is noted that the three Vicars ofBampton, Oxon. , give beef and beer on the morning of St. Stephen's dayto those who choose to partake of it. This is called St. Stephen'sbreakfast. The same book also mentions a singular custom in Wales, that on this day everybody is privileged to whip another person's legswith holly, which is often reciprocated till the blood streams down;and this is corroborated in Mason's _Tales and Traditions of Tenby_, where it is mentioned as being practised in that town. 

We have heard of hunting the wren in the Isle of Man; the same customobtains in the south of Ireland, only it takes place on St. Stephen'sday. There is a tradition which is supposed to account for thisanimosity against this pretty and harmless little bird. In one of themany Irish rebellions a night march was made by a body of rebels on aparty of royalists, and when, about dawn of day, they neared thesleeping out-posts, a slumbering drummer was aroused by a tapping onhis drum; and, giving the alarm, the rebels were repulsed. The tappingwas caused by a wren pecking at the crumbs left on the drum-head afterthe drummer's last meal. Henceforward a grudge was nursed against thewren, which has existed until now. 

The "wren boys" go round, calling at houses, either having a dead wrenin a box, or hung on a holly bush, and they sing a song:--

 The Wran, the Wran, the king of all birds, On St. Stephen's day she's cotched in the furze; Although she's but wee, her family's great, So come down, Lan'leddy, and gie us a trate. Then up wi' the kettle, an' down wi' the pan, An' let us ha' money to bury the Wran. 

Croker, in his _Researches in the South of Ireland_ (p. 233), gives usmore of this 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, etc. Etc. 

"A small piece of money is usually bestowed on them, and the eveningconcludes in merrymaking with the money thus collected. "

CHAPTER XXVII

 St. John's Day--Legend of the Saint--Carols for the Day--Holy Innocents--Whipping Children--Boy Bishops--Ceremonies connected therewith--The King of Cockney's Unlucky Day--Anecdote thereon--Carol for the Day. 

The 27th December is set apart by the Church to commemorate St. Johnthe Evangelist. Googe, in his translation of Naogeorgus, says:--

 Next _John_ the sonne of _Zebedee_ hath his appoynted day, Who once by cruell tyraunts will, constrayned was, they say, Strong poyson up to drinke, therefore the Papistes doe beleeve That whoso puts their trust in him, no poyson them can greeue. The wine beside that hallowed is, in worship of his name, The priestes doe giue the people that bring money for the same. And, after, with the selfe same wine are little manchets made, Agaynst the boystrous winter stormes, and sundrie such like trade. The men upon this solemne day do take this holy wine, To make them strong, so do the maydes, to make them faire and fine. 

In explanation of this I may quote from Mrs. Jameson's _Sacred andLegendary Art_ (ed. 1857, p. 159): "He (St. John) bears in his handthe sacramental cup, from which a serpent is seen to issue. St. Isidore relates that at Rome an attempt was made to poison St. John inthe cup of the sacrament; he drank of the same, and administered it tothe communicants without injury, the poison having, by a miracle, issued from the cup in the form of a serpent, while the hired assassinfell down dead at his feet. According to another version of this storythe poisoned cup was administered by order of the Emperor Domitian. According to a third version, Aristodemus, the high priest of Diana atEphesus, defied him to drink of the poisoned chalice, as a test ofthe truth of his mission. St. John drank unharmed--the priest felldead. "

Wright gives two very pretty carols for St. John's day. 

 TO ALMYGHTY GOD PRAY FOR PEES. 

 _Amice Christi Johannes. _

 O glorius Johan Evangelyste, Best belovyd with Jhesu Cryst, _In Cena Domini_ upon hys bryst _Ejus vidisti archana. _

 Chosen thou art to Cryst Jhesu, Thy mynd was never cast frome vertu; Thi doctryne of God thou dydest renu, _Per ejus vestigia. _

 Cryst on the rod, in hys swet passyon, Toke the hys moder as to hyr sone; For owr synnes gett grace and pardon, _Per tua sancta merita. _

 O most nobble of evangelystes all, Grace to owr maker for us thou call, And off swetenesse celestyall, _Prebe nobis pocula. _

 And aftur the cowrs of mortalite, In heven with aungels for to be, Sayyng Ozanna to the Trinitye. _Per seculorum secula. _

 PRAY FOR US, THOU PRYNCE OF PES. 

 _Amici Christi, Johannes. _

 To the now, Crystys der derlyng, That was a mayd bothe old and 3yng, Myn hert is sett for to syng _Amici Christi, Johannes. _

 For he was so clene a maye, On Crystys brest aslepe he laye, The prevyteys of hevyn ther he saye. _Amici Christi, Johannes. _

 Qwhen Cryst beforne Pilate was browte, Hys clene mayd forsoke hym nowte, To deye with hym was all hys thowte, _Amici Christi, Johannes. _

 Crystys moder was hym betake, Won mayd to be anodyris make, To help that we be nott forsake, _Amici Christi, Johannes. _

On 28th December the Holy Innocents, or the children slain by order ofHerod, are borne in mind. Naogeorgus says of this day:--

 Then comes the day that calles to minde the cruell _Herode's_ strife, Who, seeking Christ to kill, the King of everlasting life, Destroyde the little infants yong, a beast unmercilesse, And put to death all such as were of two yeares age or lesse. To them the sinfull wretchesse crie, and earnestly do pray, To get them pardon for their faultes, and wipe their sinnes away. The Parentes, when this day appeares, do beate their children all, (Though nothing they deserve), and servaunts all to beating fall, And Monkes do whip eche other well, or else their Prior great, Or Abbot mad, doth take in hande their breeches all to beat: In worship of these Innocents, or rather, as we see, In honour of the cursed King, that did this crueltee. 

In the Rev. John Gregorie's pamphlet, _Episcopus Puerorum in dieInnocentium_ (1683, p. 113), he says: "It hath been a Custom, and yetis elsewhere, to whip up the Children upon _Innocents' day_ morning, that the memory of this Murther might stick the closer, and, in amoderate proportion, to act over again the cruelty in kind. "

By the way, the Boy Bishop went out of office on Innocents' day, andthe learned John Gregorie aforesaid tells us all about him. "The_Episcopus Choristarum_ was a Chorister Bishop chosen by his FellowChildren upon St. Nicholas Day. .. . From this Day till _Innocents' Day_at night (it lasted longer at the first) the _Episcopus Puerorum_ wasto bear the name and hold up the state of a _Bishop_, answerablyhabited with a _Crosier_, or _Pastoral Staff_, in his hand, and a_Mitre_ upon his head; and such an one, too, some had, as was _multisEpiscoporum mitris sumptuosior_ (saith one), very much richer thanthose of Bishops indeed. 

"The rest of his Fellows from the same time being were to take uponthem the style and counterfeit of Prebends, yielding to their Bishopno less than Canonical obedience. 

"And look what service the very Bishop himself with his Dean andPrebends (had they been to officiate) was to have performed. The verysame was done by the Chorister Bishop and his Canons upon the Eve andHoliday. " Then follows the full ritual of his office, according to theUse of Sarum; and it was provided, "That no man whatsoever, under thepain of _Anathema_, should interrupt, or press upon these Children atthe Procession spoken of before, or in any part of their _Service_ inany ways, but to suffer them quietly to perform and execute what itconcerned them to do. 

"And the part was acted yet more earnestly, for _Molanus_ saith thatthis Bishop, in some places, did receive Rents, Capons, etc. , duringhis year; And it seemeth by the statute of _Sarum_, that he held akind of Visitation, and had a full correspondency of all other Stateand Prerogative. .. . In case the Chorister Bishop died within theMonth, his Exequies were solemnized with an answerable glorious pompand sadness. He was buried (as all other Bishops) in all hisOrnaments, as by the Monument in stone spoken of before, [83] itplainly appeareth. "

[Footnote 83: A stone monument of a boy bishop found in SalisburyCathedral. ]

Hone, in his _Every-Day Book_ (vol. I. Pp. 1559-60), gives a facsimileof this monument from Gregorie's book, and says: "The ceremony of theboy bishop is supposed to have existed, not only in collegiatechurches, but in almost every parish in England. He and his companionswalked the streets in public procession. A statute of the CollegiateChurch of St. Mary Overy, in 1337, restrained one of them to thelimits of his own parish. On December 7, 1229, the day after St. Nicholas' Day, a boy bishop in the chapel at Heton, nearNewcastle-on-Tyne, said vespers before Edward I. On his way toScotland, who made a considerable present to him, and the other boyswho sang with him. In the reign of King Edward III, a boy bishopreceived a present of nineteen shillings and sixpence for singingbefore the king in his private chamber on Innocents' day. Dean Colet, in the statutes of St. Paul's School, which he founded in 1512, expressly ordains that his scholars should, every Childermas Day, [84]'come to Paulis Churche, and hear the Chylde Bishop's Sermon; and, after, be at hygh masse, and each of them offer a penny to theChylde-Bishop; and with them, the maisters and surveyors of theScole. '"

[Footnote 84: The Anglo-Saxons called Innocents' day Childe-mass orChilder-mass. ]

By a proclamation of Henry VIII. , dated 22nd July 1542, the show ofthe boy bishop was abrogated, but in the reign of Mary it was revivedwith other Romish ceremonials. A flattering song was sung before thatqueen by a boy bishop, and printed. It was a panegyric on herdevotion, and compared her to Judith, Esther, the Queen of Sheba, andthe Virgin Mary. 

The accounts of St. Mary at Hill, London, in the 10th Henry VI. , andfor 1549 and 1550, contain charges for boy bishops for those years. Atthat period his estimation in the Church seems to have beenundiminished; for on 13th November 1554 the Bishop of London issued anorder to all the clergy of his diocese to have boy bishops and theirprocessions; and in the same year these young sons of the old Churchparaded St. Andrew's, Holborn, and St. Nicholas, Olaves, in BreadStreet, and other parishes. In 1556 Strype says that "the boy bishopsagain went abroad, singing in the old fashion, and were received bymany ignorant but well-disposed persons into their houses, and hadmuch good cheer. "

Speaking of the Christmas festivities at Lincoln's Inn, Dugdale[85]says: "Moreover, that the _King of Cockneys_, on _Childermass_ Day, should sit and have due service; and that he and all his officersshould use honest manner and good Order, without any wast ordestruction making, in Wine, Brawn, Chely, or other Vitaills. "

[Footnote 85: _Orig. Jur. _, p. 246. ]

In Chambers's _Book of Days_ we find that, "In consequence probably ofthe feeling of horror attached to such an act of atrocity, 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. To marry onChildermas Day was specially inauspicious. It is said of the equallysuperstitious and unprincipled monarch, Louis XV. , that he would neverperform any business or enter into any discussion about his affairs onthis day, and to make to him then any proposal of the kind was certainto exasperate him to the utmost. We are informed, too, that inEngland, on the occasion of the coronation of King Edward IV. , thatsolemnity, which had been originally intended to take place on aSunday, was postponed till the Monday, owing to the former day being, in that year, the festival of Childermas. The idea of theinauspicious nature of the day was long prevalent, and is even not yetwholly extinct. To the present hour, we understand, the housewives inCornwall, and probably also in other parts of the country, refrainscrupulously from scouring or scrubbing on Innocents' Day. "

At the churches in several parts of the country muffled peals are rungon this day, and with the Irish it is called "La crosta na bliana, " or"the cross day of the year, " and also, "Diar daoin darg, " or "BloodyThursday, " and on that day the Irish housewife will not warp thread, nor permit it to be warped; and the Irish say that anything begun uponthat day must have an unlucky ending. 

A writer in _Notes and Queries_ (4 ser. Xii. 185) says: "The followinglegend regarding the day is current in the county of Clare. Betweenthe parishes of Quin and Tulla, in that county, is a lake calledTurlough. In the lake is a little island; and among a heap of loosestones in the middle of the island rises a white thorn bush, which iscalled 'Scagh an Earla' (the Earl's bush). A suit of clothes made fora child on the 'Cross day' was put on the child; the child died. Theclothes were put on a second and on a third child; they also died. Theparents of the children at length put out the clothes on the 'Scag anEarla, ' and when the waters fell the clothes were found to be full ofdead eels. "

Here is a good carol for Innocents' day, published in the middle ofthe sixteenth century:--

 A CAROL OF THE INNOCENTS. 

 Mark this song, for it is true, For it is true, as clerks tell: In old time strange things came to pass, Great wonder and great marvel was In Israel. 

 There was one, Octavian, Octavian of Rome Emperor, As books old doth specify, Of all the wide world truly He was lord and governor. 

 The Jews, that time, lack'd a king, They lack'd a king to guide them well, The Emperor of power and might, Chose one Herod against all right, In Israel. 

 This Herod, then, was King of Jews Was King of Jews, and he no Jew, Forsooth he was a Paynim born, Wherefore on faith it may be sworn He reigned King untrue. 

 By prophecy, one Isai, One Isai, at least, did tell A child should come, wondrous news, That should be born true King of Jews In Israel. 

 This Herod knew one born should be, One born should be of true lineage, That should be right heritor; For he but by the Emperor Was made by usurpage. 

 Wherefore of thought this King Herod, This King Herod in great fear fell, For all the days most in his mirth, Ever he feared Christ his birth In Israel. 

 The time came it pleased God, It pleased God so to come to pass, For man's soul indeed His blessed Son was born with speed, As His will was. 

 Tidings came to King Herod, To King Herod, and did him tell, That one born forsooth is he, Which lord and king of all shall be In Israel. 

 Herod then raged, as he were wode (mad), As he were wode of this tyding, And sent for all his scribes sure, Yet would he not trust the Scripture, Nor of their counselling. 

 This, then, was the conclusion, The conclusion of his counsel, To send unto his knights anon To slay the children every one In Israel. 

 This cruel king this tyranny, This tyranny did put in ure (practice), Between a day and years two, All men-children he did slew, Of Christ for to be sure. 

 Yet Herod missed his cruel prey, His cruel prey, as was God's will; Joseph with Mary then did flee With Christ to Egypt, gone was she From Israel. 

 All the while these tyrants, These tyrants would not convert, But innocents young That lay sucking, They thrust to the heart. 

 This Herod sought the children young, The children young, with courage fell. But in doing this vengeance His own son was slain by chance In Israel. 

 Alas! I think the mothers were woe, The mothers were woe, it was great skill, What motherly pain To see them slain, In cradles lying still!

 But God Himself hath them elect, Hath them elect in heaven to dwell, For they were bathed in their blood, For their Baptism forsooth it stood In Israel. 

 Alas! again, what hearts had they, What hearts had they those babes to kill, With swords when they them caught, In cradles they lay and laughed, And never thought ill. 

CHAPTER XXVIII

 New Year's Eve--Wassail--New Year's Eve Customs--Hogmany--The Cl[=a]vie--Other Customs--Weather Prophecy. 

New Year's eve is variously kept--by some in harmless mirth, by othersin religious exercises. Many churches in England have late services, which close at midnight with a carol or appropriate hymn, and thiscustom is especially held by the Wesleyan Methodists in their "WatchNight, " when they pray, etc. , till about five minutes to twelve, whenthere is a dead silence, supposed to be spent in introspection, whichlasts until the clock strikes, and then they burst forth with a hymnof praise and joy. 

The wassail bowl used to hold as high a position as at Christmas eve, and in Lyson's time it was customary in Gloucestershire for a merryparty to go from house to house carrying a large bowl, decked withgarlands and ribbons, singing the following wassail 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 Fill-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. 

Until recently, a similar custom obtained in Nottinghamshire; but, inthat case, the young women of the village, dressed in their best, carried round a decorated bowl filled with ale, roasted apples, andtoast, seasoned with nutmeg and sugar, the regulation wassailcompound. This they offered to the inmates of the house they calledat, whilst they sang the following, amongst other verses:--

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

In Derbyshire, on this night, a cold posset used to be prepared, madeof milk, ale, eggs, currants, and spices, and in it is placed thehostess's wedding ring. Each of the party takes out a ladleful, and inso doing tries to fish out the ring, believing that whoever shall befortunate enough to get it will be married before the year is out. Itwas also customary in some districts to throw open all the doors ofthe house just before midnight, and, waiting for the advent of the NewYear, to greet him as he approaches with cries of "Welcome!"

At Muncaster, in Cumberland, on this night the children used to gofrom house to house singing a song, in which they crave the bounty"they were wont to have in old King Edward's time"; but what that wasis not known. 

It was a custom at Merton College, Oxford, according to Pointer(_Oxoniensis Academia_, ed. 1749, p. 24), on the last night in theyear, 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 their keys, so that if theyhave committed any great crime during the year their keys are takenaway, and they consequently lose their places, or they have themdelivered to them afresh. 

On this night a curious custom obtained at Bradford, in Yorkshire, where a party of men and women, with blackened faces, andfantastically attired, used to enter houses with besoms, and "sweepout the Old Year. "

Although Christmas is kept in Scotland, there is more festivity at theNew Year, and perhaps one of the most singular customs is that whichwas told by a gentleman to Dr. Johnson during his tour in theHebrides. On New Year's eve, in the hall or castle of the Laird, whereat festal seasons there may be supposed to be a very numerous company, one man dresses himself in a cow's hide, upon which the others beatwith sticks. He runs, with all this noise, round the house, which allthe company quit in a counterfeited fright, and the door is then shut. On New Year's eve there is no great pleasure to be had out of doors inthe Hebrides. They are sure soon to recover sufficiently from theirterror to solicit for readmission, which is not to be obtained but byrepeating a verse, with which those who are knowing and provident areprovided. 

In the Orkney Islands it was formerly the custom for bands of peopleto assemble and pay a round of visits, singing a song which began--

 This night it is guid New'r E'en's night, We're a' here Queen Mary's men: And we're come here to crave our right, And that's before our Lady!

In the county of Fife this night was called "Singen E'en, " probablyfrom the custom of singing carols then. This day is popularly knownin Scotland as _Hogmany_, and the following is a fragment of aYorkshire _Hagmena_ song:--

 To-night it is the New Year's night, to-morrow is the day, And we are come for our right and for our ray, As we used to do in Old King Henry's day: Sing, fellows! sing, Hagman-ha!

 If you go to the bacon flick, cut me a good bit; Cut, cut and low, beware of your maw. Cut, cut and round, beware of your thumb, That me and my merry men may have some: Sing, fellows! sing, Hag-man-ha!

 If you go to the black ark (chest), bring me ten marks; Ten marks, ten pound, throw it down upon the ground, That me and my merry men may have some: Sing, fellows! sing, Hog-man-ha!

The meaning of this word "Hogmany" is not clear, and has been a sourceof dispute among Scottish antiquaries; but two suggestions of itsderivation are probable. One is that it comes from _Au qui menez_ (Tothe mistleto go), which mummers formerly cried in France at Christmas;and the other is that it is derived from _Au gueux menez_, _i. E. _bring the beggars--which would be suitable for charitable purposes atsuch a time. In some remote parts of Scotland the poor children robethemselves in a sheet, which is so arranged as to make a large pocketin front, and going about in little bands, they call at houses fortheir Hogmany, which is given them in the shape of some oat cake, andsometimes cheese, the cakes being prepared some days beforehand, inorder to meet the demand. On arriving at a house they cry "Hogmany, "or sing some rough verse, like--

 Hogmanay, Trollolay, Give us of your white bread, and none of your grey!

In _Notes and Queries_ (2 ser. Ix. 38) a singular Scotch custom isdetailed. Speaking of the village of Burghead, on the southern shoreof the Moray Frith, the writer says: "On the evening of the last dayof December (old style) the youth of the village assemble about dusk, and make the necessary preparations for the celebration of the'cl[=a]vie. ' Proceeding to some shop, they demand a strong emptybarrel, which is usually gifted at once; but if refused, taken byforce. Another for breaking up, and a quantity of tar are likewiseprocured at the same time. Thus furnished, they repair to a particularspot close to the sea shore, and commence operations. 

"A hole, about four inches in diameter, is first made in the bottom ofthe stronger barrel, into which the end of a stout pole, five feet inlength, is firmly fixed; to strengthen their hold, a number ofsupports are nailed round the outside of the former, and also closelyround the latter. The tar is then put into the barrel, and set onfire; and the remaining one being broken up, stave after stave isthrown in, until it is quite full. The 'cl[=a]vie, ' already burningfiercely, is now shouldered by some strong young man, and borne awayat a rapid pace. As soon as the bearer gives signs of exhaustion, another willingly takes his place; and should any of those who arehonoured to carry the blazing load meet with an accident, as sometimeshappens, the misfortune excites no pity, even among his nearrelatives. 

"In making the circuit of the village they are said to confinethemselves to their old boundaries. Formerly the procession visitedall the fishing boats, but this has been discontinued for some time. Having gone over the appointed ground, the 'cl[=a]vie' is finallycarried to a small artificial eminence near the point of thepromontory, and, interesting as being a portion of the ancientfortifications, spared, probably on account of its being used for thispurpose, where a circular heap of stones used to be hastily piled up, in the hollow centre of which the 'cl[=a]vie' was placed, stillburning. On this eminence, which is termed the 'durie, ' the presentproprietor has recently erected a small round column, with a cavity inthe centre, for admitting the free end of the pole, and into this itis now placed. After being allowed to burn on the 'durie' for a fewminutes, the 'cl[=a]vie' is most unceremoniously hurled from itsplace, and the smoking embers scattered among the assembled crowd, bywhom, in less enlightened times, they were eagerly caught at, andfragments of them carried home, and carefully preserved as charmsagainst witchcraft. " Some discussion took place on the origin of thiscustom, but nothing satisfactory was eliminated. 

Another correspondent to the same periodical (2 ser. Ix. 322) says: "Apractice, which may be worth noting, came under my observation at thetown of Biggar (in the upper ward of Lanarkshire) on 31st Decemberlast. It has been customary there, from time immemorial, among theinhabitants to celebrate what is called 'Burning out the Old Year. 'For this purpose, during the day of the 31st, a large quantity of fuelis collected, consisting of branches of trees, brushwood, and coals, and placed in a heap at the 'Cross'; and about nine o'clock at nightthe lighting of the fire is commenced, surrounded by a crowd ofonlookers, who each thinks it a duty to cast into the flaming masssome additional portion of material, the whole becoming sufficient tomaintain the fire till next, or New Year's morning is far advanced. Fires are also kindled on the adjacent hills to add to the importanceof the occasion. "

In Ireland, according to Croker (_Researches in the South of Ireland_, p. 233), on the last night of the year a cake is thrown against theoutside door of each house, by the head of the family, which ceremonyis said to keep out hunger during the ensuing year:--

 If New Year's Eve night wind blow South, It betokeneth warmth and growth; If West, much milk, and fish in the sea; If North, much cold and storms there will be; If East, the trees will bear much fruit; If North-East, flee it, man and brute. 

CHAPTER XXIX

 New Year's Day--Carol--New Year's Gifts--"Dipping"--Riding the "Stang"--Curious Tenures--God Cakes--The "Quaaltagh"--"First-foot" in Scotland--Highland Customs--In Ireland--Weather Prophecies--Handsel Monday. 

There is a peculiar feeling of satisfaction that comes over us withthe advent of the New Year. The Old Year, with its joys and sorrows, its gains and disappointments, is irrevocably dead--dead without hopeof resurrection, and there is not one of us who does not hope that theforthcoming year may be a happier one than that departed. 

The following very pretty "Carol for New Year's Day" is taken from_Psalmes, Songs, and Sonnets_, composed by William Byrd, Lond. 1611:--

 O God, that guides the cheerful sun By motions strange the year to frame, Which now, returned whence it begun, From Heaven extols Thy glorious Name; This New Year's season sanctify With double blessings of Thy store, That graces new may multiply, And former follies reign no more. So shall our hearts with Heaven agree, And both give laud and praise to Thee. Amen. 

 Th' old year, by course, is past and gone, Old Adam, Lord, from us expel; New creatures make us every one, New life becomes the New Year well. As new-born babes from malice keep, New wedding garments, Christ, we crave; That we Thy face in Heaven may see, With Angels bright, our souls to save. So shall our hearts with Heaven agree, And both give laud and praise to Thee. Amen. 

The Church takes no notice of the first of January as the beginning ofa New Year, but only as the Feast of the Circumcision of our Lord, andconsequently, being included in the twelve days of Christ-tidefestivity, it was only regarded as one of them, and no particularstress was placed upon it. There were, and are, local customs peculiarto the day, but, with the exception of some special festivity, generalgood wishes for health and prosperity, and the giving of presents, there is no extraordinary recognition of the day. 

Naogeorgus says of it:--

 The next to this is New Yeares day, whereon to every frende, They costly presents in do bring, and Newe Yeares giftes do sende. These giftes the husband gives his wife, and father eke the childe, And maister on his men bestowes the like, with favour milde. And good beginning of the yeare, they wishe and wishe againe, According to the auncient guise of heathen people vaine. These eight dayes no man doth require his dettes of any man, Their tables do they furnish out with all the meate they can: With Marchpaynes, Tartes, and Custards great, they drink with staring eyes, They rowte and revell, feede and feast, as merry all as Pyes: As if they should at th' entrance of this newe yeare hap to die, Yet would they have theyr bellyes full, and auncient friendes allie. 

The custom of mutual gifts on this day still obtains in England, butis in great force in France. Here it was general among all classes, and many are the notices of presents to Royalty, but nowadays apresent at Christmas has very greatly superseded the old custom. Weowe the term "pin-money" to the gift of pins at this season. They wereexpensive articles, and occasionally money was given as a commutation. Gloves were, as they are now, always an acceptable present, but tothose who were not overburdened with this world's goods an orangestuck with cloves was deemed sufficient for a New Year's gift. 

Among the many superstitious customs which used to obtain in Englandwas a kind of "Sortes Virgilianĉ, " or divination, as to the comingyear. Only the Bible was the medium, and the operation was termed"dipping. " The ceremony usually took place before breakfast, as it wasabsolutely necessary that the rite should be performed fasting. TheBible was laid upon a table, and opened haphazard, a finger beingplaced, without premeditation, upon a verse, and the future for thecoming year was dependent upon the sense of the verse pitched upon. Acorrespondent in _Notes and Queries_ (2 ser. Xii. 303) writes: "Abouteight years ago I was staying in a little village in Oxfordshire onthe first day of the year, and happening to pass by a cottage where anold woman lived whom I knew well, I stepped in, and wished her 'AHappy New Year. ' Instead of replying to my salutation, she staredwildly at me, and exclaimed in a horrified tone, 'New Year's Day! andI have never dipped. ' Not having the slightest idea of her meaning, Iasked for an explanation, and gathered from her that it was customaryto _dip_ into the Bible before twelve o'clock on New Year's Day, andthe first verse that met the eye indicated the good or bad fortune ofthe inquirer through the ensuing year. My old friend added: 'Last yearI dipped, and I opened on Job, and sure enough, I have had nought buttrouble ever since. ' Her consternation on receiving my good wishes wasin consequence of her having let the opportunity of dipping go by forthat year, it being past twelve o'clock. "

Another singular custom which used to obtain in Cumberland andWestmoreland is noted in a letter in the _Gentleman's Magazine_ for1791, vol. Lxi. , part ii. P. 1169: "Early in the morning of the firstof January the _Fĉx Populi_ assemble together, carrying _stangs_[86]and baskets. Any inhabitant, stranger, or whoever joins not thisruffian tribe in sacrificing to their favourite Saint day, ifunfortunate enough to be met by any of the band, is immediatelymounted across the stang (if a woman, she is basketed), and carried, shoulder height, to the nearest public-house, where the payment ofsixpence immediately liberates the prisoner. No respect is paid to anyperson; the cobler on that day thinks himself equal to the parson, whogenerally gets mounted like the rest of his flock; whilst one of hisporters _boasts and prides himself_ in having, but just before, gotthe _Squire_ across the pole. None, though ever so industriouslyinclined, are permitted to follow their respective avocations on thatday. "

[Footnote 86: Poles. To ride the stang was a popular punishment forhusbands who behaved cruelly to their wives. ]

Blount, in his _Tenures of Land_, etc. , gives a very curious tenure bywhich the Manor of Essington, Staffordshire, was held; the lord ofwhich manor (either by himself, deputy, or steward) oweth, and isobliged yearly to perform, service to the lord of the Manor of Hilton, a village about a mile distant from this manor. The Lord of Essingtonis to bring a goose every New Year's day, and drive it round the fire, at least three times, whilst Jack of Hilton is blowing the fire. ThisJack of Hilton is an image of brass, of about twelve inches high, having a little hole at the mouth, at which, being filled with water, and set to a strong fire, which makes it evaporate like an _ĉolipole_, it vents itself in a constant blast, so strongly that it is veryaudible, and blows the fire fiercely. 

When the Lord of Essington has done his duty, and the other things areperformed, he carries his goose into the kitchen of Hilton Hall, anddelivers it to the cook, who, having dressed it, the Lord ofEssington, or his deputy, by way of farther service, is to carry it tothe table of the lord paramount of Hilton and Essington, and receivesa dish from the Lord of Hilton's table for his own mess, and sodeparts. 

He also gives a curious tenure at Hutton Conyers, Yorkshire: "Nearthis town, which lies a few miles from Ripon, there is a large common, called Hutton Conyers Moor. .. . The occupiers of messuages and cottageswithin the several towns of Hutton Conyers, Melmerby, Baldersby, Rainton, Dishforth, and Hewick have right of estray for their sheep tocertain limited boundaries on the common, and each township has ashepherd. 

"The lord's shepherd has a pre-eminence of tending his sheep on anypart of the common, and, wherever he herds the lord's sheep, theseveral other shepherds have to give way to him, and give up theirhoofing place, so long as he pleases to depasture the lord's sheepthereon. The lord holds his court the first day in the year, and, toentitle those several townships to such right of estray, the shepherdof each township attends the court, and does fealty by bringing tothe court a large apple-pie and a twopenny sweet cake, except theshepherd of Hewick, who compounds by paying sixteenpence for ale(which is drunk as aftermentioned) and a wooden spoon; each pie is cutin two, and divided by the bailiff, one half between the steward, bailiff, and the tenant of a coney warren, and the other half into sixparts, and divided amongst the six shepherds of the beforementionedsix townships. In the pie brought by the shepherd of Rainton, an innerone is made, filled with prunes. The cakes are divided in the samemanner. The bailiff of the manor provides furmety and mustard, anddelivers to each shepherd a slice of cheese and a penny roll. Thefurmety, well mixed with mustard, is put into an earthen pot, andplaced in a hole in the ground in a garth belonging to the bailiff'shouse, to which place the steward of the court, with the bailiff, tenant of the warren, and six shepherds adjourn, with their respectivewooden spoons. The bailiff provides spoons for the steward, the tenantof the warren, and himself. The steward first pays respect to thefurmety by taking a large spoonful; the bailiff has the next honour, the tenant of the warren next, then the shepherd of Hutton Conyers, and afterwards the other shepherds by regular turns; then each personis served with a glass of ale (paid for by the sixteenpence brought bythe Hewick shepherd), and the health of the Lord of the Manor isdrunk; then they adjourn back to the bailiff's house, and the furtherbusiness of the court is proceeded with. "

The question was asked (_Notes and Queries_, 2 ser. Ii. 229), butnever answered, Whether any reader could give information respectingthe ancient custom in the city of Coventry of sending God Cakes on thefirst day of the year? "They are used by all classes, and vary inprice from a halfpenny to one pound. They are invariably made in atriangular shape, an inch thick, and filled with a kind of mince meat. I believe the custom is peculiar to that city, and should be glad toknow more about its origin. So general is the use of them on January1st, that the cheaper sorts are hawked about the streets, as hot Crossbuns are on Good Friday in London. "

In Nottinghamshire it is considered unlucky to take anything out of ahouse on New Year's day before something has been brought in;consequently, as early as possible in the morning, each member of thefamily brings in some trifle. Near Newark this rhyme is sung:--

 Take out, and take in, Bad luck is sure to begin; But take in and take out, Good luck will come about. 

Train, in his _History of the Isle of Man_ (ed. 1845, vol. Ii. 115), says that on 1st January an old custom is observed, called the_quaaltagh_. In almost every parish throughout the island a party ofyoung men go from house to house singing the following rhyme:--

 Again we assemble, a merry New Year To wish to each one of the family here, Whether man, woman, or girl, or boy, That long life and happiness all may enjoy; May they of potatoes and herrings have plenty, With butter and cheese, and each other dainty; And may their sleep never, by night or day, Disturbed be by even the tooth of a flea: Until at the Quaaltagh again we appear, To wish you, as now, all a happy New Year. 

When these lines are repeated at the door, the whole party are invitedinto the house to partake of the best the family can afford. On theseoccasions a person of dark complexion always enters first, as alight-haired male or female is deemed unlucky to be the first-foot, or_quaaltagh_, on New Year's morning. The actors of the _quaaltagh_ donot assume fantastic habiliments like the Mummers of England, or theGuisards of Scotland; nor do they, like these rude performers of theAncient Mysteries, appear ever to have been attended by minstrelsplaying on different kinds of musical instruments. 

The custom of _first-footing_ is still in vogue in many parts ofScotland, although a very good authority, _Chambers's Book of Days_(vol. I. P. 28), says it is dying out:--

"Till very few years ago in Scotland the custom of the wassail bowl, at the passing away of the old year, might be said to be still incomparative vigour. On the approach of twelve o'clock a _hot pint_was prepared--that is, a kettle or flagon full of warm, spiced, andsweetened ale, with an infusion of spirits. When the clock had struckthe knell of the departed year, each member of the family drank ofthis mixture, 'A good health and a happy New Year, and many of them!'to all the rest, with a general hand-shaking, and perhaps a danceround the table, with the addition of a song to the tune of _Heytuttie taitie_--

 "Weel may we a' be, Ill may we never see, Here's to the King And the gude companie! etc. 

"The elders of the family would then most probably sally out, with thehot kettle, and bearing also a competent provision of buns and shortcakes, or bread and cheese, with the design of visiting theirneighbours, and interchanging with them the same cordial greetings. Ifthey met by the way another party similarly bent whom they knew, theywould stop, and give and take sips from their respective kettles. Reaching the friends' house, they would enter with vociferous goodwishes, and soon send the kettle a-circulating. If they were the firstto enter the house since twelve o'clock, they were deemed the_first-foot_; and, as such, it was most important, for luck to thefamily in the coming year, that they should make their entry, notempty-handed, but with their hands full of cakes, and bread andcheese; of which, on the other hand, civility demanded that eachindividual in the house should partake. 

"To such an extent did this custom prevail in Edinburgh, in therecollection of persons still living, that, according to theiraccount, the principal streets were more thronged between twelve andone in the morning than they usually were at mid-day. Much innocentmirth prevailed, and mutual good feelings were largely promoted. Anunlucky circumstance, which took place on the 1st January of 1812, proved the means of nearly extinguishing the custom. A small party ofreckless boys formed the design of turning the innocent festivities of_first-footing_ to account, for the purposes of plunder. They kepttheir counsel well. No sooner had the people come abroad on theprincipal thoroughfares of the Old Town, than these youths sallied outin small bands, and commenced the business which they had undertaken. Their previous agreement was--to _look out for the white neckcloths_, such being the best mark by which they could distinguish, in the dark, individuals likely to carry any property worthy of being taken. Agreat number of gentlemen were thus spoiled of their watches and othervaluables. The least resistance was resented by the most brutalmaltreatment. A policeman and a young man of the rank of a clerk inLeith died of the injuries they had received. An affair so singular, so uncharacteristic of the people among whom it happened, produced awidespread and lasting feeling of surprise. The outrage was expiatedby the execution of three of the youthful rioters on the chief sceneof their wickedness; but from that time it was observed that the oldcustom of going about with the _hot pint_--the ancient wassail--felloff. 

 * * * * *

"There was, in Scotland, a _first-footing_ independent of the _hotpint_. It was a time for some youthful friend of the family to stealto the door, in the hope of meeting there the young maiden of hisfancy, and obtaining the privilege of a kiss, as her _first-foot_. Great was the disappointment on his part, and great the joking amongthe family, if, through accident or plan, some half-withered aunt orancient grand-dame came to receive him instead of the blooming Jenny. "

In Sir T. D. Hardy's _Memoirs of Lord Langdale_ (1852, vol. I. , p. 55)is the following extract from a letter dated 1st January 1802. "Beingin Scotland, I ought to tell you of Scotch customs; and really theyhave a charming one on this occasion (_i. E. _ New Year's day). Whetherit is meant as a farewell ceremony to the old one, or an introductionto the New Year, I can't tell; but on the 31st of December almosteverybody has a party, either to dine or sup. The company, almostentirely consisting of young people, wait together till twelve o'clockstrikes, at which time every one begins to move, and they all fall towork. At what? why, kissing. Each male is successively locked in purePlatonic embrace with each female; and after this grand ceremony, which, of course, creates infinite fun, they separate and go home. This matter is not at all confined to these, but wherever man meetswoman it is the peculiar privilege of this hour. The common peoplethink it necessary to drink what they call _hot pint_, which consistsof strong beer, whisky, eggs, etc. , a most horrid composition, as bador worse than that infamous mixture called _fig-one_, [87] which theEnglish people drink on Good Friday. "

[Footnote 87: Or _Fig-sue_, which is a mixture of ale, sliced figs, bread, and nutmeg, all boiled together, and eaten hot. This mess ismade in North Lancashire, and partaken of on Good Friday, probably byway of mortifying the flesh. ]

Pennant tells us, in his _Tour in Scotland_, that on New Year's daythe Highlanders burned juniper before their cattle; and Stewart, in_Popular Superstitions of the Highlanders of Scotland_, says, as soonas the last night of the year sets in, it is the signal with theStrathdown Highlander for the suspension of his usual employment, andhe directs his attention to more agreeable callings. The men form intobands, with tethers and axes, and, shaping their course to the juniperbushes, they return home with mighty loads, which are arranged roundthe fire to dry until morning. A certain discreet person is despatchedto the _dead and living ford_, to draw a pitcher of water in profoundsilence, without the vessel touching the ground, lest its virtueshould be destroyed, and on his return all retire to rest. 

Early on New Year's morning, the _usque-cashrichd_, or water from the_dead and living ford_, is drunk, as a potent charm until next NewYear's day, against the spells of witchcraft, the malignity of evileyes, and the activity of all infernal agency. The qualifiedHighlander then takes a large brush, with which he profusely aspersesthe occupants of all beds, from whom it is not unusual for him toreceive ungrateful remonstrances against ablution. This ended, and thedoors and windows being thoroughly closed, and all crevices stopped, he kindles piles of the collected juniper in the different apartments, till the vapour collected from the burning branches condenses intoopaque clouds, and coughing, sneezing, wheezing, gasping, and otherdemonstrations of suffocation ensue. The operator, aware that the moreintense the _smuchdan_, the more propitious the solemnity, disregardsthese indications, and continues, with streaming eyes and avertedhead, to increase the fumigation, until, in his own defence, he admitsthe air to recover the exhausted household and himself. He then treatsthe horses, cattle, and other bestial stock in the town with the samesmothering, to keep them from harm throughout the year. 

When the gudewife gets up, and having ceased from coughing, has gainedsufficient strength to reach the bottle _dhu_, she administers itscomfort to the relief of the sufferers; laughter takes the place ofcomplaint, all the family get up, wash their faces, and receive thevisits of their neighbours, who arrive full of congratulationspeculiar to the day. _Mu nase choil orst_, "My Candlemas bond uponyou, " is the customary salutation, and means, in plain words, "You oweme a New Year's gift. " A point of great emulation is, who shall salutethe other first, because the one who does so is entitled to a giftfrom the person saluted. Breakfast, consisting of all procurableluxuries, is then served, the neighbours not engaged are invited topartake, and the day ends in festivity. 

Of New Year's customs in Ireland a correspondent in _Notes andQueries_ (5 ser. Iii. 7), writes: "On New Year's day I observed boysrunning about the suburbs at the County Down side of Belfast, carryinglittle twisted wisps of straw, which they offer to persons whom theymeet, or throw into houses as New Year Offerings, and expect in returnto get any small present, such as a little money, or a piece of bread. 

"About Glenarm, on the coast of County Antrim, the 'wisp' is not used;but on this day the boys go about from house to house, and are regaledwith 'bannocks' of oaten bread, buttered; these bannocks are bakedspecially for the occasion, and are commonly small, thick, and round, and with a hole through the centre. Any person who enters a house atGlenarm on this day must either eat or drink before leaving it. "

It is only natural that auguries for the weather of the year should bedrawn from that on which New Year's day falls, and not only so, but, as at Christmas, the weather for the ensuing year was materiallyinfluenced, according to the day in the week on which thiscommencement of another year happened to fall. It is, however, satisfactory to have persons able to tell us all about it, and thussaith Digges, in his _Prognosticacion Everlasting, of ryghte goodeEffect_, Lond. , 1596, 4to. 

"It is affirmed by some, when New Yeare's day falleth on the Sunday, then a pleasant winter doth ensue: a naturall summer: fruitesufficient: harvest indifferent, yet some winde and raine: manymarriages: plentie of wine and honey; death of young men and cattell:robberies in most places: newes of prelates, of kinges; and cruellwarres in the end. 

"On Monday, a winter somewhat uncomfortable; summer temperate: noplentie of fruite: many fansies and fables opened: agues shall reigne:kings and many others shall dye: marriages shall be in most places:and a common fall of gentlemen. 

"On Tuesday, a stormie winter: a wet summer: a divers harvest: corneand fruite indifferent, yet hearbes in gardens shall not flourish:great sicknesse of men, women, and yong children. Beasts shall hunger, starve, and dye of the botch; many shippes, gallies, and hulkes shallbe lost; and the bloodie flixes shall kill many men; all things deare, save corne. 

"On Wednesday, lo, a warme winter; in the end, snowe and frost: acloudie summer, plentie of fruite, corne, hay, wine, and honey: greatpaine to women with childe, and death to infants: good for sheepe:news of kinges: great warres: battell, and slaughter towards themiddell. 

"On Thursday, winter and summer windie; a rainie harveste: thereforewee shall have overflowings: much fruite: plentie of honey: yet fleshshall be deare: cattell in general shall dye: great trouble; warres, etc. : with a licencious life of the feminine sexe. 

"On Friday, winter stormie: summer scant and pleasant: harvestindifferent: little store of fruite, of wine and honey: corne deare:many bleare eyes: youth shall dye: earthquakes are perceived in manyplaces: plentie of thunders, lightnings and tempestes: with a suddendeath of cattell. 

"On Saturday, a mean winter: summer very hot: a late harvest: goodcheape garden hearbs: much burning: plentie of hempe, flax and honey. Old folke shall dye in most places: fevers and tercians shall grievemany people: great muttering of warres: murthers shall be suddenlycommitted in many places for light matters. "

In Scotland the first Monday is kept as a great holiday among servantsand children, to whom _Handsel Monday_, as it is called, is analogousto _Boxing Day_ in England, when all expect some little present intoken of affection, or in recognition of services rendered during thepast year. In the rural districts _Auld Handsel Monday_--that is, thefirst Monday after the twelfth of the month--is kept in preference. Itis also a day for hiring servants for another year, and atfarm-houses, after a good substantial breakfast, the remainder of theday is spent as a holiday. 

CHAPTER XXX

 Eve of Twelfth Day--Thirteen Fires--Tossing the Cake--Wassailing Apple-Trees--The Eve in Ireland--Twelfth Day, or Epiphany--Carol for the Day--Royal Offerings. 

The 5th of January is the eve of the Epiphany, and the Vigil ofTwelfth day, which used to be celebrated by the liberal use of thecustomary wassail bowl. In the _Gentleman's Magazine_ for 1791, p. 116, we get a good account of the customs in Herefordshire on thatnight. "On the eve of Twelfth day, at the approach of evening, thefarmers, their friends, servants, etc. , all assemble; and near sixo'clock, all walk together to a field where wheat is growing. Thehighest part of the ground is always chosen, where twelve small firesand one large one are lighted up. The attendants, headed by the masterof the family, pledge the company in old cider, which circulatesfreely on these occasions. A circle is formed round the large fire, when a general shout and hallooing takes place, which you hearanswered from all the villages and fields near, as I have myselfcounted fifty or sixty fires burning at the same time, which aregenerally placed on some eminence. This being finished, the companyall return to the house, where the good housewife and her maids arepreparing a good supper, which on this occasion is very plentiful. 

"A large cake is always provided, with a hole in the middle. Aftersupper, the company all attend the bailiff (or head of the oxen) tothe Wain house, where the following particulars are observed: themaster, at the head of his friends, fills the cup (generally of strongale), and stands opposite the first or finest of the oxen (twenty-fourof which I have often seen tied up in their stalls together); he thenpledges him in a curious toast; the company then follow his examplewith all the other oxen, addressing each by their name. This beingover, the large cake is produced, and is with much ceremony put on thehorn of the first ox, through the hole in the cake; he is then tickledto make him toss his head: if he throws the cake behind, it is themistress's perquisite; if before (in what is termed the _boosy_), thebailiff claims the prize. This ended, the company all return to thehouse, the doors of which are in the meantime locked, and not openedtill some joyous songs are sung. On entering, a scene of mirth andjollity commences, and reigns through the house till a late hour thenext morning. Cards are introduced, and the merry tale goes round. Ihave often enjoyed the hospitality, friendship, and harmony I havebeen witness to on these occasions. "

On p. 403 of the same volume another correspondent writes as to thecustom on Twelfth day eve in Devonshire. "On the Eve of the Epiphanythe farmer, attended by his workmen, with a large pitcher of cyder, goes to the orchard, and there, encircling one of the best-bearingtrees, they drink the following toast three several times:--

 "Here's to thee, old apple tree, Whence thou may'st bud, and whence thou may'st blow! And whence thou may'st bear apples enow! Hats full!--Caps full! Bushel, --bushel, --sacks full! And my pockets full, too! Huzza!

"This done, they return to the house, the doors of which they are sureto find bolted by the females, who, be the weather what it may, areinexorable to all entreaties to open them, till some one has guessedat what is on the spit, which is generally some nice little thingdifficult to be hit on, and is the reward of him who first names it. The doors are then thrown open, and the lucky clodpole receives thetit-bit as his recompence. Some are so superstitious as to believethat, if they neglect this custom, the trees will bear no apples thatyear. "

Referring to these customs, Cuthbert Bede remarks (_Notes andQueries_, 2 ser. Viii. 448): "A farmer's wife told me that where shehad lived in Herefordshire, twenty years ago, they were wont, onTwelfth Night Eve, to light in a wheat field twelve small fires, andone large one. .. . She told me that they were designed to represent theblessed Saviour and his twelve Apostles. The fire representing JudasIscariot, after being allowed to burn for a brief time, was kickedabout, and put out. .. . The same person also told me that the ceremonyof placing the twelfth cake on the horn of the ox was observed in allthe particulars. .. . It was twenty years since she had left the farm, and she had forgotten all the words of the toast used on thatoccasion: she could only remember one verse out of three or four:--

 "Fill your cups, my merry men all! For here's the best ox in the stall; Oh! he's the best ox, of that there's no mistake, And so let us crown him with the Twelfth Cake. "

_The Derby and Chesterfield Reporter_ of 7th January 1830 gives thefollowing notice of the Herefordshire customs: "On the eve of OldChristmas day there are thirteen fires lighted in the cornfields ofmany of the farms, twelve of them in a circle, and one round a pole, much longer and higher than the rest, in the centre. These fires aredignified by the names of the Virgin Mary and the Twelve Apostles, thelady being in the middle; and while they are burning, the labourersretire into some shed or out-house, where they can behold thebrightness of the Apostolic flame. Into this shed they lead a cow, onwhose horn a large plum cake has been stuck, and having assembledround the animal, the oldest labourer takes a pail of cider, andaddresses the following lines to the cow with great solemnity; afterwhich the verse is chaunted in chorus by all present:--

 "Here's to thy pretty face and thy white horn, God send thy master a good crop of corn, Both wheat, rye, and barley, and all sorts of grain, And, next year, if we live, we'll drink to thee again. 

"He then dashes the cider in the cow's face, when, by a violent tossof her head, she throws the plum cake on the ground; and if it fallsforward, it is an omen that the next harvest will be good; ifbackward, that it will be unfavourable. This is the ceremony at thecommencement of the rural feast, which is generally prolonged to thefollowing morning. "

In Ireland, [88] "on Twelve Eve in Christmas, they use to set up, ashigh as they can, a sieve of oats, and in it a dozen of candles setround, and in the centre one larger, all lighted. This is in memory ofour Saviour and His Apostles--lights of the world. "

[Footnote 88: Vallancey's _Collectanea de Rebus Hibernicis_, vol. I. No. 1. P. 124. ]

The 6th of January, or twelfth day after Christmas, is a festival ofthe Church, called _the Epiphany_ (from a Greek word signifying"appearance"), or Manifestation of Christ to the Gentiles; and itarises from the adoration of the Wise Men, or _Magi_, commonly knownas "the Three Kings, " _Gaspar_, _Melchior_, and _Balthazar_, who wereled by the miraculous star to Bethlehem, and there offered to theinfant Christ gold, frankincense, and myrrh. The following carol is inthe Harl. MSS. British Museum, and is of the time of Henry VII. :--

 Now is Christmas i-come, Father and Son together in One, Holy Ghost as ye be One, In fere-a; God send us a good new year-a. 

 I would now sing, for and I might, Of a Child is fair to sight; His mother bare him this enders[89] night, So still-a; And as it was his will-a. 

 There came three kings from Galilee To Bethlehem, that fair citie, To see Him that should ever be By right-a, Lord, and King, and Knight-a. 

 As they came forth with their offering, They met with Herod, that moody king, He asked them of their coming This tide-a; And thus to them he said-a:

 "Of whence be ye, you kings three?" "Of the East, as you may see, To seek Him that should ever be By right-a, Lord, and King, and Knight-a. "

 "When you to this Child have been, Come you home this way again, Tell me the sights that ye have seen, I pray-a; Go not another way-a. "

 They took their leave, both old and young, Of Herod, that moody king; They went forth with their offering, By light-a Of the Star that shone so bright-a. 

 Till they came into the place Where Jesus and his mother was, There they offered with great solace, In fere-a, Gold, incense, and myrrh-a. 

 When they had their offering made, As the Holy Ghost them bade, Then were they both merry and glad, And light-a; It was a good fair sight-a. 

 Anon, as on their way they went, The Father of Heaven an Angel sent, To those three kings that made present, That day-a, Who thus to them did say-a:

 "My Lord hath warned you every one, By Herod King ye go not home, For, an' you do, he will you slone[90] And strye-a, [91] And hurt you wonderly-a. "

 So forth they went another way, Through the might of God, His lay, [92] As the Angel to them did say, Full right-a, It was a fair good sight-a. 

 When they were come to their countree, Merry and glad they were all three, Of the sight that they had see By night-a; By the Star's shining light-a. 

 Kneel we now all here adown To that Lord of great renown, And pray we in good devotion For grace-a, In Heaven to have a place-a. 

[Footnote 89: Last. ]

[Footnote 90: Slay. ]

[Footnote 91: Stay, hinder. ]

[Footnote 92: Law. ]

This festival was held in high honour in England; and up to the reignof George III. Our Kings and Queens, attended by the Knights of thethree great Orders--the Garter, the Thistle, and the Bath--were wontto go in state to the Chapel Royal, St. James's, and there offer gold, frankincense, and myrrh, in commemoration of the _Magi_; but whenGeorge III. Was incapacitated, mentally, from performing the functionsof royalty, it was done by proxy, and successive sovereigns have foundit convenient to perform this act of piety vicariously. 

It must have been a magnificent function in the time of Henry VII. , aswe learn by Le Neve's _Royalle Book_. "As for Twelfth Day, the Kingmust go crowned, in his royal robes, kirtle, surtout, his furred hoodabout his neck, his mantle with a long train, and his cutlas beforehim; his armills upon his arms, of gold set full of rich stones; andno temporal man to touch it but the King himself; and the squire forthe body must bring it to the King in a fair kerchief, and the Kingmust put them on himself; and he must have his sceptre in his righthand, and the ball with the cross in his left hand, and the crown uponhis head. And he must offer that day gold, myrrh, and sense; then mustthe Dean of the Chapel send unto the Archbishop of Canterbury, byclerk, or priest, the King's offering that day; and then must theArchbishop give the next benefice that falleth in his gift to the samemessenger. And then the King must change his mantle when he goeth tomeat, and take off his hood, and lay it about his neck; and clasp itbefore with a great rich ouche; and this must be of the same colourthat he offered in. And the Queen in the same form as when she iscrowned. "

Now the ceremonial is as simple as it can be made. In the ChapelRoyal, St. James's, after the reading of the sentence at theoffertory, "Let your light so shine before men, " etc. , while the organplays, two members of Her Majesty's household, wearing the royallivery, descend from the royal pew, and, preceded by the usher, advance to the altar rails, where they present to one of the twoofficiating clergymen a red bag, edged with gold lace or braid, whichis received in an alms dish, and then reverently placed upon thealtar. This bag, or purse, is understood to contain the Queen'soffering of gold, frankincense, and myrrh. 

CHAPTER XXXI

 "The King of the Bean"--Customs on Twelfth Day--Twelfth Cakes--Twelfth Night Characters--Modern Twelfth Night--The Pastry Cook's Shops--Dethier's Lottery--The Song of the Wren--"Holly Night" at Brough--"Cutting off the Fiddler's Head. "

But another sovereign had a great deal to do with Twelfth day, "TheKing of the Bean, " who takes his title from a bean, or a silver penny, baked in a cake, which is cut up and distributed, and he is king inwhose slice the bean is found. Naogeorgus gives us the followingaccount of Twelfth day:--

 The wise men's day here foloweth, who out from _Persia_ farre, Brought giftes and presents unto Christ, conducted by a starre. The Papistes do beleeve that these were kings, and so them call, And do affirme that of the same there were but three in all. Here sundrie friendes togither come, and meete in companie, And make a king amongst themselves by voyce, or destinie: Who, after princely guise, appoyntes his officers alway. Then, unto feasting doe they go, and long time after play: Upon their hordes, in order thicke, the daintie dishes stande, Till that their purses emptie be, and creditors at hande. Their children herein follow them, and choosing princes here, With pompe and great solemnitie, they meete and make good chere: With money eyther got by stealth, or of their parents eft, That so they may be traynde to knowe, both ryot here and theft. Then also every housholder, to his abilitie, Doth make a mightie Cake, that may suffice his companie: Herein a pennie doth he put, before it comes to fire, This he devides according as his housholde doth require. And every peece distributeth, as round about they stand, Which, in their names, unto the poore, is given out of hand: But, who so chaunceth on the peece wherin the money lies, Is counted king amongst them all, and is, with showtes and cries, Exalted to the heavens up, who, taking chalke in hande, Doth make a crosse on every beame, and rafters as they stande: Great force and powre have these agaynst all injuryes and harmes Of cursed devils, sprites, and bugges, [93] of coniurings and charmes. So much this king can do, so much the Crosses brings to passe, Made by some servant, maide, or childe, or by some foolish asse. Twise sixe nightes then from Christmasse, they do count with diligence Wherein eche maister, in his house, doth burne up Franckensence: And on the Table settes a loafe, when night approcheth nere, Before the Coles, and Franckensence, to be perfumed there: First bowing downe his heade he standes, and nose, and eares, and eyes He smokes, and with his mouth receyve the fume that doth arise: Whom followeth streight his wife, and doth the same full solemly, And of their children every one, and all their family: Which doth preserve, they say, their teeth, and nose, and eyes, and eare, From every kind of maladie, and sicknesse all the yeare. When every one receyved hath this odour, great and small, Then one takes up the pan with Coales, and Franckensence, and all, Another takes the loafe, whom all the rest do follow here, And round about the house they go, with torch or taper clere, That neither bread nor meat do want, nor witch with dreadful charme Have powre to hurt their children, or to do their cattell harme. There are, that three nightes onely do perfourme this foolish geare, To this intent, and thinke themselves in safetie all the yeare. To Christ dare none commit himselfe. And in these dayes beside, They iudge what weather all the yeare shall happen and betide: Ascribing to ech day a month. And, at this present time, The youth in every place doe flocke, and all appareld fine, With Pypars through the streetes they runne, and sing at every dore, In commendation of the man, rewarded well therefore: Which on themselves they do bestowe, or on the Church, as though The people were not plagude with Roges and begging Fryers enough. There Cities are, where boyes and gyrles togither still do runne, About the streete with like, as soone as night beginnes to come, And bring abrode their wassell bowles, who well rewarded bee, With Cakes and Cheese, and great good cheare, and money plentiouslie. 

[Footnote 93: Bugbears, goblins. ]

The above gives us Twelfth day customs in the sixteenth century. Herrick tells us how it was celebrated a hundred years later, whenthey had added a queen to the festivities, as they had, previously, given a consort to the Lord of Misrule. 

 _Twelfe night, or_ King _and_ Queene. 

 Now, now the mirth comes With the cake full of plums, Where Beane's the _King_ of the sport here; Besides, we must know The Pea also Must revell, as _Queene_, in the Court here. 

 Begin, then, to chuse (This night, as ye use), Who shall for the present delight here, Be a _King_ by the lot, And who shall not Be Twelfe-day _Queene_ for the night here. 

 Which knowne, let us make Joy-sops with the cake; And let not a man then be seen here Who un-urg'd will not drinke To the base, from the brink, A health to the _King_ and the _Queene_ here. 

 Next, crowne the bowle full With gentle lamb's-wooll; Adde sugar, nutmeg, and ginger, With store of ale too; And thus ye must doe To make the wassaile a swinger. 

 Give then to the _King_ And _Queene_ wassailing; And though, with ale, ye be whet here, Yet part ye from hence As free from offence As when ye innocent met here. 

This custom of having a Twelfth cake and electing a king and queen hasnow died out, and is only known by tradition; so utterly died outindeed, that in the British Museum Library there is not a single sheetof "Twelfth-night Characters" to show the younger race of studentswhat they were like. The nearest approach to them preserved in thatnational collection of literature are some Lottery squibs, whichimitated them; and Hone, writing in 1838, says: "It must be admitted, however, that the characters sold by the pastry cooks are eithercommonplace or gross; when genteel, they are inane; when humorous, they are vulgar. "

A correspondent in the _Universal Magazine_ for 1774 thus describesthe drawing for King and Queen at that date. He says: "I went to afriend's house in the country to partake of some of those innocentpleasures that constitute a merry Christmas. I did not return till Ihad been present at drawing King and Queen, and eaten a slice of theTwelfth Cake, made by the fair hands of my good friend's consort. After tea, yesterday, a noble cake was produced, and two bowls, containing the fortunate chances for the different sexes. Our hostfilled up the tickets; the whole company, except the King and Queen, were to be ministers of state, maids of honour, or ladies of thebed-chamber. Our kind host and hostess, whether by design or accident, became king and queen. According to Twelfth-day law, each party is tosupport their character till midnight. "

Here we see they had no sheets of "Twelfth-night Characters" (the lossof which I deplore), but they were of home manufacture. Hone, in his_Every-Day Book_, vol. I. P. 51, describes the drawing some fiftyyears later. "First, buy your cake. Then, before your visitors arrive, buy your characters, each of which should have a pleasant versebeneath. Next, look at your invitation list, and count the number ofladies you expect; and, afterwards, the number of gentlemen. Then takeas many female characters as you have invited ladies; fold them up, exactly of the same size, and number each on the back, taking care tomake the king No. 1 and the queen No. 2. Then prepare and number thegentlemen's characters. Cause tea and coffee to be handed to yourvisitors as they drop in. When all are assembled, and tea over, put asmany ladies' characters in a reticule as there are ladies present;next, put the gentlemen's characters in a hat. Then call a gentlemanto carry the reticule to the ladies, as they sit, from which each ladyis to draw one ticket, and to preserve it unopened. Select a lady tobear the hat to the gentlemen for the same purpose. There will be oneticket left in the reticule, and another in the hat, which the ladyand gentleman who carried each is to interchange, as having fallen toeach. Next, arrange your visitors according to their numbers; the kingNo. 1, the queen No. 2, and so on. The king is then to recite theverse on his ticket; then the queen the verse on hers, and so thecharacters are to proceed in numerical order. This done, let the cakeand refreshments go round, and hey! for merriment!"

The Twelfth cakes themselves were, in the higher class, almost asbeautiful as wedding cakes, but they might be had of all prices, fromsixpence to anything one's purse might compass; and the confectioner's(they called them pastry cooks in those days) windows were well wortha visit, and crowds did visit them, sometimes a little practicaljoking taking place, such as pinning two persons together, etc. Quoting Hone again: "In London, with every pastry cook in the city, and at the west end of the town, it is 'high change' on Twelfth day. From the taking down the shutters in the morning, he and his men, withadditional assistants, male and female, are fully occupied byattending to the dressing out of the window, executing orders of theday before, receiving fresh ones, or supplying the wants of chancecustomers. Before dusk the important arrangement of the window iscompleted. Then the gas is turned on, with supernumerary argand lampsand manifold waxlights, to illuminate countless cakes, of all pricesand dimensions, that stand in rows and piles on the counters andsideboards, and in the windows. The richest in flavour and heaviest inweight and price are placed on large and massy salvers; one, enormously superior in size, is the chief object of curiosity; and allare decorated with all imaginable images of things animate andinanimate. Stars, castles, kings, cottages, dragons, trees, fish, palaces, cats, dogs, churches, lions, milkmaids, knights, serpents, and innumerable other forms in snow-white confectionery, painted withvariegated colours, glitter by 'excess of light' from mirrors againstthe walls, festooned with artificial wonders of Flora. "

As the fashion of Twelfth cakes declined, the pastry cooks had to pushtheir sale in every way possible, not being very particular as tooverstepping the law, by getting rid of them by means of drawings, raffles, and lotteries, which for a long time were winked at by theauthorities, until they assumed dimensions which could not beignored, and M. Louis Dethier was summoned at Bow Street on 26thDecember 1860, under the Act 42 Geo. III. Cap. 119, sec. 2, forkeeping an office at the Hanover Square Rooms for the purpose ofcarrying on a lottery "under the name, device, and pretence of adistribution of Twelfth cakes. " He had brought a similar distributionto a successful conclusion in 1851, but that was the exceptional yearof the Great Exhibition, and he was not interfered with; but this wasfor £10, 000 worth of cakes to be drawn for on ten successive days, beginning 26th December--tickets one shilling each. This was anundoubted lottery on a grand scale. The case was completely provedagainst Dethier, but he was not punished, as he abandoned his scheme, putting up with the loss. 

There were some curious customs in different parts of the kingdom onTwelfth day, but I doubt whether many are in existence now. Thefollowing, taken from _Notes and Queries_ (3 ser. V. 109), was invogue in 1864. "It is still the custom in parts of Pembrokeshire onTwelfth night to carry about a wren. 

"The wren is secured in a small house made of wood, with door andwindows--the latter glazed. Pieces of ribbon of various colours arefixed to the ridge of the roof outside. Sometimes several wrens arebrought in the same cage; and oftentimes a stable lantern, decoratedas above mentioned, serves for the wren's house. The proprietors ofthis establishment go round to the principal houses in theneighbourhood, where, accompanying themselves with some musicalinstrument, they announce their arrival by singing the 'Song of theWren. ' The wren's visit is a source of much amusement to children andservants; and the wren's men, or lads, are usually invited to have adraught from the cellar, and receive a present in money. The 'Song ofthe Wren' is generally encored, and the proprietors very commonlycommence high life below stairs, dancing with the maid-servants, andsaluting them under the kissing bush, where there is one. I havelately procured a copy of the song sung on this occasion. I am toldthat there is a version of this song in the Welsh language, which isin substance very near to the following:--

 "THE SONG OF THE WREN. 

 "Joy health, love, and peace Be to you in this place, By your leave we will sing Concerning our King: Our King is well drest, In silks of the best; With his ribbons so rare, No King can compare. In his coach he does ride, With a great deal of pride; And with four footmen To wait upon him. 

 We four were at watch, And all nigh of a match; With powder and ball, We fired at his hall. We have travelled many miles Over hedges and stiles, To find you this King, Which we now to you bring. Now Christmas is past, Twelfth day is the last, Th' Old Year bids adieu; Great joy to the New. "

Hone, in his _Table Book_, p. 26, gives a description of "Holly Night"at Brough, Westmoreland, in 1838. "Formerly the 'Holly Tree' at Broughwas really holly, but ash being abundant, the latter is nowsubstituted. There are two head inns in the town, which provide forthe ceremony alternately, although the good townspeople mostly lendtheir assistance in preparing the tree, to every branch of which theyfasten a torch. About eight o'clock in the evening it is taken to aconvenient part of the town, where the torches are lighted, the townband accompanying, and playing till all is completed, when it isremoved to the lower end of the town; and after divers salutes andhuzzas from the spectators, is carried up and down the town in statelyprocession. The band march behind it, playing their instruments, andstopping every time they reach the town bridge and the cross, wherethe 'holly' is again greeted with shouts of applause. Many of theinhabitants carry lighted branches and flambeaus; and rockets, squibs, etc. , are discharged on the joyful occasion. After the tree is thuscarried, and the torches are sufficiently burnt, it is placed in themiddle of the town, when it is again cheered by the surroundingpopulace, and is afterwards thrown among them. They eagerly watch forthis opportunity; and, clinging to each end of the tree, endeavour tocarry it away to the inn they are contending for, where they areallowed their usual quantum of ale and spirits, and pass a merrynight, which seldom breaks up before two in the morning. "

According to Waldron, in his _Description of the Isle of Man_, 1859, p. 156, the following singular custom is in force on Twelfth day. Inthis island there is not a barn unoccupied on the whole twelve daysafter Christmas, every parish hiring fiddlers at the public charge. OnTwelfth day the fiddler lays his head in the lap of some one of thewenches, and the _mainstyr fiddler_ asks who such a maid, or such amaid, naming all the girls one after another, shall marry, to which heanswers according to his own whim, or agreeable to the intimacies hehas taken notice of during the time of merriment, and whatever he saysis absolutely depended upon as an oracle; and if he couple two peoplewho have an aversion to each other, tears and vexation succeed themirth; this they call "cutting off the fiddler's head, " for after thishe is dead for a whole year. 

CHAPTER XXXII

 St. Distaff's Day--Plough Monday--Customs on the Day--Feast of the Purification. 

Here Christ-tide ought to end, and men and women should have returnedto their ordinary avocations, but the long holiday demoralised them;and although the women were supposed to set to work on the daysucceeding Twelfth day, thence called St. Distaff's day, or Rock[94]day, there was rough play, as Herrick tells us:--

 Partly work, and partly play, Ye must, on _St. Distaff's day_: From the Plough soone free your teame; Then come home and fother them. If the Maides a spinning goe, Burne the flax, and fire the tow: Bring in pails of water then, Let the Maides bewash the men. Give _S. Distaffe_ all the right, Then bid Christmas sport _good-night_. And, next morrow, every one To his owne vocation. 

[Footnote 94: A name for a spinning wheel. ]

The men, however, could not settle down to work so speedily, seriouswork not beginning till after "Plough Monday, " or the Monday afterTwelfth Day. Tusser says:

 Plough Munday, next after that twelf tide is past, Bids out with the plough--the worst husband is last. If plowman get hatchet, or whip to the skrene, Maids loseth their cocke, if no water be seen. 

This verse would be rather enigmatical were it not explained in_Tusser Redivivus_ (1744, p. 79). "After Christmas (which, formerly, during the twelve days, was a time of very little work) everygentleman feasted the farmers, and every farmer their servants andtask-men. _Plough Monday_ puts them in mind of their business. In themorning, the men and the maid-servants strive who shall show theirdiligence in rising earliest. If the ploughman can get his whip, hisploughstaff, hatchet, or any thing that he wants in the field, by thefireside before the maid hath got her kettle on, then the maid losethher Shrove-tide cock, and it belongs wholly to the men. Thus did ourforefathers strive to allure youth to their duty, and provided themwith innocent mirth as well as labour. On this Plough Monday they havea good supper and some strong drink. "

In many parts of the country it was made a regular festival, but, likeall these old customs, it has fallen into desuetude. However, Hone's_Every-Day Book_ was not written so long ago, and he there says: "Insome parts of the country, and especially in the North, they draw theplough in procession to the doors of the villagers and townspeople. Long ropes are attached to it, and thirty or forty men, stripped totheir clean white shirts, but protected from the weather by waistcoatsbeneath, drag it along. Their arms and shoulders are decorated withgay coloured ribbons tied in large knots and bows, and their hats aresmartened in the same way. They are usually accompanied by an oldwoman, or a boy dressed up to represent one; she is gaily bedizened, and called the _Bessy_. Sometimes the sport is assisted by a humourouscountryman to represent a _fool_. He is covered with ribbons, andattired in skins, with a depending tail, and carries a box to collectmoney from the spectators. They are attended by music and MorrisDancers, when they can be got; but it is always a sportive dance witha few lasses in all their finery, and a superabundance of ribbons. The money collected is spent at night in conviviality. "

Chambers's _Book of Days_ also gives an account of this frolic. "Acorrespondent, who has borne a part (cow-horn blowing) on many aPlough Monday in Lincolnshire, thus describes what happened on theseoccasions under his own observation:--Rude though it was, the Ploughprocession threw a life into the dreary scenery of winter as it camewinding along the quiet rutted lanes on its way from one village toanother; for the ploughmen from many a surrounding thorpe, hamlet, andlonely farm-house united in the celebration of Plough Monday. It wasnothing unusual for at least a score of the 'sons of the soil' to yokethemselves with ropes to the plough, having put on clean smock-frocksin honour of the day. There was no limit to the number who joined inthe morris dance, and were partners with 'Bessy, ' who carried themoney box; and all these had ribbons in their hats, and pinned aboutthem, wherever there was room to display a bunch. Many a hard-workingcountry Molly lent a helping hand in decorating her Johnny for PloughMonday, and finished him with an admiring exclamation of--'Lawks, John! thou dost look smart, surely!' Some also wore small bunches ofcorn in their hats, from which the wheat was soon shaken out by theungainly jumping which they called dancing. Occasionally, if thewinter was severe, the procession was joined by threshers carryingtheir flails, reapers bearing their sickles, and carters with theirlong whips, which they were ever cracking to add to the noise, whileeven the smith and the miller were among the number, for the onesharpened the plough-shares, and the other ground the corn; and Bessyrattled his box, and danced so high that he showed his worstedstockings and corduroy breeches; and, very often, if there was a thaw, tucked up his gown-skirts under his waistcoat and shook the bonnet offhis head, and disarranged the long ringlets that ought to haveconcealed his whiskers. For Bessy is to the procession of PloughMonday what the leading _figurante_ is to the opera or ballet, anddances about as gracefully as the hippopotami described by Dr. Livingstone. But these rough antics were the cause of much laughter, and rarely do we ever remember hearing any coarse jest that could callup an angry blush to a modest cheek. 

"No doubt they were called 'plough bullocks' through drawing theplough, as bullocks were formerly used, and are still yoked to theplough in some parts of the country. The rubbishy verses they recitedare not worth preserving, beyond the line which graces many apublic-house sign, of 'God speed the Plough. ' At the large farm-house, besides money, they obtained refreshment; and, through the quantity ofale they thus drank during the day, managed to get what they called'their load' by night. 

"But the great event of the day was when they came before some housewhich bore signs that the owner was well-to-do in the world, andnothing was given to them. Bessy rattled his box, and the ploughmendanced, while the country lads blew their bullock's horns, or shoutedwith all their might; but if there was still no sign, no forthcomingof either bread and cheese or ale, then the word was given, theploughshare driven into the ground before the door or window, thewhole twenty men yoked pulling like one, and, in a minute or two, theground was as brown, barren, and ridgy as a newly ploughed field. Butthis was rarely done, for everybody gave something, and, were it butlittle, the men never murmured, though they might talk of thestinginess of the giver afterwards amongst themselves, more especiallyif the party was what they called 'well off in the world. ' We are notaware that the ploughmen were ever summoned to answer for such abreach of the law, for they believe, to use their own expressivelanguage, 'they can stand by it, and no law in the world can touch'em, 'cause it's an old charter. '

"One of the mummers generally wears a fox's skin in the form of ahood; but, beyond the laughter the tail that hangs down his backawakens by its motion when he dances, we are at a loss to find ameaning. Bessy formerly wore a bullock's tail behind, under his gown, and which he held in his hand while dancing, but that appendage hasnot been worn of late. "

On the 2nd of February--the Feast of the Purification of the BlessedVirgin Mary--all Christ-tide decorations are to be taken down, andwith them ends all trace of that festive season. 

 Farwell, Crystmas fayer and fre; Farwell, Newers Day with the; Farwell, the Holy Epyphane; And to Mary now sing we. 

 "_Revertere, revertere_, the queen of blysse and of beaute. "

THE END