celebrated, and a special form of prayer made use of, which was removed
from the Prayer Book by an Act of Parliament (22 Vict. c. 2, March 25,
1859).
The following extract is taken from the _Courier_, of the 30th of
January, 1826:
“This being the anniversary of King Charles’ Martyrdom (in 1649), the
Royal Exchange gates were shut till twelve o’clock, when they were
opened for public business.”
There is a story told regarding a Miss Russell, great granddaughter of
Oliver Cromwell, who was waiting-woman to the Princess Amelia, daughter
of George II., to the effect that, while engaged in her duty one 30th of
January, the Prince of Wales came into the room, and sportively said,
“For shame, Miss Russell! why have you not been at church, humbling
yourself with weepings and wailings for the sins on this day committed
by your ancestor?” To which Miss Russell answered, “Sir, for a
descendant of the great Oliver Cromwell, it is humiliation sufficient to
be employed, as I am, in pinning up the tail of your sister!”--Rede’s
_Anecdotes_, 1799, quoted in _Book of Days_, vol. i. p. 192.
JAN. 31.] ISLE OF MAN.
On the eve of the 1st of February a festival was formerly kept, called
in the Manks language _Laa’l Breeshey_, in honour of the Irish lady who
went over to the Isle of Man to receive the veil from St. Maughold. The
custom was to gather a bundle of green rushes, and standing with them in
the hand on the threshold of the door, to invite the holy Saint Bridget
to come and lodge with them that night. In the Manks language, the
invitation ran thus:--“Brede, Brede, tar gys my thie, tar dyn thie ayms
noght. Foshil jee yn dorrys da Brede, as lhig da Brede e heet staigh.”
In English, “Bridget, Bridget, come to my house, come to my house
to-night--open the door for Bridget, and let Bridget come in.” After
these words were repeated, the rushes were strewn on the floor by way of
a carpet or bed for St. Bridget.--Train’s _History of the Isle of Man_,
1845, vol. ii. p. 116.
NOTTINGHAMSHIRE.
The following extract from the _Newark Advertiser_ of Feb. 2nd. 1870,
describes a custom that existed for a long time at Newark:
“For many years past the last day in January has been observed in Newark
as a raffling day for oranges in the market-place. On Monday last
application was made to Mr. Superintendent Riddell, at the Post Office,
as to whether the practice would be allowed this year as usual. He
advised them to apply to the sitting magistrates, and upon doing so Mr.
Wallis (deputy clerk) read to them the Act of Parliament, which stated
that they would be liable to three months’ hard labour if they raffled.
The applicants said they believed there was some old charter which gave
them the privilege in Newark for raffling on that day, but they were
told the Act of Parliament made no exceptions, and the magistrates said
they could not give them permission to break the law. On Monday,
therefore, no raffling took place, and we may regard the practice as
finally put an end to, which will be a matter of great satisfaction to
many.--See, _Every Day Book_, vol. ii. p. 161.
OXFORDSHIRE.
By the common people, the Saturday preceding Shrove Tuesday is called
Egg Saturday. This name is employed as a date by Anthony à Wood: “One
hundred and ninety-two bachelors to determine this Lent, but
twenty-three or thereabouts were not presented on Egg Saturday.”--_Med.
Ævi Kalend._ vol. i. p. 158. _Lives of Leland, Hearne, and Wood_, 1772,
vol. ii. p. 297.
FEB. 1.] CANDLEMAS EVE.
On Candlemas Eve was kindled the _yule-brand_, which was allowed to burn
till sunset, when it was quenched and carefully laid by to _teend_ (i.e.
light) the Christmas clog or log at the next return of the season. Thus
Herrick, _Hesperides_, p. 337, says:
“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 mischiefe there.”
The rosemary, the bay, the ivy, the holly, and the mistletoe, the
Christmas decorations of hall and cottage, were now pulled down, when,
according to the popular superstition, not a branch, nor even a leaf,
should be allowed to remain.
“Down with the _Rosemary_ and so
Down with the _Baies_ and the _Misleto_:
Down with the _Holly, Ivie, all
Wherewith ye dress the Christmas Hall_:
That so the superstitious find
_No one least branch there left behind_:
For look, _how many leaves_ there be
Neglected there (maids trust to me),
_So many goblins you shall see_.”
Herrick (_Hesperides_, p. 361).
In the place, however, of the Christmas decorations, the “greener box
was upraised,” and Christmas now was positively at an end. Some indeed,
considered this to have been the case on Twelfth Night, and old Tusser,
in his _Five Hundred Points of good Husbandry_, strongly contends for
it; but then his head was more full of the cart and plough than of
regard for old customs; and like any other master, he was naturally
anxious that the holidays should be ended, and the labourers should get
to work again as soon as possible; and merry-making, however agreeable
it may be, will not help to dig the land or sow the grain. But in spite
of these wise saws, the truth of which nobody would contest, human
feelings are stronger than human reason, and customs, when they tend to
pleasure, will maintain their ground till they are superseded, not by
privations, but by other forms of amusement.--_New Curiosities of
Literature_, Soane, 1847, vol. i. p. 52.
The following is from Herrick’s _Hesperides_, p. 337.
“Down with the Rosemary and Bayes,
Down with the Misleto;
Instead of Holly, now up-raise
The greener Box for show.
The Holly hitherto did sway,
Let Box now domineere,
Until the dancing Easter Day,
Or Easter’s Eve appeare.
Then youthful Box, which now hath grace
Your houses to renew,
Grown old, surrender must his place
Unto the crisped Yew.
When Yew is out, then Birch comes in,
And many flowers beside;
Both of a fresh and fragrant kinne
To honour Whitsontide.
Green Rushes then, and sweetest Bents,
With cooler Oaken boughs,
Come in for comely ornaments
To re-adorn the house.
Thus times do shift; each thing his turne does hold;
New things succeed, as former things grow old.”
NOTTINGHAMSHIRE.
It was at one time customary, in the villages bordering on the Trent, to
decorate not only churches but houses with branches of box, and to light
up a number of candles in the evening, as being the last day of
Christmas rejoicings. “On Candlemas Day throw candles away” is a popular
proverb for the following day.--_Jour. Arch. Assoc._ 1853, vol. viii. p.
231.
FEB. 2.] CANDLEMAS DAY.
This day, the festival of the “Purification of the Blessed Virgin Mary,”
is sometimes called _Christ’s Presentation_, the _Holiday of St.
Simeon_, and _The Wives’ Feast_. The ceremony of candle-bearing (which
continued in England till it was repealed for its Popish tendency by an
order in council in the second year of King Edward VI.) is generally
considered to refer to what Simeon said when he took the infant Jesus in
his arms, and declared that he was _a light to lighten the Gentiles_.
Pope Innocent, in a sermon on this festival quoted in _Pagano Papismus_,
in reply to the question “Why do we (the Catholics) in this feast carry
candles?” says, “Because the Gentiles dedicated the month of February to
the infernal gods; and as at the beginning of it Pluto stole Proserpine,
and her mother, Ceres, sought her in the night with lighted candles, so
they in the beginning of this month, walked about the city with lighted
candles. Because the holy fathers could not utterly extirpate this
custom, they ordained that Christians should carry about candles in
honour of the blessed Virgin Mary; and thus what was done before to the
honour of Ceres is now done to the honour of the Virgin.”
From whatever cause, however, the ceremony originated, it acquired many
additional rites in the process of time, according to the manners and
habits of those who adopted it. We are told in Dunstan’s _Concord of
Monastic Rules_ that “the monks went in surplices to the church for
candles, which were to be consecrated, sprinkled with holy water, and
incensed by the abbot. Every monk took a candle from the sacrist and
lighted it. A procession was made, thirds and mass were celebrated, and
the candles, after the offering, were presented to the priest. The
monks’ candles signified the use of them in the parable of the wise
virgins.”
According to some authorities, there was on this day a general
consecration of all the candles to be burnt in the Catholic churches
throughout the whole year; and it should also be mentioned that from
Candlemas the use of tapers at vespers and litanies, which had continued
through the whole winter, ceased until the ensuing _All Hallow Mass_,
which will serve to explain the old English proverb in Ray’s collection:
“On Candlemas Day,
Throw candle and candlestick away.”
_New Curiosities of Literature_, vol. i. p. 25.
DORSETSHIRE.
Formerly at Lyme Regis the wood-ashes of the family being sold
throughout the year as they were made, the person who purchased them
annually sent a present on this day of a large candle. When night came,
this candle was lighted, and, assisted by its illumination, the inmates
regaled themselves with cheering draughts of ale, and sippings of punch,
or some other animating beverage, until the candle had burnt out. The
coming of the Candlemas Candle was looked forward to by the young ones
as an event of some importance; for of usage they had a sort of right to
sit up that night, and partake of the refreshment, till all retired to
rest, the signal for which was the self-extinction of the Candlemas
Candle.--_Every Day Book_, vol. i. p. 206.
YORKSHIRE.
Formerly at Ripon, on the Sunday before Candlemas Day, the collegiate
church was illuminated with candles.--_Gent. Mag._ 1790, vol. lx. p.
719.
SCOTLAND.
At grammar schools it is, or was, an universal custom for the children
attending schools to make small presents of money to their teachers. The
master sits at his desk or table, exchanging for the moment his usual
authoritative look for one of bland civility, and each child goes up in
turn and lays his offering down before him, the sum being generally
proportioned to the abilities of the parent. Sixpence and a shilling are
the usual sums in most schools, but some give half, and whole crowns,
and even more. The boy and girl who give most are respectively styled
king and queen. The children being then dismissed for a holiday proceed
along the streets in a confused procession, carrying the king and queen
in state, exalted upon that seat, formed of crossed hands, which,
probably from this circumstance, is called “the king’s chair.” In some
schools it used to be customary for the teacher, on the conclusion of
the offerings, to make a bowl of punch, and regale each boy with a glass
to drink the king and queen’s health, and a biscuit. The latter part of
the day was usually devoted to what was called the _Candlemass bleeze_
or blaze, namely, the conflagration of any piece of furze which might
exist in their neighbourhood, or, were that wanting, of an artificial
bonfire.
According to Sinclair the king’s power lasted for six weeks, and during
his reign he was not only entitled to demand an afternoon’s play for the
scholars once a week, but had also the royal privilege of remitting
punishments.--_Book of Days_, vol i. p. 214. _Stat. Acc. of Scotland_,
Sinclair, 1794, vol. xiii. p. 211.
It was formerly customary in Scotland to hold a football match, the east
end of a town against the west, the unmarried men against the married,
or one parish against another. The “Candlemas ba’,” as it was called,
brought the whole community out in a state of high excitement. On one
occasion when the sport took place in Jedburgh, the contending parties,
after a struggle of two hours in the streets, transferred the contention
to the bed of the river Jed, and there fought it out amidst a scene of
fearful splash and dabblement, to the infinite amusement of a multitude
looking on from the bridge.--_Book of Days_, vol. i. p. 214.
WESTERN ISLES OF SCOTLAND.
As Candlemas Day comes round, the mistress and servants of each family
taking a sheaf of oats, dress it up in woman’s apparel, and after
putting it in a large basket, beside which a wooden club is placed, they
cry three times, “Briid is come! Briid is welcome!” This they do just
before going to bed, and as soon as they rise in the morning, they
look among the ashes, expecting to see the impression of Briid’s
club there, which if they do, they reckon it a true presage of
a good crop and prosperous year, and the contrary they take as an
ill-omen.--_Description of the Western Isles of Scotland_, Martin, 1703,
p. 119.
COLLOP MONDAY.
The Monday before Shrove Tuesday is so called because it was the last
day of flesh-eating before Lent, and our ancestors cut their fresh meat
into collops or steaks, for salting or hanging up until Lent was over;
and hence in many places it is customary to have eggs and collops, or
slices of bacon at dinner on this day.--_Every Day Book_, vol. i. p.
241.
BUCKINGHAMSHIRE.
At Eton it was the custom for the scholars to write verses either in
praise or dispraise of Father Bacchus, poets being considered as
immediately under his protection. He was therefore sung on this occasion
in all kinds of metres, and the verses of the boys of the seventh and
sixth, and some of the fifth forms, were affixed to the inner doors of
the college. Verses are still written and put up on this day, but the
young poets are not confined to the subject of writing eulogiums on the
God of Wine. It retains, however, the name of Bacchus.--Brand’s _Pop.
Antiq_., vol. i. p. 62. _Status Scholæ Etonensis_, A.D. 1560, fol. 423.
CORNWALL.
On the day termed Hall’ Monday, which precedes Shrove Tuesday, about the
dusk of the evening it is the custom for boys, and in some cases for
those who are above the age of boys, to prowl about the streets with
short clubs, and to knock loudly at every door, running off to escape
detection on the slightest sign of a motion within. If, however, no
attention be excited, and especially if any article be discovered
negligently exposed, or carelessly guarded, then the things are carried
away; and on the following morning are discovered displayed in some
conspicuous place, to expose the disgraceful want of vigilance supposed
to characterise the owner. The time when this is practised is called
“Nickanan night;” and the individuals concerned are supposed to
represent some imps of darkness, who seize on and expose unguarded
moments.
On the following eve (Shrove Tuesday), the clubs are again in
requisition; but on this occasion the blows on the door keep time to the
following chant:
“Nicka, nicka nan;
Give me some pancake, and then I’ll be gone.
But if you give me none,
I’ll throw a great stone,
And down your doors shall come.”
_Report of the Royal Institution of Cornwall for 1842_; _N. & Q. 1st
S._ vol. xii. p. 297.
DEVONSHIRE.
In the neighbourhood of Bridestow, Okehampton, the children go round to
the different houses in the parish on the Monday before Shrove Tuesday,
generally by twos and threes, and chant the following verses, by way of
extracting from the inmates sundry contributions of eggs, flour, butter,
halfpence, &c., to furnish out the Tuesday’s feast:
“Lent Crock, give a pancake,
Or a fritter, for my labour,
Or a dish of flour, or a piece of bread,
Or what you please to render.
I see, by the latch,
There’s something to catch;
I see, by the string,
There’s a good dame within.
Trap, trapping throw,
Give me my mumps, and I’ll be go” (gone).
The above is the most popular version, and the one indigenous to the
place; but there is another set, which was introduced some years ago by
a late schoolmistress, who was a native of another part of the country,
where her version was customary:
“Shrovetide is nigh at hand,
And we are come a-shroving;
Pray, Dame, give something,
An apple, or a dumpling,
Or a piece of crumple cheese,
Of your own making,
Or a piece of pancake.
Trip, trapping throw;
Give me my mumps, and I’ll be go.”
This custom existed also in the neighbourhood of Salisbury.--_N. & Q.
1st S._ vol. v. p. 77. _Pop. Antiq._ 1849, vol. i. p. 62.
FEB. 3.] ST. BLAIZE’S DAY.
St. Blasius was Bishop of Sebaste, a city of Cappadocia, in the Lesser
Asia, and is said to have suffered martyrdom in the persecution of
Licinus in 316. The fact of iron combs having been used in tearing the
flesh of the martyr appears to be the reason for his having been adopted
by the wool-combers as their patron saint. The large flourishing
communities engaged in this business in Bradford, and other English
towns, are accustomed to hold a septennial jubilee on the 3rd of
February, in honour of Jason of the Golden Fleece and St. Blaize; and
not many years ago the fête was conducted with considerable state and
ceremony.--_Book of Days_, vol. i. p. 219.
In 1825 the procession was drawn up in the following order:
_Herald_ bearing a flag.
_Woolstaplers_ on horseback, each horse caparisoned with a fleece.
_Worsted Spinners and manufacturers_ on horseback, in white stuff
waistcoats, with each a sliver over the shoulder, and a white stuff
sash; the horses’ necks covered with nets made of thick yarn.
_Merchants_ on horseback, with coloured sashes.
Three guards. Masters’ Colours. Three guards.
_Apprentices and Masters’ Sons_, on horseback, with ornamented caps,
scarlet stuff coats, white stuff waistcoats, and blue pantaloons.
_Bradford_ and _Keighley Bands_.
_Mace-bearer_, on foot.
Six guards. King. Queen. Six guards.
Guards. Jason. Princess Medea. Guards.
Bishop’s Chaplain.
Bishop Blase.
_Shepherd and Shepherdess._
_Shepherd Swains._
_Woolsorters_, on horseback, with ornamented caps, and various
coloured slivers.
_Comb Makers._
_Charcoal Burners._
_Combers’ Colours._
Band.
_Woolcombers_, with wool wigs, &c.
Band.
_Dyers_, with red cockades, blue aprons, and crossed slivers of red
and blue.
Before the procession started it was addressed by Richard Fawcett, Esq.,
in the following lines:
Hail to the day, whose kind auspicious rays
Deign’d first to smile on famous Bishop Blase!
To the great author of our Combing trade,
This day’s devoted, and due honour’s paid
To him whose fame thro’ Britain’s isle resounds,
To him whose goodness to the poor abounds.
Long shall his name in British annals shine,
And grateful ages offer at his shrine!
By this our trade are thousands daily fed,
By it supplied with means to earn their bread.
In various forms our trade its work imparts,
In different methods, and by different arts:
Preserves from starving indigents distress’d,
As Combers, Spinners, Weavers, and the rest.
We boast no gems, or costly garments vain,
Borrow’d from India or the coast of Spain;
Our native soil with wool our trade supplies,
While foreign countries envy us the prize.
No foreign broil our common good annoys,
Our country’s product all our art employs;
Our fleecy flocks abound in every vale,
Our bleating lambs proclaim the joyful tale.
So let not Spain with us attempt to vie,
Nor India’s wealth pretend to soar so high;
Nor Jason pride him in his Colchian spoil,
By hardships gain’d, and enterprising toil;
Since Britons all with ease attain the prize,
And every hill resounds with golden cries,
To celebrate our founder’s great renown.
Our shepherd and our shepherdess we crown.
For England’s commerce and for George’s sway
Each loyal subject give a loud Huzza.
Huzza!
_Every Day Book_, vol. i. p. 209. See also _Northamptonshire Words and
Phrases_, ii. p. 416.
Minshen, in his _Ductor in Linguas_, (1617, p. 236), under the word
Hock-tide speaks of S. Blase his day, about Candlemas, when countrywomen
goe about and make good cheere; and if they finde any of their neighbour
women a spinning that day, they burne and make a blaze of fire of the
distaffe, and thereof called S. Blaze his day.
Dr. Percy, in his _Notes to the Northumberland Household Book_ (1825,
pp. 333-435), tells us that the anniversary of St. Blasius is the 3rd
of February, when it is customary in many parts of England to light
fires on the hills on St. Blayse night: a custom anciently taken up,
perhaps, for no better reason than the jingling resemblance of his name
to the word “blaze.”
_Candles offered to St. Blaze._--In honour of St. Blaze there formerly
were offered to him candles, which after receiving benediction were
considered holy, and became highly serviceable to all pious uses.
_Clavis Calendaria_, Brady, 1812. vol. i. p. 299. _Beauties of England
and Wales_, Brayley and Britton, 1809, vol. ii. p. 418.
SHROVE TUESDAY.
Shrove Tuesday derives its distinctive epithet in English, from the
custom of the people in applying to the priest to _shrive_ them, or hear
their confessions, before entering on the great fast of Lent the
following day. Its Latin and Continental names have all a reference to
the last time of eating flesh. After the people had made the confession
required by the ancient discipline of the Church, they were permitted to
indulge in festive amusements, though restricted from partaking of any
repasts beyond the usual substitutes for flesh; hence the name
_carnaval_, etymologically signifying, _Flesh, fare thee well_. From
this cause originated the custom of eating pancakes at Shrovetide, which
began on the Sunday before the first in Lent.--_Med. Ævi Kalend._ vol.
i. p. 158.
That none, however, might plead forgetfulness of the ceremony of
confessing and being _shriven_, the great bell was rung at an early hour
in every parish, and in after times this ringing was still kept up in
some places, though the cause of it ceased with the introduction of
Protestantism; it then got the name of the _Pancake Bell_.
Taylor, the water poet (in his _Jacke-a-Lent Workes_, 1630, vol. i. p.
115), gives the following curious account as to the way in which Shrove
Tuesday was celebrated in olden times: