_King of Cockneys_, on _Childermas Day_, should sit and have due
service; and that he and all his officers should use honest manner and
good order, without any waste or destruction making in wine, brawn,
chely, or other vitails; and also that he and his marshal, butler, and
constable marshal, should have their lawful and honest commandments by
delivery of the officers of Christmas, and that the said King of
Cockneys, he, none of his officers, medyl neither in the buttery nor in
the stuard of Christmass, his officer, upon pain of 40_s._ for every
such meddling; and lastly, that Jack Straw and all his adherents should
be thenceforth utterly banisht, and no more to be used in this house,
upon pain to forfeit, for every time, five pounds, to be levied on every
fellow happening to offend against this rule.”--_Every Day Book_, 1862,
vol. i. p. 1648; Dugdale’s _Orig. Jurid._
It was at one time customary on this day to whip the juvenile members of
a family. Gregory remarks that “it hath been a custom, and yet is
elsewhere, to whip up the children upon Innocents’ Day morning, that the
memorie of this murther might stick the closer; and, in a moderate
proportion, to act over the crueltie again in kind.” Gregory also states
another custom, on the authority of an old ritual belonging to the
Abbey of Oseney, communicated to him by his friend, Dr. Gerard Langbain,
the Provost of Queen’s College, Oxford, from which it appears that, at
the church of Oseney, “they were wont to bring out, upon this day, the
foot of a child prepared after their fashion, and put upon with red
and black colours, as to signify the dismal part of the day. They
put this up in a chest in the vestry, ready to be produced at the time,
and to be solemnly carried about the church to be adored by the
people.”--Gregorie’s Works, _Episcopus Puerorum in Die Innocentium_,
1684, p. 113.
GLOUCESTERSHIRE.
At Woodchester a muffled peal is rung on this day.--_Kalendar of the
English Church_, 1866, p. 194.
NORTHAMPTONSHIRE.
In Northamptonshire this festival was called “Dyzemas Day.” Miss Baker,
in her _Glossary of Northamptonshire Words_ (1854, vol. i. p. 207), says
she was told by a sexagenarian on the southern side of the county that,
within his remembrance, this day was kept as sacred as the Sabbath, and
it was considered particularly unlucky to commence any undertaking, or
even to wash, on the same day of the week throughout the year on which
the anniversary of this day last fell, and it was commonly said, “What
is begun on Dyzemas Day will never be finished.”
The source of the ill-omened _Dyzemas_ has not been settled: its origin
has been suggested from Greek _dus_, and _mass_, as being expressive of
misfortune, evil, peril, in allusion to the massacre of the Innocents. A
correspondent of _N. & Q._ (_2nd S._ vol. iii. pp. 289 and 495) asks if
it has not reference to the name _Desmas_, given to one of the thieves
crucified with our Lord; universal tradition seeming to attach Desmas to
the penitent, and Gestas (or Yesmas) to the impenitent thief? And if the
local tradition has any reference to these names, it would seem as if
Desmas was the name of ill-omen. It has also been suggested that Dyzemas
Day is tithe day: in Portuguese, _dizimas_, _dizimos_, tenths, tithes;
in law Latin, _decimae_, the same. Timbs thinks it referable to the old
north-country word _disen_, i.e., to dress out in holiday finery,
especially at this festive season.--_Something for Everybody_, (1861, p
154).
SOMERSETSHIRE.
From time immemorial a muffled peal has been rung on this festival at
Leigh-upon-Mendip. At Wells, also, on this day, the bells of the
cathedral ring out a muffled peal in commemoration of the martyrdom of
the Innocents.--_Kalendar of the Church of England_, 1866, p. 194.
WORCESTERSHIRE.
At Norton, near Evesham, it is customary, says a correspondent of _N. &
Q._ (_1st S._ vol. viii. p. 617), to ring first a muffled peal for the
slaughter of the Holy Innocents, and then an unmuffled peal of joy for
the deliverance of the Infant Christ.
IRELAND.
Holy Innocents’ Day is with the Irish “the cross day of the year,” which
they call in their own tongue “La crosta na bliana,” or sometimes “Diar
daoin darg,” the latter phrase signifying “blood Thursday.” On this day
the Irish housewife will not warp thread, or permit it to be warped; and
the Irish say that anything begun on this day must have an unlucky
ending. The following legend regarding the day is current in the county
of Clare:--
Between the parishes of Quin and Tulla in this county is a lake called
Turlough. In the lake is a little island, and among a heap of loose
stones in the middle of the island rises a white thorn-bush, which is
called “Scagh an Earla” (the earl’s bush). A suit of clothes made for a
child on the “Cross day,” or “Diar daoin darg,” was put on the
child--the child died. The clothes were put on a second and on a third
child--they also died. The parent of the children at length put out the
clothes on the “Scagh an Earla,” and when the waters fell which for a
time covered the bush, the clothes were found to be full of dead eels.
Such is the story; and other stories like it are freely told of the
consequences of commencing work on “the cross day of the year” in
Ireland.--_N. & Q. 4th S._ vol. xii. p. 185.
DEC. 31.] NEW YEAR’S EVE.
The last night of the old year has been called _Singing-E’en_, from the
custom of singing carols on the evening of this day.
This eve is called by the Wesleyan Methodists _Watch Night_, because at
their principal chapels the ministers and congregations hold a service
to watch out the old year, i.e., they pray until about five minutes to
twelve o’clock, and then observe a profound silence until the clock
strikes, when they exultingly burst forth with a hymn of praise and joy.
Latterly, this service has been very generally observed by evangelical
churchmen.--See Timbs’ _Something for Everybody_, 1861, p. 156.
_Wassail-bowl._--Formerly, at this season, the head of the house
assembled his family around a bowl of spiced ale, from which he drank
their healths, then passed it to the rest, that they might drink too.
The word that passed amongst them was the ancient Saxon phrase, _wass
hael_; that is, _to your health_. Hence this came to be recognised as
the Wassail or Wassel-bowl. The poorer class of people carried a bowl
adorned with ribbons round the neighbourhood, begging for something
wherewith to obtain the means of filling it.--_Book of Days_, vol. i. p.
27; See Nare’s _Glossary_ (Halliwell and Wright), 1859, vol. ii. p. 943;
_Antiquarian Repertory_, vol. i. p. 218; Ritson’s _Ancient Songs_, 1790,
p. 304.
CORNWALL.
New Year’s Day and Eve are holidays with the miners. It has been said
they refuse to work on these days from superstitious reasons.--Hunt’s
_Romances of the West of England_, 1871, p. 350.
CUMBERLAND.
At Muncaster, on the eve of the new year, the children used to go from
house to house singing a ditty which craves the bounty “they were wont
to have in old King Edward’s days.” No tradition exists as to the origin
of this custom. The donation was twopence or a pie at every
house.--Hutchinson, _History of Cumberland_, 1794, vol. i. p. 570,
_note_.
DERBYSHIRE.
On New Year’s Eve a cold possett, as it is called, made of milk, ale,
eggs, currants, and spice, is prepared, and in it is placed the
wedding-ring of the hostess; each of the party takes out a ladle full,
and in doing so takes every precaution to fish up the ring, as it is
believed that whoever is fortunate enough to “catch” the ring will be
married before the year is out. On the same night it is customary in
some districts to throw open all the doors of the house just before
midnight, and to wait for the coming year, as for an honoured guest, by
meeting him as he approaches, and crying, “Welcome!”--_Jour. of the
Arch. Assoc._ 1852, vol. vii. p. 201.
GLOUCESTERSHIRE.
On New Year’s Eve the wassailers go about carrying with them a large
bowl, dressed up with garlands and ribbons, and repeat the following
song:
“Wassail! wassail! all over the town,
Our toast it is white, our ale it is brown,
Our bowl it is made of a maplin tree;
We be good fellows all, I drink to thee.
Here’s to our horse, and to his right ear,
God send our maister a happy New Year;
A happy New Year as e’er he did see--
With my wassailing bowl I drink to thee.
Here’s to our mare and to her right eye,
God send our mistress a good Christmas pye:
A good Christmas pye as e’er I did see--
With my wassailing bowl I drink to thee.
Here’s to Fil’pail [cow] and to her long tail,
God send our measter us never may fail
Of a cup of good beer, I pray you draw near,
And our jolly wassail it’s then you shall hear.
Be here any maids? I suppose there be some,
Sure they will not let young men stand on the cold stone;
Sing hey, O maids, come trole back the pin,
And the fairest maid in the house let us all in.
Come, butler, come bring us a bowl of the best:
I hope your soul in heaven will rest;
But if you do bring us a bowl of the small,
Then down fall butler, bowl and all.”
See _Dixon’s Ancient Poems_, 1846, p. 199.
ISLE OF MAN.
In many of the upland cottages it is customary for the housewife, after
raking the fire for the night, and just before stepping into bed, to
spread the ashes smooth over the floor with the tongs in the hope of
finding in it, next morning, the tract of a foot; should the toes of
this ominous print point towards the door, then it is believed a member
of the family will die in the course of that year; but should the heel
of the fairy foot point in that direction, then it is firmly believed
that the family will be augmented within the same period.--Train,
_History of Isle of Man_, 1845, vol. ii. p. 115.
NOTTINGHAMSHIRE.
Of the New Year’s customs observed in this county the wassail was until
recently observed to a considerable extent. This friendly custom was
observed by the young women of the village, who accustomed themselves to
go about from door to door on New Year’s Eve, neatly dressed for the
occasion, and bearing a bowl richly decorated with evergreens and
ribbands, and filled with a compound of ale, roasted apples, and toast,
and seasoned with nutmeg and sugar. The bowl was offered to the inmates
with the singing of the following amongst other verses:
“Good master, at your door,
Our wassail we begin;
We all are maidens poor,
So we pray you let us in,
And drink our wassail.
All hail, wassail!
Wassail, wassail!
And drink our wassail!”
_Jour. of the Arch. Assoc._ 1853, vol. viii. p. 230.
On this night also, in many parts of this county, as well as in
Derbyshire, a muffled peal is rung on the church bells till twelve
o’clock, when the bandages are removed from the bells whilst the clock
is striking, and a merry peal is instantly struck up; this is called
“ringing the old year out and the new year in.”--_Jour. of the Arch.
Assoc._, 1853, vol. viii. p. 230.
OXFORDSHIRE.
It is a custom at Merton College, says Pointer, in his _Oxoniensis
Academia_ (1749, p. 24), on the last night in the year (called Scrutiny
Night), for the college servants, all in a body, to make their
appearance in the hall before the warden and fellows (after supper), and
there to deliver up the keys, so that if they have committed any great
crime in the year their keys are taken away, and consequently their
places, otherwise they are of course delivered to them again.
At the opening of the scrutiny the senior Bursar makes this short
speech:
In hoc scrutinio hæc tria sunt proponenda,
Mores servientium--numerus Portionistarum,
Electio Hortulanorum.
ISLE OF WIGHT.
At Yarmouth the following doggerel is sung at the season of the new
year:
“Wassal, wassal to our town!
The cup is white and the ale is brown;
The cup is made of the ashen tree,
And so is the ale of the good barley;
Little maid, little maid, turn the pin,
Open the door and let us come in;
God be here, God be there,
I wish you all a Happy New Year.”
Halliwell’s _Popular Rhymes_, 1849, p. 236.
YORKSHIRE.
At Bradford it is the practice of men and women, dressed in strange
costumes, with blackened faces, and besoms in hand, to enter houses on
New Year’s Eve so as to “sweep out the old year.”--_N. & Q. 5th S._ vol.
i. p. 383.
SCOTLAND.
Hogmanay is the universal popular name in Scotland for the last day of
the year. It is a day of high festival among young and old--but
particularly the young, who do not regard any of the rest of the Daft
Days with half so much interest. It is still customary, in retired and
primitive towns, for the children of the poorer class of people to get
themselves on that morning swaddled in a great sheet, doubled up in
front, so as to form a vast pocket, and then to go along the streets in
little bands, calling at the doors of the wealthier classes for an
expected dole of oaten bread. Each child gets one quadrant section of
oat-cake (sometimes, in the case of particular cases, improved by an
addition of cheese), and this is called their _hogmanay_. In expectation
of the large demands thus made upon them, the housewives busy themselves
for several days beforehand in preparing a suitable quantity of cakes.
The children, on coming to the door, cry “Hogmanay!” which is in itself
a sufficient announcement of their demands; but there are other
exclamations, which either are or might be used for the same purpose.
One of these is:
“Hogmanay,
Trollolay,
Give us of your white bread, and none of your grey!”
What is precisely meant by the word _hogmanay_, or by the still more
inexplicable _trollolay_, has been a subject fertile in dispute to
Scottish antiquaries, as the reader will find by an inspection of the
_Archæologia Scotica_. A suggestion of the late Professor Robison of
Edinburgh seems the best, that the word hogmanay was derived from _Au
qui menez_, (“To the misletoe go”), which mummers formerly cried in
France at Christmas. Another suggested explanation is, _Au queux
menez_--that is, bring to the beggars. At the same time, it was
customary for these persons to rush unceremoniously into houses, playing
antic tricks, and bullying the inmates, for the money and choice
victuals, crying: _Tire-lire_ (referring to a small money-box they
carried), _maint du blanc, et point du bas_.” These various cries, it
must be owned, are as like as possible to “Hogmanay, trollolay, give us
of your white bread, and none of your grey.”--Chambers’ _Pop. Rhymes of
Scotland_, 1870, pp. 164-165; see Hales’s _Analysis of Chronoloqy_,
1830, vol. i. pp. 50, 51, also _N. & Q. 5th S._ vol. ii. pp. 329, 517.
In Scotland also, upon the last of the old year, the children go about
from door to door, asking for bread and cheese, which they call
“Nog-money,” in these words:
“Get up, gude wife, and binno sweir (i.e., be not lazy),
And deal your cakes and cheese while you are here;
For the time will come when ye’ll be dead,
And neither need your cheese nor bread.”
Brand’s _Pop. Antiq._ 1849, vol. i. p. 14.
LANARKSHIRE.
At the town of Biggar (in the upper ward of Lanarkshire) it has been
customary from time immemorial among the inhabitants to celebrate what
is called “burning out the old year.” For this purpose, during the day
of the 31st of December, a large quantity of fuel is collected,
consisting of branches of trees, brushwood, and coals, and placed in a
heap at the “cross;” and about nine o’clock at night the lighting of the
fire is commenced, surrounded by a crowd of lookers-on, who each think
it a duty to cast into the flaming mass some additional portion of
material, the whole being sufficient to maintain the fire till next or
New Year’s Day morning is far advanced. Fires are also kindled on the
adjacent hills to add to the importance of the occasion.
It is considered unlucky to give out a light to any one on the morning
of the new year, and therefore if the house-fire has been allowed to
become extinguished, recourse must be had to the embers of the pile.
This then accounts for the maintenance of the fire up to a certain time
on New Year’s Day.
Some consider these fires to be the relics of Pagan or of Druidical
rites of the dark ages; perhaps of a period as remote as that of the
_Beltaine fires_, the change of circumstances having now altered these
fires, both as to the particular season of year of their celebration,
and of their various religious forms.--_N. & Q. 2nd S._ vol. ix. p. 322.
MORAYSHIRE.
In the village of Burghead, situated on the southern shore of the Moray
Frith, about nine miles from Elgin, the county town of Morayshire, the
following curious custom is observed:
On the evening of the last day of December (Old Style), the youths of
the village assemble about dusk, and make the necessary preparations for
the celebration of the “Clavie.” Proceeding to some shop they demand a
strong empty barrel, which is usually given at once, but if refused
taken by force. Another for breaking up, and a quantity of tar are
likewise procured at the same time. Thus furnished they repair to a
particular spot close to the sea-shore, and commence operations. A hole
about four inches in diameter is first made in the bottom of the
stronger barrel, into which the end of a stone pole, five feet in
length, is firmly fixed: to strengthen their hold a number of supports
are nailed round the outside of the former, and also closely round the
latter. The tar is then put into the barrel, and set on fire, and the
remaining one being broken up, stave after stave is thrown in until it
is quite full. The “Clavie,” already burning fiercely, is now shouldered
by some strong man, and borne away at a rapid pace. As soon as the
bearer gives signs of exhaustion, another willingly takes his place; and
should any of those who are honoured to carry the blazing load meet with
an accident, as sometimes happens, the misfortune incites no pity even
among his near relatives. In making the circuit of the village they are
said to confine themselves to its old boundaries. Formerly, the
procession visited all the fishing-boats, but this has been discontinued
for some time. Having gone over the appointed ground, the “Clavie” is
finally carried to a small artificial eminence near the point of the
promontory, and interesting as being a portion of the ancient
fortifications, spared probably on account of its being used for this
purpose, where a circular heap of stones used to be hastily piled up, in
the hollow centre of which the “Clavie” was placed still burning. On
this eminence, which is termed the “durie,” the present proprietor has
lately erected a small round column, with a cavity in the centre for
admitting the fire end of the pole, and into this it is now placed.
After being allowed to burn on the “durie” for a few minutes, the
“Clavie” is most unceremoniously hurled from its place, and the smoking
embers scattered among the assembled crowd, by whom, in less enlightened
times, they were eagerly caught at and fragments of them carried home
and carefully preserved as charms against witchcraft. At one time
superstition invested the whole proceedings with all the solemnity of a
religious rite, the whole population joining in it as an act necessary
to the welfare and prosperity of the little community during the year
about to commence.
The “Clavie” has now, however, degenerated into a mere frolic, kept up
by the youngsters more for their own amusement than for any benefit
which the due performance of the ceremony is believed to secure.--_N. &
Q. 2nd S._ vol. ix. p. 38; see also _N. & Q. 2nd S._ vol. ix. pp. 106,
169, 269; and _Book of Days_, vol. ii. pp. 789-791.
ORKNEY.
It was formerly the custom in Orkney for large bands of the common class
of people to assemble on New Year’s Eve, and pay a round of visits,
singing a song which commenced as follows:
“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.”
Brand’s _Pop. Antiq._ 1849, vol. i. p. 9; see Chambers’ _Pop. Rhymes
of Scotland_, 1870, pp. 167, 168, 324.
IRELAND.
On the last night of the year a cake is thrown against the outside door
of each house by the head of the family, which ceremony is said to keep
out hunger during the ensuing one.--Croker, _Researches in the South of
Ireland_, 1824, p. 233.
A correspondent of _N. & Q._ (_5th S._ vol. iii. p. 7) says, on New
Year’s Day about the suburbs at the County Down side of Belfast, the
boys run about carrying little twisted wisps of straw, which they offer
to persons whom they meet, or throw into their houses, as New Year’s
offerings, and expect to get in return 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 regaled
with bannocks of oaten bread, buttered; these bannocks are baked
specially for the occasion, and are commonly small, thick, and round,
and with a hole through the centre. Any person who enters a house on New
Year’s Day must either eat or drink before leaving it.
INDEX.
Abbé de Liesse, 459
Abbot of Misrule, 459
Acres Fair, 388
Advent Bells, 431
Agatha (St.), 374
Agnes’ (St.) Day, 47
Agnes’ (St.) Eve, 46
Agnes’ (St.) Fast, 46
Alaf-mass, 347
Ale, the Whitsun, 278
Allan Day, 395
Alleluia, Funeral of the, 45
All Fools’ Day, 184
All Hallows’ Day, 397
All Hallow Mass, 55
All Saints’ Day, 404
All Souls’ Day, 409
All Souls’ Eve, 405
Andermess, 430
Andisop, 431
Andrew’s (St.), Day, 429
Andrew’s (St.), Under Shaft, 247
Androis Mess, 430
Andrys Day, 430
Anne’s (St.) Day, 346, 357
Annunciation, Festival of, 180
Apparition of St. Michael, 275
Apples, given away on New Year’s Day, 5
Apples, ducking for, on Halloween, 394
Apple-trees, wassailing of, 450
April Gouks, 187
Apprentices’ Feast, 355
Array, Court of, 287
Ascension Day, 210
Ash Wednesday, 84
Ashton faggot, 446
Ass-ridlin, 199
Assumption of the Virgin Mary, 357
Aughrim, battle of, 340
August, Gule of, 347
Auld Handsel Monday, 19
Avage or Avisage, 416
Bacchus, Verses written in honour of, 58
Bacon, gammon of, eaten at Easter, 162
Bairn bishop, 291
Baker’s Clem, 423
Balmoral Castle, Halloween at, 401
Bannich Bruader, 90
Bannich Junit, 89
Barchan’s (St.) Day, 437
Barnabas’ (St.) Day, 310
Barring out, 72
Bartholomew’s (St.) Day, 361
Barton Fair, 379
Bay, used as a decoration at Christmas, 458
Beans, kings created by, 20
Bear-baiting, 385
Beating the Bounds, 210
Beating the Cross, 213
Becket, Thomas-à-, 338
Becket’s Fair, 339
Bedfordshire, 151, 205, 290, 374, 439, 493
Bees, Superstition regarding, 451
Bells, 5, 62, 82, 87, 476, 496, 499, 500, 504
Beltein, 223, 269
Berkshire, 119, 152, 191, 194, 233, 346, 377, 439, 466
Bezant, festival at Shaftesbury, 207
Bible, opening of, on New Year’s Day, 5
Biddenham Cakes, 165
Binding Tuesday, 188
Birch, used as a decoration at Whitsuntide, 281
Black Cherry Fair, 357
Blaize’s (St.) Day, 60
Blasius (St.), 60
Blayse (St.) Night, 62
Blessing of the Brine, 210
Blood Thursday, 500
Bloody Thursday, 148
Bluecoats, worn on St. George’s Day, 193
Boar’s Head, at Christmas, 455, 470, 473, 477
Boat Sunday, 443
Boggons, 32
Bonfires, 22, 61, 313, 395
Bounds, beating of the, 210
Bounds Thursday, 210
Boxing Day, 493
Boy’s Bailiff, 287
Boy Bishop, 291, 432
Boyne, battle of, 337
Braggot, 117
Braggot Sunday, 117
Bread, baked on Good Friday, 149
Bread Mass, 347
Brices’ (St.) Day, 421
Bride-Ale, 278
Bridget’s (St.) Eve, 344
Brine, blessing of the, 210
Buckinghamshire, 6, 58, 69, 135, 169, 210, 234, 290, 291, 314, 323,
331, 354, 373, 390, 419, 426, 467, 493
Bull-baiting, 369, 439
Bull-running, 421
Buns, made on Good Friday, 150, 157
Burning out the Old Year, 506
‘Buryin’ Peter,’ 333
Burying the Mace, 380
Bustard, eaten at Christmas, 456
Cake Night, 398
Cambridgeshire, 39, 105, 123, 234, 323, 334, 343, 419, 423, 426, 468,
494
Candles offered to St. Blayse, 62
Candle Bearing, 54
Candle Day, 428
Candlemas Ba’, 57
Candlemas bleeze or blaze, 56
Candlemas Candle, 55
Candlemas Day, 54
Candlemas Eve, 52
Card-playing at Christmas, 463
Careing Fair, 118
Careing Sunday, 119
Care Sunday, 121
Carl Sunday, 122
Carlings, 122
Carling Groat, 123
Carling Sunday, 122
Carol Singing, 456
‘Catching,’ 109
Catherine’s (St.) Day, 426
Cathern bowl, 429
Cattern Day, 426
Chalk-back-Day, 370
Chare Thursday, 139
Charles I., King of England, execution of, 50
Charles II., King of England, celebration of Twelfth Night by, 29;
his Restoration, 301
Charlton Fair, 387