British Popular Customs, Present and Past / Illustrating the Social and Domestic Manners of the People. Arranged According to the Calendar of the Year.

That the bells of the churches of Northampton used also to be rung on this day may be inferred from the following similar doggerel:

At Earls Barton the custom of making “leek pasties” is observed. A party of shoemakers, after procuring a chaff-cutter and a quantity of leeks, proceed to the green, where they publicly chop the vegetable to the amusement of the spectators.—See Gent. Mag., 1867, 4th S. vol. iv. p. 219.

Northumberland.

Formerly at Alnwick the waits belonging to the town used to come playing to the Castle every year on Shrove Tuesday at two o’clock P.M., when a foot-ball was thrown over the Castle walls to the populace.—Brand, Pop. Antiq., 1849, vol i. p. 92.

Nottinghamshire.

At Aspley Old Hall, in days gone by, butter and lard, fire and frying-pans were provided for all the poor families of Wollaston, Trowell, and Cossall, who chose to come and eat their pancakes at this mansion. The only conditions attached to the feast were, that no quarrelling should take place, and that each wife and mother should fry for her own family, and that when the cake needed turning in the pan, the act should be performed by tossing it in the air and catching it again in the pan with the uncooked side downwards. And many were the roars of laughter which took place among the merry groups in the kitchen, at the mishaps which occurred in the performance of this feast, in which his Honour and Madam joined.

In addition to the pancakes, each man was allowed a quart of good ale, women a pint, and children a gill.—Sutton, Nottingham Date Book, 1852, p. 75.

There is a curious tradition existing in Mansfield, Woodhouse, Bulwell, and several other villages near Sherwood Forest, as to the origin of pancakes on Shrove Tuesday. The inhabitants of any of the villages will inform the questioner that when the Danes got to Linby all the Saxon men of the neighbouring villages ran off into the forest, and the Danes took the Saxon women to keep house for them. This happened just before Lent, and the Saxon women, encouraged by their fugitive lords, resolved to massacre their Danish masters on Ash Wednesday. Every woman who agreed to do this was to bake pancakes for this meal on Shrove Tuesday as a kind of pledge to fulfil her vow. This was done, and that the massacre of the Danes did take place on Ash Wednesday is a well-known historical fact.—N. & Q. 2nd S. vol. vii. p. 450.

Oxfordshire.

In this county children go about singing the following rhyme, begging at the same time for half-pence:

At Islip in the same county this version is used:

Islands of Scilly.

The boys celebrate the evening of this day by throwing stones against the doors of the dwellers’ houses: a privilege which they claim from time immemorial. The terms demanded by them are pancakes or money to capitulate. Some of the older sort, exceeding the bounds of this whimsical practice, in the dusk of the evening, set a bolted door or window-shutter at liberty, by battering in a breach with large pieces of rock stones, which sometimes causes work for the surgeon, as well as for the smith, glazier, and carpenter. The way of making reprisal, in such cases, is by a rope drawn across the road of the mischievous, by means of which their flight is suddenly interrupted, and themselves ignominiously hurled to the ground with the loss of their artillery.—Heath, Account of Islands of Scilly, 1750, p. 127.

Shropshire.

In The History and Antiquities of Ludlow, 1822 (pp. 188-189), occurs the following account of a custom formerly observed on this day: “The corporation provide a rope, three inches in thickness, and in length thirty-six yards, which is given out at one of the windows of the Market-House as the clock strikes four, when a large body of the inhabitants divided into two parties—one contending for Castle Street and Broad Street wards, and the other for Old Street and Corve Street wards—commence an arduous struggle, and as soon as either party gains the victory by pulling the rope beyond the prescribed limits, the pulling ceases, which is, however, renewed by a second, and sometimes by a third contest; the rope being purchased by subscription from the victorious party, and given out again. Without doubt this singular custom is symbolical of some remarkable event, and a remnant of that ancient language of visible signs, which, says a celebrated writer, “imperfectly supplies the want of letters, to perpetuate the remembrance of public or private transactions.” The sign, in this instance, has survived the remembrance of the occurrence it was designed to represent, and remains a profound mystery. It has been insinuated that the real occasion of this custom is known to the corporation, but that for some reason or other, they are tenacious of the secret. An obscure tradition attributes this custom to circumstances arising out of the siege of Ludlow by Henry VI., when two parties arose within the town, one supporting the pretensions of the Duke of York, and the other wishing to give admittance to the king; one of the bailiffs is said to have headed the latter party. History relates that, in this contest, many lives were lost, and that the bailiff, heading his party in an attempt to open Dinham Gate, fell a victim there.”

Somersetshire.

An odd practice seems to prevail in some parts of Somersetshire, and also in Devonshire and Dorsetshire on Shrove Tuesday, which is locally nick-named Sharp Tuesday. The youngsters go about after dusk, and throw stones against people’s doors, by what is considered by them an indefeasible right. They at the same time sing in chorus:

Staffordshire.

In this county Shrove Tuesday goes by the name of Goodish Tuesday.—N. & Q. 2nd S. vol. v. p. 209.

Suffolk.

At Bury St. Edmund’s on Shrove Tuesday, Easter Monday, and the Whitsuntide festivals, twelve old women side off for a game at trap-and-ball, which is kept up with the greatest spirit and vigour until sunset. Afterwards they retire to their homes, where

and close the day with apportioned mirth and merriment.—Every Day Book, vol. i. p. 430.

Surrey.

The following is taken from the Times of March 7th, 1862:

“Shrove Tuesday was observed, as in days of yore, at Dorking,[15] first by a perambulation of the streets by the foot-ball retinue, composed of grotesquely-dressed persons, to the sounds of music, and in the afternoon by the kicking of the ball up and down the principal thoroughfares of the town. The usual number of men and boys joined in the sport, and played, especially towards the end of the game, with a roughness extremely dangerous to the limbs of the competitors. As 6 o’clock drew near the struggle for victory became more vehement; the palm, however, was obtained, for the fifth year, by the players from the west end of the town. The old custom of tolling the ‘pancake bell’ during the morning was, on this occasion, as during the last two or three years, dispensed with.”—West Surrey Times.

Isle of Wight.

At Brighstone parties of young boys, girls, and very small children parade the village, singing the following words:

Yorkshire.

A correspondent of N. & Q. 2nd S. vol. v. p. 391, says that all the apprentices in the town of Hedon whose indentures terminate before the return of the day assemble in the belfry of the church at eleven o’clock, and in turn toll the tenor bell for an hour, at the sound of which all the housewives in the parish commence frying pancakes. The sexton, who is present receives a small fee from each lad.

At Scarborough on the morning of Shrove Tuesday hawkers parade the streets with barrows loaded with party-coloured balls, which are purchased by all ranks of the inhabitants. With these, and armed with sticks, men, women, and children repair to the sands below the old town, and indiscriminately commence a contest, one party trying to drive the ball into the sea, and another equally zealous in their attempts to rescue it.

WALES.

Formerly it was customary to take such hens as had not laid eggs before Shrove Tuesday, and to thrash them to death, as being no longer of any use. The same custom also prevailed in some parts of Cornwall.—Brand, Pop. Antiq. 1849, vol. i. p. 81; Book of Days, vol. i. p. 238.

At Harding, in Flintshire, the lord of the manor, attended by his bailiff, formerly provided a foot-ball, and after throwing it down in a field near the church (called thence foot-ball field) the young and old assembled together to play at foot-ball.—Kennett MS. British Museum.

At Tenby Shrove Tuesday was formerly a general holiday, when the time was divided between foot-ball-kicking and pancake-eating. The shutters remained upon the shop-windows, while the windows of the private houses were barricaded with wood, or blinded with laths, bags, and sacking.—Mason, Tales and Traditions of Tenby, 1858, pp. 17, 18.

SCOTLAND.

Fastren’s E’en is celebrated annually, after the Border fashion, in the month of February, the day being fixed by the following antiquated couplet:

Crowdie

is mentioned by Sir F. M. Eden (State of the Poor, 1797, vol. i. p. 498) as a never-failing dinner on Shrove Tuesday, with all ranks of people in Scotland, as pancakes are in England; and that a ring is put into the basin or porringer of the unmarried folks, to the finder of which by fair means it was an omen of marriage before the rest of the eaters.

The Highlands.

In the Highlands the most substantial entertainment peculiar to the evening of Shrove Tuesday is the matrimonial brose (pottage), a savoury dish, generally made of the bree (broth) of a good fat piece of beef or mutton, which being sometimes a good while in retentum, renders the addition of salt to the meal unnecessary. Before the bree is put in the bicker or plate, a ring is mixed with the meal, which it will be the aim of every partaker to get. The first bicker being discussed, the ring is put into two other bickers successively; and should any of the candidates for matrimony find the ring more than once, he may rest assured of his marrying before the next anniversary.

The brose, and plenty of other good cheer, being dispatched, the guests betake themselves to another part of the night’s entertainment. Soon as the evening circle convenes, the Bannich Junit, or “sauty bannocks,” are resorted to. The component ingredients of those dainties are eggs and meal, and a sufficient quantity of salt to sustain their ancient and appropriate appellation of “sauty.” These ingredients, well mixed together, are baked or roasted on the gridiron, and are regarded by old and young as a most delicious treat; and, as may be expected, they have a charm attached to them which enables the happy Highlander to discover the object of all his spells—his connubial bedfellow. A sufficient number of those designed for the palate being prepared, the great or matrimonial bannock is made, of which all the young people in the house partake. Into the ingredients of it there is some article intermixed, which, in the distribution, will fall to the lot of some happy person, who may be sure, if not already married, to be so before the next anniversary.

Last of all are made the Bannich Bruader, or dreaming bannocks, to the ingredients composing which is added a little of that substance which chimney-sweeps call soot, and which contains some charm. In baking these last bannocks the baker must be as mute as a stone—one word would destroy the charm of the whole concern. One is given to each individual, who slips off with it quietly to bed, and, reposing his head on his bannock, he will be gratified by the sight of his beloved in the course of his midnight slumbers.—Stewart, Popular Superstitions of the Highlanders of Scotland, 1851, p. 178.

County of Mid-Lothian.

On Shrove Tuesday, in the parish of Inverness, there is a standing match at football between the married and unmarried women, in which the former are always victorious.—Stat. Acc. of Scotland, Sinclair, 1795, vol. xvi. p. 19.

Perthshire.

Formerly, on this day, the bachelors and married men drew themselves up at the Cross of Scone, on opposite sides. A ball was then thrown up, and they played from two o’clock till sunset. The game was this: He who at any time got the ball into his hands, ran with it till overtaken by one of the opposite party, and then, if he could escape from those of the opposite side who seized him, he ran on; if not, he threw the ball away, unless it was wrested from him by the other party; but no person was allowed to kick it. The object of the married men was to hang it, i.e., to put it three times into a small hole in the moor, the goal or limit, on the one hand; that of the bachelors was to drown it, i.e., to dip it three times into a deep place in the river, the limit of the other. The party who could effect either of these objects won the game. But, if neither party won, the ball was cut into equal parts at sunset. In the course of the play, one might always see some scene of violence between the parties; but, as the proverb of that part of the country expresses it, “All was fair at the Ball of Scone.” This custom is supposed to have had its origin in the days of chivalry.

An Italian, it is said, came into that part of the country, challenging all the parishes, under a certain penalty in case of declining his challenge. All the parishes declined the challenge except Scone, which beat the foreigner, and in commemoration of this gallant action the game was instituted. Whilst the custom continued, every man in the parish, the gentry not excepted, was obliged to turn out and support the side to which he belonged; and the person who neglected to do his part on that occasion was fined.—Sinclair, Stat. Acc. of Scotland, 1796, vol. xviii. p. 88.

Roxburghshire.

On this occasion the town of Melrose presents a most singular appearance, from the windows of the shops and dwellings in the main streets being barricaded. This precaution is necessary to prevent breakage, as football-playing on a most indiscriminate and unlimited scale is the order of the day. The ball is thrown up at the cross at one o’clock, when the young men of the town and neighbourhood, with a sprinkling of the married athletes, assemble in considerable numbers. The foot-balls used are previously supplied by a general public subscription, and from one o’clock the sport is kept up with great spirit until darkness sets in and puts a stop to the game. Business throughout the town is almost entirely suspended during the day.—Wade, History of Melrose Abbey, 1861, p. 144.

IRELAND.

At Kilrush in the county of Clare, this is the greatest day in the year for weddings, and consequently the Roman Catholic priests are generally occupied in the celebration of matrimony from sunrise till midnight. The general fee on this occasion is two guineas and a half; and many thoughtless couples, under the age of sixteen, pay it with cheerfulness when they have not another penny in their possession. Those who do not marry on this day must wait until Easter Monday on account of the intervening Lent.—Mason, Stat. Acc. of Ireland, 1814, vol. ii. p. 458.

Feb. 4.] ASH WEDNESDAY.

Feb. 4.]

ASH WEDNESDAY.

Among the Anglo-Saxons Ash Wednesday had its ceremonial of strewing ashes upon not merely the public penitent, but all; and thereby spoke its awful teachings and warnings unto all—unto the young and old—the guiltless and the guilty. As soon as none-song was over, that is, about mid-afternoon, the ashes were hallowed and then put upon each one’s forehead. From their own parish church the people then went in procession to some other church, and on coming back heard mass. Then, and only then, did such as were bound and able to fast take any kind of food.—D. Rock, The Church of our Fathers, 1849-53, vol. iii. part ii. p. 63.

Formerly, on this day, boys used to go about clacking at doors, to get eggs or bits of bacon wherewith to make up a feast among themselves; and, when refused, would stop the keyhole up with dirt, and depart with a rhymed denunciation.—Book of Days, vol. i. p. 240. We learn also from Fosbroke’s British Monachism (1843) that in days gone by boys used on the evening of Ash Wednesday to run about with firebrands and torches.

In former times during the season of Lent, an officer denominated “The King’s Cock-Crower” crowed the hour every night within the precincts of the palace, instead of proclaiming it in the ordinary manner. On the first Ash Wednesday after the accession of the House of Hanover, as the Prince of Wales, afterwards George II., was sitting down to supper, this officer suddenly entered the apartment, before the chaplain said grace, and crowed “past ten o’clock.” The astonished Prince, not understanding English, and mistaking the tremulation of the crow for mockery, concluded that this ceremony was intended as an insult, and instantly rose to resent it; when, with some difficulty, he was made to understand the nature of the custom, and that it was intended as a compliment, and according to court etiquette. From that period the custom was discontinued.

The intention of crowing the hour of the night was no doubt intended to remind waking sinners of the august effect the third crowing of the cock had on the guilty Apostle St. Peter; and the limitation of the custom to the season of Lent was judiciously adopted; as, had the practice continued throughout the year, the impenitent would become as habituated and as indifferent to the crow of the mimic cock as they are to that of the real one, or to the cry of the watchmen. The adaptation to the precincts of the Court seems also to have had a view, as if the institutor (probably the Royal Confessor) had considered that the greater and more obdurate sinners resided within the purlieus of the palace.—Gent. Mag. 1785, vol. lv. p. 341.

The beginning of Lent was at one time marked by a custom now fallen into disuse. A figure, made up of straw and cast-off clothes, was drawn or carried through the streets amid much noise and merriment; after which it was either burnt, shot at, or thrown down a chimney. This image was called “Jack o’Lent,” and was, according to some, intended to represent Judas Iscariot. Elderton, in a ballad, called Lenton Stuff, in a MS. in the Ashmolean Museum, thus concludes his account of Lent:

In Ben Jonson’s Tale of a Tub, occurs the following:

It was once customary for persons to wear black cloth during Lent. Roberts in his Cambrian Pop. Antiq. (1815, 112), says this usage was entirely laid aside in his time; but of late years it has been somewhat revived.

It is observed by Mr. Fosbroke that ladies wore friars’ girdles during this season, and quoting from Camden’s Remains he tells us how Sir Thomas More, finding his lady scolding her servants during Lent, endeavoured to restrain her. “Tush, tush, my lord,” said she, “look, here is one step to heavenward,” showing him a friar’s girdle. “I fear me,” said he, “that one step will not bring you one step higher.”

In a curious tract written about 1174 by FitzStephen, a monk of Canterbury, and entitled Descriptio Nobilissimæ Civitatis Londoniæ, there is an interesting account of the metropolis and its customs in Henry II.’s time. Speaking of the season of Lent the writer says, “Every Friday afternoon a company of young men ride out on horses fit for war and racing, and trained to the course. Then the citizens’ sons flock through the gates in troops, armed with lances and shields, and practise feats of arms; but the lances of the more youthful are not headed with iron. When the king lieth near, many courtiers, and young striplings from the families of the great, who have not yet attained the warlike girdle, resort to these exercises. The hope of victory inflames every one. Even the neighing and fierce horses shake their joints, chew their bridles, and cannot endure to stand still. At length they begin their race; afterwards the young men divide their troops and contend for mastery.”

Essex.

At Felstead the churchwardens distribute, as the gift of Lord Rich, seven barrels of white herrings and three barrels and a half of red on Ash Wednesday, and the six following Sundays, to ninety-two poor householders of the parish, selected by the churchwardens, in shares of eight white herrings and four red a piece. A list is kept of the persons receiving this donation, and they continue to receive it during their lives, unless they misconduct themselves or enter the workhouse.—Old English Customs and Charities, 1842, p. 9.

Norfolk.

P. Le Neve Foster, Esq., who in 1835 held the rectorial tithes of the parish of Great Witchingham, under a lease from the warden and fellows of New College, Oxford, was bound by a covenant contained therein, to provide and distribute to and amongst the poor inhabitants and parishioners, two seams of peas, containing in all sixteen bushels. The practice has been to give to every person who happens to be in the parish on Ash Wednesday, whether rich or poor, one quart of peas each.—Old English Customs and Charities, 1842, p. 34.

SCAMBLING DAYS.

The days so called were Mondays and Saturdays in Lent, when no regular meals were provided, and the members of our great families scambled. In the old household-book of the fifth Earl of Northumberland there is a particular section appointing the order of service for these days, and so regulating the licentious contentions of them. Shakespeare, in his play of Henry V. (act v. scene 2), makes King Henry say: “If ever thou be’st mine, Kate, I get thee with scambling, and thou must therefore needs prove a good soldier-breeder.”

The word scambling is conjectured to be derived from the Greek σκαμβος, oblique, indirect, &c.

—Med. Ævi Kalend. vol. ii. p. 350. Antiq. Repert. 1809, vol. iv. pp. 87, 91, 305.

Feb. 5.]

Gloucestershire.

Feb. 5.]

Gloucestershire.

In Smith’s MS. Lives of the Lords of Berkeley, in the possession of the Earl of Berkeley (p. 49), we read that on the anniversary of the founder of St. Augustine’s, Bristol, i.e., Sir Robert Fitzharding, on the 5th of February, “at that monastery there shall be one hundred poore men refreshed in a dole made unto them in this forme: Every man of them hath a chanon’s loaf of bread, called a myche (a kind of bread), and three hearings therewith. There shall be doaled also amongst them two bushells of peys.”—Brand, Pop. Antiq., 1849, vol., i. p. 116.

Yorkshire.

In Leeds and the neighbourhood they eat a sort of pancake on the Thursday following Shrove Tuesday, which in that part they call Fruttors (Fritters) Thursday. The Leeds fritter, it is said in the Dialect of Leeds, 1862, p. 307, is about one-fourth the size of a pancake, thicker, and has an abundance of currants in it.

Feb. 8.] CHALK SUNDAY.

Feb. 8.]

CHALK SUNDAY.

IRELAND.

In the west of Ireland nine-tenths of the marriages that take place among the peasantry are celebrated the week before Lent, and particularly on Shrove Tuesday, on which day the Roman Catholic priests have hard work to get through all their duties. On the first Sunday in Lent it is usual for the girls slyly to chalk the coats of those young men who have allowed the preceding festival to pass without having made their choice of a partner; and “illigible” young men strut about with affected unconsciousness of the numerous stripes which decorate their backs, while boys just arrived at manhood hold their heads higher, and show tokens of great satisfaction, if any good-natured lass affixes the coveted mark.—N. & Q. 2nd S. vol. iii. p. 207.

Feb. 10.] ST. SCHOLASTICA’S DAY.

Feb. 10.]

ST. SCHOLASTICA’S DAY.

Oxfordshire.

This festival was formerly observed at Oxford. The following extract is taken from The Lives of Leland, Hearne, and Wood (1772. vol. ii. p. 312): Friday, the burghers or citizens of Oxford appeared in their full number on St. Scholastica’s Day at St. Mary’s. Alderman Wright, their oracle, told them that if they did not appear there might be some hole picked in their charter, as there was now endeavouring to be done in that of the city of London; he told them moreover that, though it was a popish matter, yet policy ought to take place in this juncture of time.[17]

The origin of this custom was a furious contest between the citizens of Oxford and the students. Some of the latter being at a tavern, on the 10th of February, 1354, broke the landlord’s head with a vessel in which he had served them with bad wine. The man immediately collected together a number of his neighbours and fellow-citizens, who, having for a long time waited for such an opportunity, fell upon the students, and in spite of the mandates of the Chancellor, and even the King himself, who was then at Woodstock, continued their outrages for several days, not only killing or wounding the scholars, but, in contempt of the sacerdotal order, destroying all the religious crosses of the town. For this offence the King deprived the city of many valuable privileges, and bestowed them on the University, and the Bishop of Lincoln forbade the administration of the sacraments to the citizens. In the following year they petitioned for a mitigation of this sentence, but without success; but in 1357 a total abrogation of it was granted upon condition that the city should annually celebrate on St. Scholastica’s day, the 10th of February, a number of masses for the souls of the scholars killed in the conflict; the mayor and bailiffs with sixty of the chief burgesses being bound also to swear at St. Mary’s Church observance of the customary rights of the University, under the penalty of 100 marks in case of omission of this ceremony. It was further ordered, that the said citizens should afterwards offer up singly at the high altar one penny, of which sum forty pence were to be distributed to poor scholars, and the remainder given to the curate of St. Mary’s. This offering being omitted upon the pretence that masses were abolished, the University in Queen Elizabeth’s reign sued them for the sum of 1,500 marks due for such neglect during fifteen years; when it was decreed that instead of mass there should be a sermon and a communion at St. Mary’s (which at length came only to public prayers), and that the said offering should be made. The traditional story that the mayor was obliged to attend with a halter round his neck, which was afterwards, to lessen the disgrace, changed into a silken string, has no real foundation.—Ibid., p. 296.

Feb. 13.] ST. VALENTINE’S EVE.

Feb. 13.]

ST. VALENTINE’S EVE.

Misson, in his Travels in England (translated by Ozell, p. 330), describes the amusing practices of his time connected with this day. He tells us that on the eve of the 14th February, St. Valentine’s day, the young folks in England and Scotland, by a very ancient custom, celebrate a little festival. An equal number of maids and bachelors get together, and each writes their true or some feigned name upon separate billets, which they roll up, and draw by way of lots, the maids taking the men’s billets, and the men the maids’; so that each of the young men lights upon a girl that he calls his Valentine, and each of the girls upon a young man which she calls hers. By this means each has two Valentines; but the man sticks faster to the Valentine that is fallen to him, than the Valentine to whom he is fallen. Fortune having thus divided the company into so many couples, the Valentines give balls and treats to their mistresses, wear their billets several days upon their bosoms or sleeves, and this little sport often ends in love. There is another kind of Valentine, which is the first young man or woman that chance throws in your way in the street, or elsewhere, on that day.

In some places, says Hone (Every Day Book, vol. i. p. 226), at this time, and more particularly in London, the lad’s Valentine is the first lass he sees in the morning, who is not an inmate of the house; the lass’s Valentine is the first youth she sees.

Gay mentions this usage on St. Valentine’s Day; he makes a rustic housewife remind her good man—

Shakespeare bears witness to the custom of looking for your Valentine, or desiring to be one, through poor Ophelia’s singing:

Derbyshire.

At Ashborne the following custom is observed on Valentine’s Eve. When a young woman wishes to divine who her future husband is to be, she goes into the churchyard at midnight, and as the clock strikes twelve commences running round the church, repeating without intermission:

Having thus performed the circuit of the church twelve times without stopping, the figure of her lover is supposed to appear and follow her.—Jour. Arch. Assoc. 1852, vol. vii. p. 209.

Devonshire.

The peasants and others believe that if they go to the porch of a church, waiting there till half-past twelve o’clock on the Eve of St. Valentine’s day, with some hempseed in his or her hand, and at the time above-named, then proceed homewards, scattering the seed on either side, repeating these lines:

his or her true love will be seen behind raking up the seed just sown, in a winding-sheet.—N. & Q. 1st S. vol. v. p. 55.

Norfolk.

As soon as it is dark, packages may be seen being carried about in a most mysterious way; and as soon as the coast seems clear, the parcel is laid on the doorstep, the bell rung, and the bearer runs away. Inside the house is all on the qui vive, and the moment the bell is heard, all the little folks (and the old ones too, sometimes) rush to the door, and seize the parcel and scrutinize the direction most anxiously, and see whether it is for papa or mamma, or one of the youngsters. The parcels contain presents of all descriptions, from the most magnificent books or desks, to little unhappy squeaking dolls. These presents are always sent anonymously, and nearly always contain a few verses, ending with the distich:

The last three words are for the most part written on the wrapper also, with the address, thus:

N. & Q. 1st S. vol. x. p. 5; 4th S. vol. xi. p. 173.

At Swaffham, also, Valentines are sent on this evening. Watching for a convenient opportunity, the door is slyly opened, and the Valentine attached to an apple or an orange, is thrown in; a loud rap at the door immediately follows, and the offender taking to his heels, is off instantly. Those in the house, generally knowing for what purpose the amusing rap was made, commence a search for the juvenile billet-doux: in this manner numbers are disposed of by each youth. By way of teasing the person who attends the door, a white oblong square the size of a letter is usually chalked on the step of the door, and should an attempt be made to pick it up, great amusement is thus afforded to some of the urchins, who are generally watching.—Every Day Book, vol. ii. p. 222.