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

In the second, and more modern, song, the refrain in the fourth line of each stanza is again the most poetical and musical of the whole.

Lincolnshire.

Oliver in his Monumental Antiquities of Great Grimsby (1825, p. 39), speaking of Holm Hill and Abbey Hill, two of the seven hills on which the British town of Grym-by was situated, says they were united by an artificial bank, called the Ket Bank, in connection with which he relates the following curious ceremony:—

The great female divinity of the British Druids was Ket, or Ceridwen; a personification of the Ark of Noah; the famous Keto of Antiquity, or, in other words Ceres, the patroness of the ancient mysteries. To enter into a full explanation of these mysteries is unnecessary. Suffice it to say that the aspirant, at the conclusion of the ceremony of initiation, was placed in a small boat, to represent the confinement of Noah in the Ark;—which boat was a symbol of the helio-arkite deity,—and committed to the waves with directions to gain a proposed point of land, which was to him a shore, not only of safety, but of triumph. On this shore he was received by the hierophant and his attendants, who had placed themselves there for the express purpose, and pronounced a favourite of Ket, by whom he was now said to be purified with water, and consequently regenerated and purged from all his former defilements. The Abbey Hill was the place where these sacred mysteries were celebrated, and the designation of this bank fully corroborates the conjecture, for whoever will attentively consider the situation of these two hills, connected by an extended embankment even at the present day, will be convinced that a more convenient spot could not be found for the performance of the above ceremony. The sacred rites were solemnized within the stone circle, which doubtless existed on the Abbey Hill, and the candidate at the highest time of the tide was committed to the mercy of the waves from the point now known by the name of Wellow Mill, and he had to struggle against the declining tide, until he was cast at the foot of Holm Hill, upon the bank of Ket, the presiding deity, under whose special protection he was ever after placed.

This ceremony always took place on May Eve, for at no other season was the final degree of perfection conferred, and as soon as the fortunate aspirants had succeeded in gaining the safe landing-place of Ket, which led by an easy gradation to the summit of the hill, fires were lighted on the apex of this and all the neighbouring hills, and the most extravagant joy was visible throughout the district.

Isle of Man.

On May Eve, the juvenile branches of nearly every family in the Isle of Man, used to gather primroses, and strew them before the doors of their dwellings, in order to prevent the entrance of fairies on that night. It was quite a novel sight to a stranger to the custom to see this delicate flower plentifully arranged at the door of every house he might pass, particularly in the towns on the night in question or early on the following morning. This custom is now abandoned: indeed, it was continued to a late date more through the habit and amusement of children than from superstition. Persons more advanced in life congregated on the mountains on May Eve, and to scare fairies and witches, supposed to be roaming abroad on that particular night in numbers greater than ordinary, set fire to the gorse or Koinney, and blew horns. Many of them remained on the hills till sunrise, endeavouring to pry into futurity by observing particular omens. If a bright light was observed to issue, seemingly, from any house in the surrounding village, it was considered a certain indication that some member of the family would soon be married; but if a dim light were seen moving slowly in the direction of the parish church, it was then deemed equally certain that a funeral would soon pass that way to the churchyard.—Train, History of the Isle of Man, 1845, vol. ii. p. 118.

Oxfordshire.

“At Woodstock,” says Aubrey, “they every May Eve goe into the parke and fetch away a number of hawthorne trees, which they set about their dores: ’tis pity that they make such a destruction of so fine a tree.”

WALES.

At Tenby the inhabitants went out in troops, bearing in their hands boughs of thorn in full blossom, which were bedecked with other flowers, and then stuck outside the windows of the houses. Maypoles were reared up in different parts of the town, decorated with flowers, coloured papers, and bunches of variegated ribbon.—Mason’s Tales and Traditions of Ireland, 1858, p. 21.

IRELAND.

The following custom of the Irish is described in a MS. of the sixteenth century, and seems to have been of Pagan origin: “Upon Maie Eve they will drive their cattell upon their neighbour’s corne, to eate the same up; they were wont to begin from the vast, and this principally upon the English churl. Unlesse they do so upon Maie daie, the witch hath power upon their cattell all the yere following.”—N. & Q. 1st S. vol. vii. p. 81.

Sir Henry Piers, in his Account of Westmeath, 1682, says:—“On May Eve, every family sets up before their door a green bush, strewed over with yellow flowers, which the meadows yield plentifully. In counties where timber is plentiful, they erect tall slender trees, which stand high, and they continue almost the whole year; so that a stranger would go nigh to imagine that they were all signs of ale-sellers, and that all houses were ale-houses.”

May 1.] MAY DAY.

May 1.]

MAY DAY.

The festival of May Day has existed in this country, though its form has often changed, from the earliest times, and we find abundant traces of it both in our poets and old chroniclers. Tollet imagines that it originally came from our Gothic ancestors; and certainly, if this is to be taken for a proof, the Swedes and Goths welcomed the first of May with songs and dance, and many rustic sports; but there is only a general, not a particular, likeness between our May-day festivities and those of our Gothic ancestors. Others again have sought for the origin of our customs in the Floralia, or rather the Maiuma, of the Romans, which were established at a later period under the Emperor Claudius, and differed perhaps but little from the former, except in being more decent. But though it may at first seem probable that our May-games may have come immediately from the Floralia or Maiuma of the Romans, there can be little question that their final origin must be sought in other countries, and far remoter periods. Maurice says (Indian Antiquities, vol i. p. 87) that our May-day festival is but a repetition of the phallic festivals of India and Egypt, which in those countries took place upon the sun entering Taurus, to celebrate Nature’s renewed fertility. Φαλλος (phallos) in Greek signifies a pole, in addition to its more important meaning, of which this is the type; and in the precession of the Equinoxes and the changes of the calendar we shall find an easy solution of any apparent inconsistencies arising from the difference of seasons.

That the May-festival has come down to us from the Druids, who themselves had it from India, is proved by many striking facts and coincidences, and by none more than the vestiges of the god Bel, the Apollo, or Orus, of other nations. The Druids celebrated his worship on the first of May, by lighting immense fires in honour of him upon the various carns, and hence the day is called by the aboriginal Irish and the Scotch Highlanders—both remnants of the Celtic stock—la Bealtine, Bealtaine or Beltine, that is, the day of Belen’s fire, for, in the Cornish, which is a Celtic dialect, we find that tan is fire, and to tine signifies to light the fire.

The Irish still retain the Phœnician custom of lighting fires at short distances, and making the cattle pass between them. Fathers, too, taking their children in their arms, jump or run through them, thus passing the latter as it were through the flames—the very practice so expressly condemned in Scripture. But even this custom appears to have been only a substitute for the atrocious sacrifice of children as practised by the elder Phœnicians. The god Saturn, that is, Moloch, was represented by a statue bent slightly forward, and so placed that the least weight was sufficient to alter its position. Into the arms of this idol the priest gave the child to be sacrificed, when, its balance being thus destroyed, it flung or rather dropt, the victim into a fiery furnace that blazed below. If other proofs were wanting of Eastern origin, we might find them in the fact that Britain was called by the earlier inhabitants the Island of Beli, and that Bel had also the name of Hu, a word which we see again occurring in the Huli festival of India.—New Curiosities of Literature, vol. i. p. 229. See Higgins’ Celtic Druids, chap. v. sect. 23, p. 181; Household Words, 1859, vol. xix. p. 557; Tolan’s History of the Druids, 8vo, p. 115; Celtic Researches, 1806, 8vo, p. 191; Vossius, On the Origin of Idolatries: Essai sur le Culte des Divinités Génératrices.

Going a-Maying.

—Bourne (Antiquitates Vulgares, chap. xxv.) describes this custom as it existed in his time:—On the calends, or first of May, commonly called May-day, the juvenile part of both sexes are wont to rise a little after midnight and walk to some neighbouring wood, accompanied with music and blowing of horns, where they break down branches from the trees, and adorn themselves with nosegays and crowns of flowers; when this is done they return with their booty homewards, about the rising of the sun, and make their doors and windows to triumph with their flowery spoils.

In Chaucer’s Court of Love we read that early on May-day “Fourth goth al the court, both most and lest, to fetche the flowris fresh and blome.”

In the old romance, too, La Morte d’Arthur, translated by Sir Thomas Maleor, or Mellor, in the reign of Edward IV., is a passage descriptive of the customs of the times. “Now it befell in the moneth of lusty May, that Queene Guenever called unto her the knyghtes of the Round Table, and gave them warning that early in the morning she should ride on maying into the woods and fields beside Westminster.” The rural clergy, who seem to have mingled themselves with their flock on all occasions, whether of sorrow, devotion, or amusement, were reproved by Grostete, or Greathead, Bishop of Lincoln, for going a-maying.—Med. Ævi Kalend. vol. i. p. 233.

Shakespeare likewise, alluding to this custom, says (Henry VIII. Act v. sc. 3), it was impossible to make the people sleep on May-morning, and (Midsummer Night’s Dream, Act i. sc. 1) that they rose up early to observe May day.

And again:

May-dew.

—This was held of singular virtue in former times, and thus in the Morning Post of 2nd May, 1791, we are told that the day before, being the First of May, according to annual and superstitious custom, a number of persons went into the fields and bathed their faces with the dew on the grass, under the idea that it would render them beautiful. Pepys on a certain day in May makes this entry in his Diary: “My wife away, down with Jane and W. Hewer to Woolwich, in order to a little ayre and to lie there to-night, and so to gather May-dew to-morrow morning, which Mrs. Turner hath taught her is the only thing in the world to wash her face with.”

May-games.

—When Christianity, says Soane (Curiosities of Literature, p. 230), found its way into Britain, the same mode would seem to have been adopted in regard to the May-games by the wise liberality of the first missionaries that we see them employing in so many other cases. Conceding to the prejudices of the people, they did not attempt to root out long established characters, but invested them with another character as bees close in with wax the noxious substance they are unable to remove. Thus in course of time the festival was not only diverted from its original intention, but even the meaning of its various symbols was forgotten. It degenerated into a mere holiday, and as such long continued to be the delight of all ages and of all classes, from king and queen upon the throne to the peasant in his cottage. Thus, for example, Henry VIII. appears to have been particularly attached to the exercise of archery and the observance of May. “Some short time after his coronation,” says Hall (Vit. Henry VIII., fol. vi. 6), “he came to Westminster with the Queen and all their train. And on a time being there, his Grace, the Earls of Essex, Wiltshire, and other noblemen, to the number of twelve, came suddenly into the Queen’s chamber, all apparelled in short coats of Kentish Kendal, with hoods on their heads, and hosen of the same, every one of them his bow and arrows, and a sword and buckler, like outlaws or Robin Hood’s men; whereof the Queen, the ladies, and all others there, were abashed, as well for the strange sight, as also for their sudden coming; and after certain dances and pastimes made, they departed.”

Stow, too, in his Survey of London (1603, 4to, p. 99) has the following:—“In the moneth of May, namely on May-day in the morning, every man, except impediment, would walke into the sweete meadows and greene woods, there to rejoyce their spirites with the beauty and savour of sweete flowers, and with the harmony of birds praysing God in their kind; and for example hereof Edward Hall hath noted that K. Henry the Eighth, as in the 3 of his reigne and divers other years, so namely on the seventh of his reigne on May day in the morning, with Qween Katheren his wife, accompanied with many lords and ladies, rode a-maying from Greenwitch to the high ground of Shooter’s hill, where as they passed by the way they espied a company of tall yeomen clothed all in greene, with greene whoodes and with bowes and arrowes, to the number of 100. One being their chieftaine was called Robin Hoode, who required the king and his companie to stay and see his men shoote, whereunto the king graunting, Robin Hoode whistled, and all the 200 archers shot off, losing all at once, and when he whistled againe, they likewise shot againe; their arrowes whistled by craft of the head, so that the noyse was strange and loude, which greatly delighted the king, queene, and their companie.”

It may seem strange, remarks Soane, that Robin Hood should be so prominent a figure in a festival which originated long before he was born, since we first find mention of him and his forest companions in the reign of King John, while the floral games of England, as we have seen, had their rise with the Druids. The sports of Robin Hood were most probably first instituted for the encouragement of archery, and it is not surprising if a recreation so especially connected with summer and the forest, was celebrated at the opening of the year—the opening, that is, so far as it related to rural sports and pleasures. By degrees it would become blended with the festival already existing, and in a short time, from its superior attraction, it would become the principal feature of it.

Douce, in his Illustrations of Shakespeare (vol. ii. p. 454), says the introduction of Robin Hood into the celebration of May probably suggested the addition of a king or lord of May. Soane, however, takes a very different view, being of opinion that the custom of electing a Lord and Lady of the May in the popular sports existed at a far earlier period—long indeed before the time of Robin Hood’s introduction—at the same time supporting his statement from a command given in the synod at Worcester, A. D. 1240, Canon 38, “Ne intersint ludis inhonestis, nec sustineant ludos fieri de rege et regina.” For an interesting account of the Robin Hood games see Strutt’s novel, Queen Hoo Hall (quoted in Book of Days, vol. i. p 580). Consult also Ritson’s Collection of Poems relating to Robin Hood (1853), and Brand’s Pop. Antiq. 1849, vol. i. pp. 247-272.

Morris-dance.

—It is supposed to be of Moorish origin, and to be derived to us from Spain. Hence its name. The principal characters of it generally were Robin Hood, Maid Marian, Scarlet, Stokesley, Little John, the Hobby Horse, the Bavian or Fool, Tom the Piper with his pipe and tabor, the Dragon, of which we have no mention before 1585. The number of characters varied much at different times and places. See Brand’s Pop. Antiq. 1849, vol. i. pp. 247-270, and Book of Days, vol i. pp. 630-633.

Maypoles.

—The earliest representation of an English maypole is that published in the Variorum Shakespeare, and depicted on a window at Betley in Staffordshire, then the property of Mr. Tollet, and which he was disposed to think as old as the time of Henry VIII. The pole is planted in a mound of earth, and has affixed to it St. George’s red-cross banner, and a white pennon or streamer with a forked end. The shaft of the pole is painted in a diagonal line of black colour upon a yellow ground, a characteristic decoration of all these ancient maypoles, as alluded to by Shakespeare in his Midsummer Night’s Dream, where it gives point to Hermia’s allusion to her rival Helena as, “a painted maypole.”—Book of Days, vol. i. p. 575.—See Brand’s Pop. Antiq. 1849, pp. 234-247.

It was, says Hone (Every Day Book, vol. i. p. 556), a great object with some of the more rigid reformers to suppress amusements, especially maypoles; and these idols of the people were taken down as zeal grew fierce, and put up as it grew cool, till, after various ups and downs, the favourites of the populace were by the Parliament, on the 6th April, 1644, thus provided against: “The Lords and Commons do further order and ordain that, all and singular maypoles that are or shall be erected, shall be taken down and removed by the constables, bossholders, tithing-men, petty constables, and churchwardens of the parishes where the same be, and that no maypole be hereafter set up, erected, or suffered to be set up within this kingdom of England or dominion of Wales; the said officers to be fined five shillings weekly till the said maypole be taken down.” Accordingly down went all the maypoles that were left. The restoration of Charles II. however was the signal for their revival. On the very 1st of May afterwards, in 1661, the maypole in the Strand was reared with great ceremony and rejoicing. A contemporary writer (in Cities Loyalty Displayed, 1661, 4to) speaking of it, says, “This tree was a most choice and remarkable piece; ’twas made below Bridge, and brought in two parts up to Scotland Yard, near the King’s Palace, and from thence it was conveyed, April 14th, to the Strand to be erected [nearly opposite Somerset House]. It was brought with a streamer flourishing before it, drums beating all the way, and other sorts of musick; it was supposed to be so long that landsmen (as carpenters) could not possibly raise it; (Prince James, the Duke of York, Lord High Admiral of England, commanded twelve seamen off aboord to come and officiate the business, whereupon they came and brought their cables, pullies, and other tacklins, with six great anchors); after this was brought three crowns borne by three men bare-headed, and a streamer displaying all the way before them, drums beating, and other musick playing; numerous multitudes of people thronging the streets with great shouts and acclamations all day long. The maypole then being joyned together, the crown and cane with the King’s arms richly gilded was placed on the head of it. This being done, the trumpets did sound, and in four hours space it was advanced upright, after which being established fast in the ground, six drums did beat, and the trumpets did sound; again great shouts and acclamations the people give that it did ring throughout all the Strand. After that came a morris-dance finely deckt, with purple scarfs in their half-shirts with a tabor, and pipe, the ancient musick, and danced round about the maypole, and after that danced the rounds of their liberty. Upon the top of this famous standard is likewise set up a royal purple streamer, about the middle of it is placed four crowns more, with the King’s arms likewise; there is also a garland set upon it of various colours of delicate rich favours, under which is to be placed three great lanthorns, to remain for three honours; that is, one for Prince James, Duke of York, Lord High Admiral of England; the other for the Vice-Admiral; and the third for the rear-Admiral: these are to give light in dark nights, and to continue so long as the pole stands, which will be a perpetual honour for seamen.”—See The Town, Leigh Hunt (1859, p. 161).

The author of a pamphlet entitled The Way to Things by Words, and Words by Things, considers the maypole in a curious light. We gather from him, says Brand (Pop. Antiq. 1849, vol. i. p. 245), that our ancestors held an anniversary assembly on May-day, and that the column of May (whence our maypole) was the great standard of justice in the Ey-commons, or fields of May. Here it was the people, if they saw cause, deposed or punished their governors, their barons, and their kings. The judge’s bough or wand (now discontinued, and only faintly represented by a trifling nosegay), and the staff or rod of authority in the civil and in the military (for it was the mace of civil power, and the truncheon of the field-officers), are both derived from hence.

A mayor, he says, received his name from this May, in the sense of lawful power; the crown—a mark of dignity and symbol of power, like the mace and sceptre—was also taken from the May, being representative of the garland or crown, which when hung on the top of the May or pole, was the great signal for convening the people; the arches of it, which spring from the circlet and meet together at the mound or round bell, being necessarily so formed, to suspend it to the top of the pole. The word maypole, he observes, is a pleonasm; in French it is called singly Mai.

In front of the spot now occupied by St. Mary-le-Strand anciently stood a cross, at which, says Stow, “In the year 1294 and other times, the justices itinerant sat without London.”

In the British Apollo (1708, vol. i.) a writer says: It was a custom among the ancient Britons, before converted to Christianity, to erect these maypoles, adorned with flowers, in honour of the goddess Flora.

Keysler, says Mr. Borlase, thinks that the custom of the maypole took its origin from the earnest desire of the people to see their king, who, seldom appearing at other times, made his procession at this time of year to the great assembly of the states held in the open air.—Pop. Antiq. 1849, vol. i. p. 246.

Chimney-sweepers.

—How or when the chimney-sweepers contrived to intrude their sooty persons into the company of the gay and graceful Flora upon her high festival does not appear. It is certain, however, that in London they have long observed the early days of May as an established holiday, on which occasion they parade the streets in parties, fantastically tricked out in tawdry finery, enriched with strips of gilt and various coloured papers, &c. With their faces chalked, and their shovels and brushes in hand, they caper the “Chimney-sweeper’s Dance” to a well-known tune, considered by amateurs as more noisy than musical. Some of the larger parties are accompanied by a fiddle, a “Jack-in-the-Green,” and a “Lord and lady of the May.” The “Jack-in-the-Green” is a man concealed within a frame of wickerwork covered with leaves, flowers, &c.—Soane, New Curiosities of Literature, p. 261; Sports, Pastimes, and Customs of London, 1847, p. 34; See Every Day Book, vol. i. p. 583, vol. ii. p. 619.

Milkmaid’s Dance.

—On the first day of May, says a writer in the Spectator (vol. v.), “the ruddy milkmaid exerts herself in a most sprightly manner under a pyramid of silver tankards, and, like the virgin Tarpeia, oppressed by the costly ornaments which her benefactors lay upon her.” These decorations of silver cups, tankards, and salvers were borrowed for the purpose, and hung round the milk-pails, with the addition of flowers and ribbons, which the maidens carried upon their heads when they went to the houses of their customers, and danced in order to obtain a small gratuity from each of them. Of late years the plate, with the other decorations, was placed in a pyramidical form, and carried by two chairmen upon a wooden horse. The maidens walked before it, and performed the dance without any incumbrance. Sometimes in place of the silver tankards and salvers they substituted a cow. The animal had her horns gilt, and was nearly covered with ribbons of various colours, formed into bows and roses, and interspersed with green oaken leaves and bunches of flowers.—Strutt, Sports and Pastimes, 1801, b. iv. p. 266.[44]

Pepys in his Diary, May 1st, 1667, says, “To Westminster; on the way meeting many milkmaids, with their garlands upon their pails, dancing with a fiddler before them, and saw pretty Nelly [Nell Gwynne] standing at her lodgings’ door in Drury Lane in her smock sleeves and bodice, looking upon one; she seemed a mighty pretty creature.”

In a set of prints called the Tempest Cryes of London, one is called the Merry Milkmaid, whose proper name was Kate Smith. She is dancing with her milk-pail on her head, decorated with silver cups, tankards, and salvers borrowed for the purpose, and tied together with ribbons, and ornamented with flowers. Misson, too, in his Observations on his Travels in England, alludes to this custom. He says: On the 1st of May, and the five and six days following, all the pretty young country girls that serve the town with milk dress themselves up very neatly, and borrow abundance of silver plate, whereof they make a pyramid, which they adorn with ribbons and flowers, and carry upon their heads instead of their common milk-pails. In this equipage, accompanied by some of their fellow milkmaids and a bag-pipe or fiddle, they go from door to door, dancing before the houses of their customers, in the midst of boys and girls that follow them in troops, and everybody gives them something.—Ozell’s Translation, 8vo, 1719, p. 307.

In Read’s Weekly Times, May 5th, 1733, occurs the following:—On May-day the milk-maids who serve the Court danced minuets and rigadoons before the Royal family, at St. James’s House, with great applause.

The following lines descriptive of the milkmaid’s garland are taken from Every Day Book, vol. i. pp. 569, 570:—

May-gosling.

—A writer in the Gent. Mag. (1791, vol. lxi. p. 327) says a May-gosling, on the 1st of May, is made with as much eagerness in the north of England as an April noddy (noodle) or fool on the 1st of April.

“U. P. K. spells May-goslings” is an expression used by boys at play as an insult to the losing party. U. P. K. is up-pick, that is, up with your pin or peg, the mark of the goal. An additional punishment was thus: the winner made a hole in the ground with his heel, into which a peg about three inches long was driven, its top being below the surface; the loser, with his hands tied behind him, was to pull it up with his teeth, the boys buffeting with their hats, and calling out, “Up-pick! you May gosling!” or “U. P. K., gosling in May.”[45]

Berkshire.

At Abingdon the children and young people formerly went about in groups on May morning, singing the following carol:—

Buckinghamshire.

In a MS. in the British Museum entitled Status Scholæ Etonensis, A.D. 1560, it is stated that on the day of St. Philip and St. James, if it be fair weather, and the master grants leave, those boys who choose it may rise at four o’clock, to gather May-branches, if they can do it without wetting their feet; and that on that day they adorn the windows of the bed-chambers with green leaves, and the houses are perfumed with fragrant herbs.

Cambridgeshire.

Some derive May from Maia, the mother of Mercury, to whom they offered sacrifices on the first day of it; and this seems to explain the custom which prevails on this day at Cambridge of children having a figure dressed in a grotesque manner, called a May-lady, before which they set a table having on it wine, &c. They also beg money of passengers, which is considered as an offering to the Maulkin; for their plea to obtain it is “Pray remember the poor May-lady.” Perhaps the garlands, for which they also beg, originally adorned the head of the goddess. The bush of hawthorn, or, as it is called, May, placed at the doors on this day, may point out the firstfruits of the spring, as this is one of the earliest trees which blossoms.—Audley, Companion to the Almanack, 1816, p. 71.

Cheshire.

In this county the young men formerly celebrated May-day by placing large bidden boughs over the doors of the houses where the young women resided to whom they paid their addresses; and an alder bough was often placed over the door of a scold.—Lysons’ Magna Britannia, 1810, vol. ii. pt. ii. p. 462.

Maypoles are also erected, and danced round in some villages with as much avidity as ever.—Jour. of Arch. Assoc., 1850, vol. v. p. 254. Washington Irving in his Sketch Book says, I shall never forget the delight I felt on first seeing a Maypole. It was on the banks of the Dee, close by the picturesque old bridge that stretches across the river from the quaint little city of Chester. I had already been carried back into former days by the antiquities of that venerable place, the examination of which is equal to turning over the pages of a black-letter volume, or gazing on the pictures in Froissart. The Maypole on the margin of that poetic stream completed the illusion. My fancy adorned it with wreaths of flowers, and peopled the green bank with all the dancing revelry of May-day.

Cornwall.

In Cornwall this day is hailed by the juveniles as “dipping-day.” On May-morning the children go out into the country and fetch home the flowering branches of the white-thorn, or boughs of the narrow-leaved elm, which has just put forth its leaves, both of which are called “May.” At a later hour all the boys of the village sally forth with their bucket, can, and syringe, or other instrument, and avail themselves of a licence which the season confers “to dip” or well nigh drown, without regard to person or circumstances, the passenger who has not the protection of a piece of “May” in his hat or button-hole. The sprig of the hawthorn or elm is probably held to be proof that the bearer has not failed to rise early “to do observance to a morn of May.”—N. & Q. 1st S. vol. xii. p. 297. Borlase, in his Natural History of Cornwall, tells us that an ancient custom still retained by the Cornish is that of decking their doors and porches on the 1st of May with green sycamore and hawthorn boughs, and of planting trees, or rather stumps of trees, before their houses.

Bond, in his History of East and West Looe (1823, p. 38), says:—On May-day the boys dress their hats with flowers and hawthorn, and furnish themselves with bullocks’ horns, in which sticks of about two feet long are fixed, and with these instruments filled with water they parade the streets all day, and dip all persons who pass them if they have not what is called May in their hats, that is, a sprig of hawthorn.

A writer also in Once a Week (Sept. 24th, 1870), speaking of certain Cornish customs, tells us that dipping was admitted by the boys of Looe to be very great fun, and a May-day without any would have been voted an utter failure; nevertheless the coppers of commutation were very acceptable, as the great two-day fair of the town was held towards the close of the week, when cash was generally in demand. Hence when any one flung pence among them, they were wont to chant during the scramble—

On the 1st of May a species of festivity, Hitchins tells us, was observed in his time at Padstow: called the Hobby-horse, from the figure of a horse being carried through the streets. Men, women, and children flocked round it, when they proceeded to a place called Traitor Pool, about a quarter of a mile distant, in which the hobby-horse was always supposed to drink. The head after being dipped into the water, was instantly taken out, and the mud and water were sprinkled on the spectators, to the no small diversion of all. On returning home a particular song was sung, which was supposed to commemorate the event that gave the hobby-horse birth. According to tradition the French once upon a time effected a landing at a small cove in the vicinity, but seeing at a distance a number of women dressed in red cloaks, whom they mistook for soldiers, they fled to their ships and put to sea. The day generally ended in riot and dissipation.—Hitchins, History of Cornwall, 1824, vol. i. p. 720.

On the first Sunday after May-day it is a custom with families at Penzance to visit Rose-hill, Poltier, and other adjacent villages, by way of recreation. These pleasure-parties generally consist of two or three families together. They carry flour and other materials with them to make the “heavy cake”[46] at the farm-dairies, which are always open for their reception. Nor do they forget to take tea, sugar, rum, and other comfortable things for their refreshment, which, by paying a trifle for baking and for the niceties awaiting their consumption, content the farmers for the house-room and pleasure they afford their welcome visitants.—Every Day Book, vol. i. p 561.

Derbyshire.

Maypoles are to be seen in some of the village-greens still standing, and adorned with garlands on May-day. On this morning, too, the young village women go out about sunrise for the purpose of washing their faces in the May-dew, and return in the full hope of having their complexions improved by the process.—Jour. of Arch. Assoc., 1852, vol. vii. p. 206.

Devonshire.

At the village of Holne, situated on one of the spurs of Dartmoor, is a field of about two acres, the property of the parish, and called the Ploy (play) Field. In the centre of this stands a granite pillar (Menhir) six or seven feet high. On May-morning before daybreak the young men of the village used to assemble there, and then proceed to the moor, where they selected a ram lamb (doubtless with the consent of the owner), and after running it down, brought it in triumph to the Ploy Field, fastened it to the pillar, cut its throat, and then roasted it whole, skin, wool, &c. At midday a struggle took place, at the risk of cut hands, for a slice, it being supposed to confer luck for the ensuing year on the fortunate devourer. As an act of gallantry the young men sometimes fought their way through the crowd to get a slice for the chosen amongst the young women, all of whom, in their best dresses, attended the Ram Feast, as it was called. Dancing, wrestling, and other games, assisted by copious libations of cider during the afternoon, prolonged the festivity till midnight.—N. & Q. 1st S. vol. vii. p. 353.

In some places it is customary for the children to carry about from house to house two dolls, a large and a small one—beautifully dressed and decorated with flowers. This custom has existed at Torquay from time immemorial.

Essex.

At Saffron-Walden, and in the village of Debden, an old May-day song (almost identical with that given under Berkshire, which see) is sung by the little girls, who go about in parties, carrying garlands from door to door.

The garlands which the girls carry are sometimes large and handsome, and a doll is usually placed in the middle, dressed in white, according to certain traditional regulations.—Illustrated London News, June 6th, 1857, p. 553.

Gloucestershire.

In the village of Randwick, hard by the Stroud cloth-mills, at the appointed daybreak, three cheeses were carried upon a litter, festooned and garlanded with blossoms, down to the churchyard, and rolled thrice mystically round the sacred building; being subsequently carried back in the same way upon the litter in triumphal procession, to be cut up on the village-green and distributed piecemeal among the bystanders.—Household Words, 1859, vol. xix. p. 515.

In this county the children sing the following song as they dance round the Maypole: