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

A champion is soon found in the person of Slasher, who accepts the challenge. St. George then replies in a neat speech, when they sing, shake hands, and fight with their wooden swords, and Slasher is slain. The King then enters, saying:—“I am the King of England, the greatest man alive,” and after walking round the dead body, calls for, “Sir Guy, one of the chiefest men in the world’s wonder,” who shows his wonderful courage and prowess in calling for a doctor. The doctor, on making his appearance, gives a long and quaint account of his birth, parentage, education, and travels, whilst perambulating around the fallen Slasher, and ends his oration by saying:

The dead man is thus cured, and having received the advice of, “Rise, Jack, and fight again, the play is ended.”—Jour. of the Arch. Assoc. 1852, vol. vii. p. 206.

Dorsetshire.

It appears that in some parts of this county the mummers still go round at Christmas-tide, performing a species of play.—See N. & Q. 5th S. vol. ii. p. 505.

Essex.

On Christmas day at Hornchurch the lessee of the tithes, which belong to New College, Oxford, supplies, says Hone, (Every Day Book, 1827, vol. ii. p. 1649), a boar’s head dressed and garnished with bayleaves, &c. In the afternoon it is carried in procession into the mill-field adjoining the churchyard, where it is wrestled for and afterwards feasted upon at one of the public-houses by the rustic conqueror and his friends with all the merriment peculiar to the season.

The following appeared in the Daily News of January 5th, 1852:—By ancient charter or usage in Hornchurch a boar’s head is wrestled for in a field adjoining the church, a boar, the property of the parish, having been slaughtered for the purpose. The boar’s head, elevated on a pole and decorated with ribbons, was brought into the ring where the competitors entered, and the prize was awarded.—See Morant, History of Essex, 1768, vol. i. p. 74.

Gloucestershire.

It was formerly the custom of the city of Gloucester to present to the Sovereign at Christmas a lamprey-pie with a raised crust. The custom is of great antiquity, and as Henry I., of lamprey-loving celebrity, frequently held his Court during Christmas at Gloucester, it may have originated in his time. In 1530 the Prior of Lanthony at Gloucester sent “cheese, carp, and baked lampreys” to Henry VIII. at Windsor, for which the bearer received twenty shillings.—Tighe and Davis, Annals of Windsor, p. 562.

During the Commonwealth it appears from the following entry in the corporation minutes that the pie was sent to the members for the city:—

“Item.—Paid to Thomas Suffield, cook, for lamprey-pies sent to our Parliament men, £08 00s. 00d.”

In 1752 it appears to have been the custom to present a lamprey-pie to the Prince of Wales, as appears by Mr. Jesse’s book, George Selwyn and his Contemporaries (vol. i. p. 153), where is printed the following letter from Mr. Alderman Harris to George Selwyn, then M.P. for Gloucester:—

Herefordshire.

In this county, and also in Worcestershire, it is considered very unlucky for new shoes or tanned leather to be received into the house during the Christmas week or on New Year’s Day.—See N. & Q. 5th S. vol. iii. p. 7.

Kent.

At one time the festivities of Christmas were commenced at Ramsgate by a curious musical procession. The following account is taken from Busby’s Concert Room and Orchestra Anecdotes (1825, vol. i. p. 73):—

A party of young people procure the head of a dead horse, which is affixed to a pole about four feet in length, a string is tied to the lower jaw, a horsecloth is then attached to the whole, under which one of the party gets, and by frequently pulling the string keeps up a loud snapping noise, and is accompanied by the rest of the party grotesquely habited and ringing hand-bells. They thus proceed from house to house, sounding their bells and singing carols and songs. They are commonly gratified with beer and cake, or perhaps with money. This is provincially called a hodening; and the figure above described a “hoden,” or wooden horse.

This curious ceremony is also observed in the Isle of Thanet on Christmas Eve, and is supposed to be an ancient relic of a festival ordained to commemorate our Saxon ancestors’ landing in that island.

Lancashire.

The following description of primitive manners in the houses of the gentry at Christmas is extracted by Baines (Hist. of Lancashire, vol. iii. p. 294) from a family manuscript of the Cunliffes, of Wycoller, in Lancashire, and refers to an age antecedent to the wars of the Parliament:—“At Wycoller-Hall the family usually kept open house the twelve days at Christmas. Their entertainment was a large hall of curious ashler wood, a long table, plenty of furmerty, like new milk, in a morning, made of husked wheat boiled, roasted beef with fat goose and a pudding, with plenty of good beer for dinner. A roundabout fire-place, surrounded with stone benches, where the young folks sat and cracked nuts, and diverted themselves; and in this manner the sons and daughters got matching without going much from home.”—See Med. Ævi Kalend. vol. i. p. 91.

Isle of Man.

Train, in his History of the Isle of Man (1845, vol. ii. p. 127), says:—The Christmas festival is introduced by young persons perambulating the various towns and villages in the evenings, fantastically dressed, and armed with swords, calling as they proceed, “Who wants to see the White Boys act?” When their services are engaged they, like the Scotch guisards or Quhite boys of Yule, perform a rude drama, in which St. George, Prince Valentine, King of Egypt, Sambo, and the Doctor are the dramatis personæ.

It was customary in the Isle of Man for every family that could afford it to have a brewing called Jough-ny-nollick, i.e., Christmas drink, prepared for the festivities of the season. On such occasions one brewing-kettle generally served a whole neighbourhood, which gave rise to the monk’s proverb, “To go about like a brewing-pan.”—Ibid. p. 127.

Middlesex.

Malcolm, in his Anecdotes of the Manners and Customs of London (1811, p. 259), speaking of Christmas Day, says:—“It was a day of grand difference in the judgment of some, and in the City of London some opened their shops, but to stop mutinying they were shut up again; yet do very few understand what the difference is that is now embraced in the judgments of those who desire the reformation from Popish innovation, but to give such further satisfaction herein, it is the opinion of these that it is a day wherein it is very fit for the people of God to congregate in the church to hear the Word of God preached, but not a holiday or such a day as is of absolute necessity to be kept holy; it is a day wherein it is no sin for a man to follow his calling, and he must not by a Popish innovation adore the day.”

Inns of Court.—There were anciently great doings in the halls of the Inns of Court at Christmas. At the Inner Temple early in the morning the gentlemen of the Inn went to church, and after the service they repaired into the hall to breakfast with brawn, mustard, and malmsey. At the first course at dinner was “served in, a fair and large Bore’s head upon a silver platter, with minstralsye.”—Dugdale’s Orig. Jurid.

A correspondent of N. & Q. (5th S. vol. ii. p. 507), alluding to the time-honoured custom of the Boar’s Head Feast at St. John’s Gate, Clerkenwell, says the boar’s head is still served up at Queen’s College, Oxford (see p. 477), but I do not think it can be more enjoyable than the Christmas custom used to be at Clerkenwell, with the hall strewn with rushes, the gigantic yule-log drawn in by the sons of the host (the late proprietor), with the accompanying announcement, by bugles, and the bringing in of the boar’s head, the “cook dressed all in white,” singing the good old carol (printed by Wynkyn, de Worde, 1521), copies of which being in the hands of the guests, who joined in the chorus, rendering the whole scene so pleasant as never to be forgotten. The loving cup was never omitted, and of course wassail was duly brought in, “y^e Lorde of Mysrewle doing his duty ‘passing well.’” The following is an exact copy of the carol:

Subjoined is a copy of the invitation the late host and his predecessor used to issue, which is a curious production:

[Here is an illustration of the north side of the Gate.]

“Samuel Wickens, ye Grande Mayester of ye Priorye of Sainte John, Greetinge welle hys ryght trustye and welle beloved friends, dothe herebye summon them to hys councill to be holden in y^e Greate Halle of y^e Priorye, aforesaide, on y^e ninthe daye of Ianuarie, anno Domini, one thousande eighte hundrede and seventie-three, to adjudycate on y^e qualitie of hys viandes: that is to saye, roaste beefe and plumbe puddynge, and with a cordialle greetinge in y^e wassaile boule and y^e lovynge cuppe, perpetuate to alle tyme and to tyme oute of mynde a ryghte goodlye and lastynge fellowshipe. Ye Boare’s heade will be broughte into ye halle, and y^e chante will be sange, at sixe of the clocke, at which tyme y^e Feast will begine.”

Norfolk.

At Yarmouth before the Reformation it was a custom for the prior and monks, and afterwards for the dean and chapter, or the farmer of their parsonage, to provide a breakfast for the inhabitants of the town every year on Christmas Day, which custom continued till the 21st of Elizabeth, when, on account of a grievous plague which carried off two thousand of the inhabitants in one year, and on consideration of the ruinous condition of the parsonage-house, it was agreed that Thomas Osborne, who was then farmer of the parsonage, should pay 5l. a year to the churchwardens for the use of the town in lieu of the said breakfast. After the plague had ceased, the breakfast was resumed and continued as usual, till the reign of James I., when William Gostlynge, then farmer, absolutely refused to provide it or to pay an equivalent composition, upon which the town preferred a complaint to the dean and chapter, who promised not to countenance him in such a non-conformity to the terms of the lease by which he held of them. Finally, Mr. Gostlynge was obliged to sign an agreement, whereby he engaged to pay yearly to the town in lieu of the breakfast, 10l., which was distributed to poor fishermen, &c., and 5l. for his default, in before refusing to provide the breakfast. This continued till the making of a new agreement, between the corporation and Mr. Gostlynge, of a grant of nomination and appointment of preachers and ministers in the town, since which it seems that both breakfast and composition shared the fate of all human institutions and sank into oblivion.—Parkin, History of Great Yarmouth, 1776, p. 330.

Northamptonshire.

Cole, in his History of Weston Favell (1827, p. 60), says Christmas Day is ushered in by the ringing of the bells of the church, precisely at twelve o’clock, called the midnight peal, till which time many of the inhabitants sit round the jovial fire, whence at twelve o’clock they emerge into the midnight air to listen to the peals of the bells of the neighbouring churches.

Northumberland.

In Alnwick a custom existed of giving sweetmeats to children at Christmas time, called Yule Babies, in commemoration of our Saviour’s nativity.—History of Alnwick, 1822, p. 262.

Nottinghamshire.

The inhabitants of North Clifton were formerly ferry free. In consequence, the ferryman and his dog were indulged with a dinner each at the vicar’s at Christmas. The ferryman also on that day received of the inhabitants a prime loaf of bread.—N. & Q. 5th S. vol. ii. p. 509.

Near Raleigh there is a valley said to have been caused by an earthquake several hundred years ago, which swallowed up a whole village, together with the church. Formerly, it was the custom of the people to assemble in this valley every Christmas Day morning to listen to the ringing of the bells of the church beneath them. This, it was positively stated, might be heard by placing the ear to the ground and hearkening attentively. As late as 1827 it was usual on this morning for old men and women to tell their children and young friends to go to the valley, stoop down, and hear the bells ring merrily. The villagers heard the ringing of the bells of a neighbouring church, the sound of which was communicated by the surface of the ground. A similar belief exists, or did a short time ago, at Preston, in Lancashire.—Ibid. p. 509.

Oxfordshire.

In the buttery of St. John’s College, Oxford, an ancient candle socket of stone still remains, ornamented with the figure of the Holy Lamb. It was formerly used to burn the Christmas candle in, on the high table at supper during the twelve nights of this festival.—Brand, Pop. Antiq. 1849, vol. i. p. 467.

It was formerly a custom for the butcher of Merton College, about Christmas time, to invite the scholars to a treat at his house, when he used to provide a bull for the steward to knock down with his own hands, whence this treat was called The Kill-Bull.—Pointer, Oxoniensis Academia, 1749, p. 23.

The following account of the ancient custom of bringing in a boar’s head at Queen’s College, Oxford, is taken from a MS., in the Bodleian Library, quoted in the Antiquary (1873, vol. iii. p. 47):—

There is a custom at Queen’s College to serve up every year a boar’s head, provided by the manciple against Christmas Day. This boar’s head being boyl’d or roasted, is laid in a great charger, covered with a garland of bays or laurell as broad at bottom as the brims of the chargers. When the first course is served up in the refectory on Christmas Day, in the said college, the manciple brings the said boar’s head from the kitchen up to the high table, accompanied with one of the tabarders (i.e., the scholars), who lays his hand on the charger. The tabarder sings a song, and when he comes to the chorus all the scholars that are in the refectory joyn together and sing it:

According to Mr. Wade (Walks in Oxford, 1817, vol. i. p. 128) the usage is in commemoration of an act of valour performed by a student of the college, who, while walking in the neighbouring forest of Shotover, and reading Aristotle, was suddenly attacked by a wild boar. The furious beast came open-mouthed upon the youth, who, however, very courageously, and with a happy presence of mind, rammed in the volume, and crying Græcum est, fairly choked the savage.

In an audit-book of Trinity College for the year 1559, Warton found a disbursement “pro prandio Principis natalicii.” A Christmas prince, or Lord of Misrule, he adds, corresponding to the Imperator at Cambridge, was a common temporary magistrate in the colleges of Oxford.—See Brand’s Pop. Antiq. 1849, vol. i. p. 498; The Antiquary, 1873, vol. iii. p. 53; Wood, in his Athenæ Oxonienses, alludes to the Christmas prince at St. John’s and Merton Colleges.

Mummings at Christmas are common in Oxfordshire. At Islip some of the mummers wear masks, others, who cannot get masks, black their faces and dress themselves up with haybands tied round their arms and bodies. The smaller boys black their faces, and go about singing—

Dr. Lee, in N. & Q. (5th S. vol. ii. pp. 503-505), has given a curious old miracle play, the text of which he says was taken down by himself from the lips of one of the performers in 1853.

Aubrey informs us that in several parts of Oxfordshire it was the custom for the maidservant to ask the man for ivy to decorate the house, and if he refused or neglected to fetch in a supply the maids stole a pair of his breeches, and nailed them up to the gate in the yard or highway. A similar usage prevailed in other places, when the refusal to comply with such a request incurred the penalty of being debarred from the well-known privilege of the mistletoe.—See Book of Days, vol. ii. p. 753.

Scilly Isles.

Troutbeck, in his State of the Scilly Isles (1796, p. 172), gives the following account of how Christmas was celebrated in his time. The young people, he says, exercise a sort of gallantry among themselves, which they call goose-dancing, when the maidens are dressed up for young men and the young men for maidens. In the day time they dance about the streets in masquerade, vieing with each other who can appear the most uncouth. In the evenings they visit their neighbours in companies, where they dance and make their jokes upon what has happened in the islands. By this sort of sport according to yearly custom and toleration, there is a spirit of wit and drollery kept up among the people. The maidens, who are sometimes dressed up for sea captains and other officers, display their alluring graces to the ladies, who are young men equipped for that purpose; and the ladies exert their talents to them in courtly addresses, their hangers are sometimes drawn, &c., after which, and other pieces of drollery, the scene shifts to music and dancing, which being over they are treated with liquor and then go to the next house of entertainment.

They have a custom also of singing carols at church on Christmas Day, to which the congregation make contributions by dropping money into a hat carried about the church when the performance is over.—Heath’s Account of the Scilly Isles, p. 125.

Somersetshire.

At West Hatch the reeve or bailiff to the manor provided at the lord’s expense a feast on Christmas Day, and distributed to each householder a loaf of bread, a pound and a half of beef, and the like quantity of pork, undressed, and the same evening treated them with a supper.—Collinson, History of County of Somerset, 1791, vol. ii. p. 186.

The following lines are sung at the Christmas mummings in this county:

Staffordshire.

In Shaw’s History of Staffordshire (1798-1801) is mentioned a custom formerly prevalent in the parish of Great Barr, for the rector on every Christmas Day to give to each person, great and small, of his parish that came to his house, so much bread, beef, mustard, and vinegar as they could eat. Latterly, however, money was given instead.

Plot, in his Natural History of Staffordshire (1686, p. 434), gives the following account of a jocular custom celebrated in olden times at Bromley Abbots. He says:—Within memory, at Abbots or Pagets Bromley, they had a sort of sport which they celebrated at Christmas (on New Year and Twelfth Day) called the Hobby-horse Dance from a person who carried the image of a horse between his legs, made of thin boards, and in his hands a bow and arrow which, passing through a hole in the bow and stopping upon a shoulder it had in it, he made a snapping noise as he drew it to and fro, keeping time with the musick; with this man danced six others, carrying on their shoulders as many reindeer heads, three of them painted white, with three red, with the arms of the chief families (viz., of Paget, Bagot, and Wells), to whom the revenues of the town chiefly belonged, depicted on the palms of them, with which they danced the hays and other country dances. To this hobby-horse dance there also belonged a pot, which was kept by turns by four or five of the chief of the town, whom they called reeves, who provided cake and ale to put into this pot; all people who had any kindness for the good intent of the institution of the sport, giving pence a piece for themselves and their families, and so foreigners too that came to see it, with which money (the charge of the cakes and ale being defrayed) they not only repaired their church, but kept the poor too, which charges are not now perhaps so cheerfully borne.

There is an ancient payment made by the chamberlain of the corporation of Stafford, of an annual sum of money, generally six shillings, at Christmas, for the purchasing of plums, to be distributed among the inhabitants of certain old houses in the liberty of Forebridge.

The origin of this payment is ascribed by general reputation to the bounty of some individual who heard from some poor children a complaint on Christmas Day that they had no plums for a pudding; and it is reported that he counted the houses then in the place, and made provision for the supply of a pound of plums for each house. The money received is laid out in plums, which are divided into equal quantities, and made up into parcels, one for each of the houses, fifteen or sixteen in number, entitled by the established usage to receive a portion, without reference to the circumstances of the inhabitants.—Old English Customs and Charities, p. 5.

Suffolk.

Brand (Pop. Antiq. 1849, vol. i. p. 489) alludes to a custom practised in the neighbourhood of Bury St. Edmunds among the young men, of hunting owls and squirrels on Christmas Day.

In 1358, at Hawstead, the customary tenants paid their lord at Christmas a small rent, called offering silver. Eleven of them paid in all xviij^d. In 1386 the Christmas offerings made by the master for his domestics amounted to xiiij^d. for seven servants.—Cullum, History of Hawstead, 1813, pp. 13-14.

Westmoreland.

At Kendal, if a man be found at work in Christmas week his fellow-tradesmen lay violent hands on him, and carry him on a pole to the ale-house, where he is to treat them.—Southey’s Common Place Book, 1851, 4th series, p. 354.

Worcestershire.

At Bewdley it was the custom for the bellman to go round on Christmas morning, ringing his bell in several parts of the town, and singing the following doggerel, first saying, “Good morning, masters and mistresses all, I wish you all a merry Christmas”:

At Yardley such of the poor as are excluded from partaking of certain doles on account of receiving regular weekly relief, are allowed one shilling each out of a general charity fund at Christmas, under the name of plum-pudding money, to the extent of about 4l.—Edwards, Old English Customs and Charities, p. 23.

Yorkshire.

Blount tells us that, in Yorkshire and other northern parts, after sermon or service on Christmas Day, the people will, even in the churches, cry “Ule! Ule!” as a token of rejoicing; and the common sort run about the streets singing:

One never-failing remnant of the olden time observed in this county, says Soane (Curiosities of Literature), was the cheese, which had been especially made and preserved for the season. It was produced with much ceremony by every rustic dame, who, before she allowed it to be tasted, took a sharp knife and scored upon it rude resemblances to the cross. To this were added the mighty wassail bowl brimming with lamb’s-wool, and furmity made of barley-meal, which last was also an essential of the breakfast-table.

Between Christmas Day and the New Year it is customary in the North Riding of Yorkshire to give every visitor a slice of “pepper cake” (a spiced gingerbread cake) and cheese and a glass of gin.

In the North Riding of Yorkshire it is also the custom for the parishioners, after receiving the Sacrament on Christmas Day, to go from church directly to the ale-house, and there drink together as a testimony of charity and friendship.—Aubrey, MS. quoted in Time’s Telescope, 1826, p. 293.

At Filey, on Christmas morning before break of day, there existed formerly the greatest uproar, by numbers of boys going round from house to house, rapping at every door, and roaring out, “I wish you a merry Christmas and a happy new year,” which words were vociferated again and again till the family awoke and admitted the clamorous visitor; who, if he were the first,[94] was treated with money or cheese and gingerbread, which were also distributed, but less liberally, to subsequent visitors. No persons (boys excepted) ever presumed to go out of doors till the threshold had been consecrated by the entrance of a male. Females had no part in this matter, and if a damsel, lovely as an angel, entered first, her fair form was viewed with horror as an image of death.—Cole, Antiquities of Filey, 1828, p. 137.

At Huddersfield the children carry about a “wessel-bob,” or large bunch of evergreens hung with oranges and apples, and coloured ribbons, singing the following carol:

Some years ago it was the custom in Leeds, and the neighbourhood, for children to go from house to house singing and carrying what they called a “wesley-bob.” This they kept veiled in a cloth till they came to a house door, when they uncovered it.

The wesley-bob was made of holly and evergreens, like a bower, inside were placed a couple of dolls, adorned with ribbons, and the whole affair was borne upon a stick. Whilst the wesley-bob was being displayed, a song or ditty was sung.

At Aberford, near Leeds, two dolls are carried about in boxes in a similar way, and such an affair here is called a wesley-box.—N. & Q. 3rd S. vol. vi. p. 494.

At Ripon, on Christmas Day, says a correspondent of the Gent. Mag. (1790, vol. lx. p. 719), the singing boys come into the church with large baskets full of red apples, with a sprig of rosemary stuck in each, which they present to all the congregation, and generally have a return made them of 2d., 4d., or 6d., according to the quality of the lady or gentleman.

The sword or morisco dance used to be practised at Richmond, during the Christmas holidays, by young men dressed in shirts ornamented with ribbons folded into roses, having swords, or wood cut in the form of that weapon. They exhibited various feats of activity, attended by an old fiddler, by Bessy in the grotesque habit of an old woman, and by the fool almost covered with skins, a hairy cap on his head, and the tail of a fox hanging from his head. These led the festive throng, and diverted the crowd with their droll antic buffoonery. The office of one of these characters was to go about rattling a box, and soliciting money from door to door to defray the expenses of a feast and a dance in the evening.—History of Richmond, 1814, p. 296.

In Sheffield, a male must be the first to enter a house on the morning of both Christmas Day and New Year’s Day; but there is no distinction as to complexion or colour of hair. In the houses of the more opulent manufacturers, these first admissions are often accorded to choirs of work-people, who, as “waits,” proceed at an early hour and sing before the houses of their employers and friends Christmas carols and hymns, always commencing with that beautiful composition:

On expressing their good wishes to the inmates, they are generally rewarded with something warm and occasionally with a pecuniary present.

Among the class called “respectable,” but not manufacturers, a previous arrangement is often made; that a boy, the son of a friend, shall come and be first admitted, receiving for his good wishes a Christmas-box of sixpence or a shilling. The houses of the artisans and poor are successively besieged by a host of gamins, who, soon after midnight, spread themselves over the town, shouting at the doors, and through keyholes, as follows:

The same house will not admit a second boy. One is sufficient to protect it from any ill-luck that might otherwise happen. A penny is the usual gratuity for this service.—N. & Q. 3rd S. vol. v. p. 395.

WALES.

A custom prevails in Wales of carrying about at Christmas time a horse’s skull dressed up with ribbons, and supported on a pole by a man who is concealed under a large white cloth. There is a contrivance for opening and shutting the jaws, and the figure pursues and bites everybody it can lay hold of, and does not release them except on payment of a fine. It is generally accompanied by some men dressed up in a grotesque manner, who, on reaching a house, sing some extempore verses requesting admittance, and are in turn answered by those within, until one party or the other is at a loss for a reply. The Welsh are undoubtedly a practical people, and these verses often display a good deal of cleverness. This horse’s head is called Mari Lwyd, which I have heard translated “Grey mare.” Lwyd certainly is grey, but Mari is not a mare in Welsh.[95]—N. & Q. 1st S. vol. i. p. 173.

Upon Christmas Day, about three o’clock in the morning, the Welsh in many parts used to assemble in church, and after prayers and a sermon, continue there singing psalms and hymns with great devotion, till it was daylight; and if, through age or infirmity, any were disabled from attending, they never failed having prayers at home, and carols on our Saviour’s nativity. This act of devotion was called Pulgen, or the crowning of the cock. It was a general belief among the superstitious that instantly—

During Christmas time, the cock was supposed to exert his power throughout the night, from which no doubt originated the Welsh word “Pulgen” as applied to this custom.—Bingley’s Tour Round North Wales, 1800, vol. ii. p. 226.

At Tenby it was customary at 4 o’clock on Christmas morning for the young men of the town to escort the rector with lighted torches from his residence to church.—Mason’s Tales and Traditions of Tenby, 1858, p. 4.

Sometimes also before or after Christmas Day the fishermen of Tenby dressed up one of their number whom they called the “Lord Mayor of Pennyless Cone,” with a covering of evergreens and a mask over his face; they would then carry him about, seated on a chair, with flags flying, and a couple of violins playing before him. Before every house the “Lord Mayor” would address the occupants, wishing them a merry Christmas and a happy new year. If his good wishes were responded to with money his followers gave three cheers, the masquer would himself return thanks, and the crowd again cheered.—Ibid. p. 5.

SCOTLAND.

In some parts of Scotland, he who first opens the door on Yule Day expects to prosper more than any other member of the family during the future year because, as the vulgar express it, “He lets in yule.” On opening the door, it is customary with some to place in the doorway a table or chair covered with a clean cloth; and, according to their own language, to “set on it bread and cheese to yule.” Early in the morning, as soon as any one of the family gets out of bed, a new besom is set behind the outer door, the design being to “let in yule.” These superstitions, in which yule is not only personified, but treated as a deity, are evidently of heathen origin. It is common also to have a table covered in the house, from morning until evening, with bread and drink upon it, that every one who calls may take a portion, and it is considered particularly inauspicious if any one comes into a house and leaves it without doing so. Whatever number of persons call on this day, all must partake of the good cheer.—Med. Ævi Kalend. vol. i. p. 48; see Jamieson, Etymol. Dict., Art. Yule.

Any servant who is supposed to have a due regard to the interests of the family, and is not at the same time emancipated from the yoke of superstition, is careful to go early to the well on Christmas morning to draw water, pull the corn out of the sack, and also to bring kale from the kitchen garden. This is intended to insure prosperity to the family (Ibid. p. 99). It is in fact the same as the Usque Cashrichd, which was noticed among the superstitious customs of the first of January.—See p. 17.

The doings of the guisards (that is, masquers), says Chambers (Pop. Rhymes, 1870, p. 169), form a conspicuous feature in the New Year proceedings throughout Scotland. The evenings on which these personages are understood to be privileged to appear, are those of Christmas, Hogmanay, New Year’s Day, and Handsel Monday. Dressed up in quaint and fantastic attire, they sing a selection of songs which have been practised by them some weeks before. There were important doings, however, one of a theatrical character. There is one rude and grotesque drama (called Galatian) which they are accustomed to perform on each of the four above-mentioned nights, and which in various fragments or versions exists in every part of Lowland Scotland. The performers, who are never less than three, but sometimes as many as six, having dressed themselves, proceed in a band from house to house, generally contenting themselves with the kitchen for an arena, whither in mansions, presided over by the spirit of good humour, the whole family will resort to witness the scene of mirth.—See Chambers’ Pop. Rhymes, p. 170.

Angus-shire.

At Christmas and the New Year, the opulent burghers begin to feast with their friends, and go a round of visits, which takes up the space of many weeks. Upon such occasions the gravest is expected to be merry, and to join in a cheerful song.—Sinclair, Stat. Acc. of Scotland, 1793, vol. v. p. 48.

Forfarshire.

From the same authority we learn that, in the parish of Kirkden, on Christmas Day, the servant is free from his master, and goes about visiting his friends and acquaintances. The poorest man must have beef or mutton on the table, and what they call a dinner with their friends. They amuse themselves with various diversions, particularly with shooting for prizes, called here wad-shooting, and many do but little business all the Christmas week.—Ibid. vol. ii. p. 509.

Aberdeenshire.

Christmas morn is welcomed at St. Fergus by liberal libations of drinking-sowins, or, as they are called by the old people, knotting-sowins; and by the gathering of friends and neighbours around the social hearth. That the humblest householder in the parish may have his Christmas cakes, a distribution of meal, the gift of a benevolent individual, is annually made by the kirk-session on Christmas Day, to the poor on the roll.—Stat. Acc. of Scotland, 1845, vol. xii. p. 198.

In certain parts also of the county of Aberdeen, the custom of not working during the three days of Christmas (Old Style) is still kept up. Straw, termed “yule straw,” is gathered beforehand, and everything needed for food and fuel prepared in a similar way, so that the festival may be kept in peace.—N. & Q. 3rd S. vol. ii. p. 483.

Banffshire.

In the account of Keith, given in the Stat. Acc. of Scotland (1793, vol. v. p. 428), the inhabitants are said to have no pastimes or holidays except dancing on Christmas and New Year’s Day.

Berwick-upon-Tweed.

Fuller, in his History of Berwick upon Tweed (1799, p. 446), alluding to the customs of that place, says, there are four men called town waits, who belong to the borough. Their business is to walk before the mayor, recorder, and justices, playing on violins, all the way to and from church on Christmas Day, the day of the election of a mayor, and November the 5th. They also are obliged to attend these gentlemen at their four public dinners.

The Highlands.

As soon as the brightening glow of the eastern sky warns the anxious housemaid of the approach of Christmas Day, she rises, full of anxiety, at the prospect of her morning labours. The meal, which was steeped in the sowans-bowie a fortnight ago to make the Prechdacdan sour or sour scones, is the first object of her attention. The gridiron is put on the fire, and the sour scones are soon followed by hard cakes, soft cakes, buttered cakes, bannocks, and pannich perm. The baking being once over, the sowans pot succeeds the gridiron, full of new sowans, which are to be given to the family, agreeably to custom, this day in their beds. The sowans are boiled into the consistence of molasses, when the lagan-le-vrich or yeast-bread, to distinguish it from boiled sowans, is ready. It is then poured into as many bickers as there are individuals to partake of it, and presently served to the whole, both old and young. As soon as each despatches his bicker, he jumps out of bed—the elder branches to examine the ominous signs of the day, and the younger to enter on its amusements. Flocking to the swing, a favourite amusement on this occasion, the youngest of the family gets the first “shouder,” and the next oldest to him in regular succession. In order to add more to the spirit of the exercise, it is a common practice with the person in the swing and the person appointed to swing him to enter into a very warm and humorous altercation. As the swinged person approaches the swinger, he exclaims, “Ei mi tu chal,” “I’ll eat your kail.” To this the swinger replies, with a violent shove, “Cha ni u mu chal,” “You shan’t eat my kail.” These threats and repulses are sometimes carried to such a height as to break down or capsize the threatener, which generally puts an end to the quarrel.

As the day advances those minor amusements are terminated at the report of the gun or the rattle of the ball clubs—the gun inviting the marksman to the “kiavamuchd,” or prize shooting, and the latter to “Luchd-vouil,” or the ball combatants—both the principal sports of the day. Tired at length of the active amusements of the field, they exchange them for the substantial entertainment of the table. Groaning under the “Sonsy-haggis” and many other savoury dainties unseen for twelve months before, the relish communicated to the company by the appearance of the festive board is more easily conceived than described. The dinner once despatched, the flowing bowl succeeds and the sparkling glass flies to and fro like a weaver’s shuttle. The rest of the day is spent in dancing and games.—Grant, Popular Superstitions of the Highlands.

Orkney.

A writer in the Stat. Acc. of Scotland (1845, vol. xv. p. 127), speaking of Westray, says:—One custom in this parish and common to Orkney at large, is that of allowing the servants four or five days’ liberty at Christmas to enjoy themselves, only the most necessary part of domestic work, with due attention to the bestial on the farm, is done on these days. The master of the house has also to keep up a well-furnished table for all his servants at this season.

IRELAND.

At Culdaff, previous to Christmas, it is customary with the labouring classes to raffle for mutton, when a sufficient number can subscribe to defray the cost of a sheep. During the Christmas holidays they amuse themselves with a game of kamman, which consists in impelling a wooden ball with a crooked stick to a given point, while an adversary endeavours to drive it in a contrary direction.—Mason, Stat. Acc. of Ireland, 1814, vol. ii. p. 160.