[19] Editor’s Note.—In the country the dinner on Easter Sunday used always to consist of fried eggs and bacon. As an old woman said, “it was the only day we ever tasted an egg.” If they could not get fowls’ eggs, they even got wild birds’ eggs, and fried and ate them!
“In the North of England boys beg on Easter Eve eggs to play with, and beggars ask for them to eat.”—De Ludis Orientalibus, by Hyde, 1694. p. 237.
“The custom of eating a gammon of bacon at Easter, which is kept up in many parts of England, was founded on this, viz., to shew their abhorrence to Judaism at that solemn commemoration of our Lord’s Resurrection.”—From Aubrey, 1679.
The First of April.
The first of April is not forgotten by children, who amuse themselves on this day by attaching long shreds of paper or bits of rag by means of crooked pins to the clothes of passers-by,[20] and then crying out as loud as they can bawl, “La Coûe! La Coûe!” or “La Folle Agnès.” No one knows the reason of the latter exclamation.
[20] Editor’s Note.—In Lancashire Folk-Lore p. 225, it says, “On Mid-Lent or ‘Bragot’ Sunday it is a custom for boys to hook a piece of coloured cloth to the women’s gowns, and a similar custom prevails in Portugal at carnival times.”
Sundays in May.
On the first Sunday in May the young men and women of the lower orders arise at daybreak and sally forth into the country in groups, returning home with large nosegays generally pilfered from the open gardens that adorn the neat cottages of the peasantry.[21]
There is reason to believe that this custom was introduced from England, but in Alderney it appears to have been a very ancient practice to keep the first of May as a holiday. Garlands of flowers were suspended across the street, under which the young people danced, and the day was generally wound-up by a sort of pic-nic supper or tea-drinking, to which each family contributed its quota. The introduction of late years of a large stranger population into that island, in consequence of the extensive fortifications and harbour works undertaken by Government, has completely changed the primitive character of the place, and has put an end to this picturesque custom.
[21] Editor’s Note.—“Bourne (‘Antiquit. Vulg.’ chap, xxv.) tells us that in his time, in the villages in the North of England, the juvenile part of both sexes were wont to rise a little after midnight on the first of May, and walk to some neighbouring wood, accompanied with music and the blowing of horns, where they broke down branches from the trees and adorned them with nosegays and crowns of flowers. This done, they returned homewards with their booty about the time of sunrise, and made their doors and windows triumph in the flowery spoil.” (Quoted in Brand’s Popular Antiquities, p. 121).
Whitsuntide.
Whit Monday, Midsummer Day, and the day on which Her Majesty’s birth is celebrated, are all kept as holidays, and have long been appropriated to the mustering and exercising of the Militia.
This institution differs in many respects from what goes by the same name in England, and is more in the nature of the “Garde Nationale” of France. It is of great antiquity, for we find among the Patent Rolls of Edward III., one dated May, 1337, appointing Thomas de Ferrers Governor of the Islands, and giving him directions to enrol all the able-bodied inhabitants, to supply them with fitting arms, and to place proper officers over them, in order that they might be able to resist the invasions of the allies of the Scotch, with whom England was then at war, and who had recently made some descents on Sark, and on the coasts of the larger islands. The service is gratuitous and compulsory, for, by the common law, all male inhabitants, from the ages of sixteen to sixty, are liable to be called out, unless prevented by illness, or able to claim exemption on some other legal ground. Nevertheless, with the generality of the people, especially with those of the rural parishes, the service is decidedly popular. An afternoon of ball-practice, or a general review by the Lieutenant-Governor, is looked forward to with pleasure, and the latter occasion is one which affords a treat to all classes of the community. At an early hour the roads are crowded with merry groups, dressed in their best, hastening to the spot where the review is to take place. The country damsels are proud of seeing their lovers set off by their military attire, and when the men are dismissed it is amusing to see the careful wife or the attentive sweetheart produce from the depth of her pocket, or from a hand-basket, a light cap, or wide-awake, to replace the heavy shako, while the young sons and brothers, not yet old enough to be enrolled, dispute who shall have the honour of bearing the weighty musket. The review is generally over by noon, and those who are industrious may return to their work. Most of the men, however, particularly the unmarried ones, prefer making a thorough holiday of it, and for the rest of the afternoon the streets of the town are filled with groups of merry-makers; the public houses ply a brisk trade, and the evening is often far advanced before the joyous groups think of returning to their own homes.
Midsummer.
The custom of making bonfires on the hilltops at Midsummer was formerly so general among all the Celtic nations that it is highly probable that it must have existed also in these islands, the aboriginal inhabitants of which belonged undoubtedly to the Celtic race. In Scotland and in Ireland these fires are called Beltein, or Baltein; they are lighted also on May Day, and are supposed to be a relic of the worship formerly paid to the sun, under the name of Bel, or Baal. Throughout Brittany, and in some of the neighbouring parts of Normandy, “les feux de la St. Jean” are still lighted on all the hills. In some parts of Wales and Cornwall the custom is still kept up. That some observances connected with this season still existed in this island in the early part of the 17th Century is certain, from the fact of the Royal Court having promulgated an ordinance in 1622 prohibiting begging on St. John’s Eve, “as tending to keep alive superstition,” but what these observances were, is now entirely forgotten. It has been asserted that in days gone by “la Rocque Balan,” a remarkable and picturesque mass of granite on the plain of L’Ancresse, used to be resorted to at Midsummer, and that the youths and maidens danced together on its summit, where bonfires used to be lit. The burden of an old song—
is quoted as confirmatory of this assertion. Some suppose that “Balan” has the same derivation as “Beltein;” others say that there was once a logan, or rocking stone, “une pierre qui balançait,” on the apex of the rock; but there is also a tradition that the former Priors of St. Michel du Valle caused the merchandise of their tenants and vassals to be weighed, and that the rock derived its appellation from the “balances” used for this purpose.
The most probable and matter of fact solution of the difficulty is that, like many other localities, it took its designation from the person to whom it once belonged, the name “Balan” being that of a family, now extinct, which at one time inhabited this parish.
Every cottage and farmhouse in the island is furnished with what is called a “lit de fouâille” or “jonquière”—now called the “green bed”—a sort of rustic divan generally placed in a recess between the hearth and a window. This, raised about eighteen inches from the ground, is thickly strewn with dried fern, or pea-haulm, and forms the usual seat of the females of the family, when engaged in knitting or sewing, and a very comfortable couch on which the men can repose after the labours of the day. But at Midsummer, after the fresh fern has been cut, the taverns and cottages vie with each other in decorating these seats. A canopy is raised over them, and the whole, floor and all, is thickly carpeted with fresh cut fern, and ornamented with the most brilliant and showy flowers that can be procured, not scattered at hap-hazard, but arranged in formal, and often far from inelegant patterns.[22] The love of flowers is almost a passion with every class of the inhabitants, and displays itself in the variety to be found at all seasons in every garden, and the taste with which they are employed in decorations.
It is difficult to say what gave rise to this custom of adorning the “jonquière,” but it is doubtless one of great antiquity.[23] Old people say that in former days it was customary to elect a girl from among the inhabitants of the district, and seat her in state beneath the floral canopy, where under the name[24] of “La Môme” she received in silence the homage of the assembled guests.[25] Perhaps the whole is a remnant of the old May games transferred to this season—perhaps it is an observance connected with the ceremonies with which in many countries, and especially among the Celtic nations, the sun was greeted on his arrival at the summer solstice, and in which branches of trees and bunches of flowers were used to decorate the houses.
[22] Editor’s Note.—An old country woman described to me a “Lit de Fouaille” she had seen as a child. She described it as being a four-post bed, both mattress and ceiling being one mass of flowers most ingeniously twined together. Each post was garlanded with flowers, and flower curtains hung from the top, woven together, she could not tell how. In the middle sat the girl—silent.
[25] Editor’s Notes.
By the courtesy of Mr. J. Linwood Pitts I am able to insert the following note, showing the gradual decadence of the old custom.
“Some sixty or seventy years ago, a Mr. and Mrs. Le Maître kept a public-house at Le Cognon, near St. Sampson’s. At the summer vraicking time, they used to deck the green bed with elaborate floral decorations—a veritable “Lleit de feuilles.” A plate was placed in the centre of the bed to receive contributions. The young people used to go there and dance in the evenings after vraicking, Mr. Le Maître playing the fiddle for the dancers. Mrs. Robin (now seventy-three years old) danced there as a girl.”
Stow in his “Survey” tells us “that on the vigil of St. John Baptist every man’s door being shadowed with green birch, long fennel, St. John’s wort, orpin, white lilies, and such like, garnished upon with garlands of beautiful flowers, had also lamps of glass.…”
In Brand’s Popular Antiquities of Great Britain, Vol. I. p. 190, it is said:—“Hutchinson mentions another custom used on this day; it is to dress out stools with a cushion of flowers. A layer of clay is placed on the stool, and therein is stuck with great regularity, an arrangement of all kinds of flowers, so close as to form a beautiful cushion. These are exhibited at the doors of houses in the villages, and at the ends of streets and cross lanes of larger towns, where the attendants beg money from passengers to enable them to have an evening feast and dancing.” He adds “This custom is evidently derived from the Ludi Compitalii of the Romans; this appellation is taken from the Compita or Cross Lanes, where they were instituted and celebrated by the multitude assembled before the building of Rome. It was the Feast of Lares, or Household Gods, who presided as well over houses as streets. This mode of adorning the seat or couch of the Lares was beautiful, and the idea of reposing them on aromatic flowers, and beds of roses, was excellent.”
Midsummer Day in Sark.
In Sark, Midsummer Day is the great holiday of the year, when every youth who is fortunate enough to be the possessor of a horse, or who can borrow one for the occasion, makes use of it. Bedecking both himself and his steed with bunches of flowers, he goes to seek his favourite damsel, who generally sports a new bonnet in honour of the festival, and they often ride about in couples on the horses’ backs. They then amuse themselves in racing up and down the roads, and even venture sometimes to cross at a gallop the dangerous pass of the Coupée—a narrow ledge of rock with a precipice on either side,—which connects the peninsula of Little Sark with the main island. In the evening they assemble to drink tea, eat currant cake, and dance. This custom is known by the name of “Les Chevauchées.”[26]
[26] Editor’s Note.—Many charms and spells were also resorted to on the eve and on the day of “La Saint Jean,” which will be inserted under their proper heading. Another habit of the young men and girls on Midsummer Day was to go out to the Grand Pont at St. Sampson’s, and there have a supper composed of fried ham and eggs and pancakes, and craûbackaûs or crayfish, the latter placed on the table in the pan, and everyone helping themselves with their own fork. The custom was for the girls to be dressed entirely in white, while the men wore white duck or jean trousers, swallow-tailed coats, fancy waistcoats, and shoes adorned with large white bows. The proceedings finished with songs and dances.
Midsummer Day in Jersey.
In Jersey, the fishermen who inhabit the parish of St. John have a custom of circumnavigating at Midsummer a certain rock, called “Le Cheval Guillaume,” that lies off their coast, and in the same parish, as well as in some other parts of the island, a very singular practice has long prevailed. It is thus described in Plees’ Account of the Island of Jersey. “At Midsummer Eve, a number of persons meet together, and procure a large brass boiler; this is partly filled with water, and sometimes metallic utensils of different kinds are thrown in. The rim is then encircled with a strong species of rush, to which strings of the same substance are attached. When these strings are sufficiently moistened, the persons assembled take hold of them, and, drawing them quickly through their hands, a tremendous vibration is excited in the boiler, and a most barbarous, uncouth, and melancholy sound produced. To render this grating concert still more dissonant, others blow with cows’ horns and conches. This singular species of amusement continues for several hours: it is termed ‘faire braire les poëles.’” The same custom prevailed in Normandy, from whence it doubtless made its way into Jersey. In the former province it is now on the decline. Being observed on St. John’s Eve, it would appear to have a reference to some Christian festival in honour of that saint; or it may relate to Midsummer Day. Large numbers of the middling and lower classes in Jersey are in the habit of coming to Guernsey for the Midsummer holidays, and the natives of the latter island often choose this season for visiting their friends and relations in Jersey. In the Athenæum, September 20th, 1890, it says: “It may not be generally known that in the island of Jersey on St. John’s Eve the older inhabitants used to light fires under large iron pots full of water, in which they placed silver articles—as spoons, mugs, etc.,—and then knocked the silver against the iron, with the idea of scaring away all evil spirits. There are now railroads in Jersey, and these old-world practices have probably disappeared.”
The day after Midsummer used always to be the day of the fair, held in the Fair-field at the Câtel. It was crowded from the early morning by the entire population of the island, and the hedges round the field, and even the sides of the roads in the vicinity, were filled with French women, selling strawberries, and eggs dyed red with cochineal, and who drove a roaring trade.
August.
On the Sundays in August it was customary, a few years ago, for large crowds from all parts of the island to assemble in the afternoon on the causeway at St. Sampson’s called “Le Grand Pont.” The favourite mode of proceeding thither was on horseback, but the only object that the visitors seemed to have in view was that of seeing and being seen. It is difficult to ascertain exactly what gave rise to this custom, or indeed whether it is of ancient date. It is certain, however, that the improvement of the roads at the commencement of the present century, and the works carried on at the same time for the recovery of a large portion of land from the sea, in this neighbourhood, concurred in attracting a considerable number of persons to the spot. If the custom existed previously it must have been one of old standing, and may perhaps be traced to a church wake or feast held in honour of St. Sampson, who is said to have been among the first who preached the gospel in the island, and whose name the neighbouring church bears. The calendar commemorates this saint on the 28th of July, and the practice of meeting together on the Sunday following the anniversary of a saint, in the vicinity of the church or chapel dedicated to him, is universal throughout Brittany, where these assemblies are known by the name of “pardons.” In some parts of Normandy, too, the custom is observed, and the meetings are known as “Assemblées.” If not held on, or near, the actual anniversary of the saint, they are often fixed for some Sunday in August, when, the harvest being over, the peasants have more leisure time for amusements.
Editor’s Note.—“In the southern parts of this nation,” says Bourne, “most country villages are wont to observe some Sunday in a more particular manner than the rest, i.e., the Sunday after the day of dedication, or day of the saint to whom their church was dedicated.” Antiq. Vulg., chap. xxx.
Maison du Neuf Chemin.
September.
On the Sundays in September it was the custom, at any rate in the early part of this century, to ride out to the “Maison du Neuf Chemin,” at St. Saviour’s, which was kept by a man called Alexandre. There they would eat pancakes, apples and pears, and not come home till dusk. This is the “Mess Alissandre” to whom Métivier alludes in “La Chanson des Alexandriens,” “Rimes Guernesiaises,” 1831, p. 52.
CHAPTER II.
Local Customs—Civic, Aquatic, Ceremonial.
La Chevanchée de St. Michel.
Before giving an account of this curious old custom, now abolished, but which seems to have been instituted originally with a view to keeping the highways throughout the island in a due state of repair, it may be as well to say something of the feudal system, as it existed, and indeed, greatly modified of course, still exists in Guernsey. Though, from the loss in the course of many centuries of the original charters, we are left in the dark on many points, and can only guess at the origin of some of the many small manors—or as they are locally termed, “fiefs”—into which the island is divided.
It is known that previous to the Conquest of England by Duke William,[27] Néel de St. Sauveur, Vicomte of Le Cotentin, was patron of six of the ten parish churches in Guernsey—those of St. Samson, St. Pierre Port, St. Martin de la Bellouse, La Trinité de la Forêt, Notre Dame de Torteval, and St. André; and it is probable that he was lord paramount of all the land contained in these parishes. He was one of those barons who conspired against William, and having been defeated by him in the Battle of Val des Dunes, all his possessions were confiscated. On his submission he was again received into favour, and his continental possessions restored, but such does not seem to have been the case with what he held in Guernsey; for the patronage of the churches mentioned above was given by William, a year before the Conquest of England, to the great Abbey of Marmoutier near Tours; and from that time we hear nothing more of the Viscounts of St. Sauveur in Guernsey.
The other four parishes, St. Michel du Valle, Notre Dame du Castel, St. Sauveur, and St. Pierre du Bois, were in the patronage of the Abbey of Mont St. Michel, and the lands in the greater part of these parishes were held in nearly equal proportions between that famous Monastery and the Earls of Chester—those held by the Abbey being known as “Le Fief St. Michel,” and those belonging to the Earl being called “Le Fief le Comte.” A local tradition says that it was Duke Robert, the father of William the Conqueror, who first bestowed these lands on the Abbey, and on the ancestors of the Earls, but of this there may be some doubt.
These lands were held direct from the Sovereign, to whom these lords were bound to do homage, but in process of time they came to be sub-fieffed by their possessors—that is, divided into smaller manors, which, instead of owing direct allegiance to the Crown, depended on their own lords, to whom they had certain services to render, and dues to pay, and in whose Courts they were bound to make an appearance thrice in the year. These Courts had jurisdiction in civil matters, in causes arising between the tenants on their respective fiefs, and had their seals, by which all written documents emanating from them were authenticated, the seals of the Court of the Priory of St. Michel representing the Archangel trampling Satan under foot, and that of the Fief le Comte, St. George, near whose ruined chapel the Court still holds its sittings. As there was always an appeal from the decision of these Courts to the supreme tribunal of the island, the Royal Court, they gradually ceased to be held, except for the purpose of collecting the seignorial dues, and, by an Order of Her Majesty in Council, the Court of the Fief St. Michel was abolished, the life interest of the seneschal, vavassors, prevôts, bordiers, and other officers of the Court being preserved.
One of the duties of the Court of St. Michel was to see that the King’s highway (le chemin du Roi), and certain embankments against the encroachments of the sea were kept in proper order and in due reparation; and in order to insure this they were bound to make an inspection once in three years.
We will now go back and consider the origin of the Fief St. Michel. Among the many fiefs in Guernsey, held in chief from the Crown, one of the most ancient and important is certainly that of St. Michel-du-Valle, extending over the greater part of the northern and western shores of the island. According to a tradition generally accepted by the historians of the island, and which is in part corroborated by documentary evidence, preserved in the “cartulaires” of the famous Abbey of Mont St. Michel in Normandy, and in the Record Office in England, certain monks who had been expelled from that monastery for their irregularities, or had left voluntarily in consequence of reforms in the community which they disapproved of, came over to Guernsey about the year 966 and established themselves in a part of the island called Le Clos du Valle, which at that period, and until the beginning of the present century, was cut off from the mainland by an arm of the sea, and could only be reached by a way across the sands when the tide had receded. The monks are said to have brought the whole of the western part of the island into cultivation, and to have led such a pious life, and effected such a reform in the manners of the inhabitants, that Guernsey acquired the appellation of “l’île sainte.”[28][29]
It is also said that Robert I., Duke of Normandy, father of William the Conqueror, called by some Le Magnifique and by others Le Diable, having been driven by stress of weather to take refuge in Guernsey, when on his way to England with a fleet to assist the Saxon Princes Alfred and Edward in their resistance to the Danish invader Canute, was received and hospitably entertained by the monks, and in return confirmed them in the possession of the lands they had been the means of reclaiming, at the same time constituting the community a priory in dependance on the great monastery from which they had originally come; a connexion, which although frequently interrupted during the long wars between England and France for the possession of Normandy, existed until the suppression of alien priories in England by Henry V.
Like all other fiefs the priory had its own Feudal Court, by means of which it collected its rents and dues, and which had jurisdiction in civil matters between all its tenants, subject, however, to an appeal to the higher authority of the Royal Court of the island.
The Court of St. Michel-du-Valle consisted of a seneschal and eleven vavassors, who, in virtue of their office and in consideration of their services, held certain lands on the fief. The officers of the Court were a greffier or registrar, four prevôts, who had duties analogous to those of a sheriff, six bordiers, who had certain services to perform in collecting dues and attending the meetings of the Court, and, though last, not least, an officer styled porte-lance—of whom more hereafter. The principal duties of the Court seem to have consisted in legalizing sales of real property, in which tenants on the fief were interested, and settling disputes concerning the same arising among them. But there appear to have been attempts made from time to time to encroach on the prerogatives of the Royal Court, and various ordinances of the latter are in existence restraining the seneschal and vavassors from doing certain acts, and even fining them for having gone beyond their powers. There was one function, however, of the Court of St. Michael which it seems to have exercised without dispute from time immemorial, but which it is impossible to account for—the inspection and keeping in order of the King’s highway throughout the island, and of certain of the works for preventing the encroachments of the sea. Possibly it may have originated in marking out the bounds of the Fief St. Michel and its dependencies only, and with this keeping in order the sea defences.[30] Once in three years, the seneschal and vavassors of the Court were bound to perform this duty, which, judging from their later records, they appear to have considered rather onerous, as we find several Acts of the Court dispensing with the ceremony, the reason given being generally the interruption it caused in agricultural labours, and the loss occasioned thereby, at a time when farmers were far from being in the prosperous condition in which they are at present.
Another very substantial reason was the expense, which had to be defrayed out of the Crown revenue. According to some of our historians, who, however, give no evidence in support of their assertion, this inspection of the roads, commonly known as “La Chevauchée” from the fact of the principal performers being mounted on horseback, was originally annual, and was instituted with a view to having the roads put in order preparatory to the grand religious procession of the Host on Corpus Christi Day, but this origin of the ceremony seems hardly probable, as it is well known that the procession in question is strictly limited in Roman Catholic countries to parishes, and is conducted by the parochial clergy. It is difficult to understand how it came to pass that a subaltern Court, such as was that of the Fief St. Michel, came to be allowed to exercise a quasi jurisdiction over lands which had never been subject to it, but as it was impossible for the Court to proceed to every part of their domain without occasionally trespassing over other manors, what was originally allowed by courtesy came to be looked upon at last as a right. A somewhat similar means of assuring the keeping in due repair of the high roads existed, and probably in a modified form still exists, in the sister island of Jersey, where it is conducted by the vicomte, assisted by two or more jurats of the Royal Court, and the officer, called the “porte-lance,” who exercises the same functions as the official bearing the same designation in the “Cour St. Michel.” It is known in Jersey as “La Harelle.”
But it is time to come to a description of how this ancient ceremony was conducted in Guernsey. As has been said before, it ought to have taken place every third year, at which time the Court of St. Michael used to meet in the spring to settle preliminaries in fixing the day on which the ceremony was to take place, regulating the costume to be worn by the “pions” or footmen in attendance on the Court, and other matters. The month of June was usually chosen, and on the day appointed the Court assembled, with all the officers who were to take part in the procession, at the small Court House adjoining the remains of the ancient monastic buildings still dignified with the name of “L’Abbaye,” although the establishment had been for centuries no more than a priory dependent on the famous monastery of Mont St. Michel in Normandy.
The following are translations of a few of the Acts and Regulations of the Court of St. Michael:—[31]
31 March, 1768. Seneschal nominated by the Governor.
24 May, 1768. The Chevauchée being due to take place on the following 8th of June, the Court has ruled the dress of the pions. A black cap (calotte) with a red ribbon at the back. A ruffled shirt, with black ribbon wristbands, and a black ribbon round the neck. Black breeches with red ribbons tied round the knee. White stockings; and red rosettes on their wands. N.B.—This Act does not seem to have been put in force.
27th April, 1813.—The Chevauchée of His Majesty is appointed to take place on Wednesday, the 9th of the following June, for the reparation of the quays and roads of the King, and it is ordered that it shall be published throughout the parishes of this island, and cried in the Market Place, so that no one can plead ignorance.
The 27th of May, 1813.—Before Thomas Falla, Esq., Seneschal of the Court and Jurisdiction of the Fief St. Michel, present, Messieurs James Ozanne, Nicholas Le Patourel, James Falla, Pierre Falla, Jean Mahy, Richard Ozanne, Nicholas Moullin, Daniel Moullin, and Jean Le Pettevin (called Le Roux), vavassors of the said Court. The Court being to-day assembled to regulate the order to be pursued on Wednesday, the 9th of June proximo,—the day appointed by the Court for the Chevauchée of His Majesty to pass—has ordered that all the pions be dressed uniformly as follows, to wit: Black caps with a red ribbon behind. White shirts, with white cravats or neckerchiefs. Circular white waistcoats, with a red ribbon border. Long white breeches, tied with red ribbon round the knee. White stockings, and red rosettes on their wands.
And Messieurs les prevôts of the Court are ordered to warn all those who are obliged to assist at the said Chevauchée to find themselves with their swords, their pions, and their horses, the aforesaid 9th of June at seven o’clock in the morning at the Court of St. Michael, according to ancient custom, in default of appearance to be subject to such penalties as it shall please the Court to award him. And also shall Monsieur Le Gouverneur be duly warned, and Thomas Falla, Esq., seneschal, and Messrs. Jean Mahy and Nicholas Moullin, vavassors, are nominated by the Court to form a committee so as to take the necessary measures to regulate the conformity of the said act concerning the dress of the pions.
(Signed) Jean Ozanne, Greffier.
On the above day, conformably to the said Act, all the pions, dressed in the afore-mentioned costume, met at seven o’clock in the morning at the Court of St. Michael, and there also were found the King’s officers, vavassors, who had to serve there as esquires. The King’s officers and the seneschal each had two pions on either side of his bridle rein, the vavassors were only entitled to one.
They began with a short inspection and a good breakfast on the emplacement east of the Yale Church. After breakfast, the members of the cortège, with their swords at their sides, got on their horses opposite the said Court of St. Michael, where the greffier of the said Court said the customary prayer, and the seneschal read the proclamation, and then they started in the following order:—
The Sheriff of the Vale and his pion.
The Sheriff of the King and his two pions.
The Sheriff of the Grand Moûtier and his pion.
The Sheriff of the Petit Moûtier and his pion.
The Sheriff of Rozel and his pion.
The King’s Sergeant and his two pions.
The King’s Greffier and his two pions.
The King’s Comptroller and his two pions.
The King’s Procureur and his two pions.
The King’s Receiver and his two pions.
The Lance-Bearer and his two pions.
The Greffier of the Court St. Michel and his two pions.
The Seneschal of the Court St. Michel and his two pions.
The eleven vavassors of the Court St. Michel, and one pion each.
Whilst they are on their march, the five sheriffs carry by turns a white wand in the following order:—
The Sheriff of the Vale, from the Vale Church to the end of Grand Pont.
The King’s Sheriff, from the end of Grand Pont, as far as the Forest.
The Sheriff of Grand Moûtier, from the Forest to the King’s Mills.
The Sheriff of Petit Moûtier, from the King’s Mills to the Douit des Landes in the Market Place, and the Sheriff of Rozel from the last mentioned place to the Vale.
During the procession the lance bearer carried a wand of eleven and a quarter feet long, and any obstacle this wand encountered, stones of walls, branches of trees, etc., had to be cleared away, and the proprietor of the obstacle was fined thirty sous, which went towards the expenses of the dinner. From time immemorial the privilege of the pions,—who were chosen for their good looks—was that of kissing every woman they met, whether gentle or simple, their only restriction being that only one pion was allowed to kiss the same lady, she had not to run the gauntlet of the gang. This privilege of course was invariably exercised!
At the entry of the Braye du Valle the seneschal freed the pions from their attendance on the bridle reins, and gave them authority to embrace any woman they might encounter, recommending good behaviour and the rejoining of their cavaliers at the Hougue-à-la-Perre.
Parish Church of St. Peter Port.
Showing houses demolished to make room for present New Market.
The Chevauchée then went to Sohier, les Landes, la rue du Marais, la Grande Rue, la Mare Sansonnet, les Bordages, la Ronde Cheminée, and les Morets. Arriving at the Hougue-à-la-Perre the pions regained their respective stations on the side of their officers, leading the horses, and there, at ten o’clock, they were met by His Excellency Sir John Doyle, the Lieutenant-Governor and his staff, the horses of which were all decorated with blue ribbons, except those of the said Governor and of his family, who, out of compliment, carried red ribbons, matching those of the Chevauchée. The Bailiff, with his party and John Guille, Esq., also joined them at this spot, uniformly dressed in blue jackets, white trousers, and leghorn hats.
The whole cavalcade then moved on, the Governor and suite at the rear, preceded by the band of the town regiment, dressed as rustics, in long white jackets and large hats with their brims turned down, and followed by six dragoons to bring up the rear. Having passed between eleven and twelve o’clock through Glatney, Pollet, Carrefour, and High-street, they came to the Town Church, where they made the tour around a large round table which had been placed near the westerly door of the said church, which table was covered with a white cloth and supplied with biscuits, cheese, and wine, which had been provided by one of the “sous-prevôts,” and the Sheriff and the King’s Sergeant, on foot, offered each cavalier who passed the door food and drink.
During this interval the band played serenades and marches.
At noon they proceeded through Berthelot-street to the College fields, and, passing through the Grange, they reached the Gravée; here His Excellency took his leave. The cavalcade passed on by St. Martin’s road to the ancient manor of Ville-au-Roi, one of the oldest habitations in the island. The entrance was tastefully decorated with arches of flowers and a crown in the centre, with flags flying, and, on one of the arches, “Vive la Chevauchée.” Here, according to old manorial custom, the party was gratuitously regaled with milk. The procession then moved on by Les Câches to Jerbourg, with the exception of the pions, who proceeded to the village of the Forest, and there waited the return of the Court. Here they danced and amused themselves as before, and being rejoined by the cavalcade at the Bourg they moved on by Les Brulliots, and passing Torteval Church arrived at a house called the Château des Pezeries at Pleinmont, where a marquee was erected, and cold meats and wine were prepared for the gentlemen. The pions were seated on the grass in a circle which had been hollowed for them, in the shape of a round table,[32] and they also had their repast. Here the procession halted till four o’clock, and by this time were joined by many carriages, filled with ladies and gentlemen, who, with a numerous party of all ranks, moved on by Rocquaine, Roque Poisson, below the Rouvets, Perelle, where a particular stone lies, which they are obliged to go round according to an old custom, from there by the Saint Saviour’s Road to the Grands Moulins or King’s Mills. On their arrival there they were rejoined by the pions, the mill was put in motion, and the miller came out with a plate in each hand, one containing flour of wheat, and the other of barley, which had been ground that instant by the mill. The miller then placed himself on a large stone, and the procession moved round him; this custom has prevailed from time immemorial. The procession then continued by St. George, La Haye du Puits, Saumarez, Le Camp du Roy, Les Salines, to the Clos du Valle, to the aforesaid Court of St. Michael, where they arrived about seven o’clock, and where they were again joined by the Lieutenant-Governor, the Bailiff, and some of the principal residents. The Court having been dismissed they all partook of a sumptuous dinner, at which Mr. Seneschal Falla presided. The pions were also handsomely entertained.
The last Chevauchée took place in Guernsey on the 31st of May, 1837, but the description of the procession we have given refers to the one in 1825, and is taken from Jacob’s Annals, and the Chronique des Isles, by Syvret.
The oldest known Act of the Court of St. Michael is the following, dated the 14th of October, 1204:—
“Les Chefs Plaids Capitaux de la Saint Michel tenus à Sainte Anne en la Paroisse du Sarazin,[33] par Nicolle de Beauvoir Bailly, à ce présens Jean Le Feyvre, Jean Philippes, Martin de Garris, Jean Maingy, Jean Le Gros, Jemmes le Marchand, Pierre de la Lande, Robert de la Salle, Colin Henry, Jurez de la Cour de nostre Souverain Seigneur le Roy d’Angleterre en l’Isle de Guernereye. Le quatorzième jour du moys d’Octobre, l’an MCCIV. Sur la Remonstrance qui nous a esté faicte de la part des Frères Jean Agenor, Prieur, en la Paroisse de l’Archange de Saint Michel du Valle et ses aliez Pierre de Beauvoir, Pierre Martin, Jean Effart, Jean Jehan, Pierre Nicolle, Pierre du Prey, Jean Agenor, Michel le Pelley, Jean Cappelle et autres Marchands et Manans, tant en la Paroisse du Valle que de Saint Sampson, qu’ils éstoyent grandement empeschez et endomagez concernant le desbordement de la mer, laquelle auroit coupé le Douvre et passage commode entre les dittes Paroisses, entendu qu’il estoit impossible non seulement de faire Procession, mais aussi d’aller traficquer les uns avec les autres aux Landes du Sarazin, s’il ne nous pleust leur permettre et accorder de faire maintenir un certain Pont passant du Valle à Saint Sampson, estant propre et passable de toutes Marées, de Charues, et Charettes, de pied et de Cheval, et à qui il appartiendra de la maintenir en temps advenir. Parquoy ne voulant refuser la Raisonnable remonstrance des avants dits, et pour le bien public, nous leur avons appointé Veue sur les Limites les plus célèbres des dittes Paroisses, dans le jour Saint Barthelemi prochain, et advertiront le commun de s’y trouver, pour ouir ce que par nous sera ordonné touchant la ditte edification.”
Another copy, which differs from the preceding in the names of the Jurats, finishes by these words, “donné par copie des roles, signé par Colin de la Lande, clerq.” According to this copy the names of the Jurats are “Jean Le Gros, James Le Marchant, Pierre de la Lande, Robert de la Salle, Colin Henry, Raoul Emery, Gaultier Blondel, Guillet Le Febvre.” It is noticeable that the first four names of the copy first cited are not among these, and that the last three on this list are not in the Act which we have transcribed.[34] At the end of the second copy we find the following notice: “N.B.—Mr. Thomas Le Maître, Prevost de St. Sauveur à Jersey en a l’original.”
Originally the vavassors[35] of the Court of St. Michael were twelve in number, similar to the Jurats of the Royal Court, but if you ask why the number for the last two hundred years has been reduced to eleven, the answer is—“that the devil carried away Vivien.” All that is known about Jean Vivien is that he was a vavassor of this Court, and that, in a fit of despair, he drowned himself, early in the seventeenth century. Up to about the middle of the present century three letters “I. V. V.” cut by himself on the broken fragment of rock from which he leapt into the gulf, still existed at the end of a footpath, not far from the “Fosse au Courlis”—Curlew’s ditch or grave—a spot haunted by witches.
Since then no Christian has dared to replace the suicide Jean Vivien, and, when making the calculation of the symbolic vavassorial stones, his pebble is always omitted. There are but eleven instead of twelve.