Mince pie, as we have seen in Ben Jonson's masque, is one of the daughters of Father Christmas, but the mince pie of his day was not the same as ours; they were made of meat, and were called minched pies, or shrid pies. The meat might be either beef or mutton, but it was chopped fine, and mixed with plums and sugar. It is doubtful whether it was much known before the time of Elizabeth, although Shakespeare knew it well; but with poetic licence he makes it as known at the siege of Troy (Troilus and Cressida, Act i. sc. 2).

"Pandarus—Is not birth, beauty, good shape, discourse, manhood, learning, gentleness, virtue, youth, liberality, and such like, the spice and salt that season a man?

"Cressida—Ay, a minced man; and then to be baked with no date[79] in the pie,—for then the man's date's out."

Gradually the meat was left out, and more sweets introduced, until the product resulted in the modern mince pie, in which, however, some housewives still introduce a little chopped meat. There is no luck for the wight who does not eat a mince pie at Christmas. If he eat one, he is sure of one happy month; but if he wants a happy twelve months, he should eat one on each of the twelve days of Christmas.

There was another form of eating the minced or shrid meat, in the form of a great sausage, called "the hackin," so called from to hack, or chop; and this, by custom, must be boiled before daybreak, or else the cook must pay the penalty of being taken by the arms by two young men, and by them run round the market-place till she is ashamed of her laziness.

A writer in Notes and Queries (5 ser. x. 514) gives a very peculiar superstition prevalent in Derbyshire: "A neighbour had killed his Christmas pig, and his wife, to show her respect, brought me a goodly plate of what is known as 'pig's fry.' The dish was delivered covered with a snowy cloth, with the strict injunction, 'Don't wash the plate, please!' Having asked why the plate was to be returned unwashed, the reply was made, 'If you wash the plate upon which the fry was brought to you, the pig won't take the salt.'"

A very pretty custom obtained, as we learn by the records of Evelyn's father's shrievalty. In those days of hospitality, when the hall of the great house was open to the neighbours during Christ-tide, they used to contribute some trifle towards the provisions; a list has been kept of this kindly help on this occasion. Two sides of venison, two half brawns, three pigs, ninety capons, five geese, six turkeys, four rabbits, eight partridges, two pullets, five sugar loaves, half pound nutmegs, one basket of apples and eggs, three baskets of apples, two baskets of pears.

At one time the bakers used to make and present to their customers two little images of dough, called Yule doughs, or doos, and it seems probable that these were meant to represent our Lord and His mother. At Alnwick, in Northumberland, a custom existed of giving sweetmeats to children at Christ-tide, called Yule Babies, in commemoration of our Saviour's nativity. There are various other cakes peculiar to this season. At Llantwit Major, Co. Glamorgan, they make "finger cakes"—or cakes in the form of a hand, on the back of which is a little bird; but what its symbolism is I know not. In some parts of Cornwall it is customary for each household to make a batch of currant cakes on Christmas eve. These cakes are made in the ordinary manner, and coloured with a decoction of saffron, as is the custom in those parts. On this occasion the peculiarity of the cakes is, that a small portion of the dough in the centre of the top of each is pulled up, and made into a form which resembles a very small cake on the top of a large one, and this centre-piece is specially called "The Christmas." Each person in the house has his or her special cake, and every one ought to taste a small piece of every other person's cake. Similar cakes are also bestowed on the hangers-on of the establishment, such as laundresses, sempstresses, charwomen, etc.

Another correspondent (Wiltshire) of Notes and Queries (6 ser. xii. 496) says: "Can any one tell me the origin of a cake called a cop-a-loaf or cop loaf? It was a piece of paste made in the shape of a box or casket, ornamented at the top with the head of a cock or dragon, with currants for eyes. It was always placed, in my young days, at the bedside on Christmas morning, and, it is scarcely necessary to say, eaten before breakfast. Inside was an apple." Brand says: "In Yorkshire (Cleveland) the children eat, at the present season, a kind of gingerbread, baked in large and thick cakes, or flat loaves, called Pepper Cakes. They are also usual at the birth of a child. One of these cakes is provided, and a cheese; the latter is on a large platter or dish, and the pepper cake upon it. The cutting of the Christmas cheese is done by the master of the house on Christmas Eve, and is a ceremony not to be lightly omitted. All comers to the house are invited to partake of the pepper cake and Christmas cheese."

Any notice of Christmas cheer would be incomplete without mention being made of Snap-dragon. It is an old sport, and is alluded to by Shakespeare in Henry IV., part ii. Act ii. sc. 4, where Falstaff says—

And drinks off candles' ends for flap-dragons.

And in Loves Labours Lost, Act v. sc. 1—

Thou art easier swallowed than a flap-dragon.

It is a kind of game, in which brandy is poured over a large dish full of raisins, and then set alight. The object is to snatch the raisins out of the flame and devour them without burning oneself. This can be managed by sharply seizing them, and shutting the mouth at once. It is suggested that the name is derived from the German schnapps, spirit, and drache, dragon.

Bishop Jeremy Taylor very appropriately said that the first Christmas carol was sung by the angels at the Nativity of our Saviour—"Glory to God in the highest, and on earth Peace, Goodwill toward men." No man knows when the custom began of singing carols, or hymns on Christmas day in honour of the Nativity; but there can be no doubt that it was of very ancient date in the English Church, and that it has been an unbroken custom to this day, when the practice is decidedly on the increase, as may be judged from the many collections of ancient carols, and of modern ones as well. It would be impossible for me to give anything like a representative collection of Christmas carols, because of space, but I venture to reproduce a few old ones, and first, perhaps the oldest we have, an Anglo-Norman carol, which is in the British Museum, and with it I give Douce's very free translation. It will be seen by this that all carols were not of a religious kind, but many were songs appropriate to the festive season:—

Translation.

The Chorus.

Wynkyn de Worde first printed Christmas carols in 1521, but there were many MS. carols in existence before then. Here is a very pretty one from Mr. Wright's fifteenth-century MS.:—

To blys God bryng us al and sum.
Christe, redemptor omnium.

The next carol I give has always been a popular favourite, and can be traced back to the fourteenth century, when it was called "Joyes Fyve." In Mr. Wright's fifteenth-century MS. it is "Off the Five Joyes of Our Lady." It afterwards became the "Seven Joys of Mary," and has expanded to

The Twelve Good Joys of Mary.

"On Christmas Day in the Morning" and "God rest You, Merry Gentlemen," are both very old and popular, the latter extremely so; in fact, it is the carol most known. The next example was first printed by the Rev. Arthur Bedford, who wrote many books and published sermons between 1705 and 1743, but his version began somewhat differently:—

A Virgin Most Pure.

But all Christmas carols were not religious—many of them were of the most festive description; but here is one, temp. Henry VIII., which is a mixture of both:—

Of the purely festive carols here is an example of the fifteenth century, from Mr. Wright's MS.:—

The last I give is of the sixteenth century, and is in the British Museum (MS. Cott. Vesp. A. xxv.):—

A Christenmesse Carroll

The presentation of gifts on Christmas day was an English custom of very great antiquity; so great that, in 1419, the practice had become much corrupted, and the abuse had to be sternly repressed. Hence we find the following[81] "Regulation made that the Serjeants and other officers of the Mayor, Sheriffs, or City, shall not beg for Christmas gifts.

"Forasmuch as it is not becoming or agreeable to propriety that those who are in the service of reverend men, and from them, or through them, have the advantage of befitting food and raiment, as also of reward, or remuneration, in a competent degree, should, after a perverse custom, be begging aught of people, like paupers; and seeing that in times past, every year at the feast of our Lord's Nativity (25th December), according to a certain custom, which has grown to be an abuse, the vadlets of the Mayor, the Sheriffs and the Chamber of the said city—persons who have food, raiment, and appropriate advantages, resulting from their office,—under colour of asking for an oblation, have begged many sums of money of brewers, bakers, cooks, and other victuallers; and, in some instances, have, more than once, threatened wrongfully to do them an injury if they should refuse to give them something; and have frequently made promises to others that, in return for a present, they would pass over their unlawful doings in mute silence; to the great dishonour of their masters, and to the common loss of all the city: therefore, on Wednesday, the last day of April, in the 7th year of King Henry the Fifth, by William Sevenok, the Mayor, and the Aldermen of London, it was ordered and established that no vadlet, or other sergeant of the Mayor, Sheriffs, or City, should in future beg or require of any person, of any rank, degree, or condition whatsoever, any moneys, under colour of an oblation, or in any other way, on pain of losing his office."

Royalty was not above receiving presents on this day, and as, of course, such presents could not be of small value, it must have been no small tax on the nobility. Pepys (23rd February 1663) remarks: "This day I was told that my Lady Castlemaine hath all the King's Christmas presents, made him by the Peers, given to her, which is a most abominable thing." He records his own Christmas gifts (25th December 1667): "Being a fine, light, moonshine morning, home round the city, and stopped and dropped money at five or six places, which I was the willinger to do, it being Christmas day."

But the prettiest method of distributing Christmas gifts was reserved for comparatively modern times, in the Christmas tree. Anent this wonderful tree there are many speculations, one or two so curious that they deserve mention. It is said of a certain living Professor that he deduces everything from an Indian or Aryan descent; and there is a long and very learned article by Sir George Birdwood, C.S.I., in the Asiatic Quarterly Review (vol. i. pp. 19, 20), who endeavours to trace it to an eastern origin. He says: "Only during the past thirty or forty years has the custom become prevalent in England of employing the Christmas tree as an appropriate decoration, and a most delightful vehicle for showering down gifts upon the young, in connection with domestic and public popular celebrations of the joyous ecclesiastical Festival of the Nativity. It is said to have been introduced among us from Germany, where it is regarded as indigenous, and it is, probably, a survival of some observance connected with the pagan Saturnalia of the winter solstice, to supersede which, the Church, about the fifth century of our era, instituted Christmas day.

"It has, indeed, been explained as being derived from the ancient Egyptian practice of decking houses at the time of the winter solstice with branches of the date palm, the symbol of life triumphant over death, and therefore of perennial life in the renewal of each bounteous year; and the supporters of this suggestion point to the fact that pyramids of green paper, covered all over with wreaths and festoons of flowers, and strings of sweetmeats, and other presents for children, are often substituted in Germany for the Christmas Tree.

"But similar pyramids, together with similar trees, the latter, usually, altogether artificial, and often constructed of the costliest materials, even of gems and gold, are carried about at marriage ceremonies in India, and at many festivals, such as the Hoolee, or annual festival of the vernal equinox. These pyramids represent Mount Meru and the earth; and the trees, the Kalpadruma, or 'Tree of Ages,' and the fragrant Parajita, the tree of every perfect gift, which grew on the slopes of Mount Meru; and, in their enlarged sense, they symbolise the splendour of the outstretched heavens, as of a tree, laden with golden fruit, deep-rooted in the earth. Both pyramids and trees are also phallic emblems of life, individual, terrestrial, and celestial. Therefore, if a relationship exists between the Egyptian practice of decking houses at the winter solstice with branches of the date palm, and the German and English custom of using gift-bearing and brilliantly illuminated evergreen trees, which are, nearly always, firs, as a Christmas decoration, it is most probably due to collateral rather than to direct descent; and this is indicated by the Egyptians having regarded the date palm, not only as an emblem of immortality, but, also, of the starlit firmament."

Others attempt to trace the Christmas tree to the Scandinavian legend of the mystic tree Yggdrasil, which sprang from the centre of Mid-gard, and the summit of As-gard, with branches spreading out over the whole earth, and reaching above the highest heavens, whilst its three great roots go down into the lowest hell.

A writer in the Cornhill Magazine, December 1886, thus accounts for the candles on the tree—

"But how came the lights on the Christmas tree?

"In the ninth month of the Jewish year, corresponding nearly to our December, and on the twenty-fifth day, the Jews celebrated the Feast of the Dedication of their Temple. It had been desecrated on that day by Antiochus; it was rededicated by Judas Maccabeus; and then, according to the Jewish legend, sufficient oil was found in the Temple to last for the seven-branched candlestick for seven days, and it would have taken seven days to prepare new oil. Accordingly, the Jews were wont, on the twenty-fifth of Kislen, in every house, to light a candle, on the next day, two, and so on, till on the seventh and last day of the feast, seven candles twinkled in every house. It is not easy to fix the exact date of the Nativity, but it fell, most probably, on the last day of Kislen, when every Jewish house in Bethlehem and Jerusalem was twinkling with lights. It is worthy of notice that the German name for Christmas is Weihnacht, the Night of Dedication, as though it were associated with this feast. The Greeks also call Christmas the Feast of Lights; and, indeed, this also was a name given to the Dedication Festival, Chanuka, by the Jews."

That this pretty Christ-tide custom came to us from Germany there can be no doubt, and all the early notices of it show that it was so. Thus the first mention of it that I can find is in Court and Private Life in the Time of Queen Charlotte, being the Journals of Mrs. Papendiek, vol. ii. 158. Speaking of Christ-tide 1789, she says: "This Christmas Mr. Papendiek proposed an illuminated tree, according to the German fashion, but the Blagroves being at home for their fortnight, and the party at Mrs. Roach's for the holidays, I objected to it. Our eldest girl, Charlotte, being only six the 30th of this November, I thought our children too young to be amused at so much expense and trouble."

A.J. Kempe, Esq., in a footnote to p. 75 of the Losely MSS., edited by him in 1836, says: "We remember a German of the household of the late Queen Caroline making what he termed a Christmas tree for a juvenile party at that festive season. The tree was a branch of some evergreen fastened to a board. Its boughs bent under the weight of gilt oranges, almonds, &c., and under it was a neat model of a farm house, surrounded by figures of animals, &c., and all due accompaniments."

Charles Greville, in his Memoirs, writes thus of Christ-tide 1829 as celebrated at Panshanger. "The Princess Lieven got up a little fête such as is customary all over Germany. Three trees in great pots were put upon a long table covered with pink linen; each tree was illuminated with three circular tiers of coloured wax candles—blue, green, red, and white. Before each tree was displayed a quantity of toys, gloves, pocket handkerchiefs, work boxes, books, and various articles—presents made to the owner of the tree. It was very pretty. Here it was only for the children; in Germany the custom extends to persons of all ages."

One more extract, to show about what time it became popular, and I have done. It is from Mary Howitt, an Autobiography (vol. i. 298). "Our practical knowledge of the Christmas tree was gained in this first winter at Heidelberg. Universal as the custom now is, I believe the earliest knowledge which the English public had of it was through Coleridge in his Biographia Literaria. It had, at the time I am writing of—1840—been introduced into Manchester by some of the German merchants established there. Our Queen and Prince Albert likewise celebrated the festival with its beautiful old German customs. Thus the fashion spread, until now even our asylums, schools, and workhouses have, through friends and benefactors, each its Christmas tree."

Another pretty Christ-tide custom has also come to us from Germany, that of putting presents into stockings left out for the purpose whilst the children sleep on Christmas eve. St. Nicholas (or Santa Claus, as he is now called), the patron of children, ought to get the credit of it. In America the presents are supposed to be brought by a fabulous personage called Krishkinkle, who is believed to come down the chimney laden with good things for those children whose conduct had been exemplary during the past year; for peccant babies the stocking held a birch rod. Krishkinkle is a corruption of Christ-kindlein or Child Christ.

There are some very curious tenures of lands and manors connected with Christmas which must not be passed over. I have taken them from Blount's book on the subject, as being the best authority.

Bondby, Lincolnshire.—Sir Edward Botiler, knight, and Ann, his wife, sister and heir of Hugh le Despencer, hold the manor of Bondby, in the county of Lincoln, by the service of bearing a white rod before our Lord the King on the Feast of Christmas, if the King should be in that county at the said feast.

Bridshall, Staffordshire.—Sir Philip de Somerville, knight, holdeth of his lord, the Earl of Lancaster, the manor of Briddeshalle by these services, that at such time as his lord holdeth his Christmas at Tutbury, the said Sir Philip shall come to Tutbury upon Christmas Even, and shall be lodged in the town of Tutbury, by the marshal of the Earl's house, and upon Christmas Day he himself, or some other knight, his deputy, shall go to the dresser, and shall sew[82] his lord's mess, and then shall he carve the same meat to his said lord, and this service shall he do as well at supper as at dinner, and, when his lord hath eaten, the said Sir Philip shall sit down in the same place where his lord sat, and shall be served at his table by the steward of the Earl's house. And upon St. Stephen's day, when he hath dined, he shall take his leave of his lord and shall kiss him; and all these services to-fore rehearsed, the said Philip hath done by the space of xlviii years, and his ancestors before him, to his lords, Earls of Lancaster.

Brimington, Derbyshire.—Geoffery, son of William de Brimington, gave, granted, and confirmed to Peter, son of Hugh de Brimington, one toft with the buildings, and three acres of land in the fields there, with twenty pence yearly rent, which he used to receive of Thomas, son of Gilbert de Bosco, with the homages, etc., rendering yearly to him and his heirs a pair of white gloves, of the price of a halfpenny, at Christmas yearly, for all services.

Brook House, Yorkshire.—A farm at Langsett, in the parish of Peniston and county of York, pays yearly to Godfrey Bosville, Esqre., a snowball at Midsummer, and a red rose at Christmas.

Burge, Derbyshire.—Hugh, son and heir of Philip de Stredley, made fine with the King by two marks for his relief for the Mill of Burge, in the county of Derby, which the said Philip held of the King in capite, by the service of finding one man bearing a heron falcon, every year in season, before the King, when he should be summoned, and to take for performing the said service, at the cost of the King, two robes at Whitsuntide and Christmas.

Greens-Norton, Northamptonshire.—This, so named of the Greens (persons famed in the sixteenth century for their wealth), called before Norton-Dauncy, was held of the King in capite by the service of lifting up their right hands towards the King yearly, on Christmas day, wheresoever the King should then be in England.

Hawarden and Bosele, Cheshire.—The manors of Hawarden and Bosele, with the appurtenances in the county of Cheshire, are held of the King in capite by Robert de Monhault, Earl of Arundel, by being steward of the county of Cheshire, viz. by the service of setting down the first dish before the Earl of Chester at Chester on Christmas day.

Hedsor, Bucks.—An estate in this parish, called Lambert Farm, was formerly held under the manor by the service of bringing in the first dish at the lord's table on St. Stephen's day, and presenting him with two hens, a cock, a gallon of ale, and two manchets of white bread; after dinner the lord delivered to the tenant a sparrow hawk and a couple of spaniels, to be kept at his costs and charges for the lord's use.

Hemingston, Suffolk.—Rowland le Sarcere held one hundred and ten acres of land in Hemingston by serjeanty; for which, on Christmas day every year, before our sovereign lord the King of England, he should perform altogether, and at once, a leap, puff up his cheeks, therewith making a sound, and let a crack.

Levington, Yorkshire.—Adam de Bras, lord of Skelton, gave in marriage with his daughter Isabel, to Henry de Percy, eldest son and heir of Joceline de Lovain (ancestor to the present Duke of Northumberland), the manor of Levington, for which he and his heirs were to repair to Skelton Castle every Christmas day, and lead the lady of that castle from her chamber to the chapel to mass, and thence to her chamber again, and after dining with her, to depart.

Redworth, Co. Durham.—In the fourth year of Bishop Skirlawe, 1391, John de Redworth died, seised in his demesne, &c. of two messuages and twenty-six acres of land and meadow, with the appurtenances, in Redworth, held of the said Lord Bishop in capite by homage and fealty, and the service of four shillings and ten pence a year, to be paid at the Exchequer at Durham, and the rent of one hen and two parts of a hen to be paid at the same Exchequer yearly at Christmas.

Stamford, Lincolnshire.—William, Earl Warren, lord of this town in the time of King John, standing upon the castle walls, saw two bulls fighting for a cow in the Castle Meadow, till all the butchers' dogs pursued one of the bulls (maddened with noise and multitude) clean through the town. This sight so pleased the Earl that he gave the Castle Meadow, where the bulls' duel had begun, for a common to the butchers of the town, after the first grass was mown, on condition that they should find a mad bull the day six weeks before Christmas day, for the continuance of the sport for ever.

Thurgarton and Horsepoll, Notts.—The tenants of these manors held their lands by these customs and services. Every native and villein (which were such as we call husbandmen) paid each a cock and a hen, besides a small rent in money, for a toft and one bovate of land, held of the Priory of Thurgarton. These cocks and hens were paid the second day in Christmas, and that day every one, both cottagers and natives, dined in the hall; and those who did not had a white loaf and a flagon of ale, with one mess from the kitchen. And all the reapers in harvest, which were called hallewimen, were to eat in the hall one day in Christmas, or afterwards, at the discretion of the cellarer.

There is a curious custom still carried out at Queen's College, Oxford. On the feast of the Circumcision the bursar gives to every member a needle and thread, adding the injunction, "Take this and be thrifty." It is said, I know not with what truth, that it is to commemorate the name of the founder, Robert Egglesfield—by the visible pun, aiguille (needle) and fil (thread).

The literature specially designed nowadays for Christmas reading is certainly not of a high order, whether we take books—which are issued at this time by the hundred—or the special numbers of magazines and newspapers, all of which have rubbishing stories with some tag in them relating to Christ-tide. Tales of ghosts, etc., were at one time very fashionable, and even Dickens pandered to this miserable style of writing, not enhancing his reputation thereby.

Akin in merit to this literature are the mottoes we find in the bon bon crackers, and the verses on Christmas cards, which are on a par with those which adorned the defunct valentine. When first Christmas cards came into vogue they were expensive and comparatively good; now they are simply rubbish, and generally have no allusion either in the design, or doggrel to Christ-tide, to which they owe their existence. Their origin was thoroughly threshed out in Notes and Queries, and I give the correspondence thereon (6th series, v. 155).

"Christmas cards were first published and issued from Summerly's Home Treasury Office, 12 Old Bond Street, in the year 1846. The design was drawn by J.C. Horsley, R.A., at the suggestion of Sir Henry Cole, K.C.B., and carried out by De la Rue and Co."

(Ib. 376) "Mr. Platt is somewhat in error in stating that the first Christmas card was carried out by De la Rue and Co. This firm republished it last year (1881) in chromo-lithography, but in 1846 it was produced in outline by lithography, and coloured by hand by a colourer of that time named Mason, when it could not have been sold for less than a shilling. Last year chromo-lithography enabled it to be produced for two pence. The original publisher was Mr. Joseph Cundall. It may be well to place the design on record. A trellis of rustic work in the Germanesque style divided the card into a centre and two side panels. The sides were filled by representations of the feeding of the hungry and the clothing of the naked; in the central compartment a family party was shown at table—an old man and woman, a maiden and her young man, and several children,—and they were pictured drinking healths in wine. On this ground certain total abstainers have called in question the morality of Mr. Horsley's design."

The Publishers' Circular, 31st December 1883 (p. 1432), says: "Several years ago, in the Christmas number of The Publishers' Circular, we described the original Christmas card, designed by Mr. J.C. Horsley, R.A., at the suggestion of Sir Henry Cole, and no contradiction was then offered to our theory that this must have been the real and original card. On Thursday, however, Mr. John Leighton, writing under his nom de plume, 'Luke Limner,' comes forward to contest the claim of priority of design, and says: 'Occasional cards of a purely private character have been done years ago, but the Christmas card pure and simple is the growth of our town and our time. It began in 1862, the first attempts being the size of the ordinary gentleman's address card, on which were simply put "A Merry Christmas" and "A Happy New Year"; after that there came to be added robins and holly branches, embossed figures and landscapes. Having made the original designs for these, I have the originals before me now; they were produced by Goodall and Son. Seeing a growing want, and the great sale obtained abroad, this house produced (1868) a "Little Red Riding Hood," a "Hermit and his Cell," and many other subjects in which snow and the robin played a part.' We fail to see how a card issued in 1862 can ante-date the production of 1846, a copy of which is in our possession; and although there is no copyright in an idea, the title to the honour of originating the pretty trifle now so familiar to us seems to rest with Sir Henry Cole."

The Times of 2nd January 1884 has the following letter:—

"Sir—The writer of the article on Christmas Cards in The Times of December 25th is quite right in his assertion. The first Christmas card ever published was issued by me in the usual way, in the year 1846, at the office of Felix Summerly's Home Treasury, at 12 Old Bond Street. Mr. Henry Cole (afterwards Sir Henry) originated the idea. The drawing was made by J.C. Horsley, R.A.; it was printed in lithography by Mr. Jobbins of Warwick Court, Holborn, and coloured by hand. Many copies were sold, but possibly not more than 1000. It was of the usual size of a lady's card. Those my friend Luke Limner speaks of were not brought out, as he says, till many years after.—Joseph Cundall."

As works of art—compared with the majority of Christmas cards, which are mostly "made in Germany"—the card almanacs presented by tradesmen to their customers are generally of a very superior character.

In the old days, when there were oil lamps in the streets, the lamplighter, like the bellman and the watchman, used annually at Christmas to leave some verses at every house to remind its occupier that Boxing day drew nigh. One example will suffice, and its date is 1758:—

The Lamplighter's Poem:

Humbly Presented to all His worthy Masters and Mistresses.

Compos'd by a Lamplighter.

Hone, in his Every-Day Book (vol. i. p. 1627), gives, date 1823:—

A Copy of Christmas Verses,

presented to the

Inhabitants of Bungay

By their Humble Servants, the late Watchmen,

John Pye and John Tye.

The present generation has never seen, and probably never heard of, "Christmas pieces," or specimens of handwriting, which went out of vogue fifty years ago. It was very useful, as the boy took great pride in its writing, and parents could judge of their children's proficiency in penmanship. Sometimes these sheets were surrounded with elaborate flourishings of birds, pens, scrolls, etc., such as the writing-master of the last century delighted in; others were headed with copper-plate engravings, sometimes coloured. Here are a few of the subjects: Ruth and Boaz, Measuring the Temple (Ezekiel), Philip Baptising the Eunuch, The Good Samaritan, Joshua's Command, John the Baptist Preaching in the Wilderness, The Seven Wonders of the World, King William III., St. Paul's Shipwreck, etc., etc.

A publisher, writing to Notes and Queries in 1871 (4 series, vi. 462) about these "Christmas Pieces," says: "As a youngster, some thirty years ago, in my father's establishment, the sale of 'school pieces,' or 'Christmas pieces,' as they were called, was very large. My father published some thirty different subjects (a new one every year, one of the old ones being let go out of print). There were also three other publishers of them. The order to print used to average about 500 of each kind, but double of the Life of our Saviour. Most of the subjects were those of the Old Testament. I only recollect four subjects not sacred. Printing at home, we generally commenced the printing in August from the copper-plates, as they had to be coloured by hand. They sold, retail, at sixpence each, and we used to supply them to the trade at thirty shillings per gross, and to schools at three shillings and sixpence per dozen, or two dozen for six shillings and sixpence. Charity boys were large purchasers of these pieces, and at Christmas time used to take them round their parish to show, and, at the same time, solicit a trifle. The sale never began before October in the country, and December in London; and early in January the stock left used to be put by until the following season. It is over fifteen years since any were printed by my firm, and the last new one I find was done in lithography."

On the day succeeding Christmas day the Church commemorates the death of the proto-martyr Stephen, and in honour of this festival the following carol is sung:—

But St. Stephen's day is much better known in England as "Boxing Day," from the kindly custom of recognising little services rendered during the year by giving a Christmas box—a custom which, of course, is liable to abuse, and especially when, as in many instances, it is regarded as a right, in which case it loses its pleasant significance. No one knows how old this custom is, nor its origin. Hutchinson, in his History of Northumberland (vol. ii. p. 20), says: "The Paganalia of the Romans, instituted by Servius Tullius, were celebrated in the beginning of the year; an altar was erected in each village, where all persons gave money." There is a somewhat whimsical account of its origin in the first attempt at Notes and Queries, The Athenian Oracle, by John Dunton (1703, vol. i. 360).

"Q. From whence comes the custom of gathering of Christmas Box Money? And how long since?

"A. It is as Ancient as the word Mass, which the Romish Priests invented from the Latin word Mitto, to send, by putting People in Mind to send Gifts, Offerings, Oblations, to have Masses said for everything almost, that a Ship goes not out to the Indies, but the Priest have a Box in that Ship, under the Protection of some Saint. And for Masses, as they Cant, to be said for them to that Saint, etc., the Poor People must put something into the Priest's Box, which is not to be Opened till the Ship Return. Thus the Mass at that time was called Christ's Mass, and the Box, Christ's Mass Box, or Money gathered against that time, that Masses might be made by the Priests to the Saints, to forgive the People the Debaucheries of that time; and from this, Servants had the Liberty to get Box-money, because they might be able to pay the Priest for his Masses, because No Penny, No Paternoster."

At all events, the Christmas box was a well-known institution in the early seventeenth century. We have already seen Pepys "dropping money" here and there at Christ-tide, and on 28th December 1668 he notes: "Called up by drums and trumpets; these things and boxes having cost me much money this Christmas already, and will do more." Yet the custom must have been much older, for in the accounts of Dame Agnes Merett, Cellaress of Syon Monastery, at Isleworth, in 29 Henry VIII., 1537-38 (Record Office Roll, T.G. 18,232), the following are entered among the Foreigne Paymentes: "Reward to the servauntes at Crystemas, with their aprons xxs. Reward to the Clerk of the Kechyn, xiijs. iiijd. Reward to the Baily of the Husbandry, vis. viijd. Reward to the Keeper of the Covent Garden, vis. viijd."

As time went on we find increasing notices of Christmas boxes. In Beaumont and Fletcher's Wit without Money (Act ii. sc. 2) "A Widow is a Christmas box that sweeps all."

Swift, in his Journal to Stella, mentions them several times. 26th December 1710: "By the Lord Harry, I shall be undone here with Christmas boxes. The rogues at the Coffee-house have raised their tax, every one giving a crown, and I gave mine for shame, besides a great many half-crowns to great men's porters," etc.

24th December 1711: "I gave Patrick half a crown for his Christmas box, on condition he would be good; and he came home drunk at midnight."

2nd January 1712: "I see nothing here like Christmas, excepting brawn and mince pies in places where I dine, and giving away my half crowns like farthings to great men's porters and butlers."

Gay, in his Trivia, thus mentions it:—

But the Christmas box was an entity, and tangible; it was a saving's box made of earthenware, which must be broken before the cash could be extracted, as can be proved by several quotations, and the gift took its name from the receptacle for it.

In Mason's Handful of Essaies 1621: "Like a swine, he never doth good till his death; as an apprentice's box of earth, apt he is to take all, but to restore none till hee be broken."

In the frontispiece to Blaxton's English Usurer, 1634, the same simile is used:—

And again, in Browne's Map of the Microcosme, 1642, speaking of a covetous man, he says, he "doth exceed in receiving, but is very deficient in giving; like the Christmas earthen Boxes of apprentices, apt to take in money, but he restores none till hee be broken, like a potter's vessell, into many shares."

Aubrey, in his Wiltshire Collections, circ. 1670 (p. 45), thus describes a trouvaille of Roman coins. "Among the rest was an earthen pott of the colour of a Crucible, and of the shape of a prentice's Christmas Box, with a slit in it, containing about a quart, which was near full of money. This pot I gave to the Repository of the Royal Society at Gresham College."

And, to wind up these Christmas box notices, I may quote a verse from Henry Carey's "Sally in our Alley" (1715?).

There used to be a very curious custom on St. Stephen's day, which Douce says was introduced into this country by Danes—that of bleeding horses. That it was usual is, I think, proved by very different authorities. Tusser says:—

And Barnebe Googe, in his translation of Naogeorgus, remarks:—

Aubrey, also, in his Remains of Gentilisme, says: "On St. Stephen's day the farrier came constantly, and blouded all our cart horses."

It was occasionally the day of great festivity, even though it came so very closely after Christmas day; and Mr. J.G. Nichols, in Notes and Queries (2 ser. viii. 484), quotes a letter, dated 2nd January 1614, in confirmation. It is from an alderman of Leicester to his brother in Wood Street, Cheapside. "Yow wryte how yow reacayved my lettar on St. Steven's day, and that, I thanke yow, yow esteemed yt as welcoom as the 18 trumpytors; w^t in so doing, I must and will esteme yowres, God willing, more wellcoom then trumpets and all the musicke we have had since Christmas, and yet we have had prety store bothe of owre owne and othar, evar since Christmas. And the same day we were busy w^t hollding up hands and spoones to yow, out of porredge and pyes, in the remembraunce of yowre greate lyberality of frute and spice, which God send yow long lyffe to contynew, for of that day we have not myssed anny St. Steven this 47 yeare to have as many gas (guests) as my howse will holld, I thank God for yt."

In Southey's Common Place Book it is noted that the three Vicars of Bampton, Oxon., give beef and beer on the morning of St. Stephen's day to those who choose to partake of it. This is called St. Stephen's breakfast. The same book also mentions a singular custom in Wales, that on this day everybody is privileged to whip another person's legs with holly, which is often reciprocated till the blood streams down; and this is corroborated in Mason's Tales and Traditions of Tenby, where it is mentioned as being practised in that town.

We have heard of hunting the wren in the Isle of Man; the same custom obtains in the south of Ireland, only it takes place on St. Stephen's day. There is a tradition which is supposed to account for this animosity against this pretty and harmless little bird. In one of the many Irish rebellions a night march was made by a body of rebels on a party of royalists, and when, about dawn of day, they neared the sleeping out-posts, a slumbering drummer was aroused by a tapping on his drum; and, giving the alarm, the rebels were repulsed. The tapping was caused by a wren pecking at the crumbs left on the drum-head after the drummer's last meal. Henceforward a grudge was nursed against the wren, which has existed until now.