Aug. 2.]
Buckinghamshire.
Hunting the ram was a very ancient custom observed at Eton, but is now abolished. Lipscomb, in his History of Buckinghamshire (1847, vol. iv. p. 467), thus describes it:—
The college had an ancient claim upon its butcher to provide a ram on the Election Saturday, to be hunted by the scholars; but the animal having upon one occasion been so pressed as to swim across the Thames, it ran into Windsor Market, with the boys after it, and much mischief was caused by this unexpected accident. The health of the scholars had also occasionally suffered from the length of the chase, or the heat of the season. The character of the sport was therefore changed about 1740, when the ram was ham-strung, and, after the speech, was knocked on the head with large twisted clubs, which are reported to have been considered as Etonian curiosities. But the barbarity of the amusement caused it to be altogether laid aside at the election in 1747, and the flesh of the ram was given to be prepared in pasties. The dish still continues nominally to grace the Election Monday, though the meat no longer boasts its original toughness, being in fact the flesh of excellent wethers.
Browne Willis (quoted by Brand, Pop. Antiq. 1849, vol. i. p. 441) would derive this custom from what was used in the manor of East Wrotham, Norfolk, where the lord of the manor, after the harvest, gave half an acre of barley and a ram to the tenants thereof; the which ram, if they caught it was their own; if not, it was for the lord again.
In the Gent. Mag. (Aug. 1731, vol. i. p. 351) is the following:—
“Monday, August 2nd, was the election at Eton College, when the scholars, according to custom, hunted a ram, by which the provost and fellows hold a manor.”
Aug. 4.]
APPRENTICES’ FEAST.
The City apprentices, about the time of Charles II., had an annual feast. On one occasion Charles II. sent them a brace of bucks for dinner at Saddlers’ Hall, where several of his courtiers dined with them, and his natural son, the duke of Grafton, officiated as one of the stewards.—Noorthouck, History of London, 1773, p. 248.
Aug. 5.]
ST. OSWALD’S DAY
Dr. Whitaker (History of Richmond, vol. ii. p. 293) quotes a manuscript description of a rush-bearing observed at Warton, on St. Oswald’s Day, or the Sunday nearest to it—he being the patron of the church. “The vain custom,” says the writer, “of dancing, excessive drinking, &c., having been many years laid aside, the inhabitants and strangers spend that day in duly attending the service of the church and making good cheer, within the rules of sobriety, in private houses; and the next in several kinds of diversions, the chiefest of which is usually a rush-bearing, which is on this manner:—They cut hard rushes from the marsh, which they make up into long bundles, and then dress them in fine linen, silk ribbons, flowers, &c.; afterwards, the young women of the village which perform the ceremony that year, take up the burdens erect, and begin the procession (precedence being always given to the churchwardens’ burden), which is attended not only with multitudes of people, but with music, drums, ringing of bells, and all other demonstrations of joy they are able to express. When they arrive at the church they go in at the west end, and setting down their burdens in the church, strip them of their ornaments, leaving the heads or crowns of them decked with flowers, cut paper, &c., in some part of the church, generally over the cancelli. Then the company return to the town and partake of a plentiful collation provided for that purpose, and spend the remaining part of the day, and frequently a great part of the night also, in dancing, if the weather permits, about a Maypole, adorned with greens and flowers, or else in some other convenient place.”
Aug. 5.]
RAVENGLASS FAIR.
On the first day of a fair held annually in Muncaster, called Ravenglass Fair, the lord’s steward was attended by the serjeant of the borough of Egremont with the insignia called the Bow of Egremont, the foresters with their bows and horns, and all the tenants of the forest of Copeland, whose special service was to attend the lord and his representatives at Ravenglass Fair, and abide there during its continuance. On the third day, at noon, the officers and tenants of the forest departed, after proclamation made; Lord Muncaster and his tenants took a formal re-possession of the place, and the day was concluded with horse races and rural diversions. Afterwards the fair was held for one day.—Lysons, Magna Britannia, 1816, vol. iv. p. 141.
Aug. 5.]
Middlesex.
Formerly a silver arrow used annually to be shot for by the scholars of the Free School at Harrow. The following extract is taken from the Gent. Mag., 1731, vol. i., p. 351:—
Thursday, August 5th, according to an ancient custom, a silver arrow, value £3, was shot for at the butts on Harrow-on-the-Hill, by six youths of the Free School, in archery habits, and won by a son of Captain Brown, commander of an East Indiaman. This diversion was the gift of John Lyon, Esq., founder of the said school.
Aug. 6.]
BLACK-CHERRY FAIR.
Henry VI., in the eighteenth year of his reign (1440), granted to John de Harmondesnorth, Abbot of Chertsey, the right to hold a fair on St. Anne’s Day, July 26th, old style; but this is now held in the town on the 6th of August, and called “Black Cherry Fair,” from the abundance of that fruit sold there.—Brayley, History of Surrey, 1841, vol. ii. p. 191.
Aug. 15.]
ASSUMPTION OF THE VIRGIN MARY.
This was formerly a great festival; and it was customary to implore blessings upon herbs, plants, roots, and fruits, bundles of which were taken to the church and consecrated against hurtful things.—Timbs’ Something for Everybody, 1861, p. 98.
The following abridged account of the Minstrels’ Festival at Tutbury, celebrated at this season, is taken from The Book of Days, vol. i. p. 224:—
During the time of the Dukes of Lancaster the little town of Tutbury was so enlivened by the noble hospitality they kept up, and the great concourse of people who gathered there, that some regulations became necessary for keeping them in order; more especially those disorderly favourites of both the high and low, the wandering jugglers or minstrels, who displayed their talents at all festive boards, weddings, and tournaments. A court was, therefore, appointed by John of Gaunt, to be held every year on the day after the festival of the Assumption of the Virgin, to elect a king of the minstrels, try those who had been guilty of misdemeanours during the year, and grant licences for the future year, all which were accompanied by many curious observances.
The wood-master and ranger of Needwood Forest began the festivities by meeting at Berkley Lodge, in the forest, to arrange for the dinner which was given them at this time at Tutbury Castle, and where the buck they were allowed for it should be killed, as also another, which was their yearly present to the prior of Tutbury for his dinner. These animals having received their death blow, the master, keepers, and deputies met on the Day of Assumption, and rode in gay procession two and two, into the town to the High Cross, each carrying a green bough in his hand, and one bearing the buck’s head, cut off behind the ears, garnished with a rye of pease and a piece of fat fastened to each of the antlers. The minstrels went on foot, two and two, before them, and when they reached the cross, the keeper blew on his horn the various hunting signals, which were answered by the others; all passed on to the churchyard, where, alighting from their horses, they went into the church, the minstrels playing on their instruments during the time of the offering of the buck’s head, and whilst each keeper paid one penny as an offering to the church. Mass was then celebrated, and all adjourned to the good dinner which was prepared for them in the castle, towards the expenses of which the prior gave them thirty shillings.
On the following day the minstrels met at the bailiff’s house in Tutbury, where the steward of the court, and the bailiff of the manor, with the wood-master, met them. A procession was formed to go to church, the trumpeters walking first, and then the musicians on stringed instruments all playing; their king, whose office ended on that day, had the privilege of walking between the steward and bailiff; after them came the four stewards of music, each carrying a white wand, followed by the rest of the company. The psalms and lessons were chosen in accordance with the occasion, and each minstrel paid a penny as a due to the vicar of Tutbury.
On their return to the castle-hall one of the minstrels cried out, “Oyez, oyez, oyez! all minstrels within this honour, residing in the counties of Stafford, Derby, Nottingham, Leicester, and Warwick, come in and do your suit and service or you will be amerced.” All were then sworn to keep the king of music’s counsel, their fellows’, and their own; and a lengthy charge from the steward followed, in which he expatiated on the antiquity and excellence of their noble science. After this the jurors proceeded to choose a new king, who was taken alternately from the minstrels of Staffordshire and Derbyshire, as well as four stewards, and retired to consider the offences which were alleged against any minstrel, and fine him if necessary. In the meantime the old stewards brought into the court a treat of wine, ale, and cakes, and the minstrels diverted themselves and the company by playing their merriest airs. The new king entered, and was presented by the jurors, the old one rising from his place, and giving the white wand to his successor, pledging him in a cup of wine; the old stewards followed his example, and at noon all partook of a dinner prepared for them by the old king.
In the afternoon they all met at the abbey gate, where a bull was given by the prior. The poor beast, after having had the tips of his horns sawed off, his ears and tail cut off, his body smeared with soap, and his nose filled with pepper, was let loose, and if the surrounding minstrels could succeed in cutting off a piece of his skin before he crossed the river Dove into Derbyshire, he became the property of the king of music, but if not he was returned to the prior again. After becoming the king’s own, he was brought to the High Street, and there baited with dogs three times. It has been supposed that John of Gaunt, who assumed the title of King of Castile and Leon, introduced this sport in imitation of the Spanish bull-fights. In course of time, however, the pursuit of the bull, which had been confined to the minstrels, became general, and the multitude promiscuously joined in the barbarous sport, which sometimes terminated in broken heads. In 1778 the custom was abolished by the Duke of Devonshire, after lasting four hundred years.—See Pitt’s History of Staffordshire, 1817, p. 49; Archæologia, vol. ii. p. 86; Plot, Natural History of Staffordshire, 1686, p. 439; Shauff, History of Staffordshire, vol. i. p. 52.
Aug. 16.]
ST. ROCHE’S DAY.
This day was anciently kept like a wake, or general harvest-home, with dances in the churchyard in the evening.—Fosbrooke, Dict. Antiq.
Aug. 18.]
ST. HELEN’S DAY.
This saint gives name to numerous wells in the north of England. Dr. Kuerden, in the middle of the seventeenth century, describing one in the parish of Brindle, says: “To it the vulgar neighbouring people of the Red Letter do much resort with pretended devotion, on each year upon St. Ellin’s Day, where and when, out of a foolish ceremony, they offer, or throw into the well, pins, which, there being left, may be seen a long time after by any visitor of that fountain.” A similar custom was observed some years ago by the visitors of St. Helen’s well in Sefton, but more in accordance with an ancient practice than from any devotion to the saint.—Baines, History of County of Lancaster, 1836, vol. iii. p. 497; Med. Ævi Kalend. vol. i. pp. 336, 337.
Aug. 24.]
ST. BARTHOLOMEW’S DAY.
Bartholomew Fair—The origin of Bartholomew Fair was a grant from Henry I., in 1133, to a monk named Rayer, or Rahere, who had been his jester, and had founded the Priory of St. Bartholomew, in later times transformed into a hospital. The fair was annually held at the festival of St. Bartholomew, and, like all other ancient fairs, was originally connected with the Church, under whose auspices miracle-plays, founded on the legends of saints, were represented, which gave place to mysteries, and these again to moralities; afterwards, profane stories were introduced, the origin of the modern English drama. It was discontinued after 1855, having flourished for seven centuries and a half. Established originally for useful trading purposes, it had long survived its claim to tolerance, but, as London increased, became a great public nuisance, with its scenes of riot and obstruction in the very heart of the city. After the opening of the fair, it was customary anciently for wrestlers to exercise their art, of which Paul Hentzner, a German tutor, travelling in the year 1598 through England has given an account. He says, “that every year upon St. Bartholomew’s day, when the fair is held, it is usual for the mayor, attended by the twelve principal aldermen, to walk in a neighbouring field, dressed in his scarlet gown, and about his neck a golden chain to which is hung a golden fleece, and, besides, that particular ornament which distinguishes the most noble Order of the Garter. When the mayor goes out of the precincts of the city a sceptre and sword and a cap are borne before him, and he is followed by the principal aldermen in scarlet gowns with gold chains, himself and they on horseback. Upon their arrival at a place appointed for that purpose, where a tent is pitched, the mob begin to wrestle before them, two at a time; the conquerors receiving rewards from the magistrates. After this is over, a parcel of live rabbits are turned loose among the crowd, which are pursued by a number of boys, who endeavour to catch them, with all the noise they can make.” In a proclamation, made in 1608, we find the following command laid down in reference to the wrestling: “So many aldermen as dine with my Lord Mayor and the sheriffs, be apparelled in their scarlet gowns lined, and after dinner their horses be brought to them where they dine, and those aldermen which dine with the sheriffs, ride with them to my lord’s house, to accompany him to the wrestling. Then when the wrestling is done, they take their horses, and ride back again through the fair, and so in at Aldersgate, and so home again to the said Lord Mayor’s house.” Mr. Samuel Pepys (1663) alludes to this wrestling in his diary.
The scholars from the different London schools met at the Priory for disputations on grammar and logic, and wrangled together in verse. John Stow says: “I myself, in my youth, have yearly seen on the eve of St. Bartholomew the Apostle, the scholars of divers grammar schools repair unto the churchyard of St. Bartholomew, the Priory in Smithfield, where upon a bank boarded about under a tree, some one scholar hath stepped up, and there hath opposed and answered till he were by some better scholar overcome and put down; and then the overcomer taking his place did like as the first. And in the end, the best opposers and answerers had rewards, which I observed not but it made both good schoolmasters and also good scholars, diligently against such times to prepare themselves for the obtaining of this garland. I remember there repaired to these exercises, amongst others, the masters and scholars of the free schools of St. Paul’s in London, of St. Peter’s at Westminster, of St. Thomas Acon’s Hospital, and of St. Anthonie’s Hospital; whereof the last named commonly presented the best scholars, and had the prize in those days. This Priory of St. Bartholomew being surrendered to Henry VIII., those disputations of scholars in that place surceased; and was again, only for a year or twain, revived in the cloister of Christ’s Hospital, where the best scholars, then still of St. Anthonie’s School, howsoever the same be now fallen both in number and estimation, were rewarded with bows and arrows of silver, given to them by Sir Martin Bower, goldsmith. Nevertheless, however, the encouragement failed; the scholars of St. Paul’s, meeting with them of St. Anthonie’s, would call them Anthonie’s Pigs, and they again would call the other Pigeons of Paul’s, because many pigeons were bred in St. Paul’s Church, and St. Anthonie was always figured with a pig following him; and mindful of the former usage, did for a long season disorderly provoke one another in the open street with Salve tu quoque, placet mecum disputare? Placet! And so proceeding from this to questions in grammar, they usually fell from words to blows, with their satchels full of books, many times in great heaps that they troubled the streets and passengers; so that finally they were restrained with the decay of St. Anthonie’s School.”
In the first centuries of its existence Bartholomew Fair was one of the great annual markets of the nation and the chief cloth fair of the kingdom. It was the great gathering in the metropolis of England, for the sale of that produce upon which England especially relied for her prosperity. Two centuries after the Conquest our wealth depended upon wool, which was manufactured in the time of Henry II., in whose days there arose guilds of weavers. In King John’s reign there was prohibition of the export of wool and of the import of cloth. A metropolitan cloth fair was therefore a commercial institution, high in dignity and national importance. There was a trade also at Bartholomew Fair in live stock, in leather, pewter, and in other articles of commerce, but cloth ranked first among the products of our industry. The clothiers of England, and the drapers of London, had their standings during the fair in the Priory churchyard. In the reign of Queen Elizabeth, however, Bartholomew Fair ceased to be a cloth fair of any importance; but its name and fame is still preserved in the lane running parallel to Bartholomew Close, termed “Cloth Fair,” which was generally inhabited by drapers and mercers in the days of Strype.
A Pedlars’ Court of Piepowder was held within the Priory gates, for debts and contracts, before a jury of traders formed on the spot, at which the prior, as lord of the fair, presided by his representative. It remained always by its original site, being held in Cloth Fair to the last. There is no record to be found of any ordinance by which the court of Piepowder was first established in this country. There never had been known a fair in Europe to which such a court was not by usage attached. Such courts were held in the markets of the Romans, which some writers regard as fairs, and in which they find the origin of modern fairs. The court of Piepowder in Bartholomew Fair, or the corresponding court in any other fair in England, had jurisdiction only in commercial questions. It could entertain a case of slander if it was slander of wares, not slander of person: not even the king, if he should sit in a court of Piepowder, could extend its powers. In 1445 four persons were appointed by the court of aldermen as keepers of the fair and of the court of Piepowder, the city being thus in that case represented as joint lord of the fair with the prior. As the fair prospered it was rendered attractive by a variety of popular amusements. All manner of exhibitions, theatrical booths, &c., thronged the fair, and tumblers, acrobats, stilt-walkers, mummers, and mountebanks, resorted to it in great numbers. Shows were exhibited for the exhibition of puppet-plays, sometimes constructed on religious history, such as “The Fall of Nineveh,” others were constructed on classic story, as “The Siege of Troy.” Shows of other kinds abounded, and zoology was always in high favour. In 1593 the keeping of the fair was for the first time suspended, by the raging of the plague. The same thing happened in 1603, in 1625, in 1630, in 1665, and in 1666. The licence of the Restoration mainly arising from the low personal character of the king, but greatly promoted by the natural tendency to reaction after the excess of severity used by the Puritans in suppressing what was not to be suppressed, at once extended Bartholomew Fair from a three days’ market to a fortnight’s—if not even at one time to a six weeks’—riot of amusement. In 1678 the civil authorities had already taken formal notice of the “Irregularities and Disorders” of Bartholomew and Lady Fairs, and referred it to a committee “to consider how the same might be prevented, and what damages would occur to the city by laying down the same.” This is the first hint of suppression that arises in the history of the fair, and its arising is almost simultaneous with the decay of the great annual gathering as a necessary seat of trade. In 1685 the fair was leased by the city to the sword bearer for three years at a clear rent of £100 per year. At the expiration of two years a committee having reported that the net annual profit for those years had amounted to not more than £68, the city fair, then lasting fourteen days, was, on his application, leased to the same sword-bearer for twenty-one years at the same rent. As time went on, however, the Corporation of London was still setting daily against the evil that was in the fair. In 1691, and again in 1694, a reduction to the old term of three days was ordered, as a check to vice, and in order that the pleasures of the fair might not choke up the avenues of the traffic. In 1697, the Lord Mayor, on St. Bartholomew’s Day, published an ordinance recorded in the Postman “for the suppression of vicious practices in Bartholomew Fair, as obscene, lascivious, and scandalous plays, comedies and farces, unlawful games and interludes, drunkenness, etc., strictly charging all constables and other officers to use their utmost diligence in persecuting the same.” But there was no suppression of the puppet-theatres. Jephthah’s Rash Vow was performed that year at Blake’s Booth, as in the following years at Blake and Pinkethman’s. Again on the 18th of June, 1700, stage-plays and interludes at the fair were for that year prohibited: they were again prohibited by the mayor who ruled in the year 1702. In 1698, a Frenchman, Monsieur Sorbière, visiting London, says, “I was at Bartholomew Fair. It consists most of toy-shops, also fiacres and pictures, ribbon shops, no books; many shops of confectioners, where any woman may be commodiously treated. Knavery is here in perfection, dextrous cut-purses and pickpockets. I went to see the dancing on the ropes, which was admirable. Coming out, I met a man that would have took off my hat, but I secured it, and was going to draw my sword, crying out “Begar! damn’d rogue! morbleu!” &c., when on a sudden I had a hundred people about me, crying, “Here, monsieur, see Jephthah’s Rash Vow;” “Here, monsieur, see The Tall Dutchwoman;” “See The Tiger,” says another; “See The Horse and No Horse, whose tail stands where his head should do;” “See the German Artist, monsieur;” “See The Siege of Namur, monsieur;” so that betwixt rudeness and civility I was forced to get into a fiacre, and, with an air of haste and a full trot, got home to my lodgings.”
In 1701 Bartholomew Fair was presented as a nuisance by the Grand Jury of London, and in 1750 it was reduced to its original three days. By the alteration of the calendar in 1752, the fair, in the following year, was, for the first time, proclaimed on September 3rd.
On the 3rd of December, 1760, the London Court of Common Council referred to its City Lands Committee to consider the tenures of the City fair, with a view to their abolition. The subject was then carefully discussed, and a final report sent in, with the opinion of counsel, upon which the court came to a resolution, that, owing to the interest of Lord Kensington in Bartholomew Fair, that was a nuisance which they could endeavour only by a firm practice of restriction to abate. In 1769 plays, puppet-shows, and gambling were suppressed. In 1798, when the question of abolishing the fair was discussed, a proposal to restrict it to one day was made and set aside, because the measure might produce in London a concentrated tumult dangerous to life. In the course of a trial at Guildhall in 1817, involving the rights of Lord Kensington, it was stated on Lord Kensington’s behalf, that considering the corrupt state of the fair, and the nuisance caused by it in the neighbourhood of Smithfield, he should throw no obstacle in the way of its removal, and was ready to give up his own rights over it, on being paid their value. His receipts from toll were stated to be 30l. or 40l. a year, and their estimated value 500l. or 600l. In the year 1830 the Corporation of London did accordingly buy from Lord Kensington the old Priory rights, vested in the heirs of Chancellor Rich, and all the rights and interests in Bartholomew Fair then became vested in the City. Having thus secured full power over the remains in question, the Corporation could take into its own hands the whole business of their removal. The fair at this time had long ceased to be a place of traffic, and was only a haunt of amusement, riot, and dissipation. Latterly it had only been attended by the keepers of a few gingerbread stalls; and consequently in 1839 measures were for the first time seriously adopted for its suppression, and in the following year the exhibitions were removed to Islington. In 1850 the last proclamation by the Lord Mayor took place, and in 1855 the once famous Bartholomew Fair came to an end.—History and Origin of Bartholomew Fair, published by Arliss and Huntsman, 1808; Chambers’ Encyclopædia (1860), vol. i. p. 719; Morley, Memoirs of Bartholomew Fair, 1859; Chambers’ Book of Days, vol. ii. pp. 263-267.
In the morning a number of maidens, clad in their best attire, went in procession to a small chapel, situated in the parish of Dorrington, and strewed its floor with rushes, from whence they proceeded to a piece of land called the “Play-Garths,” where they were joined by most of the inhabitants of the place, who passed the remainder of the day in rural sports, such as foot-ball, wrestling and other athletic exercises, with dancing, &c.—History of County of Lincoln, 1834, vol. ii. p. 255.
It was customary at Croyland Abbey to give little knives to all comers on St. Bartholomew’s Day. Mr. Gough, in his History of Croyland Abbey, p. 73. says that this abuse was abolished by Abbot John de Wisebech, in the time of Edward IV., exempting both the abbot and convent from a great and needless expense. This custom originated in allusion to the knife wherewith St. Bartholomew was flayed. Three of these knives were quartered, with three of the whips so much used by St. Guthlac, in one coat borne by this house. Mr. Hunter had great numbers of them, of different sizes, found at different times in the ruins of the abbey and in the river.
Dr. Johnston, quoted by Hampson (Med. Ævi Kalend. vol. i. p. 342), has preserved an account of a pageant exhibited at Dent on the rush-bearing (St. Bartholomew’s Day) after the Restoration, in which, among other characters, Oliver and Bradshaw, Rebellion and War, were represented, all decked by times with vizardes on, and strange deformities; and Bradshaw had his tongue run through with a red hot iron, and Rebellion was hanged on a gibbet in the market-place. Then came Peace and Plenty, and Diana with her nymphs, all with coronets on their heads, each of which made a several speech in verses of their loyalty to their king.
Aug. 30.]
PRESTON GUILD.
Concerning this curious custom, Britton, in his Lancashire (1818, p. 109), gives the following account:—
It is a sort of public carnival or jubilee, and is held every twenty years, as appears by the records of the corporation. The last confirmation was by Charles II., in 1684, since which time it has been regularly held, in the first of Anne, ninth of George I., sixteenth of George II., and second, twenty-second, and again in the forty-second year of George III., the only monarch, except Queen Elizabeth, who has reigned during the time of three guilds. It begins about the latter end of August, and, by the Charter, which obliges the corporation to celebrate it at the end of every twenty years, on pain of forfeiting their elective franchises and their right as burgesses, twenty-eight days of grace are allowed to all who are disposed to renew their freedom. By public proclamation it is declared that, on failure of doing so, they are ever after to be debarred of the same on any future occasion. The last guild commenced on the 30th of August, 1802, when an immense concourse of people of all ranks were assembled, and processions of the gentlemen at the heads of the different classes of manufactories with symbolical representations of their respective branches of trade and commerce; and bands of music passed through the principal streets of the town. The mayor and corporation, with the wardens of the different companies at the head of their respective incorporated bodies, each in their official dresses, and with their usual insignia, fell into the ranks in due order, and the whole was preceded by an excellent band of music belonging to the 17th Regiment of Light Dragoons, in full dress, and their officers newly clothed. Besides the wool-combers’, spinners’, weavers’, cordwainers’, carpenters’, vintners’, tailors’, smiths’, plumbers’, painters’, glaziers’, watchmakers’, mercers’ and drapers’ companies, the whole was closed by the butchers, skinners, tanners, and glovers, habited in characteristic dresses, each company being attended by a band of music and a very elegant ensign. In this order they proceeded to church, and after service returned and paraded through the different streets in the same order. The mayor afterwards entertained the gentlemen at his house, and on the next day the mayoress repeated the treat to the ladies of the town and its vicinity, who formed a procession on this day, in a similar manner, preceded by the girls of the cotton manufactory.
Sept.]
ECCLES WAKE.
An annual festival used to be held at Eccles, of great antiquity, as old probably as the first erection of the church, called Eccles Wake, celebrated on the first Sunday in September, and was continued during the three succeeding days, and consisted of feasting upon a kind of local confectionery, called “Eccles Cakes,” and ale, with various sports.
The following was the programme on such an occasion:
“Eccles Wake.—On Monday morning, at eleven o’clock the sports will commence (the sports of Sunday being passed over in silence) with that most ancient, loyal, rational, constitutional and lawful diversion—
“Bull Baiting—In all its primitive excellence, for which this place has been long noted. At one o’clock there will be a foot race; at two o’clock, a bull baiting for a horse collar; at four o’clock, donkey races for a pair of panniers; at five o’clock, a race for a stuff hat; the day’s sport to conclude with baiting the bull, Fury, for a superior dog-chain. On Tuesday, the sports will be repeated; also on Wednesday, with the additional attraction of a smock race by ladies. A main of cocks to be fought on Monday, Tuesday, and Wednesday for twenty guineas, and five guineas the byes, between the gentlemen of Manchester and Eccles; the wake to conclude with a fiddling match by all the fiddlers that attend for a piece of silver.”—Baines, History of County of Lancaster, 1836, vol. iii. p. 123.
At Diss, it is customary for the juvenile populace, on the Thursday before the third Friday in September (on which latter day a fair and session for hiring servants are held), to mark and disfigure each other’s dresses with white chalk, pleading a prescriptive right to be mischievous on “Chalk-Back Day.”—N. & Q. 1st. S. vol iv. p. 501.
The following extract is taken from the Leeds Mercury, September 8th, 1863:—The triennial ceremony of “throwing the dart” in Cork Harbour was performed on Thursday afternoon by the mayor of that city. This is one of those quaint ceremonials by which, in olden time, municipal boundaries were preserved and corporate rights asserted. A similar civic pageant called “riding the fringes” (franchises) was formerly held by the lord mayor and corporation of Dublin, in which, after riding round the inland boundaries of the borough, the cavalcade halted at a point on the shore near Bullock, whence the lord mayor hurled a dart into the sea, the spot where it fell marking the limit of the maritime jurisdiction. At 2 o’clock, P.M., the members of the Cork town council embarked on board a steam-vessel, attended by all the civic officers, and the band of the Cork civil artillery. A number of ladies also attended. The steamer proceeded out to sea until she reached an imaginary line between Poor Head and Cork Head, which is supposed to be the maritime boundary of the borough. Here the mayor donned his official robes and proceeded, attended by the mace and sword bearer, the city treasurer, and the town clerk, all wearing their official costumes, to the prow of the vessel, whence he launched his javelin into the water, thereby asserting his authority as lord high admiral of the port. The event was celebrated by a banquet in the evening.
Sept. 4.]
ST. CUTHBERT’S DAY.
An offering of a stag was at one time annually made on St. Cuthbert’s Day, in September, by the Nevilles of Raby. On one occasion, however, Lord Neville claimed that himself, and as many as he might bring with him, should be feasted by the Prior upon the occasion. To this the Prior demurred, as a thing that had never been before claimed as of right, and as being a most expensive and onerous burden, for the trains of the great nobility of that day were numerous in the extreme. The result was that the Prior declined to accept the stag when laid before the shrine, by which they of the Nevilles were so grievously offended that from words they got to blows, and began to cuff the monks who were ministering at the altar. The latter, upon this occasion, were not contented to offer a mere passive resistance, for they made such good use of the large wax candles which they carried in belabouring their opponents as to compel them to retreat. The retainers of the Nevilles did not, however, condescend to take back again the stag which, as they deemed, had been so uncourteously refused. The stag was an oblation by the Nevilles of great antiquity, and appears to have been brought into the church, and presented with winding of horns.—Ornsby, Sketches of Durham, 1846, p. 77; Mackenzie, View of County of Durham, 1834, vol. ii. p. 201.
Sept. 8.]
NATIVITY OF THE VIRGIN MARY.
An old tradition existing within the town of Grimsby asserts that every burgess at his admission to the freedom of the borough anciently presented to the mayor a boar’s head, or an equivalent in money when the animal could not be procured. The lord, too, of the adjacent manor of Bradley, it seems, was obliged by his tenure to keep a supply of these animals in his wood for the entertainment of the mayor and burgesses, and an annual hunting match was officially proclaimed on some particular day after the Nativity of the Blessed Virgin. In the midst of these extensive woods the sport was carried on, and seldom did the assembled train fail to bring down a leash of noble boars, which were designed for a public entertainment on the following day. At this feast the newly-elected mayor took his seat at the head of the table, which contained the whole body corporate and the principal gentlemen of the town and neighbourhood—Med. Ævi Kalend., vol. i. p. 96.
Sept 12.]
Hampshire.
A fair used to be celebrated at Winchester on the 12th of September, and was by far the greatest fair in the kingdom. The mayor resigned the keys of the four gates to a magistrate appointed by the bishop, and collectors were stationed on all the roads. Merchants resorted to it from distant parts of Europe, and it formed a temporary city; each street being appropriated to different commodities.—Historical and Descriptive Guide to Winchester, 1829, p. 86.
Sept. 14.]
HOLY-ROOD DAY.
This festival, called also Holy-Cross Day, was instituted by the Romish Church on account of the recovery of a large piece of the cross by the Emperor Heraclius, after it had been taken away on the plundering of Jerusalem by Chosroes, King of Persia.
It appears to have been customary to go a-nutting upon this day, from the following passage in the old play of Grim the Collier of Croydon:
In the Gent. Mag. is the following:—“Tuesday, September 14th, 1731, being Holy-Rood Day, the king’s huntsmen hunted their free buck in Richmond New Park, with bloodhounds, according to custom.”
It appears from the MS. Status Scholæ Etonensis, 1560, already quoted, that, in the month of September, “on a certain day,” most probably the 14th, the boys of Eton School were to have a play-day, in order to go out and gather nuts, a portion of which, when they returned, they were to make presents of to the different masters. Before leave, however, was granted for their excursion, they were required to write verses on the fruitfulness of autumn, the deadly cold, &c., of the coming winter.
At Chertsey a fair is held on Holy-Rood Day (Old Style), and goes by the name of “Onion Fair,” from the quantity of this esculent brought for sale.—Brayley, History of Surrey, 1841, vol. ii. p. 191.
Sept. 21.]
ST. MATTHEW’S DAY.
In Brayley’s Londiniana (1829, vol. ii. p. 30) is the following extract from the MS. copy of the journal of Richard Hoare, Esq., during the year of his shrievalty, 1740-41:—Monday, September 21st (1741), being St. Matthew’s Day, waited on my lord mayor to the great hall in Christ’s Hospital, where we were met by several of the presidents and governors of the other hospitals within the city, and being seated at the upper end the children passed two and two, whom we followed to the church, and after having a sermon came back to the grammar-school, where the boys made speeches in commemoration of their benefactors, one in English, the other in Latin, to each of whom it is customary for the lord mayor to give one guinea, and the two sheriffs half-a-guinea a-piece as we did; afterwards, the clerk of the hospital delivered to the lord mayor a list of the several governors to the several hospitals nominated the preceding year. Then the several beadles of all the hospitals came in, and laying down their staves on the middle of the floor, retired to the bottom of the hall. Thereupon the lord mayor addressed himself to the city marshal, inquiring after their conduct, and if any complaint was to be made against any one in particular, and no objection being made, the lord mayor ordered them to take up their staves again; all which is done in token of their submission to the chief magistrate, and that they hold their places at his will, though elected by their respective governors. We were afterwards treated in the customary manner with sweet cakes and burnt wine.