Sept. 22.]
Bedfordshire.
On this day, at Biddenham, shortly before noon, a little procession of villagers convey a white rabbit decorated with scarlet ribbons through the village, singing a hymn in honour of St. Agatha. This ceremony is said to date from the year of the first Crusade. All the unmarried young women who meet the procession extend the first two fingers of the left hand, pointing towards the rabbit, and say—
The Penny Post, November 1870.
Sept. 24.]
SCALDING THURSDAY.
In Laud’s diary occurs the following: “[1635] Sept. 24th, Scalding Thursday.”
This was probably a homely term for the day of preparation for that high-day Michaelmas, when the victim goose was scalded, plucked, and hung—a week’s hanging is the rule for a goose.—N. & Q. 3rd S., vol. iv. p. 441.
Sept. 28.]
MICHAELMAS EVE.
A curious custom once existed at Kingston, viz., that of the congregation cracking nuts during the performance of divine service on the Sunday next before the eve of St. Michael’s Day: hence the phrase, “Crack-Nut Sunday.” This custom is considered by some to have had originally some connection with the choosing of the bailiff and other members of the corporate body on St. Michael’s Day, and of the usual civic feast attending that proceeding. It would seem, however, from the following passage in Goldsmith’s Vicar of Wakefield (chap. iv.), that the custom was not confined to Kingston; for the good vicar, speaking of his parishioners, says:—“They kept up the Christmas carol, sent true-love-knots on Valentine morning, ate pancakes on Shrovetide, showed their wit on the first of April, and religiously cracked nuts on Michaelmas eve.”—Brayley, Topographical History of Surrey, 1841, vol. iii. p 41.
The last Sunday of summer has been, heretofore, a day of great importance with the Irish, as upon it they first tried the new potato, and formed an opinion as to the prospects of the future harvest. The day was always called, in the west in particular, “Garlic Sunday,” perhaps a corruption of Garland Sunday.—N. & Q. 1st. S. vol. ix. p. 34.
Sept. 29.]
MICHAELMAS DAY.
At this season village maidens, in the west of England, go up and down the hedges gathering crab apples, which they carry home, putting them into a loft, and forming with them the initials of their supposed suitors’ names. The initials which are found, on examination, to be most perfect on Old Michaelmas Day are considered to represent the strongest attachments and the best for choice of husbands.—Brand, Pop. Antiq. 1849, vol. i. p. 356.
—It was long a prevalent notion that the practice of eating goose on Michaelmas Day arose from the circumstance that Queen Elizabeth received the news of the defeat of the Spanish Armada whilst partaking of a goose on that anniversary. This, however, is disproved by the fact that, so far back as the tenth year of Edward IV. (1470), one John de la Hay was bound, amongst other services, to render to William Barnaby, lord of Lastres, in Herefordshire, for a parcel of the demesne lands, “xxd and one goose fit for his lord’s dinner on the Feast of St. Michael the Archangel.”—Sports, Pastimes, and Customs of London, 1847, p. 37.
In the poems of George Gascoigne, 1575, occur too the following lines:—
Blount, in his Tenures, says that probably no other reason can be given for this custom but that Michaelmas day was a great festival, and geese at that time were most plentiful.—See Brand’s Pop. Antiq., 1849, vol. i. pp. 367-371.
It appears from a tablet in the church at Great Coxwell, that the Rev. David Collier charged certain lands in the hamlet of Little Coxwell with the payment of eight bushels of barley yearly, on the 29th of September, for teaching the poor children of this parish to read, write, and cast accounts, for three years, when they were to be succeeded by two others to be taught for the same term, and so on successively for ever, and he empowered the vicar and churchwardens, or the major part of them (the vicar being always one) to nominate the children. The payment has been regularly made, sometimes in kind, but latterly in money estimated at the price of barley, at the Farringdon market, the nearest to the day when the annual payment becomes due. The payment is made, under the direction of the churchwardens, to a schoolmistress for teaching three children to read, and, if girls, to mark also. The number of children was formerly two only, who were further taught to write and cast accounts; but this part of their education was discontinued many years ago in consequence at the inadequacy of the fund, and, instead thereof an additional child was sent to be instructed with the others.—Edwards, Old English Customs and Charities, p. 40.
The inhabitants of Abingdon once had a custom of adorning their houses with flowers, &c., on the election of a mayor. A writer in the Gent. Mag. (1782, vol. lii. p. 558), says:—Riding through Abingdon early on one of the first Sundays in October, he found the people in the streets at the entrance of the town, very busy in adorning the outside of their houses with garlands of flowers and boughs of trees, and the paths were strewed with flowers. One house was distinguished by a greater number of garlands than the rest, and some were making to be fixed at the end of poles. On inquiring the reason, he was told that it was usual to have this ceremony performed in the street in which the new mayor lived on the first Sunday that he went to church after his election.
The manor of Roscarrock, the Roscaret of Domesday, situated near Endellion, was held in the time of Edward the Confessor by Alvin, and at the time of the Domesday survey by Nigel under the Earl of Moriton. A substantial house has been constructed on the site of the old mansion. Roscarrock pays a modus of £9 in lieu of tithes; this modus was anciently paid, according to established custom, in the church porch before sunrise on the morning of Michaelmas Day.—Parochial History of County of Cornwall, 1867, vol. i. p. 333.
The Lawless Court is kept, says Morant (History of Essex 1768, vol. i. p. 272), at King’s-hill, about half a mile north-east of Rochford Church, in the yard of a house once belonging to .... Crips, Gent., and afterwards to Robert Hackshaw, of London, merchant, and to Mr. John Buckle. Here the tenants kneel, and do their homage. The time is the Wednesday morning next after Michaelmas Day, upon the first cock-crowing, without any kind of light but such as the heavens will afford. The steward of the Court calleth all such as are bound to appear with as low a voice as possible, giving no notice, when he that gives not an answer is deeply amerced. They are all to whisper to each other; nor have they any pen and ink, but supply that office with a coal; and he that owes suit and service thereto, and appears not, forfeits to the lord double his rent every hour he is absent. A tenant of this manor forfeited not long ago his land for non-attendance, but was restored to it, the lord only taking a fine. The Court is called Lawless because held at an unlawful or lawless hour, or quia dicta sine lege: the title of it runs in the Court rolls to this day according to the form below:—
King’s Hill in Rochford.
Tenta ibidem die Mercurii (ante diem) proximo, post Festum Sancti Michaelis Archangeli, anno Regni Regis, &c.
There is a tradition that this servile attendance was imposed at first upon certain tenants of divers manors hereabouts for conspiring in this place at such an unreasonable time to raise a commotion.[77]
[77] At Kidderminster, says a correspondent of Gent. Mag. (1790, vol. lx. p. 1191), is a singular custom. On the election of a bailiff the inhabitants assemble in the principal streets and throw cabbage-stalks at each other. The town-house bell gives signal for the affray. This is called “lawless hour.” This done (for it lasts an hour), the bailiff elect and corporation, in their robes, preceded by drums and fifes (for they have no waits), visit the old and new bailiff, constables, &c., attended by a mob. In the meantime the most respectable families in the neighbourhood are invited to meet and fling apples at them on their entrance.
The custom of hanging out bushes of ivy, boughs of trees, or bunches of flowers at private houses as a sign that good cheer may be had within, prevails in the city of Gloucester at the fair held at Michaelmas, called Barton Fair from the locality.—N. & Q. 1st S. vol. ix. p. 113.
In Brand’s Pop. Antiq. (1849, vol. i. p. 372) is the following account of a curious septennial custom observed at Bishop Stortford and in the adjacent neighbourhood on old Michaelmas Day, taken from a London newspaper of the 18th of October, 1787:—
On the morning of this day, called Ganging Day, a great number of young men assemble in the fields where a very active fellow is nominated the leader. This person they are bound to follow, who, for the sake of diversion, generally chooses the route through ponds, ditches, and places of difficult passage. Every person they meet is bumped, male or female, which is performed by two other persons taking them up by their arms, and swinging them against each other. The women in general keep at home at this period, except those of less scrupulous character, who, for the sake of partaking of a gallon of ale and a plumcake, which every landlord or publican is obliged to furnish the revellers with, generally spend the best part of the night in the fields if the weather is fair, it being strictly according to ancient usage not to partake of the cheer anywhere else.
A correspondent of Book of Days (vol ii. p. 393) gives the following account of the ceremonies formerly connected with the election of the mayor at Nottingham. On the day the new mayor assumed office (September 29), he, the old mayor, the aldermen, and councillors, all marched in procession to St. Mary’s Church, where divine service was said. After service the whole body went into the vestry, where the old mayor seated himself in an elbow chair, at a table covered with black cloth, in the middle of which lay the mace covered with rosemary and sprigs of bay. This was termed “the burying of the mace,” doubtless a symbolical act, denoting the official decease of its late holder. A form of electing the new mayor was then gone through, after which the one retiring from office took up the mace, kissed it, and delivered it into the hand of his successor. The new mayor then proposed two persons for sheriffs, and two for the office of chamberlains; and after these had also gone through the votes, the whole assemblage marched into the chancel, where the senior coroner administered the oath to the new mayor in the presence of the old one: and the town-clerk gave to the sheriffs and chamberlains their oath of office. These ceremonies being over, they marched in order to the New Hall, attended by such gentlemen and tradesmen as had been invited by the mayor and sheriffs, where the feasting took place. On their way, at the Week-day Cross, over against the ancient Guild Hall, the town-clerk proclaimed the mayor and sheriffs; and at the next ensuing market-day they were again proclaimed in the face of the whole market at the Malt Cross. On these occasions the mayor and sheriffs welcomed their guests with bread and cheese, fruit in season, and pipes and tobacco.
At Chichester, Sloe Fair was always proclaimed under the Canon Gate by the bishop’s steward eight days before the eve of St. Faith the Virgin, during which time the jurisdiction of the mayor ceased, and the bishop had power to collect, and did by his agent collect, the tolls of the market and fair. An instance is recorded (1702) in the annals of the corporation of the bishop claiming the keys of the city during the Piepowder Court. The bishop’s claim arose from a grant made as early as Henry I.—Dally, Chichester Guide, 1831, p. 24.
The bailiff of Seaford is annually elected on St. Michael’s Day. The freemen of the town having previously assembled at the Court Hall—leaving the jurats on the bench—retire to a certain spot at the gate-post of a field near the west end of the town, where the serjeant-at-mace of the body corporate nominates the chief magistrate for the ensuing year, who is then and there elected. This peculiar custom is supposed to have originated to prevent any influence on the part of the corporation magistrates (jurats), and to enable the freemen to make a free choice of their mayor.
Martin, in his Account of the Western Isles of Scotland, (1703, p. 79), speaking of the island Lingay, says that the inhabitants are much addicted to riding, the plainness of the country disposing both men and horses to it. They observe an anniversary cavalcade on Michaelmas Day, and then all ranks of both sexes appear on horseback. The place for this rendezvous is a large piece of firm sandy ground on the sea-shore, and there they have horse racing for small prizes for which they contend eagerly. There is an ancient custom by which it is lawful for any of the inhabitants to steal his neighbour’s horse the night before the race and ride him all next day, provided he delivers him safe and sound to the owner after the race. The manner of running is by a few young men who use neither saddles nor bridles, except small ropes made of bent instead of a bridle, nor any sort of spurs but their bare heels; and when they begin the race, they throw these ropes on their horses’ necks, and drive them on vigorously, with a piece of long sea-ware in each hand instead of a whip, and this is dried in the sun several months before for that purpose. This is a happy opportunity for the vulgar, who have few occasions for meeting except on Sundays; the men have their sweethearts behind them on horseback and give and receive mutual presents: the men present the women with knives and purses, the women present the men with a pair of fine garters of divers colours; they give them likewise a quantity of wild carrots.
Macaulay says it was the custom, till of late, at St. Kilda, on Michaelmas Day, to prepare in every family a loaf or cake of bread, enormously large, and compounded of different ingredients. This cake belonged to the Archangel, and had its name from him. Every one in each family, whether strangers or domestics, had his portion of this kind of shew-bread, and had of course some title to the friendship and protection of St. Michael.—History of St. Kilda, 1764, p. 22.
Martin, speaking of the Protestant inhabitants of Skye, says: They observe the festivals of Christmas, Easter, Good Friday, and St. Michael. Upon the latter day, they have a cavalcade in each parish, and several families bake the bread called St. Michael’s bannock. Alluding to St. Kilbar village, he observes that they likewise have a general cavalcade on St. Michael’s Day, and take a turn round their church. Every family, as soon as the solemnity is over, is accustomed to bake St. Michael’s cake; and all strangers, together with those of the family, must eat the bread that night.—Martin’s Description of the Western Isles of Scotland, p. 213.
In Ireland, this season is celebrated by the making of the Michaelmas cake. A lady’s ring is mixed in the dough, and, when the cake is baked it is cut into sections and distributed to the unmarried people at table, and the person who gets the slice with the ring “is sure to be married before next Michaelmas.”—N. & Q. 3rd S. vol. ix. p. 520.
Oct. 2.]
GOOSE FAIR.
The origin of this fair arose from the large quantities of geese which were driven up from the fens of Lincolnshire for sale at this fair, which is on the 2nd of October, when geese are just in season. Persons now living can remember seeing fifteen or twenty thousand geese in the market-place, each flock attended by a gooseherd with a crook, which he dexterously threw round the neck of any goose, and brought it out for inspection by the customer. A street on the Lincolnshire side of the town is still called Goosegate, and the flavour of the goose is fully appreciated by the good people of Nottingham, as, on the fair day, one is sure to be found on the table of twenty-nine out of a hundred of the better class of the inhabitants.—N. & Q. 1st S., vol. vi. p. 563.
A writer in Jour. of the Arch. Assoc. (1853, vol. viii. p. 236), alluding to the customs allowed at Nottingham, says that the mayor of Nottingham formerly appears to have given a feast of hot roast geese on the last day of his mayoralty previous to the election of his successor.
At Great Crosby, a suburban village about seven miles from Liverpool, early in October, every year there is held a local festival, which is called the “Goose Fair.” The feast takes place when the harvest is gathered in about that part of the country, and so it forms a sort of “harvest-home” gathering for the agriculturists of the neighbourhood. It is said also that, at this particular period, geese are finer and fatter after feeding on the stubble-fields than at any other time. Curious to say, however, the bird in question is seldom, if ever, eaten at these feasts.—N. & Q. 3rd S. vol. iii. p. 158, and vol. iv. p. 82.
Oct. 6.]
ST. FAITH’S DAY.
On this day a very curious custom is observed in the North of England. A cake of flour, spring-water, salt, and sugar must be made by three maidens or three widows, and each must have an equal share in the composition. It is then baked before the fire in a Dutch-oven, and, all the while it is doing, silence must be strictly observed, and the cake must be turned nine times, or three times to each person. When it is thoroughly done it is divided into three parts. Each one taking her share, and cutting it into nine slips, must pass each slip three times through a wedding-ring previously borrowed from a woman who has been married at least seven years. Then each one must eat her nine slips as she is undressing, and repeat the following rhyme:—
Then all three must get into bed with the ring suspended by a string to the head of the couch, and they will be sure to dream of their future husbands.—Brand’s Pop. Antiq. 1849, vol. i. p. 373.
Oct. 10.]
Dorsetshire.
Pack Monday Fair is held at Sherborne on the first Monday after the 10th of October, and is ushered in, says Hutchins (Hist. of Dorset, 1774), by the ringing of the great bell at a very early hour in the morning, and by the boys and young men perambulating the streets with cows’ horns. Tradition asserts that this fair originated at the termination of the building of the church, when the people who had been employed about it packed up their tools, and held a fair or wake in the churchyard, blowing cows’ horns in their rejoicing.—See Every Day Book, vol. ii. p. 1037.
A fair was formerly held yearly on the 10th of October, in the precincts of the ville of Christ Church, and was usually called Jack and Joan Fair, from its being esteemed a statute fair for the hiring of servants of both sexes, for which purpose it continued till the second Saturday or market-day had passed.—Hasted’s History of Kent, 1799, vol. iv. p. 424.
About the year 1760, it was customary with the burgesses of Liverpool on the annual election of a mayor to have a bear baited. This event took place on the 10th of October, and the demonstrations of rejoicing continued for several days. The animal was first baited at the White Cross, at the top of Chapel Street, and was then led in triumph to the exchange, where the conflict was renewed. A repetition of the same brutal cruelties was likewise exhibited in Derby Street, and the diversion was concluded by the animal undergoing reiterated assaults at the Stock Market opposite the top of Pool Lane. The bear was assailed separately by large mastiffs, and if any dog compelled him to yell, or was able to sustain the contest with superior address, he was rewarded with a brass collar. It was remarkable, however, that few of the bear’s assailants could be induced to renew the fight after having once received the fraternal embrace.—Corry, History of Liverpool, 1810, p. 93.
Formerly, there existed in Hull a custom of whipping all the dogs that were found running about the streets on the 10th of October,[78] and at one time so common was the practice, that every little urchin considered it his duty to prepare a whip for any unlucky dog that might be seen in the street on that day.
[78] See St. Luke’s Day.
Tradition assigns the following origin to the custom:—Previous to the suppression of monasteries in Hull, it was the custom for the monks to provide liberally for the poor and the wayfarer who came to the fair held annually on the 11th of October; and while busy in this necessary preparation the day before the fair, a dog strolled into the larder, snatched up a joint of meat and decamped with it. The cooks gave the alarm, and when the dog got into the streets he was pursued by the expectants of the charity of the monks, who were waiting outside the gate, and made to give up the stolen joint. Whenever, after this, a dog showed his face while this annual preparation was going on, he was instantly beaten off. Eventually, this was taken up by the boys and, until the introduction of the new police, was rigidly put in practice by them every 10th of October.—N. & Q. 1st S. vol. viii. p. 409.
Oct. 18.]
ST. LUKE’S DAY.
At Charlton, a fair was held on this day, and was characterized by several curious peculiarities. Every booth in the fair had its horns conspicuous in the front. Rams’ horns were an article abundantly represented for sale, even the gingerbread was marked by a gilt pair of horns. It seemed an inexplicable mystery how horns and Charlton Fair had become associated in this manner, till an antiquary at length threw a light upon it by pointing out that a horned ox is the recognised mediæval symbol of St. Luke, the patron of the fair, fragmentary examples of it being still to be seen in the painted windows of Charlton Church. This fair was one where an unusual licence was practised. It was customary for men to come to it in women’s clothes—a favourite mode of masquerading two or three hundred years ago—against which the puritan clergy launched many a fulmination. The men also amused themselves, on their way across Blackheath, in lashing the women with furze, it being proverbial that “all was fair at Horn Fair.”—Book of Days, vol. i. p. 645.
A sermon was formerly preached at Charlton Church on the day of the fair. A practice which originated by a bequest of twenty shillings a year to the minister of the parish for preaching it.—See Every Day Book, 1826, vol. i. pp. 1386-1389.
Drake, in his Eboracum (1736, p. 218), says that a fair was always kept in Micklegate, on St. Luke’s Day, for all sorts of small wares. It was commonly called Dish Fair from the great quantity of wooden dishes, ladles, &c., brought to it. An old custom was observed at this fair, of bearing a wooden ladle in a sling on two stangs about it, carried by four sturdy labourers, and each labourer was supported by another. This, without doubt, was a ridicule on the meanness of the wares brought to the fair, small benefit accruing to the labourers at it.
Drake tells us that in his time St. Luke’s Day was known in York by the name of Whip-Dog Day, from a strange custom that schoolboys had of whipping all dogs that were seen in the streets on that day. Whence this uncommon persecution, he says, took its rise is uncertain, and has even been considered by some to be of Roman origin. He regards, however, the following tradition as most probable:—That in some time of popery a priest celebrating mass at this festival, in some church in York, unfortunately dropped the host after consecration, which was suddenly snatched up and swallowed by a dog that lay under the altar table. The profanation of this high mystery occasioned the death of the dog, and a persecution began which was continued on the anniversary of this day. The same custom also existed at Manchester on the first day of Acres Fair, which was held about the same time.—Med. Ævi Kalend. vol. i. p. 360.
Oct. 21.]
Gloucestershire.
Richard Aldridge gave the interest of 200l., Three per Cent. Consols, that the dividend should, for ever, be disposed of as follows:—1l. 1s. to the vicar of the parish of St. Nicholas for performing morning service annually in the parish church on the 21st of October, and preaching a sermon in commemoration of the glorious victory obtained by Lord Nelson over the combined fleets of France and Spain off Cape Trafalgar, on the 21st of October 1805; 10s. 6d. equally between the clerk and sexton for their attendance at such service and sermon. The residue of the dividend to be applied to keeping a monument of his friend in good condition, and the surplus after such repair to be given to the poor on the 6th of December each year in coals and garments.—Edwards, Old English Customs and Charities, 1842, p. 170.
Oct. 25.]
ST. CRISPIN’S DAY.
In many places St. Crispin’s Day is a great holiday among the shoemakers, and the origin of it is thus explained:—Two brothers, Crispin and Crispinian, natives of Rome, having become converts to Christianity, travelled to Soissons in France about the year 303, in order to propagate the Christian faith. Being desirous, however, of rendering themselves independent they gained a subsistence by making shoes, with which it is said they furnished the poor at an extremely small price, an angel, according to the legend, supplying them with leather. They suffered martyrdom in the persecution under Maximian.
In Time’s Telescope for 1816 it is observed that the shoemakers of the present day are not far behind their predecessors in the manner of keeping St. Crispin. From the highest to the lowest it is a day of feasting and jollity. It is also observed as a festival with the corporate body of cordwainers or shoemakers of London, but without any sort of procession on the occasion.
In the town of Hexham, the following custom is, or was, at one time observed:—The shoemakers of the town meet and dine by previous arrangements at some tavern; a King Crispin, queen, prince, and princess, elected from members of their fraternity of families, being present. They afterwards form in grand procession (the ladies and their attendants excepted), and parade the streets with banners, music, &c., the royal party and suite gaily dressed in character. In the evening they reassemble for dancing and other festivities. To his majesty and consort, and their royal highnesses the prince and princess (the latter usually a pretty girl), due regal homage is paid during that day.—N. & Q. 1st S. vol. vi. p. 243.
At one time the cordwainers of Newcastle celebrated the festival of St. Crispin by holding a coronation of their patron saint in the court of the Freemen’s Hospital at the Westgate, and afterwards walking in procession through the principal streets of the town. This caricature show produced much laughter and mirth.—Mackenzie, History of Newcastle, 1827, vol. i. p. 88.
In the parishes of Cuckfield and Hurst-a-point, St. Crispin’s Day is kept with much rejoicing. The boys go round asking for money in the name of St. Crispin, bonfires are lighted, and it passes off very much in the same way as the 5th of November. It appears from an inscription on a monument to one of the ancient family of Bunell, in the parish church of Cuckfield, that a Sir John Bunell attended Henry V. to France in the year 1415, with one ship, twenty men-at-arms, and forty archers, and it is probable that the observance of this day in that neighbourhood is connected with that fact.—N. & Q. 1st S. vol. v. p. 30.
At Tenby an effigy was made and hung on some elevated and prominent place (the steeple for instance) on the previous night. On the morning of the Saint’s day it was cut down and carried about the town, a will being read in doggrel verse, purporting to be the last testament of the Saint, in pursuance of which the several articles of dress were distributed to the different shoemakers. At length nothing remained of the image but the padding, which was kicked about by the crowd. As a sort of revenge for the treatment given to St. Crispin, his followers hung up the effigy of a carpenter on St. Clement’s Day.—Mason’s Tales and Traditions of Tenby, 1858, p. 26.
Oct. 29.]
ST. MODWEN’S DAY.
This day used to be observed at Burton-on-Trent. On it was held a sale of cheese, and a variety of sports and pastimes took place.—Pitt, Topographical History of Staffordshire, 1817, p. 45.
Oct. 30.]
Buckinghamshire.
The manor of Chetwode—a small village about five miles from Buckingham—has been the property of the Chetwode family from Saxon times. Though of small extent, it is the paramount manor of a liberty or district, embracing several other manors and villages, which are required to do suit and service at the Court-Leet held at Chetwode every three years. The lord of Chetwode manor has also the right to levy a yearly tax, called the “Rhyne Toll,” on all cattle found within this liberty, between the 30th of October and the 7th of November, both days inclusive. The commencement of the toll, which is proclaimed with much ceremony, is thus described in an old document of Queen Elizabeth’s reign:—
“In the beginning of the said drift of the common, or rhyne, first at their going forth, they shall blow a welke-shell, or horne, immediately after the sun rising at the Mansion-House of the manor of Chetwode, and then, in their going about, they shall blow their horne the second time in the field between Newton Purcell and Barton Hartshorne, in the said county of Bucks, and also shall blow their horne a third time at a place near the town of Finmere, in the county of Oxford, and they shall blow their horne the fourth time at a certain stone in the market of the town of Buckingham, and there to give the poor sixpence; and so, going forward in this manner about the said drift, shall blow the horne at several bridges called Thornborough Bridge, King’s Bridge, and Bridge Mill. And they also shall blow their horne at the Pound Gate, called the Lord’s Pound, in the parish of Chetwode..... And also (the Lord of Chetwode) has always been used by his officers and servants to drive away all foreign cattle that shall be found within the said parishes, fields, &c., to impound the same in any pound of the said towns, and to take for every one of the said foreign beasts twopence for the mouth, and one penny for a foot for every one of the said beasts.” All cattle thus impounded at other places were to be removed to the pound at Chetwode, and if not claimed and the toll paid within three days, “then the next day following after the rising of the sun, the bailiff or officers of the lord for the time being shall blow their horne three times at the gate of the said pound, and make proclamation that, if any persons lack any cattle that shall be in the same pound, let them come and shew the marks of the same cattle so claimed by them, and they shall have them, paying unto the lord his money in the manner and form before mentioned, otherwise the said cattle that shall so remain, shall be the lord’s as strays.” This toll was formerly so rigidly enforced, that if the owner of cattle so impounded made his claim immediately after the proclamation was over, he was refused them, except by paying their full market price.
Though the custom is still regularly observed, it has undergone some changes since the date of the above document. The toll now begins at nine in the morning instead of at sunrise, and the horn is first sounded on the church-hill at Buckingham, and gingerbread and beer distributed among the assembled boys, the girls being excluded. The officer then proceeds to another part of the liberty on the border of Oxfordshire, and there, after blowing his horn as before, again distributes gingerbread and beer among the assembled boys. The toll is then proclaimed as begun, and collectors are stationed at different parts to enforce it, at the rate of two shillings a score upon all cattle and swine passing on any road within the liberty, until twelve o’clock at night on the 7th of November, when the “Rhyne” closes.
The occupiers of land within the liberty have long been accustomed to compound for the toll by an annual payment of one shilling. The toll has sometimes been refused, but has always been recovered with the attendant expenses. It realised about 20l. a year before the opening of the Buckinghamshire Railway; but now, owing to Welsh and Irish cattle being sent by trains, it does not amount to above 4l., and is let by the present lord of the manor for only 1l. 5s. a year.
The existence of this toll may be traced to remote antiquity, but nothing is known of its origin except from local tradition, which, however, in this case has been so remarkably confirmed, that it may safely be credited. The parish of Chetwode, as its name implies, was formerly thickly wooded; indeed it formed a part of an ancient forest called Rookwoode, which is supposed to have been conterminous with the present liberty of Chetwode. At a very early period, says our tradition, this forest was infested with an enormous wild boar which became the terror of the surrounding country. The inhabitants were never safe from his attacks, and strangers who heard of his ferocity were afraid to visit or pass through the district, so that traffic and friendly intercourse were seriously impeded, as well us much injury done to property by this savage monster. The lord of Chetwode, like a valiant knight, determined to rid his neighbourhood from this pest, or to die in the attempt. Bent on this generous purpose, he sallied forth into the forest, and, as the old song has it,—
Matters being thus settled, the neighbourhood rung with the praises of the gallant deed of the lord of Chetwode, and the news thereof soon reached the ears of the king, who “liked him so well of the achievement,” that he forthwith made the knight tenant in capite, and constituted his manor paramount of all the manors within the limits and extent of the royal forest of Rookwoode. Moreover, he granted to him, and to his heirs for ever, among other immunities and privileges, the full right and power to levy every year the “Rhyne Toll,” which has already been described.
Such a custom as the “Rhyne Toll” is not without its use. It is a perpetual memorial, perhaps more convincing than written history, of the dangers which surrounded our ancestors, and from which our country has happily been so long delivered that we can now scarcely believe they ever existed.—The Book of Days, vol. ii. pp. 517-519.