"'You young scoundrels, open the door instantly,' he again exclaimed; and, what added to our indescribable horror, in a fit of rage he dashed his hand through the window, which consisted of diamond-shaped panes, and appeared as if determined to force his way in.
"Fear and trepidation, attended by an increasing commotion, now possessed us all. At this critical moment every eye turned to our captain, as if to reproach him for having brought us into this terrible dilemma. He alone stood unmoved; but he saw that none would have courage to obey his commands. Some exciting stimulus was necessary. Suddenly waving his hand, he exclaimed aloud, 'Three cheers for the barring-out, and success to our cause!' The cheers were tremendous; our courage revived; the blood flushed in our cheeks; the parson was breaking in; the moment was critical. OurCaptain, undaunted, sprang to the fire-place—seized a heated poker in one hand, and a blazing torch in the other. The latter he gave to the captain of the sharp shooters, and told him to prepare a volley; when, with red-hot poker, he fearlessly advanced to the window seat; and, daring his master to enter, he ordered an attack—and an attack, indeed, was made, sufficiently tremendous to have repelled a more powerful assailant. The missiles flew at the ill-fated window from every quarter. The blunderbuss and the pistol were fired; squibs and crackers, inkstands and rulers, stones, and even burning coals, came in showers about the casement, and broke some of the panes into a thousand pieces; while blazing torches, heated pokers, and sticks, stood bristling under the window. The whole was scarcely the work of a minute: the astonished master reeled back in dumb amazement. He had, evidently, been struck with a missile or with the broken glass; and probably fancied that he had been wounded by the firearms. The schools now rang with the shouts of 'Victory,' and continued cheering. 'The enemy again approaches,' cried the captain; 'fire another volley;—stay, he seeks a parley—hear him.' 'What is the meaning, I say, of this horrid tumult?' 'The barring-out, the barring-out!' a dozen voices instantly exclaimed. 'For shame,' says he, in a tone evidently subdued; what disgrace are you bringing upon yourselves and the schools. What will the Trustees—what will your parents say? William,' continued he, addressing the captain, 'open the door without further delay.' 'I will, Sir,' he replied, 'on your promising to pardon us, and give us our lawful holidays, of which we have lately been deprived; and not set us tasks during the holidays.' 'Yes, yes,' said several squealing voices, 'that is what we want; and not to be flogged for nothing.' 'You insolent scoundrels! you consummate young villains!' he exclaimed, choking with rage, and at the same time making a furious effort to break through the already shattered window, 'open the door instantly, or I'll break every bone in your hides.' 'Not on those conditions,' replied our Captain, with provoking coolness;—'Come on, my boys, another volley.' No sooner said than done, and even with more fury than before. Like men driven to despair, who expect no quarter on surrendering, the littleurchins daringly mounted the window seat, which was a broad, old-fashioned one, and pointed the fire arms and heated poker at him; whilst others advanced with the squibs and missiles. 'Come on, my lads,' said the captain, 'let this be our Thermopylæ, and I will be your Leonidas.' And, indeed, so daring were they, that each seemed ready to emulate the Spartans of old. The master, perceiving their determined obstinacy, turned round, without further remonstrance, and indignantly walked away.
"Relieved from our terrors, we now became intoxicated with joy. The walls rang with repeated hurrahs! In the madness of enthusiasm, some of the boys began to tear up the forms, throw the books about, break the slates, locks, and cupboards, and act so outrageously that the captain called them to order; not, however, before the master's desk and drawers had been broken open, and every play thing which had been taken from the scholars restored to its owner.
"We now began to think of provisions. They were all placed on one table and dealt out in rations by the Captains of each company. In the meantime, we held a council of war, as we called it, to determine on what was to be done.
"In a recess at the east end of the school there stood a large oak chest, black with age, whose heavy hinges had become corroded with years of rust. It was known to contain the records and endowments of the school; and, as we presumed, the regulations for the treatment of the scholars. The oldest boy had never seen its inside. Attempts, dictated by insatiable curiosity, had often been made to open it; but it was deemed impregnable. It was guarded by three immense locks, and each key was in the possession of different persons. The wood appeared to be nearly half a foot thick, and every corner was plaited with iron. All eyes were instinctively directed to this mysterious chest. Could any means be devised for effecting an entrance? was the natural question. We all proceeded to reconnoitre; we attempted to move it, but in vain: we made some feeble efforts to force the lid; it was firm as a block of marble. At length, one daring urchin brought, from the fire-place, a red-hot poker, and began to bore through its sides. A universal shout was given. Other pokers were brought, and to work they went. The smokeand tremendous smell which the old wood sent forth rather alarmed us. We were apprehensive that we might burn the records instead of obtaining a copy of them. This arrested our progress for a few minutes.
"At this critical moment a shout was set up that the parson and a constable was coming! Down went the pokers; and, as if conscience-stricken, we were all seized with consternation. The casement window was so shattered that it could easily be entered by any resolute fellow. In the desperation of the moment we seized the desks, forms, and stools to block it up; but, in some degree, our courage had evaporated, and we felt reluctant to act on the offensive. The old gentleman and his attendant deliberately inspected the windows and fastenings: but, without making any attempt to enter, they retreated for the purpose, we presumed, of obtaining additional assistance. What was now to be done? The master appeared obdurate, and we had gone too far to recede. Some proposed to drill a hole in the window seat, fill it with gunpowder, and explode it if any one attempted to enter. Others thought we had better prepare to set fire to the school sooner than surrender unconditionally. But the majority advised what was, perhaps, the most prudent resolution, to wait for another attack; and, if we saw no hopes of sustaining a longer defence, to make the best retreat we could.
"The affair of the Barring Out had now become known, and persons began to assemble round the windows, calling out that the master was coming with assistance, and saying everything to intimidate us. Many of us were completely jaded with the over-excitement we had experienced since the previous evening. The school was hot, close, and full of smoke. Some were longing for liberty and fresh air; and most of us were now of opinion that we had engaged in an affair which it was impossible to accomplish. In this state of mind we received another visit from our dreaded master. With his stick he commenced a more furious attack than before; and, observing us less turbulent, he appeared determined to force his way in spite of the barricadoes. The younger boys thought of nothing but flight and self-preservation, and the rush to the back windows became general. In the midst ofthis consternation our Captain exclaims, 'Let us not fly like cowards; if we must surrender, let the gates of the citadel be thrown open: the day is against us; but let us bravely face the enemy, and march out with the honours of war.' Some few had already escaped; but the rest immediately ranged themselves on each side of the school, in two extended lines, with their weapons in hand. The door was thrown open—the master instantly entered, and passed between the two lines, denouncing vengeance on us all. But, as he marched in we marched out in military order; and, giving three cheers, we dispersed into the neighbouring fields.
"We shortly met again, and, after a little consultation, it was determined that none of the leaders should come to school until sent for, and a free pardon given.
"The defection, however, was so general that no corporal punishments took place. Many of the boys did not return till after the holidays: and several of the elder ones never entered the school again."
This curious custom can hardly be considered as dead, for a writer, mentioning it inNotes and Queriesfor December 22, 1888 (7th series, vi. p. 484), says: "This old custom, strange to say, still exists, in spite of the schoolmaster and the Board School. It may be of interest to some of your readers if I give an extract from a letter to the Dalston (Carlisle) School Board in reference to this subject, received at their last meeting on December 7th. 'I would ask the sanction of the Board for the closing of the school for the Vacation on the evening of Thursday the 20th. If we open on the Friday we shall, most likely, have a poor attendance. My principal reason for asking is that we should be thus better able to effectually put a stop to the old barbarous custom of Barring Out. Some of the children might possibly be persuaded by outsiders to make the attempt on Friday, and in such a case I should feel it my duty to inflict an amount of castigation on offenders such as neither they nor myself would relish.'
"The majority of the Board sympathised with the Master's difficulty and granted his request; though as Chairman I expressed my curiosity to see the repetition of a custom I had heard so much about."
Beforethe advent of Christmas the Bellman, or Watchman, left at each house a copy of verses ostensibly breathing good-will and a happy Christmas to the occupants, but in reality as a reminder to them of his existence, and that he would call in due time for his Christmas box. The date of the institution of the Bellman is not well defined. In Tegg'sDictionary of Chronology, 1530 is given, but no authority for the statement is adduced; Machyn, in his diary, is more definite "[the xij. day of January 1556-7, in Alderman Draper's ward called] chordwenerstrett ward, a belle man [went about] with a belle at evere lane, and at the ward [end to] gyff warnyng of ffyre and candyll lyght, [and to help the] poure, and pray for the ded." Their cry being, "Take care of your fire and candle, be charitable to the poor, and pray for the dead."
Shakespeare knew him, for inMacbeth(Act II. sc. 2) he says:
And Milton mentions him inIl Penseroso:
Herrick also celebratesThe Bellman:
On the title page of Decker'sBelman of London(ed. 1608) we have a woodcut giving a vivid portrait of the Bellman going his nightly rounds with his pike upon his shoulder, a horn lanthorn, with a candle inside, in one hand, and his bell, which is attached by a strap to his girdle, in the other hand, his faithful dog following him in his nightly rounds. In hisLanthorne and Candle light; or The Bell-man's second Night's walke, ed. 1608, the title page gives us a totally different type of Bellman, carrying both bell and lanthorn, but bearing no pike, nor is he accompanied by a dog. In hisO per se O, ed. 1612, is another type of Bellman, with lanthorn, bell, and brown bill on his shoulder, but no dog. And in hisVillanies Discovered by Lanthorne and Candle Light, etc., ed. 1620, we have two more and yet different Bellmen, one with bell, lanthorn, and bill, followed by a dog; the other (a very rough wood cut) does not give him his four-footed friend. This is the heading to the "Belman's Cry":
He was a person of such importance, that in 1716 Vincent Bourne composed a long Latin poem in praise of one of the fraternity: "Ad Davidem Cook, Westmonasterii CustodemNocturnum et Vigilantissimum," a translation of which runs thus, in the last few lines:
At Christ-tide it was their custom to leave a copy of verses, mostly of Scriptural character, and generally very sorry stuff, at every house on their beat, with a view to receiving a Christmas box; and this was an old custom, for Gay notices it in hisTrivia(book ii.) written in 1715:
Another ante-Christmas custom now falling into desuetude is the waits, who originally were musical watchmen, who had to give practical evidence of their vigilance by playing on the hautboy, or flageolet, at stated times during the night. In the household of Edward IV. there is mentioned in theLiber niger Domus Regis, "A Wayte, that nightely from Mychelmas to Shreve Thorsdaye,pipe the watchwithin this courte fowere tymes; in the Somere nightes three tymes, and makethbon gayteat every chambre doare and offyce, as well for feare of pyckeres and pillers."[25]
These waits afterwards became bands of musicians, who were ready to play at any festivities, such as weddings, etc., and almost every city and town had its band of waits; the City of London had its Corporation Waits, which played before the Lord Mayor in his inaugural procession, and atbanquets and other festivities. They wore blue gowns, red sleeves and caps, and every one had a silver collar about his neck. Ned Ward thus describes them in hisLondon Spy(1703).
"At last bolted out from the corner of a street, with anignis fatuusdancing before them, a parcel of strange hobgoblins, covered with long frieze rugs and blankets, hooped round with leather girdles from their cruppers to their shoulders, and their noddles buttoned up into caps of martial figure, like a Knight Errant at tilt and tournament, with his wooden head locked in an iron helmet; one, armed, as I thought with a lusty faggot-bat, and the rest with strange wooden weapons in their hands, in the shape of clyster pipes, but as long almost as speaking trumpets. Of a sudden they clapped them to their mouths, and made such a frightful yelling that I thoughthewould have been dissolving, and the terrible sound of the last trumpet to be within an inch of my ears.... 'Why, what,' says he, 'don't you love musick? These are the topping tooters of the town, and have gowns, silver chains and salaries for playingLilli-borleroto my Lord Mayor's horse through the City.'"
That these Corporation Waits were no mean musicians we have the authority of Morley, who, in dedicating hisConsort Lessonsto the Lord Mayor and Aldermen in 1599, says:
"As the ancient custom of this most honourable and renowned city hath been ever to retain and maintain excellent and expert musicians to adorn your Honours' favours, feasts and solemn meetings—to these, your Lordships' Wayts, I recommend the same—to your servants' careful and skilful handling."
These concert lessons were arranged for six instruments—viz. two viols (treble and bass), a flute, a cittern (a kind of guitar, strung with wire), a treble lute, and a pandora, which was a large instrument, similar to a lute, but strung with wire in lieu of catgut.
The following is a description of the York Waits, end of seventeenth century:
With regard to their modern practice of playing during the night-tide, we find the following explanation in anEssay on the Musical Waits at Christmas, by John Cleland, 1766. Speaking of the Druids, he says: "But, whatever were their reasons for this preference, it is out of doubt that they generally chose the dead of night for the celebration of their greatest solemnities and festivals. Such assemblies, then, whether of religion, of ceremony, or of mere merriment, were promiscuously calledWakes, from their being nocturnal. The master of theRevels(Reveils) would, in good old English, be termed the Master of theWakes. In short, such nocturnal meetings are theWakesof the Britons; theReveillonsof the French; theMedianocheof the Spaniards; and thePervigiliaof the Romans. The Custom ofWakesat burials (les vigiles des morts) is at this moment, in many parts, not discontinued.
"But, at the antientYule(or Christmas time, especially), the dreariness of the weather, the length of the night, would naturally require something extraordinary, to wake and rouse men from their natural inclination to rest, and to a warm bed, at that hour. The summons, then, to theWakesof that season were given by music, going the rounds of invitation to the mirth or festivals which were awaiting them. In this there was some propriety, some object; but where is thereany in such a solemn piece of banter as that of music going the rounds and disturbing people in vain? For, surely, any meditation to be thereby excited on the holiness of the ensuing day could hardly be of great avail, in a bed, between sleeping and waking. But such is the power of custom to perpetuate absurdities.
"However, the music was calledThe Wakeths, and, by the usual tendency of language to euphony, softened intoWaits, asworkthintowort, orcheckthsintochess, etc."
Another authority, Jones, in hisWelsh Bards, 1794, says: "Waits are musicians of the lower order, who commonly perform on Wind instruments, and they play in most towns under the windows of the chief inhabitants, at midnight, a short time before Christmas; for which they collect a Christmas box, from house to house. They are said to derive their name ofWaits, for being always in waiting to celebrate weddings and other joyous events happening within their district. There is a building at Newcastle calledWaits' Tower, which was, formerly, the meeting-house of the town band of musicians."
The town waits certainly existed in Westminster as late as 1822, and they were elected by the Court of Burgesses of that city—videa magazine cutting of that date: "Christmas Waits.—Charles Clapp, Benjamin Jackson, Denis Jelks, and Robert Prinset, were brought to Bow Street Office by O. Bond, the constable, charged with performing on several musical instruments in St. Martin's Lane, at half-past twelve o'clock this morning, by Mr. Munroe, the authorized principal Wait, appointed by the Court of Burgesses for the City and Liberty of Westminster, who alone considers himself entitled, by his appointment, to apply for Christmas boxes. He also urged that the prisoners, acting as Minstrels, came under the meaning of the Vagrant Act, alluded to in the 17th Geo. II.; however, on reference to the last Vagrant Act of the present king, the word 'minstrels' is omitted; consequently, they are no longer cognizable under that Act of Parliament; and, in addition to that, Mr. Charles Clapp, one of the prisoners, produced his indenture of having served seven years as an apprentice to the profession of a musician to Mr. Clay, who held the same appointment as Mr. Munroe does under theCourt of Burgesses. The prisoners were discharged, after receiving an admonition from Mr. Halls, the sitting magistrate, not to collect Christmas boxes."
In an article, "Concerning Christmas," inBelgravia(vol. 6, new series, p. 326), we read: "It may not, perhaps, be generally known that, in the year of grace 1871, 'Waits' are regularly sworn before the Court of Burgesses at Westminster, and act under the authority of a warrant, signed by the clerk, and sealed with the arms of the city and liberty; in addition to which they are bound to provide themselves with a silver badge, also bearing the arms of Westminster."
The modern waits have entirely departed from any pretence of allusion to Christ-tide, and play indifferently the last things out in dance music, operatic airs, or music-hall songs; and they act upon people according to their various temperaments, some liking to "hear the waits," whilst others roundly anathematise them for disturbing their slumbers.
Thesinging of carols is now confined to Christmas day; but it was not always so, appropriate carols being sung during the Christ-tide preceding the day of the Nativity—such, for instance, as the following examples. The first is taken from Sloane MS. 2593, in the British Museum, and in this one I have preserved the old spelling, which is ascribed to the time of Henry VI. It will be seen that Christ-tide is prolonged till Candlemas day, the Feast of the Purification of the Blessed Virgin Mary, which is kept on the 2nd of February, on which day all Christ-tide decorations are taken down.
The following is taken from a MS. of the latter half of the fifteenth century, which Mr. Thomas Wright edited for the Percy Society in 1847. The spelling is even more archaic than the above, so that it is modernised, and a gloss given for all those words which may not be easily understood wherever possible:—
A very popular carol, too, was that of the Legend of the Cherry Tree, which is very ancient, and is one of the scenes in the fifteenth of the Coventry Mysteries, which were played in the fifteenth century, onCorpus Christi Day.
The parable of Dives and Lazarus was a great favourite at Christ-tide, as, presumably, it served to stir up men to deeds of charity towards their poorer brethren; but the following carol, parts of which are very curious, has nothing like the antiquity of the foregoing examples:—
Allthe festivals of the Church are preceded by a vigil, or eve, and, considering the magnitude of the festival of Christmas, it is no wonder that the ceremonial attaching to the eve of the Nativity outvies all others. What sings old Herrick of it?
Bringing in the Yule log, clog, or block—for it is indifferently called by any of these names, was a great function on Christmas eve—and much superstitious reverence was paid to it, in order to insure good luck for the coming year. It had to be lit "with the last yeere's brand," and Herrick gives the following instructions inThe Ceremonies for Candlemasse day.
But, even if lit with the remains of last year's log, it seems to be insufficient, unless the advice to the maids who light it be followed.
In some parts of Devonshire a curious custom in connection with the Yule log is still kept up, that of burning the Ashton or ashen faggot. It is well described by a writer inNotes and Queries.[37]
"Of the olden customs, so many of which are dying out, that of burning an 'ashen faggot' on Christmas Eve, still holds its own, and is kept up at many farm houses.
"Among the various gleanings of the Devon Association Folk-Lore Committee is recorded a notice of this custom. We are there informed that, on Christmas eve, 1878, the customary faggot was burned atthirty-twofarms and cottages in the Ashburton postal district alone.
"The details of the observance vary in different families; but some, being common to all, may be considered as held necessary to the due performance of the rite. For example,the faggot must contain as large a log of ash as possible, usually the trunk of a tree, remnants of which are supposed to continue smouldering on the hearth the whole of the twelve days of Christmas. This is the Yule dog of our forefathers, from which a fire can be raised by the aid of a pair of bellows, at any moment day or night, in token of the ancient custom of open hospitality at such a season. Then the faggot must be bound together with as many binders of twisted hazel as possible. Remembering that the Ash and Hazel were sacred trees with the Scandinavians, their combined presence in forming the faggot may once have contained some mystic signification. Also, as each binder is burned through, a quart of cider is claimed by the Company. By this, some hidden connexion between the pleasures of the party and the loosening bands of the faggot is typified. While the fire lasts, all sorts of amusements are indulged in—all distinction between master and servant, neighbour and visitor, is for the time set aside.
"In some houses, when the faggot begins to burn up, a young child is placed on it, and his future pluck foretold by his nerve or timidity. May not this be a remnant of the dedication of children to the Deity by passing them through the sacred fire?
"Different reasons are given for burning Ash. By some, it is said that when our Saviour was born, Joseph cut a bundle of Ash, which, every one knows, burns very well when green; that, by this, was lighted a fire, by which He was first dressed in swaddling clothes.
"The gipsies have a legend that our Saviour was born out in a field like themselves, and brought up by an Ash fire. The holly, ivy, and pine, they say, hid him, and so, now, are always green, whilst the ash and the oak showed where Hewas hiding, and they remain dead all the winter. Therefore the gipsies burn Ash at Christmas.
"We can well understand how the pleasures of the ashen faggot are looked forward to with delight by the hard-working agricultural labourer, for whom few social enjoyments are provided. The harvest home, in these days of machinery, seems lost in the usual routine of work, and the shearing feast, when held, is confined to the farmer's family, or shepherd staff, and is not a general gathering. Moreover, these take place in the long busy days of summer, when extra hands and strangers are about the farm doing job work. But, with Christmas, things are different. Work is scarce; only the regular hands are on the farm, and there is nothing to prevent following out the good old custom of our ancestors, of feasting, for once, those among whom one's lot is cast.
To add to the festivity and light, large candles are burnt, the bigger the better; but, as the custom of keeping Christmas descended from "Children of a larger growth" to those of lesser, so did the size of the candles decrease in proportion, until they reached the minimum at which we now know them. In the Isle of Man they had a custom which has, probably, dropped into desuetude, of all going to church on Christmas eve, each bearing the largest candle procurable. The churches were well decorated with holly, and the service, in commemoration of the Nativity, was calledOiel Verry. Waldron, in hisDescription of the Isle of Man, says, "On the 24th of December, towards evening, all the servants in general have a holiday; they go not to bed all night, but ramble about till the bells ring in all the churches, which is at twelve o'clock: prayers being over, they go to hunt the wren; and, after having found one of these poor birds, they kill her and lay her on a bier, with the utmost solemnity, bringing her to the parish church, and burying her with a whimsical kind ofsolemnity, singing dirges over her in the Manks language, which they call her knell; after which Christmas begins."
There are many peculiar customs appertaining to Christmas eve. Burton, in hisAnatomy of Melancholy, says, "'Tis their only desire, if it may be done by art, to see their husband's picture in a glass; they'll give anything to know when they shall be married; how many husbands they shall have, byCromnyomantia, a kind of divination, with onions laid on the altar at Christmas eve." This seems to be something like that which we have seen practised on St. Thomas's day—or that described in Googe'sPopish Kingdome.
In Northamptonshire another kind of divination, with the same object, used to be practised: the girl who was anxious to ascertain her lot in the married state, went into the garden and plucked twelve sage leaves, under the firm conviction that she would be favoured with a glimpse of the shadowy form of her future husband as he approached her from the opposite end of the ground; but she had to take great care not to damage or break the sage stock, otherwise the consequences would be fearful. But then, in this county, the ghosts of people who had been buried at cross roads had liberty to walk about and show themselves on Christmas eve, so that the country folk did not care to stir out more than necessary on the vigil. At Walton-le-Dale, in Lancashire, the inmates of most of the houses sat up on Christmas eve, with their doors open, whilst one of the party read the narrative of St. Luke, the saint himself being supposed to pass through the house.
A contributor to theGentleman's Magazine, 7th February 1795, gives the following account of a custom which took place annually on the 24th of December, at the house of a gentleman residing at Aston, near Birmingham. "As soon as supper is over, a table is set in the hall. On it is placeda brown loaf, with twenty silver threepences stuck on the top of it, a tankard of ale, with pipes and tobacco; and the two oldest servants have chairs behind it, to sit as judges, if they please. The steward brings the servants, both men and women, by one at a time, covered with a winnow sheet, and lays their right hand on the loaf, exposing no other part of the body. The oldest of the two judges guesses at the person, by naming a name, then the younger judge, and, lastly, the oldest again. If they hit upon the right person, the steward leads the person back again; but, if they do not, he takes off the winnow sheet, and the person receives a threepence, makes a low obeisance to the judges, but speaks not a word. When the second servant was brought, the younger judge guessed first and third; and this they did alternately, till all the money was given away. Whatever servant had not slept in the house the preceding night forfeited his right to the money. No account is given of the origin of this strange custom, but it has been practised ever since the family lived there. When the money is gone, the servants have full liberty to drink, dance, sing, and go to bed when they please."
In Cornwall, in many villages, Christmas merriment begins on the vigil, when the "mock" or Yule log is lighted by a portion saved from last year's fire. The family gather round the blaze, and amuse themselves with various games; and even the younger children are allowed, as a special favour, to sit up till a late hour to see the fun, and afterwards "to drink to the mock." In the course of the evening the merriment is increased by the entry of the "goosey dancers" (guised dancers), the boys and girls of the village, who have rifled their parents' wardrobes of old coats and gowns and, thus disguised, dance and sing, and beg money to make merry with. They are allowed, and are not slow to take, a large amount of license in consideration of the season. It is considered to be out of character with the time, and a mark of an ill-natured churlish disposition, to take offence at anything they do or say. This mumming is kept up during the week.
A very graphic description of Christmas eve in a Derbyshire cottage is given inNotes and Queries.[38]"For severalweeks before Christmas the cottager's household is much busier than usual in making preparations for the great holiday. The fatted pig has been killed, as a matter of course, and Christmas pies, mince pies, and many other good things made from it in readiness for the feast. The house has been thoroughly cleaned, and all made 'spick and span.' The lads of the house, with those of their neighbours, have been learning their parts, and getting ready their dresses for the 'Christmas guising,' and the household daily talk is full flavoured of Christmas.
"The lasses have made their own special preparations, and for two or three days before Christmas Eve have been getting ready the accustomed house decorations—short garlands of holly and other evergreens for the tops of cupboards, pictures, and other furniture—and making up the most important decoration of all, 'the kissing-bunch.'
"This 'kissing-bunch' is always an elaborate affair. The size depends upon the couple of hoops—one thrust through the other—which form its skeleton. Each of the ribs is garlanded with holly, ivy, and sprigs of other greens, with bits of coloured ribbons and paper roses, rosy cheeked apples, specially reserved for this occasion, and oranges. Three small dolls are also prepared, often with much taste, and these represent our Saviour, the mother of Jesus, and Joseph. These dolls generally hang within the kissing-bunch by strings from the top, and are surrounded by apples, oranges tied to strings, and various brightly coloured ornaments. Occasionally, however, the dolls are arranged in the kissing-bunch to represent a manger scene.
"When the preparations are completed, the house is decorated during the day of Christmas eve. Every leaded window-pane holds its sprig of holly, ivy, or box; the ornaments on and over the mantel-shelf receive like attention, and every ledge and corner is loaded with green stuff. Mistletoe is not very plentiful in Derbyshire; but, generally, a bit is obtainable, and this is carefully tied to the bottom of the kissing-bunch, which is then hung in the middle of the house-place, the centre of attraction during Christmas-tide.
"While all this is going on, the housewife is very busy.'Black-ball' has to be made; the 'elderberry wine' to be got out; 'sugar, spice, and all that's nice' and needful placed handy. The shop has to be visited, and the usual yearly gift of one, two, or three Christmas candles received. With these last, as every one knows, the house is lit up at dusk on Christmas Eve.
"Without the 'black-ball' just mentioned, the Christmas rejoicings in a cottage would not be complete. 'Black-ball' is a delicacy compounded of black treacle and sugar boiled together in a pan, to which, when boiling, is added a little flour, grated ginger, and spices. When it is boiled enough, it is poured into a large shallow dish, and, when partially cooled, is cut into squares and lengths, then rolled or moulded into various shapes. When quite cool, it is very hard, and very toothsome to young Derbyshire.
"After an early tea-meal, the fire is made up with a huge Yule-log; all the candles, oil and fat lamps lit, and everything is bright and merry-looking. The head of the family sits in the chimney corner with pipe and glass of ale, or mulled elder wine. The best table is set out, and fairly loaded with Christmas and mince pies, oranges, apples, nuts, 'black-baw,' wine, cakes, and green cheese, and the whole family, with the guests, if any, set about enjoying themselves. Romping games are the order of the eve, broken only when the 'guisers'—of whom there are always several sets—or waits arrive. The 'guisers' are admitted indoors, and go through the several acts of their play. At the conclusion 'Betsy Belzebub' collects coppers from the company, and glasses of ale and wine are given to the players. The Waits, or 'Christmas Singers' as they are mostly called, sing their carols and hymns outside the house, and during the performance cakes and ale, wine, and other cheer are carried out to them. So the Eve passes on.
"At nine or ten o'clock is brewed a large bowl of 'poor man's punch'—ale posset! This is the event of the night. Ale posset, or milk and ale posset as some call it, is made in this wise. Set a quart of milk on the fire. While it boils, crumble a twopenny loaf into a deep bowl, upon which pour the boiling milk. Next, set two quarts of good ale to boil, into which grate ginger and nutmeg, adding a quantity ofsugar. When the ale nearly boils, add it to the milk and bread in the bowl, stirring it while it is being poured in.
"The bowl of ale posset is then placed in the centre of the table. All the single folks gather round, each provided with a spoon. Then follows an interesting ceremony. A wedding ring, a bone button, and a fourpenny piece are thrown into the bowl, and all begin to eat, each dipping to the bottom of the bowl. He or she who brings up the ring will be the first married; whoever brings up the button will be an old maid or an old bachelor; and he or she who brings out the coin will become the richest. As may be imagined, this creates great fun. When seven shilling gold pieces were in circulation, this was the coin always thrown into the posset.
"The games are resumed when the posset is eaten, or possibly all gather round the fire, and sing or tell stories, whiling away the hours till the stroke of twelve, when all go outside the house to listen, whilst the singers, who have gathered at some point in the village, sing 'Christians, awake!' or 'Hark! the Herald Angels Sing'; and so comes to an end the cottager's one hearth-stone holiday of the whole year."
Asthese old customs are fast dying out, and should be chronicled, I must be pardoned if I give another and very similar illustration of how Christmas eve was spent in North Notts fifty years ago.[39]
"None keep Christmas nowadays as was the fashion fifty to a hundred years ago in this part of the country. Here and there are to be met the customs, or bits of the customs, which were then observed: but, as a rule, the old ways have given place to new ones. Here in North Notts, every house is more or less decked in the few days before Christmas Day with holly, ivy, and evergreens, nor is mistletoe forgotten, which would scarcely be likely by any one living within a dozen miles of Sherwood Forest, where mistletoe grows in rare profusion on thorn bushes, the oak, and other trees, and under certain conditions may be had for the asking.
"Fifty years ago, at any rate, in all the villages and towns of North Notts, the preparations among farmers, tradesmen, and poor folks for keeping Christmas Eve and Christmas Day were always on a bountiful scale. Fat pigs were killed a week or so previously, portions of which were made into Christmas pies of various kinds. Plum puddings were made, and the mince meat, cunningly prepared some weeks beforehand, was made into mince pies of all sorts, sizes, and shapes. Yule 'clogs,' as they are here called, were sawn or chopped inreadiness, and a stock laid in sufficient to last the whole of one or two evenings.
"In well-regulated houses it was usual to have all the preparations and the housework completed by early in the afternoon of Christmas Eve, and after an early tea in parlour and kitchen—the servants, clean and neat, piled up the Yule clogs in the rooms, getting the large ones well alight, and keeping them going by smaller knots of wood. Long, large, white Christmas Candles were lighted, set in old-fashioned, time-honoured, brass candlesticks, accompanied by equally old and honoured brass snuffers and trays, all bright and shining. Of candles, there was no lack, and when all were fairly going, parlour and kitchen presented a blaze of warm, ruddy light, only seen once in the year. In both rooms the Christmas Eve tables were laid with snowy linen, and set for feasting, with all the good things provided. On each table would be a large piece of beef, and a ham, flanked by the pies and other good things, including a Christmas Cheese.
"About six in the evening, the chief item of the feast was prepared. This was hot spiced ale, usually of a special brew. This was prepared by the gallon in a large kettle, or iron pot, which stood, for the purpose, on the hob. The ale was poured in, made quite hot, but not allowed to boil, and then sugar and spice were added according to taste, some women having a special mode of making the brew. When ready, the hot ale was ladled into bowls,—the large earthenware ones now so rare. A white one, with blue decorations, was used in the parlour, a commoner one, of the yellowish earthenware kind, with rough blue or other coloured bands for ornamentation, being for the kitchen. These, nearly full of the steaming brew, were carried to the tables. Whoever then dropped in, and usually there were many, to see parlour or kitchen company, had to drink from these bowls, lifting the bowl to the lips with both hands, expressing a good seasonable wish, and taking a hearty drink. The visitors then partook of anything on the table they liked, and one and all were treated bountifully. Soon, as the company arrived, the fun increased in parlour and kitchen, particularly in the latter, as the womenkind went through the old-fashionedceremony under the mistletoe, which was hung aloft from a highly-decorated 'kissing-bunch.'
"All sorts of games and fun went on till about ten o'clock, as a rule, about which time the master, mistress, and family, with the rest of the parlour company, visited the kitchen. Then the steaming ale bowl was refilled, and all, beginning with the master and the mistress, in turn drank from the bowl. This over, the parlour company remained, and entered into the games for a time. There was always some one who could sing a suitable song; and one, if song it can be called, was:
"The Folks' Song.
"This was sung several times over with the last two lines as a chorus. The proceedings in the kitchen closed with another general sup from the replenished bowl, the parlour folks returning to the parlour. During the evening the proceedings were varied by visits from Christmas singers and the mummers, all of whom were well entertained. Usually, if the weather was fit, the kitchen folks wound up the night with a stroll, dropping in to see friends at other houses. As a rule, soon after midnight the feastings were over, but most folks never thought of retiring till they heard the bands of singers in the distance singing the morning hymn, 'Christians, awake!'"
A very old custom was that of "wassailing" the fruit trees on Christmas eve, although it obtained on other days, such as New Year's day and Twelfth day. Herrick says:
This custom of drinking to the trees and pouring forth libations to them differs according to the locality. In some parts of Devonshire it used to be customary for the farmer, with his family and friends, after partaking together of hot cakes and cider (the cakes being dipped in the liquor previous to being eaten), to proceed to the orchard, one of the party bearing hot cake and cider as an offering to the principal apple tree. The cake was formally deposited on the fork of the tree, and the cider thrown over it.
In the neighbourhood of the New Forest the following lines are sung at the wassailing of the trees:
Horsfield, who wrote of Sussex, speaks somewhat at length of this subject, and says that the wassail bowl was compounded of ale, sugar, nutmeg, and roasted apples, the latter called "lambs' wool." The wassail bowl is placed on a small round table, and each person present is furnished with a silver spoon to stir. They then walk round the table as they go, and stirring with the right hand, and every alternate person passes at the same time under the arm of his preceding neighbour. The wassailing (or "worsling," as it is termed in West Sussex) of the fruit trees is considered a matter of grave importance, and its omission is held to bring ill luck, if not the loss of all the next crop. Those who engage in the ceremony are called "howlers."
The farm labourers, or boys (says Horsfield), after the day's toil is ended, assemble in a group to wassail the apple trees, etc. The trumpeter of the party is furnished with a cow's horn, with which he makes sweet music. Thus equipped, they call on the farmer, and inquire, "please, sir, do you want your trees worsled?" They then proceed to the orchard, and encircling one of the largest and best-bearing trees, chant in a low voice a certain doggerel rhyme; and this ended, all shout in chorus, with the exception of the trumpeter, who blows a loud blast. During the ceremony they rap the trees with their sticks. "Thus going fromtree to tree, or group to group, they wassail the whole orchard; this finished, they proceed to the house of the owner, and sing at his door a song common on the occasion. They are then admitted, and, placing themselves around the kitchen fire, enjoy the sparkling ale and the festivities of the season."
There are two wassail rhymes in Sussex:
The other is:
In theGentleman's Magazine(January 1820, p. 33) mention is made of "an ancient superstitious custom obtaining at Tretyre, in Herefordshire, upon Christmas Eve. They make a cake, poke a stick through it, fasten it upon the horn of an ox, and say certain words, begging a good crop of corn for the master. The men and boys attending the oxen range themselves around. If the ox throws the cake behind it belongs to the men; if before, to the boys. They take with them a wooden bottle of cyder, and drink it, repeating the charm before mentioned."
There is a curious custom at Downside College, near Bath. On Christmas eve the scholars of this well-known institution proceed to the election of their king and other officers of his household, consisting of the mayor of the palace, etc. His reign lasts fourteen days, during which period there are many good feasts; a room in the college being fitted up in fine style, and used by his Majesty as his palace. At Oxford, too, in pre-Reformation time, atMerton College, they had a king of Christmas, or misrule; at St. John's he was styled lord, and at Trinity he was emperor!
There is a rather rough but pretty west country carol for Christmas eve, which is to be found in Davies Giddy, or Gilbert'sAncient Christmas Carols, etc., and which, he says, was chanted in private houses on Christmas eve throughout the west of England up to the latter part of the last century.