CHAPTER XI.

women decorating

SEVERAL of the circumstances referred to in the carols, may also be found in the early mysteries, and are probably handed down from them, or from some legend common to both. Some, indeed, may have been derived from the Apocryphal New Testament, as from the birth of Mary, the Protevangelion, and the infancy. The tradition, for instance, of Joseph being an old man, is derived from both sources; in the Coventry Mysteries he complains of his age in many passages.

“....I am so agyd and so olde,Yt both my leggys gyn to folde,I am ny almost lame.”

In the cherry-tree carol, and in the Dutch date-tree carol, he is described as an old man, and weary. This cherry-tree carol, of which there are two or three varieties, one of which is printed in the following collection, appears to have been of the fifteenth century, if not older; as, in Hoffman’s specimens of Dutch carols of that age, there is one very similar, merely substituting a date for a cherry tree, the date perhaps having been considered more oriental. The following is the translation given in ‘Notes and Queries.’

“Joseph he led the ass,The bridle held he;What found they by the way,But a date tree?Oh! ass’s foal, thou must stand still,To gather dates it is our will,So weary are we.The date tree bowed to the earth,To Mary’s knee;Mary would fill her lapFrom the date tree.Joseph was an old man,And wearied was he.Mary, let the date tree bide,We have yet forty miles to ride,And late it will be.Let us pray this Blessed ChildGrant us mercie.”

The tradition is also introduced in the early mysteries, and the following is the manner in which it is treated in the fifteenth of the Coventry plays, that may serve as a specimen of these performances, somewhat quaint and rude to ourmodern ears; and it would puzzle a practised Shakesperian reader, even a well-skilled relation of my own in this art, to give one of these ancient dramas with any effect.—Mary says,

A my swete husbond, wolde ye telle to meWhat tre is yon standynge upon yon hylle?Joseph.Forsoothe, Mary, it is clepyd a chery tre,In tyme of yer ye myght fede yow yon yō fylle.Maria.Turne ageyn, husbond, and beholde yon tre,How yt it blomyght now so swetly.Joseph.Cum on, Mary, yt we worn at yon cyte,Or ellys we may be blamyd I telle yow lythty.Maria.Now, my spouse, I pray yow to be holdHow ye cheryes growyn upon yon tre,For to have yr of ryght fayn I wold,And it plesyd yow to labor so mech for me.Joseph.Yor desyr to fulfylle I shall assay sekyrly,Ow to plucke yow of these cherries it is a werk wylde,For ye tre is so hyg’ it wol not be lyghtly,Yr for lete hy pluk yow cheryes begatt yow wt childe.Maria.Now, good Lord, I pray the, graunt me yis boun,To have of yese cheries, and it be yor wylle,Now I thank it God, yis tre bowyth to me down,I may now gadery anowe and etyn my fylle.Joseph.Ow, I know weyl I have offendyd my God ī trinyte,Spekyn to my spowse these unkynde wordys.For now I beleve wel it may non other be,But yt my spowse beryght ye kyngys son of blys,He help us now at oure nede!“

In the French mystery, or Pastoral, as it is called, of the Naissance, on the first appearance of Joseph and Mary, intheir humble condition, the host resists all the entreaties of his wife to let them in—she, with the compassion of a woman (found, as Mungo Park relates, even in the uncivilised interior of Africa) being moved with the apparent helpless condition of the Virgin—the surly host, however, says,

“Fermez, fermez la porte,Nous ne logerons point des gens de cette sorte.”

Thus repulsed, they then take shelter in the stable.

The legend of the roasted cock coming to life, in proof of our Saviour’s birth, which is mentioned in the carol of the ‘Carnal and the Crane,’ may also be found in an old carol for St. Stephen’s Day, of the time of Henry the Sixth; but in this, instead of crowing three times, as in the more modern carol, the bird, which in the older version is called a capon, crows, “Christus natus est.” The legend of the husbandman, in the same carol, whose seed sprang up before Herod and his train arrived, has been already referred to, as forming part of one of the old mysteries.

The curious fancy, in the carol of ‘I saw three ships,’ is old; one of the ancient Dutch carols given by Hoffman, beginning

“There comes a vessel laden,And on its highest gunwale,Mary holds the rudder,The angel steers it on.”

And in an after verse,

“In one unbroken courseThere comes that ship to land,It brings to us rich gifts,Forgiveness is sent to us.”

Ritson also mentions the following lines, as sung at Christmas time, about the middle of the sixteenth century.

“There comes a ship far sailing then,Saint Michel was the stieres-man;Saint John sate in the horn.Our Lord harped, our Lady sang,And all the bells of heaven they rang,On Christ’s Sonday at morn.”

A modern broadside carol, called ‘The Sunny Bank,’ gives these lines thus.

“O he did whistle, and she did sing,And all the bells on earth did ring,For joy that our Saviour he was bornOn Christmas Day in the morning.”

Hone, in his Mysteries, mentions a carol printed by J. Bradford, Little Britain, 1701, having a large woodcut, representing the stable at Bethlehem; our Saviour in the crib, watched by the Virgin and Joseph; shepherds kneeling, and angels attending; a man playing on the bagpipes; a woman with a basket of fruit on her head; a sheep bleating, and an ox lowing on the ground; a raven croaking, and a crow cawing on the hay-rack; a cock crowing above them; and angels singing in the sky. The animals and birds have labels, which are thus explained. The cock croweth,Christus natus est, Christ is born. The raven asked,Quando?When? The cow replied,Hac nocte, this night. The ox cryeth out,Ubi? Ubi?Where? where? The sheep bleated out,Bethlehem, Bethlehem. Voice from heaven sounded,Gloria in Excelsis, Glory be on high. There is an old French mystery of the Nativity, referred to in “Noei Borguignon de Gui Barôzai,” where four animals are introduced, much inthe same manner; the ox and ass of the manger, the cock of the passion, and the lamb of St. John the Baptist. The cock exclaims, with a piercing voice,Christus natus est. The ox, with a lengthened bellowing, demandsUbi?pronouncing it oubi. The lamb answersBethleem, lengthening the first syllable; and the ass concludes, withhinhamus, hinhamus, signifyingeamus.

Several carols refer to the crucifixion and resurrection, and, as formerly observed, are more adapted to Easter than Christmas; but there are also regular Christmas carols, which carry our Saviour’s history down to the time of his death. It may be readily supposed, that the cross itself has a legend attached to it, and its origin indeed dates from the death of Adam. When he was at the point of death, he directed his son Seth to apply to the angel of Paradise, for some of the oil of mercy, and obtained from him three kernels from an apple of the tree of life, which he was instructed to plant after Adam’s death; one in his mouth, and one in each nostril. From the tree which sprang from these kernels, the rod of Moses, with which he worked his miracles, was taken, and also the wood with which he cured the bitter water, and the pole whereon the brazen serpent was raised. At the time of building Solomon’s temple, the tree was cut down for use, but it was in every case found too long or too short, or with some other defect, and was thrown aside as unserviceable for the temple, and applied as a foot-bridge; but the Queen of Sheba, during her visit to King Solomon, refused to pass over it, stating it would prove the ruin of the Jews. It was then used as a seat, but the Sybil would not sit on it, predicting that the Redeemer would die triumphantly on it, for the salvation of mankind. It afterwards remained in the pool of Bethesdauntil the time of the crucifixion, when some difficulty arising in procuring proper wood for the cross, some of the Jews thought of this tree, which they found perfectly adapted for the purpose.

One of the versions of the legend states, that a smith being applied to, to make three nails to fasten our Saviour to the cross, he refused to do so, and feigned sickness, upon which his wife came forward and made them. After the crucifixion, the cross, with its nails, became buried in rubbish, and was lost sight of, until Helena, the mother of Constantine the Great, went to Jerusalem, in 326, and after diligent search found it, together with the crosses of the two thieves, Titus (the penitent) and Dumachus, the former of whom had prevented the latter from robbing Joseph and Mary, on their flight to Egypt, and the child Jesus had then foretold that they would be crucified with Him, thirty years afterwards, and that Titus should go to Paradise.

Three crosses having been found by Helena, and the inscription having been detached, a difficulty arose how to identify the true one; but this was removed by placing them by the side of a lady who was dangerously ill, and she was immediately restored to health on the application of the real cross. She gave the nails and part of the cross to her son, and founded a church at Rome, where she placed the remainder, with the inscription. Constantine, it is said, placed one of the nails on the bridle of his war-horse, and one on his sword, and the third was cast into a dangerous gulf of the sea, to appease a storm.

According to Fabian, Athelstan had in his possession one of the nails, with part of the cross; and another part with a nail; and the crown of thorns, were said to have been atNôtre Dame, in Paris; and portions of it claimed to be preserved in other churches.

There is a curious story on the subject, related in Harl. MS. 2252 (temp. Hen. 8), entitled, “A grete myracle of a knyghte, callyde Syr Roger Wallysborow.” Being in the Holy Land, he wished to bring off privily a piece of the cross, and praying to that effect, his thigh opened miraculously, and received it. He then returned to Cornwall, his native country, having in the course of his voyage, by virtue of the fragment of the cross, appeased the elements, and prevented shipwreck. On his arrival, his thigh opened to liberate the precious relic, of which he gave part to the parish church where this happened, hence called Cross parish, and the remainder to St. Buryan, where his lands were.

The slaughter of the Innocents is referred to in several carols, and there are some written expressly for Innocents’ Day; the day of the week on which it falls being considered unlucky throughout the year by many. Brand mentions a custom in Roman Catholic countries of running through all the rooms of a house, making a pretended search in and under the beds, in commemoration of Herod’s search for the children; and there is a tradition that his own son was killed among them, which made Augustus say, that it was better to be Herod’s hog than his son, referring to his being a Jew, and therefore forbidden to kill swine, playing also on the Greek words, [Greek: un] (un) a hog, and [Greek: uion] (uion) a son. Some carols, or Christmas songs, refer to the bringing in of the boar’s head; and in the old carol of St. Stephen’s Day, before mentioned, St. Stephen, who is stated to be in king Herod’s service, is, somewhat inconsistently with such service, introduced as bringing in a boar’s head.

“Stevyn out of kechon cam wtboris hed on honde,He saw a sterr was fayr and bryzt ourbedlem stondæ,He kyst a down the bors hed and went into the halle,I forsak the kyng herowds and thi werks alle,I forsak the kyng herowds and thi werks alle,Ther is a chyd in bedlem born is betrthan we alle.”

It is difficult to say whether the boar’s head was first introduced at Christmas as a kind of anti-judaical test, because the Jews would not eat it—something like pork was said to be eaten at Easter, together with tansy pudding (a corruption from athanasia);—but as the boar’s head seems to have been a favourite at all great feasts, at least, from the time of that greatest of boars, Scrymer, it is probable that it thus became a “chief service” at the greatest of feasts.

There are several ancient MS. carols in the British Museum, particularly in Sloane MS. 2593 and Harl. MS. 5396, Additional MSS. 5465 and 5665 and Cotton MS. Vespasian A, xxv, of which several, and probably the best, have been printed in Christmas carols, edited by Mr. Wright, for the Percy Society, in 1841, and in the collection of Christmas carols, by the author of the present work, in 1833. There is also a curious collection of songs and carols, supposed to have been a minstrel’s book of the fifteenth century, edited, in 1847, for the Percy Society, by Mr. Wright, whose ability in all matters connected with the history, customs, and antiquities of our country, are so well known; old carols may also be found in the libraries of the Universities. The oldest printed collection of carols was by Wynkyn de Worde, in 1521, which contains one on bringing in the boar’s head. Another rare collection was printed by Richard Kele, in the Poultry, between 1546 and 1552.

In 1562, John Tysdale had a license for printing ‘Certayne goodly carowles to be songe to the glory of God;’ and, in the same year, Rowlande Hall had one for ‘Crestenmas carroles auctorysshed by my lorde of London.’ In 1563, John Day printed some carols of Thomas Becon; and, in 1569, Richard Jonnes and James Robertes, each printed a collection; the last being by Christopher Payne. About the same time Tusser wrote a carol, as well as other poetry, illustrative of Christmas-tide. In 1579, J. Alder had a license for ‘a Godly Hymn or Carol for Christmas,’ and in 1580, for ‘Godly Carols, Hymns, and Spiritual Songs.’ In ‘Songs of Sundry natures,’ by William Byrd, 1589, there is a Christmas carol which has been printed by Mr. J. Payne Collier, the distinguished editor of Shakespeare, in Lyrical Poems, for the Percy Society. In 1597 was published at Edinburgh, ‘Ane Compendioos Booke of Godly and Spirituall Songs,’ which contains some carols; these with the other songs were adapted to popular tunes, the intention being to supersede the use of profaner ballads: it was reprinted in 1801. In ‘Ancient Scottish Poems,’ Dunbar has inserted one from the Bannatyne MS. In 1630, ‘Certaine of David’s Psalmes, intended for Christmas carolls, fitted to the most common but solempne tunes, everywhere familiarly used, by William Slatyr,’ was printed by Robert Young, and a similar work in 1642. There is one also at the end of Aylett’s ‘Eclogues and Elegies.’ In Herrick’s ‘Noble Numbers,’ 1640, there are five carols, or songs in the nature of carols, some of which were set to music by Henry Lawes, and were sung before the court, and there are many poems connected with Christmas customs in his other works.

In 1661 was published a collection called ‘New Carolls for this Merry Time of Christmas, to sundry pleasant Tunes, withnew Additions, never before printed, to be sung to delight the Hearers; printed by H. B., for Andrew Kemb.’ In the title-page was a print of the Wise Men discovering the Star. There were likewise ‘Christmas carols, fit also to be sung at Easter,’ and ‘New Christmas Carols,’ in 1688. Some of these collections were encouraged by the puritans, to drive away those of a lighter description; and, in 1684, ‘A Small Garland of Pious and Godly Songs,’ of this nature, was printed at Ghent, for the purpose of superseding the popular ballad, and may be assumed to have contained serious carols for the same purpose.

We must not omit to mention Milton’s ‘Ode and Hymn on the Nativity.’

“It was the winter wild,While the heaven-born child,All meanly wrapt, in the rude manger lies;”

and single hymns or carols may be found in other writers, to name which would only be to swell this, already I fear, too tiresome list. Lewis’s ‘Presbyterian Eloquence,’ 1720, contains a catalogue of Presbyterian books, in which is the following: ‘A Cabinet of Choice Jewels; or, the Christian’s Joy and Gladness: set forth in sundry pleasant new Christmas carols, viz. a carol for Christmas Day, to the tune of Over Hills and High Mountains; for Christmas Day, at night, to the tune of My Life and my Death; for St. Stephen’s Day, to the tune of O, cruel bloody Tale; for New Year’s Day, to the tune of Caper and Firk it; for Twelfth Day, to the tune of O Mother Roger.’ Several of Poor Robin’s Almanacs contain carols or Christmas poems.

In the broadside and other lists of chap books, ballads, &c. published about 150 years ago, the names of several wellknown carols occur, as, ‘When Jesus Christ was twelve years old,’ ‘Joseph an aged man truly,’ ‘Jury came to Jerusalem,’ ‘Angel Gabriel,’ ‘Christus natus est,’ &c. There is also a small collection printed, about the same time, by William Thackery, at the Angel, in Duck Lane. The carol, ‘Christians awake, salute the happy morn,’ is said to have been written by Mr. Greatorex, the father of the late organist, about a century since, and it is stated that Mr. Webbe, the composer, set one. The late Mr. Hone, in his work on Mysteries, 1823,—where, as well as in his ‘Every Day Book,’ ‘Year Book,’ and ‘Table Book,’ much interesting information may be found relating to Christmas customs—gives a list of eighty-nine recent carols, and mentions one by Francis Hoffman, in 1729, with the curious title of ‘A Christmas Carol on Pekoe Tea’; or, a Sacred Carol, which like tea that is perfectly good and fine, will be most useful and grateful all the year round, from Christmas to Christmas, for ever; humbly addressed to Queen Caroline, and the princess Carolina, and all the Royal Family.’ Perhaps, if this could be seen, it might turn out to be a tea-dealer’s puff, for even now with all our worldly experience, we are occasionally taken in to read a puff from its innocent and unassuming appearance. There have been frequent publications of carols, from time to time, for use, according to the demand, partly in broadsides and partly in the nature of chap publications, and in a popular form down to the present time, which need not, and indeed cannot, be enumerated; and the account given of the old collected publications is not presumed to be perfect.

In 1822 the late Mr. Davies Gilbert published twelve favourite western carols, with the tunes, and in 1823 a second edition, containing twenty, with a few old ballads, &c. In1833, the author of the present work published a collection of eighty carols, ancient and modern, with seventeen tunes; and a copy of the Christmas play of St. George and the Dragon, with an introduction relating to Christmas customs, the essential part of which has been embodied in these pages. Mr. Parker, in 1838, printed sixteen original carols, of a devout nature, with tunes adapted; and Mr. Chappell introduced some carols in his collection of National English Airs.

In 1847 Mr. Sharpe published eleven Christmas carols, with good illustrations; and in the same year, Dr. Rimbault, a great musical antiquary, edited, in a tasteful form, five old carols, with six tunes. In 1841, as before mentioned, Mr. Wright edited a collection of forty-nine old Christmas carols, for the Percy Society; and in 1847, songs and carols for the same Society; they are seventy-six in number, of which about half may be considered carols; there was an illustrated collection by Mr. Cundell, in 1846, and there are probably others which have not come to my knowledge.

Mr. Hervey, in 1836, published the ‘Book of Christmas,’ containing a good deal of information in a pleasing style, with illustrations; and two years since a very elegant work was edited by Mr. H. Vizetelly, called ‘Christmas with the Poets,’ being a selection of poetical pieces, including some carols from the thirteenth century to the present time, forming an interesting collection, embellished with fine woodcuts.

Besides the several broadside carols, and printed collections in town and country, before referred to, there have been various collections of Welsh carols; several are among the Myvyrian MSS., belonging to the Cymmrodorion: No. 14, written about the year 1640, contains thirty-two; and No. 15, of about the same date, has two. TheLffyr Carolan, or‘Book of Carols,’ fourth edition, Shrewsbury, 1740, comprises sixty-six carols for Christmas, and five summer carols; andBlodeugerdd Cymric, or the ‘Anthology of Wales,’ Shrewsbury, 1779, contains forty-eight Christmas carols, nine summer carols, three May carols, one winter carol, one nightingale carol, and a carol to Cupid, which might interest my readers, if I could translate it.

The carols printed in the following pages, are taken from a collection of several hundred English, including the broadside publications for the last thirty years; and French, including several editions in thepatois. Some of the English, according to reputation, have been known in Cornwall for nearly three hundred years past, and these, with others, have been obtained from old manuscript copies now in my possession, or oral tradition from the singers themselves, and the tunes have been procured in the same way, though I am indebted to my friend, Mr. Wm. Chappell, for the harmonies.

I have selected, out of several versions of the western Christmas play of ‘St. George and the Dragon,’ that which seemed best adapted for the purpose. Specimens have been printed in Hone’s ‘Every Day Book,’ the ‘Gentleman’s Magazine,’ and the ‘Popular Rhymes’ of Mr. Halliwell, who has applied his store of reading to the illustration of our poetical literature. There is a version also in that dialect with some description, in Jan Trenoodle’s ‘Specimens of Cornish Provincial Dialect,’ a small work for which I am answerable, and therefore, perhaps, ought not to refer to it, but I know no other of the sort.

The play of ‘Alexander and the King of Egypt,’ is a representation of the northern Christmas play, and is taken from a rare printed copy in my possession. It consists of six pages,with very common paper and type, the title-page being, ‘Alexander and the King of Egypt. A mock play, as it is acted by the mummers every Christmas. Newcastle: Printed in the year 1788,’ It is given here verbatim, with two or three slight omissions, necessary for modern ears. The great similarity between the northern and western plays will immediately be seen, showing the common origin; but these performances must be seen to be properly appreciated.

The mummers, in several parts of the country where they do not go to the extent of acting the old Christmas play, are generally dressed somewhat in the manner described for ‘St. George and the Dragon,’ one of the party being the clown or buffoon of the set; and they have some doggrel lines, of which a few show symptoms of the same antiquity as the plays; for rhymes, that appear to have been thead libitumproduction of some modern rustic wit, will be introduced, with “A room! a room! a gallant room!” or some such line, and the characters are then introduced in the style of the plays, and this style, as before referred to, is as old as the Mysteries; take, for example, a specimen from the sixth of the Chester Plays, where the Nuntius says,—

“Make rombe, lordinges, and geve us waie,And lette Octavian come and plaie;And Syble the Sage, that well fayer maye,To tell you of propheseye.”

Two or three specimens of these mummers’ songs are given by Mr. Dixon, in his ‘Collection of Ballads and Songs of the Peasantry of England,’ edited for the Percy Society in 1846. These mummings, as well as the plays and carol singings, end in an appeal to the box, and right enough too; for, do not we all, when we have given our services for any purpose,carry round the box, in some shape or other, whether the clergyman for his tithes, the lawyer and physician for their fees, the soldier for his pay, or the statesman for his salary?

In the selection of Carols, I have tried to vary them in age, style, and subject, as far as the materials would permit, without making it too long; and trust that I may, throughout this work, have succeeded in my endeavour to gratify, and not to satiate my readers. I have to express my thanks to Mr. James Stephanoff, for the interest he has taken in the subjects entrusted to his pencil, and the skill and spirit with which he has treated them. The design for the binding has been given by my brother, Mr. Sampson Sandys; and from the well-known zeal and ability of the publisher and printer, I am placed in this awkward predicament, that any failure must rest with myself; and I am fully aware that it can be no excuse, that the work was undertaken as a relief, from the pressure of repeated domestic losses of the severest nature: but I can unaffectedly say, “If I have done well, and as is fitting the story, it is that which I desired; but, if slenderly and meanly, it is that which I could attain unto.”

Mary looking at Baby Jesus

decoration and Carols

SSEIGNORS, ore entendez à nus,De loinz sumes venuz à vous,Pur quere noël;Car l’em nus dit que en cest hostel,Soleit tenir sa feste anuel,Ahi, cest jur.Deu doint à tuz icels joie d’amurs,Qui à danz noël ferunt honors!Seignors, jo vus dis por veir,Ke danz noël ne velt aveir,Si joie non;E repleni sa maison,De payn, de char, e de peison,Por faire honor.Deu doint à tuz ces joie d’amur!Seignors, il est crié en l’ost,Que cil qui despent bien, e tost,E largement;E fet les granz honors sovent,Deu li duble quanque il despent,Por faire honor.Deu doint à....Seignors, escriez les malveis,Car vuz nel les troverez jameisDe bone part;Botun, batun, ferun, groinard,Car tot dis a le quer cunard,Por faire honor.Deu doint....Noël beyt bien li vin Engleis,E li Gascoin, e li Franceys,E l’Angevin;Noël fait beivere son veisin,Si qu’il se dort, le chief enclin,Sovent le jor.Deu doint à tuz cels....Seignors, jo vus di par noël,E par li sires de cest hostel,Car bevez ben;E jo primes beverai le men,E pois après chescon le soen,Par mon conseil;Si jo vus di trestoz; ‘Wesseyl!’Dehaiz eit qui ne dirra, ‘Drincheyl!’

SEIGNORS, ore entendez à nus,

De loinz sumes venuz à vous,

Pur quere noël;

Car l’em nus dit que en cest hostel,

Soleit tenir sa feste anuel,

Ahi, cest jur.

Deu doint à tuz icels joie d’amurs,

Qui à danz noël ferunt honors!

Seignors, jo vus dis por veir,Ke danz noël ne velt aveir,Si joie non;E repleni sa maison,De payn, de char, e de peison,Por faire honor.Deu doint à tuz ces joie d’amur!

Seignors, jo vus dis por veir,

Ke danz noël ne velt aveir,

Si joie non;

E repleni sa maison,

De payn, de char, e de peison,

Por faire honor.

Deu doint à tuz ces joie d’amur!

Seignors, il est crié en l’ost,Que cil qui despent bien, e tost,E largement;E fet les granz honors sovent,Deu li duble quanque il despent,Por faire honor.Deu doint à....

Seignors, il est crié en l’ost,

Que cil qui despent bien, e tost,

E largement;

E fet les granz honors sovent,

Deu li duble quanque il despent,

Por faire honor.

Deu doint à....

Seignors, escriez les malveis,Car vuz nel les troverez jameisDe bone part;Botun, batun, ferun, groinard,Car tot dis a le quer cunard,Por faire honor.Deu doint....

Seignors, escriez les malveis,

Car vuz nel les troverez jameis

De bone part;

Botun, batun, ferun, groinard,

Car tot dis a le quer cunard,

Por faire honor.

Deu doint....

Noël beyt bien li vin Engleis,E li Gascoin, e li Franceys,E l’Angevin;Noël fait beivere son veisin,Si qu’il se dort, le chief enclin,Sovent le jor.Deu doint à tuz cels....

Noël beyt bien li vin Engleis,

E li Gascoin, e li Franceys,

E l’Angevin;

Noël fait beivere son veisin,

Si qu’il se dort, le chief enclin,

Sovent le jor.

Deu doint à tuz cels....

Seignors, jo vus di par noël,E par li sires de cest hostel,Car bevez ben;E jo primes beverai le men,E pois après chescon le soen,Par mon conseil;Si jo vus di trestoz; ‘Wesseyl!’Dehaiz eit qui ne dirra, ‘Drincheyl!’

Seignors, jo vus di par noël,

E par li sires de cest hostel,

Car bevez ben;

E jo primes beverai le men,

E pois après chescon le soen,

Par mon conseil;

Si jo vus di trestoz; ‘Wesseyl!’

Dehaiz eit qui ne dirra, ‘Drincheyl!’

LLORDINGS, from a distant home,To seek old Christmas we are come,Who loves our minstrelsy:And here, unless report mis-say,The grey-beard dwells, and on this day,Keeps yearly wassel, ever gay,With festive mirth and glee.To all who honour Christmas, and commend our lays,Love will his blessings send, and crown with joy their days.Lordings list, for we tell you true,Christmas loves the jolly crewThat cloudy care defy:His liberal board is deftly spreadWith manchet loaves and wastel-bread;His guests with fish and flesh are fed,Nor lack the stately pye.Lordings, you know that far and near,The saying is, “Who gives good cheer,And freely spends his treasure;On him will bounteous Heaven bestowTwice treble blessings here below;His happy hours shall sweetly flow,In never-ceasing pleasure.”Lordings, believe us, knaves abound,In every place are flatterers found,May all their arts be vain!But chiefly from these scenes of joy,Chase sordid souls that mirth annoy,And all who with their base alloy,Turn pleasure into pain.Christmas quaffs our English wines,Nor Gascoigne juice, nor French declines,Nor liquor of Anjou:He puts th’ insidious goblet round,Till all the guests in sleep are drown’dThen wakes ’em with the tabor’s sound,And plays the prank anew.Lordings, it is our host’s command,And Christmas joins him hand in hand,To drain the brimming bowl:And I’ll be foremost to obey:Then pledge me, sirs, and drink away,For Christmas revels here to day,And sways without controul.Now wassel to you all, and merry may ye be!But foul that wight befall, who drinks not health to me!

LORDINGS, from a distant home,

To seek old Christmas we are come,

Who loves our minstrelsy:

And here, unless report mis-say,

The grey-beard dwells, and on this day,

Keeps yearly wassel, ever gay,

With festive mirth and glee.

To all who honour Christmas, and commend our lays,

Love will his blessings send, and crown with joy their days.

Lordings list, for we tell you true,Christmas loves the jolly crewThat cloudy care defy:His liberal board is deftly spreadWith manchet loaves and wastel-bread;His guests with fish and flesh are fed,Nor lack the stately pye.

Lordings list, for we tell you true,

Christmas loves the jolly crew

That cloudy care defy:

His liberal board is deftly spread

With manchet loaves and wastel-bread;

His guests with fish and flesh are fed,

Nor lack the stately pye.

Lordings, you know that far and near,The saying is, “Who gives good cheer,And freely spends his treasure;On him will bounteous Heaven bestowTwice treble blessings here below;His happy hours shall sweetly flow,In never-ceasing pleasure.”

Lordings, you know that far and near,

The saying is, “Who gives good cheer,

And freely spends his treasure;

On him will bounteous Heaven bestow

Twice treble blessings here below;

His happy hours shall sweetly flow,

In never-ceasing pleasure.”

Lordings, believe us, knaves abound,In every place are flatterers found,May all their arts be vain!But chiefly from these scenes of joy,Chase sordid souls that mirth annoy,And all who with their base alloy,Turn pleasure into pain.

Lordings, believe us, knaves abound,

In every place are flatterers found,

May all their arts be vain!

But chiefly from these scenes of joy,

Chase sordid souls that mirth annoy,

And all who with their base alloy,

Turn pleasure into pain.

Christmas quaffs our English wines,Nor Gascoigne juice, nor French declines,Nor liquor of Anjou:He puts th’ insidious goblet round,Till all the guests in sleep are drown’dThen wakes ’em with the tabor’s sound,And plays the prank anew.

Christmas quaffs our English wines,

Nor Gascoigne juice, nor French declines,

Nor liquor of Anjou:

He puts th’ insidious goblet round,

Till all the guests in sleep are drown’d

Then wakes ’em with the tabor’s sound,

And plays the prank anew.

Lordings, it is our host’s command,And Christmas joins him hand in hand,To drain the brimming bowl:And I’ll be foremost to obey:Then pledge me, sirs, and drink away,For Christmas revels here to day,And sways without controul.Now wassel to you all, and merry may ye be!But foul that wight befall, who drinks not health to me!

Lordings, it is our host’s command,

And Christmas joins him hand in hand,

To drain the brimming bowl:

And I’ll be foremost to obey:

Then pledge me, sirs, and drink away,

For Christmas revels here to day,

And sways without controul.

Now wassel to you all, and merry may ye be!

But foul that wight befall, who drinks not health to me!

WWELCŪ ȝole in good array,In worship of þeholiday,Welcū be þuheuē kyng,Welcū þuborn ī on mornyng,Welcū to þenow wil we syng,Welcū ȝole for eur& ay,Welcū be þumare myld,Welcū be þu& þichild,Welcū fro þefynd þuas schilde,Welcū ȝole for eur& ay,Welcū be ȝesteuē & ione,Welcū childrn eūechone,Welcū thomas, martr, all on,Welcū ȝole for eur& ay,Welcū be þugood newyere,Welcū þexij days efere,Welcū be ye all þtbene here,Welcū ȝole for ewr& ay,Welcū be ȝe lord and lady,Welcū be ȝe all þis cūpane,ffore ȝolis love makis mere,Welcū ȝole fore ewr& ay.

WELCŪ ȝole in good array,

In worship of þeholiday,

Welcū be þuheuē kyng,

Welcū þuborn ī on mornyng,

Welcū to þenow wil we syng,

Welcū ȝole for eur& ay,

Welcū be þumare myld,

Welcū be þu& þichild,

Welcū fro þefynd þuas schilde,

Welcū ȝole for eur& ay,

Welcū be ȝesteuē & ione,

Welcū childrn eūechone,

Welcū thomas, martr, all on,

Welcū ȝole for eur& ay,

Welcū be þugood newyere,

Welcū þexij days efere,

Welcū be ye all þtbene here,

Welcū ȝole for ewr& ay,

Welcū be ȝe lord and lady,

Welcū be ȝe all þis cūpane,

ffore ȝolis love makis mere,

Welcū ȝole fore ewr& ay.

NNAY iuy, nay, hyt shall not be I wys,Let holy hafe þemaystry as þemaner ys.Holy stond in þehall fayre to behold,Iuy stond wtout þedore, she ys ful sore a cold.Nay iuy, &c.Holy and hys mery men þey dawnsyn & þey syng,Iuy and her maydenys þey wepyn & þey wryng.Nay, &c.Iuy hath a lyve she laghtyt wtþe colde,So mot þey all ha fae þtwtjvy hold.Nay iuy, nay, hyt, &c.Holy hat berys as rede as any rose,The foster þe hunters kepe hem fro þe dos.Nay iuy, nay, hyt, &c.Iuy hath berys as blake as any slo,Ther com þe oule & ete hym as she goo.Nay iuy, nay, hyt, &c.Holy hath byrdys a ful fayre flok,The nyghtyngale þe perpyinguy, þe gayntyl lauyrok.Nay, &c.Gode iuy what byrdys ast þu?Non but þe howlat þtkreye how how.Nay iuy, nay, hyt shal not, &c.

NNAY iuy, nay, hyt shall not be I wys,Let holy hafe þemaystry as þemaner ys.

NAY iuy, nay, hyt shall not be I wys,

Let holy hafe þemaystry as þemaner ys.

Holy stond in þehall fayre to behold,Iuy stond wtout þedore, she ys ful sore a cold.Nay iuy, &c.

Holy stond in þehall fayre to behold,

Iuy stond wtout þedore, she ys ful sore a cold.

Nay iuy, &c.

Holy and hys mery men þey dawnsyn & þey syng,Iuy and her maydenys þey wepyn & þey wryng.Nay, &c.

Holy and hys mery men þey dawnsyn & þey syng,

Iuy and her maydenys þey wepyn & þey wryng.

Nay, &c.

Iuy hath a lyve she laghtyt wtþe colde,So mot þey all ha fae þtwtjvy hold.Nay iuy, nay, hyt, &c.

Iuy hath a lyve she laghtyt wtþe colde,

So mot þey all ha fae þtwtjvy hold.

Nay iuy, nay, hyt, &c.

Holy hat berys as rede as any rose,The foster þe hunters kepe hem fro þe dos.Nay iuy, nay, hyt, &c.

Holy hat berys as rede as any rose,

The foster þe hunters kepe hem fro þe dos.

Nay iuy, nay, hyt, &c.

Iuy hath berys as blake as any slo,Ther com þe oule & ete hym as she goo.Nay iuy, nay, hyt, &c.

Iuy hath berys as blake as any slo,

Ther com þe oule & ete hym as she goo.

Nay iuy, nay, hyt, &c.

Holy hath byrdys a ful fayre flok,The nyghtyngale þe perpyinguy, þe gayntyl lauyrok.Nay, &c.

Holy hath byrdys a ful fayre flok,

The nyghtyngale þe perpyinguy, þe gayntyl lauyrok.

Nay, &c.

Gode iuy what byrdys ast þu?Non but þe howlat þtkreye how how.Nay iuy, nay, hyt shal not, &c.

Gode iuy what byrdys ast þu?

Non but þe howlat þtkreye how how.

Nay iuy, nay, hyt shal not, &c.

NNOW ys Crystemas y-cum,Fadyr and Son togedyr in oon,Holy Goste, as ye be oon,in fere-a,God sende us a good n(e)w yere-a.I wolde yow synge for and I mygȝhgt,Off a chylde ys fayre in syghgȝt,Hys modyr hym bare thys yndyrs nyghȝtso stylle-a,And as yt was hys wylle-a.There cam iij kynges fro GalyleeInto Bethleem, that fayre cytee,To seke hym that ever shulde beby ryghȝt-aLorde and kynge and knyghȝt-a.As they cam forth with there offrynge,They met with Herode that mody kynge,thys tyde-a,And thys to them he sayde-a.“Off wens be ye, yow kynges iij.?Off the Este, as ye may see,To seke hym that ever shulde beby ryghgȝt-aLorde and kynge and knyghȝt-a.”“Wen yow at thys chylde have be,Cum home aȝeyne by me,Tell me the syghȝtes that yow have see,I praye yow;Go yow no nodyr way-a.”They toke her leve both olde and yongeOff Herode that mody kynge;They went forth with there offryngeby lyghȝth-a,By the sterre that shoone so bryghȝt-a.Tyll they cam in to the placeThere Jhesu and hys modyr was,Offryd they up with grete solacein fere-aGolde and sence and myrre-a.The fadyr of hevyn an awngylle down sent,To thyke iij kynges that made presentethys tyde-a,And thys to them he sayd-a.“My lorde have warnyd yow everychone,By Herode kynge yow go not home;For and yow do, he wylle you sloneand strye-a.And hurte yow wondyrly-a.”Forthe them wente thys kynges iij,Tylle they cam home to there cuntréGlade and blyth they were alle iij,Off the syghȝtes that they had see,by-dene-a.The cumpany was clene-a.Knele we now here a-down,Pray we in good devociounTo the kynge of grete renown,of grace-a,In hevyn to have a place-a.

NNOW ys Crystemas y-cum,Fadyr and Son togedyr in oon,Holy Goste, as ye be oon,in fere-a,God sende us a good n(e)w yere-a.

NOW ys Crystemas y-cum,

Fadyr and Son togedyr in oon,

Holy Goste, as ye be oon,

in fere-a,

God sende us a good n(e)w yere-a.

I wolde yow synge for and I mygȝhgt,Off a chylde ys fayre in syghgȝt,Hys modyr hym bare thys yndyrs nyghȝtso stylle-a,And as yt was hys wylle-a.

I wolde yow synge for and I mygȝhgt,

Off a chylde ys fayre in syghgȝt,

Hys modyr hym bare thys yndyrs nyghȝt

so stylle-a,

And as yt was hys wylle-a.

There cam iij kynges fro GalyleeInto Bethleem, that fayre cytee,To seke hym that ever shulde beby ryghȝt-aLorde and kynge and knyghȝt-a.

There cam iij kynges fro Galylee

Into Bethleem, that fayre cytee,

To seke hym that ever shulde be

by ryghȝt-a

Lorde and kynge and knyghȝt-a.

As they cam forth with there offrynge,They met with Herode that mody kynge,thys tyde-a,And thys to them he sayde-a.

As they cam forth with there offrynge,

They met with Herode that mody kynge,

thys tyde-a,

And thys to them he sayde-a.

“Off wens be ye, yow kynges iij.?Off the Este, as ye may see,To seke hym that ever shulde beby ryghgȝt-aLorde and kynge and knyghȝt-a.”

“Off wens be ye, yow kynges iij.?

Off the Este, as ye may see,

To seke hym that ever shulde be

by ryghgȝt-a

Lorde and kynge and knyghȝt-a.”

“Wen yow at thys chylde have be,Cum home aȝeyne by me,Tell me the syghȝtes that yow have see,I praye yow;Go yow no nodyr way-a.”

“Wen yow at thys chylde have be,

Cum home aȝeyne by me,

Tell me the syghȝtes that yow have see,

I praye yow;

Go yow no nodyr way-a.”

They toke her leve both olde and yongeOff Herode that mody kynge;They went forth with there offryngeby lyghȝth-a,By the sterre that shoone so bryghȝt-a.

They toke her leve both olde and yonge

Off Herode that mody kynge;

They went forth with there offrynge

by lyghȝth-a,

By the sterre that shoone so bryghȝt-a.

Tyll they cam in to the placeThere Jhesu and hys modyr was,Offryd they up with grete solacein fere-aGolde and sence and myrre-a.

Tyll they cam in to the place

There Jhesu and hys modyr was,

Offryd they up with grete solace

in fere-a

Golde and sence and myrre-a.

The fadyr of hevyn an awngylle down sent,To thyke iij kynges that made presentethys tyde-a,And thys to them he sayd-a.

The fadyr of hevyn an awngylle down sent,

To thyke iij kynges that made presente

thys tyde-a,

And thys to them he sayd-a.

“My lorde have warnyd yow everychone,By Herode kynge yow go not home;For and yow do, he wylle you sloneand strye-a.And hurte yow wondyrly-a.”

“My lorde have warnyd yow everychone,

By Herode kynge yow go not home;

For and yow do, he wylle you slone

and strye-a.

And hurte yow wondyrly-a.”

Forthe them wente thys kynges iij,Tylle they cam home to there cuntréGlade and blyth they were alle iij,Off the syghȝtes that they had see,by-dene-a.The cumpany was clene-a.

Forthe them wente thys kynges iij,

Tylle they cam home to there cuntré

Glade and blyth they were alle iij,

Off the syghȝtes that they had see,

by-dene-a.

The cumpany was clene-a.

Knele we now here a-down,Pray we in good devociounTo the kynge of grete renown,of grace-a,In hevyn to have a place-a.

Knele we now here a-down,

Pray we in good devocioun

To the kynge of grete renown,

of grace-a,

In hevyn to have a place-a.

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