A Righte Merrie Christmasse Part 4

On November 27, 1655, Cromwell promulgated an edict, prohibiting all ministers of the Church of England from preaching or teaching in any schools, and Evelyn sadly notes the fact. "Dec. 25. There was no more notice taken of Christmas day in Churches. I went to London, where Dr. Wild preached the funeral sermon of Preaching,[13] this being the last day; after which, Cromwell's proclamation was to take place, that none of the Church of England should dare either to preach, or administer Sacraments, teach school, etc., on pain of imprisonment or exile. So this was the mournfullest day that in my life I had seen, or the Church of England herself, since the Reformation; to the great rejoicing of both Papist and Presbyter. So pathetic was his discourse, that it drew many tears from the auditory. Myself, wife, and some of our family received the Communion: G.o.d make me thankful, who hath hitherto provided for us the food of our souls as well as bodies! The Lord Jesus pity our distressed Church, and bring back the captivity of Zion!"

[Footnote 13: His text was 2 Cor. xiii. 9.]

His next recorded Christ-tide was an eventful one for him, and he thus describes it: "1657, Dec. 25. I went to London with my wife to celebrate Christmas day, Mr. Gunning preaching in Exeter Chapel, on Michah vii. 2. Sermon ended, as he was giving us the Holy Sacrament, the Chapel was surrounded with soldiers, and all the Communicants and a.s.sembly surprised and kept prisoners by them, some in the house, others carried away. It fell to my share to be confined to a room in the house, where yet I was permitted to dine with the master of it, the Countess of Dorset, Lady Hatton, and some others of quality who invited me. In the afternoon, came Colonel Whalley, Goffe, and others, from Whitehall, to examine us one by one; some they committed to the Marshal, some to prison. When I came before them, they took my name and abode, examined me why, contrary to the ordinance made, that none should any longer observe the superst.i.tious time of the Nativity (so esteemed by them), I durst offend, and particularly be at Common Prayers, which they told me was but the Ma.s.s in English, and particularly pray for Charles Stuart, for which we had no Scripture. I told them we did not pray for Charles Stuart, but for all Christian Kings, Princes, and Governors. They replied, in doing so we prayed for the King of Spain, too, who was their enemy, and a Papist, with other frivolous and ensnaring questions and much threatening; and, finding no colour to detain me, they dismissed me with much pity of my ignorance. These were men of high flight and above ordinances, and spake spiteful things of our Lord's Nativity. As we went up to receive the Sacrament, the miscreants held their muskets against us, as if they would have shot us at the Altar, but yet suffering us to finish the Office of the Communion, as, perhaps, not having instructions what to do, in case they found us in that action. So I got home late the next day: blessed be G.o.d!"

Cromwell himself seems to have been somewhat ashamed of these persecutions and severities, for[14] (25th December 1657) "Some Congregations being met to observe this day, according to former solemnity, and the _Protector_ being moved that Souldiers might be sent to repress them, he advised against it, as that which was contrary to the _Liberty of Conscience_ so much owned and pleaded for by the _Protector_ and his friends; but, it being contrary to Ordinances of Parliament (which were also opposed in the pa.s.sing of them) that these days should be so solemnized, the _Protector_ gave way to it, and those meetings were suppressed by the Souldiers."

[Footnote 14: Whitelock's _Memorials_, ed. 1682, p. 666.]

But his life was drawing to a close, and with the Restoration of the king came also that of Christ-tide, and there was no longer any need of concealment, as Pepys tells us how he spent his Christmas day in 1662. "Had a pleasant walk to White Hall, where I intended to have received the Communion with the family, but I came a little too late.

So I walked up into the house, and spent my time looking over pictures, particularly the ships in King Henry the VIII.ths voyage to Bullaen; marking the great difference between those built then and now. By and by down to the Chapel again, where Bishop Morley[15]

preached upon the Song of the Angels, 'Glory to G.o.d on high, on earth peace, and good will towards men.' Methought he made but a poor Sermon, but long, and, reprehending the common jollity of the Court for the true joy that shall and ought to be on these days; he particularized concerning their excess in playes and gaming, saying that he whose office it is to keep the gamesters in order and within bounds, serves but for a second rather in a duell, meaning the groome-porter. Upon which it was worth observing how far they are come from taking the reprehensions of a bishop seriously, that they all laugh in the Chapel when he reflected on their ill actions and courses. He did much press us to joy in these public days of joy, and to hospitality; but one that stood by whispered in my eare that the Bishop do not spend one groate to the poor himself. The Sermon done, a good anthem followed with vialls, and the King come down to receive the Sacrament. But I staid not, but, calling my boy from my Lord's lodgings, and giving Sarah some good advice, by my Lord's order, to be sober, and look after the house, I walked home again with great pleasure, and there dined by my wife's bed side with great content, having a mess of brave plum-porridge and a roasted pullet for dinner, and I sent for a mince pie abroad, my wife not being well, to make any herself yet."

[Footnote 15: Bishop of Winchester, died 1684.]

The popular love of Christmas is well exemplified in a little 16mo book, printed in 1678, ent.i.tled "The Examination and Tryal of old Father CHRISTMAS; Together with his Clearing by the Jury, at the a.s.sizes held at the Town of _Difference_, in the County of _Discontent_." The Jury was evidently a packed one. "Then saith the _Clerk_ to the _Cryer_, count them--_Starve-mouse_, one, _All-pride_, two, _Keep-all_, three, _Love-none_, four, _Eat-alone_, five, _Give-little_, six, _h.o.a.rd-corn_, seven, _Grutch-meat_, eight, _Knit-gut_, nine, _Serve-time_, ten, _Hate-good_, eleven, _Cold-kitchen_, twelve.

"Then saith the _Cryer_, all you bountiful Gentlemen of the Jury, answer to your names, and stand together, and hear your Charge.

"With that there was such a lamentable groan heard, enough to turn Ice into Ashes, which caused the _Judge_, and the rest of the Bench, to demand what the matter was; it was replied that the grave old Gentleman, _Christmas_, did sound (_swoon_) at the naming of the Jury; then it was commanded that they should give him air, and comfort him up, so that he might plead for himself: and here, I cannot pa.s.s by in silence, the love that was expressed by the Country people, some shreeking and crying for the old man; others striving to hold him up, others hugging him, till they had almost broke the back of him, others running for Cordials and strong waters, insomuch that, at last they had called back his wandring spirits, which were ready to take their last farewel."

Christmas challenged this jury, and another was empanelled consisting of Messrs _Love-friend_, _Hate-strife_, _Free-man_, _Cloath-back_, _Warm-gut_, _Good-work_, _Neighbour-hood_, _Open-house_, _Scorn-use_, _Soft-heart_, _Merry-man_, and _True-love_. His Indictment was as follows:

"_Christmas_, thou art here indicted by the name of _Christmas_, of the Town of _Superst.i.tion_, in the County of _Idolatry_, and that thou hast, from time to time, abused the people of this Common-wealth, drawing and inticing them to Drunkenness, Gluttony, and unlawful Gaming, Wantonness, Uncleanness, Lasciviousness, Cursing, Swearing, abuse of the Creatures, some to one Vice, and some to another; all to Idleness: what sayest thou to thy Inditement, guilty or not guilty? He answered, Not guilty, and so put himself to the Trial."

After the witnesses against him were heard, Christmas was asked what he could say in his defence.

"_Judge._--Old _Christmas_, hold up thy head, and speak for thy self.

Thou hast heard thy inditement, and also what all these Witnesses have evidenced against thee; what sayest thou now for thy self, that sentence of condemnation should not be p.r.o.nounced against thee?

"_Christmas._--Good my Lord, be favourable to an old man, I am above One thousand six hundred years old, and was never questioned at Sizes or Sessions before: my Lord, look on these white hairs, are they not a Crown of Glory?...

"And first, my Lord, I am wronged in being indited by a wrong name, I am corruptly called _Christmas_, my name is _Christ-tide_ or time.

"And though I generally come at a set time, yet I am with him every day that knows how to use me.

"My Lord, let the Records be searcht, and you shall find that the Angels rejoyced at my coming, and sung _Gloria in excelsis_; the Patriarchs and Prophets longed to see me.

"The Fathers have sweetly imbraced me, our modern Divines all comfortably cherisht me; O let me not be despised now I'm old. Is there not an injunction in _Magna Charta_, that commands men to inquire for the old way, which is the good way; many good deeds do I do, O, why do the people hate me? We are commanded to be given to Hospitality, and this hath been my practice from my youth upward: I come to put men in mind of their redemption, to have them love one another, to impart with something here below, that they may receive more and better things above; the wise man saith _There is a time for all things_, and why not for thankfulness? I have been the cause that at my coming, Ministers have instructed the people every day in publick, telling the people how they should use me, and other delights, not to effeminate, or corrupt the mind, and bid them abhor those pleasures from which they should not rise bettered, and that they should by no means turn pa.s.s-time into Trade: And if that at any time they have stept an Inch into excess, to punish themselves for it, and be ever after the more careful to keep within compa.s.s.

"And did also advise them to manage their sports without Pa.s.sion; they would also tell the people that their feasts should not be much more than nature requires, and grace moderates; not pinching, nor pampering; And whereas they say that I am the cause they sit down to meat, and rise up again graceless, they abundantly wrong me: I have told them that before any one should put his hand in the dish, he should look up to the owner, and hate to put one morsel in his mouth unblessed: I tell them they ought to give thanks for that which is paid for already, knowing that neither the meat, nor the mouth, nor the man, are of his own making: I bid them fill their bellies, not their eyes, and rise from the board, not glutted, but only satisfied, and charge them to have a care that their guts be no hindrances to their brains or hands, and that they should not lose themselves in their feasts, but bid them be soberly merry, and wisely free. I also advise them to get friendly Thrift to be there Caterer, and Temperance to carve at the board, and be very watchful that obscenity, detraction and scurrility be banisht the table; but let their discourse be as savoury as the meat, and so feed as though they did live to eat, and, at last, rise as full of thankfulness, as of food; this hath, this is, and this shall be my continual practice.

"Now, concerning the particulars that these folks charge me with, I cannot answer them, because I do not remember them; my memory is but weak, as old men's use to be; but, methinks, they seem to be the seed of the Dragon; they send forth of their mouths whole floods of impious inventions against me, and lay to my charge things which I am not guilty of, which hath caused some of my friends to forsake me, and look upon me as a stranger: my brother _Good-works_ broke his heart when he heard on it, my sister _Charity_ was taken with the Numb-palsie, so that she cannot stretch out her hand...."

Counsel was heard for him as well as witnesses examined on his behalf, and the Jury "brought him in, _Not Guilty_, with their own judgement upon it. That he who would not fully celebrate _Christmas_ should forfeit his estate. The Judge being a man of old integrity, was very well pleased, and _Christmas_ was released with a great deal of triumph and exaltation."

CHAPTER VI

Commencement of Christ-tide--"O Sapientia!"--St. Thomas's Day--William the Conqueror and the City of York--Providing for Christmas fare--Charities of food--Bull-baiting--Christ-tide charities--Going "a-Thoma.s.sing," etc.--Superst.i.tions of the day.

We take it for granted that in the old times, when Christ-tide was considered so great a festival as to be accorded a Novena--that it began on the 16th December, when, according to the use of Sarum, the antiphon "O Sapientia," is sung. This, as before stated, is pointed out plainly in our English Church Calendar, which led to a curious mistake on the part of Dr. Ellicott, Bishop of Gloucester and Bristol, who on one occasion described it as the _Festival_ of "O Sapientia."

The other antiphons which are sung between the 16th December and Christmas Eve are "O Adonai," "O Radix Jesu," "O Clavis David," "O Oriens Splendor," "O Rex Gentium," and "O Emmanuel," and they are commonly called the O's.

But, beyond its being lawful to eat mince pies on the 16th December, I know of nothing noteworthy on the days intervening between that date and the festival of St. Thomas on the 21st December, which is, or was, celebrated in different parts of the country, with some very curious customs. The earliest I can find of these is noted by Drake in his _Eborac.u.m_,[16] and he says he took the account from a MS. which came into his possession.

[Footnote 16: Ed. 1736, p. 217.]

"William the Conqueror, on the third year of his reign (on St.

Thomas's Day), laid siege to the City of York; but, finding himself unable, either by policy or strength, to gain it, raised the siege, which he had no sooner done but by accident he met with two fryers at a place called Skelton, not far from York, and had been to seek reliefe for their fellows and themselves against Christmas: the one having a wallet full of victualls and a shoulder of mutton in his hand, with two great cakes hanging about his neck; the other having bottles of ale, with provisions, likewise of beife and mutton in his wallett.

"The King, knowing their poverty and condition, thought they might be serviceable to him towards the attaining York, wherefore (being accompanied with Sir John Fothergill, general of the field, a Norman born), he gave them money, and withall a promise that, if they would lett him and his soldiers into their priory at a time appointed, he would not only rebuild their priory, but indowe it likewise with large revenues and ample privileges. The fryers easily consented, and the Conqueror as soon sent back his army, which, that night, according to agreement, were let into the priory by the two fryers, by which they immediately made themselves masters of all York; after which Sir Robert Clifford, who was governor thereof, was so far from being blamed by the Conqueror for his stout defence made the preceding days, that he was highly esteemed and rewarded for his valour, being created Lord Clifford, and there knighted, with the four magistrates then in office--viz., Horongate, Talbot (who after came to be Lord Talbott), La.s.sells, and Erringham.

"The Arms of the City of York at that time was, _argent_, a cross, _gules_, viz. St. George's Cross. The Conqueror charged the cross with five lyons, pa.s.sant gardant, _or_, in memory of the five worthy captains, magistrates, who governed the city so well, that he afterwards made Sir Robert Clifford governour thereof, and the other four to aid him in counsell; and, the better to keep the City in obedience, he built two castles, and double-moated them about; and, to shew the confidence and trust he put in these old but new-made officers by him, he offered them freely to ask whatsoever they would of him before he went, and he would grant their request; wherefore they (abominating the treachery of the two fryers to their eternal infamy), desired that, on St. Thomas's Day, for ever, they might have a fryer of the priory of St. Peter's to ride through the city on horseback, with his face to the horse's tayle: and that, in his hand, instead of a bridle, he should have a rope, and in the other a shoulder of mutton, with one cake hanging on his back and another on his breast, with his face painted like a Jew; and the youth of the City to ride with him, and to cry and shout 'Youl, Youl!' with the officers of the City riding before and making proclamation, that on this day the City was betrayed; and their request was granted them; which custom continued till the dissolution of the said fryory; and afterwards, in imitation of the same, the young men and artizans of the City, on the aforesaid St. Thomas's day, used to dress up one of their own companions like a fryer, and call him Youl, which custom continued till within these threescore years, there being many now living which can testify the same. But upon what occasion since discontinued, I cannot learn; this being done in memory of betraying the City by the said fryers to William the Conqueror."

St. Thomas's day used to be utilised in laying in store of food at Christ-tide for the purpose of properly keeping the feast of the Nativity. In the Isle of Man it was the custom for the people to go on that day to the mountains in order to capture deer and sheep for the feast; and at night bonfires blazed on the summit of every "fingan,"

or cliff, to provide for which, at the time of casting peats, every person put aside a large one, saying, "Faaid mooar moaney son oie'l fingan"--that is, _A large turf for Fingan's Eve_.

Beef was sometimes left to the parish by deceased benefactors, as in the case of Boteler's Bull Charity at Biddenham, Bedfordshire, of which Edwards says:[17] "This is an ancient annual payment of 5 out of an estate at Biddenham, formerly belonging to the family of Boteler, and now the property of Lord Viscount Hampden, which is due and regularly paid on St. Thomas's Day to the overseers of the poor, and is applicable by the terms of the original gift (of which no written memorial is to be found), or by long-established usage, to the purchase of a bull, which is killed and the flesh thereof given among the poor persons of the parish.

[Footnote 17: _A Collection of Old English Customs and Curious Bequests and Charities_, London, 1842, p. 64.]

"For many years past, the annual fund being insufficient to purchase a bull, the deficiency has been made good out of other charities belonging to the parish. It was proposed some years ago by the vicar that the 5 a year should be laid out in buying meat, but the poor insisted on the customary purchase of a bull being continued, and the usage is, accordingly, kept up. The price of the bull has varied of late years from 9 to 14. The Churchwardens, Overseers, and princ.i.p.al inhabitants a.s.sist at the distribution of the meat."

He gives another instance[18] of a gift of beef and barley at Nevern, Pembrokeshire: "William Rogers, by will, June 1806, gave to the Minister and Churchwardens of Nevern and their successors 800 three per cent. Consols, to be transferred by his executors within six months after his decease; and it was his will that the dividends should be laid out annually, one moiety thereof in good beef, the other moiety in good barley, the same to be distributed on every St.

Thomas's Day in every year by the Minister and Churchwardens, to and among the poor of the said parish of Nevern.

[Footnote 18: _A Collection of Old English Customs and Curious Bequests and Charities_, London, 1842, p. 24.]

"After the payment of 1 to a solicitor in London, and a small amount for a stamp and postage, the dividends (24) are expended in the purchase of beef and barley, which is distributed by the Churchwarden on 21st December to all the poor of the parish, in shares of between two and three gallons of barley, and between two and three pounds of beef."

Yet another example of Christmas beef for the poor--this time rather an unpleasant one:[19] "The cruel practice of bull-baiting was continued annually on St. Thomas's Day in the quaint old town of Wokingham, Berks, so lately as 1821. In 1822, upon the pa.s.sing of the Act against cruelty to Animals, the Corporation resolved on abolishing the custom. The alderman (as the chief Magistrate is called there) went with his officers in procession and solemnly pulled up the bull-ring, which had, from immemorial time been fixed in the market-place. The bull-baiting was regarded with no ordinary attachment by 'the ma.s.ses'; for, besides the love of 'sport,' however barbarous, it was here connected with something more solid--the Christmas dinner.

[Footnote 19: _Notes and Queries_, second series, v. 35.]

"In 1661, George Staverton gave by will, out of his Staines house, four pounds to buy a bull for the use of the poor of Wokingham parish, to be increased to six pounds after the death of his wife and her daughter; the bull to be baited, and then cut up, 'one poor's piece not exceeding another's in bigness.' Staverton must have been an amateur of the bull-bait; for he exhorts his wife, if she can spare her four pounds a-year, to let the poor have the bull at Christmas next after his decease, and so forward.

"Great was the wrath of the populace in 1822 at the loss, not of the beef--for the corporation duly distributed the meat--but of the baiting. They vented their rage for successive years in occasional breaches of the peace. They found out--often informed by the sympathising farmer or butcher--where the devoted animal was domiciled; proceeded at night to liberate him from stall or meadow, and to chase him across the country with all the noisy accompaniments imaginable. So long was this feeling kept alive, that thirteen years afterwards--viz. in 1835--the mob broke into the place where one of the two animals to be divided was abiding, and baited him, in defiance of the authorities, in the market-place; one enthusiastic amateur, tradition relates, actually lying on the ground and seizing the miserable brute by the nostril, _more canino_, with his own human teeth! This was not to be endured, and a sentence of imprisonment in Reading Gaol gave the _coup de grace_ to the sport. The bequest of Staverton now yields an income of 20, and has for several years past been appropriated to the purchase of two bulls. The flesh is divided, and distributed annually on St. Thomas's Day, by the alderman, churchwardens, and overseers to nearly every poor family (between 200 and 300), without regard to their receiving parochial relief. The produce of the offal and hides is laid out in the purchase of shoes and stockings for the poor women and children. The bulls' tongues are recognised by courtesy as the perquisites of the alderman and town-clerk."

But there were other kindly gifts to the poor, _vide_ one at Farnsfield, Nottinghamshire, where Samuel Higgs,[20] by his will dated May 11, 1820 (as appears from the church tablet), gave 50 to the vicar and churchwardens of this parish, and directed that the interest should be given every year on 21st December, in equal proportions, to ten poor men and women who could repeat the Lord's Prayer, the Creed, and the Ten Commandments before the vicar or such other person as he should appoint to hear them. The interest is applied according to the donor's orders, and the poor persons appointed to partake of the charity continue to receive it during their lives.

[Footnote 20: _Edwards_, p. 209.]

Take another case, at Tainton, Oxfordshire,[21] where a quarter of barley meal is provided annually at the expense of Lord Dynevor, the lord of the manor, and made into loaves called cobbs. These used to be given away in Tainton Church to such of the poor children of Burford as attended. A sermon is preached on St. Thomas's Day, according to directions supposed to be contained in the will of Edmund Harman, 6s.

8d. being also paid out of Lord Dynevor's estate to the preacher. The children used to make so much riot and disturbance in the church, that about 1809 it was thought better to distribute the cobbs in a stable belonging to one of the churchwardens, and this course has been pursued ever since.