A Righte Merrie Christmasse Part 8

"Oh! had I as many years to abide, As there are blades of gra.s.s, Then there would be an ending day; But in h.e.l.l I must ever last.

"Oh! was I now but alive again, For the s.p.a.ce of one half hour, I would make my will, and then secure That the devil should have no power."

CHAPTER X

Christmas Eve--Herrick thereon--The Yule Log--Folk-lore thereon--The Ashen f.a.ggot--Christmas Candles--Christmas Eve in the Isle of Man--Hunting the Wren--Divination by Onions and Sage--A Custom at Aston--"The Mock"--Decorations and Kissing Bunch--"Black Ball"--Guisers and Waits--Ale Posset.

All the 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?

Come, bring with a noise, My merrie, merrie boyes, The Christmas Log to the firing; While my good Dame, she Bids ye all be free; And drink to your hearts' desiring.

With the last yeere's brand, Light the new block, And For good successe in his spending, On your Psalterie play, That sweet luck may Come while the Log is teending.[36]

Drink now the strong Beere, Cut the white loafe heere, The while the meat is a shredding; For the rare Mince pie, And the Plums stand by To fill the Paste that's a-kneading.

[Footnote 36: Lighting, burning.]

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 superst.i.tious 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 in _The Ceremonies for Candlema.s.se day_.

Kindle the Christmas Brand, and then Till Sunne-set, let it burne; Which quencht, then lay it up agen, Till Christmas next returne.

Part must be kept, wherewith to teend The Christmas Log next yeare; And, where 'tis safely kept, the Fiend Can do no mischief there.

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.

Wash your hands, or else the fire Will not teend to your desire; Unwasht hands, ye Maidens, know, Dead the Fire, though ye blow.

In some parts of Devons.h.i.+re a curious custom in connection with the Yule log is still kept up, that of burning the Ashton or ashen f.a.ggot.

It is well described by a writer in _Notes and Queries_.[37]

[Footnote 37: Sixth series, vol. ii. p. 508.]

"Of the olden customs, so many of which are dying out, that of burning an 'ashen f.a.ggot' on Christmas Eve, still holds its own, and is kept up at many farm houses.

"Among the various gleanings of the Devon a.s.sociation Folk-Lore Committee is recorded a notice of this custom. We are there informed that, on Christmas eve, 1878, the customary f.a.ggot was burned at _thirty-two_ farms 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 f.a.ggot 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 f.a.ggot 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 f.a.ggot 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 f.a.ggot is typified. While the fire lasts, all sorts of amus.e.m.e.nts are indulged in--all distinction between master and servant, neighbour and visitor, is for the time set aside.

"The heir, with roses in his shoes, That night might village partner choose; The lord, underogating, share The vulgar game of 'post and pair.'

All hailed, with uncontrolled delight, And general voice, the happy night, That to the cottage, as the crown, Brought tidings of Salvation down.

"In some houses, when the f.a.ggot 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 pa.s.sing 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 He was 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 f.a.ggot 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.

"England was Merry England, when Old Christmas brought his sports again.

'Twas Christmas broached the mightiest ale; 'Twas Christmas told the merriest tale: A Christmas gambol oft could cheer The poor man's heart through half the year."

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 called _Oiel Verry_. Waldron, in his _Description 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 of solemnity, 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 his _Anatomy of Melancholy_, says, "'Tis their only desire, if it may be done by art, to see their husband's picture in a gla.s.s; they'll give anything to know when they shall be married; how many husbands they shall have, by _Cromnyomantia_, 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's _Popish Kingdome_.

In these same days, young wanton gyrles that meet for marriage be, Doe search to know the names of them that shall their husbands be; Four onyons, five, or eight, they take, and make in every one Such names as they doe fancie most, and best to think upon.

Then near the chimney them they set, and that same onyon then That firste doth sproute doth surely beare the name of their good man.

In Northamptons.h.i.+re 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 Lancas.h.i.+re, 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 pa.s.s through the house.

A contributor to the _Gentleman'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 placed a 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 Derbys.h.i.+re cottage is given in _Notes and Queries_.[38] "For several weeks 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.

[Footnote 38: Fifth series, viii. p. 481.]

"The la.s.ses 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 Derbys.h.i.+re; 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 Derbys.h.i.+re.

"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 gla.s.s 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 gla.s.ses 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 pa.s.ses 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 quant.i.ty of sugar. 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 b.u.t.ton, 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 b.u.t.ton 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 s.h.i.+lling 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."