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.
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.
At Slindon, Sussex,[22] a sum of £15 was placed in the Arundel Savings Bank, in the year 1824, the interest of which is distributed on St. Thomas's Day. It is said that this money was found many years since on the person of a beggar, who died by the roadside, and the interest of it has always been appropriated by the parish officers for the use of the poor.
Where these gifts were not distributed, as a rule, the poor country folk went round begging for something wherewith to keep the festival of Christ-tide; and for this they can scarcely be blamed, for agricultural wages were very low, and mostly paid in kind, so that the labourer could never lay by for a rainy day, much less have spare cash to spend in festivity. Feudality was not wholly extinct, and they naturally leaned upon their richer neighbours for help—especially at this season of rejoicing throughout all England—a time of feasting ever since the Saxon rule. So, following the rule of using St. Thomas's Day as the day for providing the necessaries for the Christmas feast, they went about from farm-house to mansion soliciting gifts of food. In some parts, as in Derbyshire, this was called "going a-Thomassing," and the old and young folks would come home laden with gifts of milk, cheese, wheat, with which to make furmity or furmenty, oatmeal, flour, potatoes, mince pies, pigs' puddings, or pork pies, and other goodies. This collection went by the same name in Cheshire and neighbouring counties, where the poor generally carried a bag and a can into which they might put the flour, meal, or corn that might be given them.
In other places, such as Northamptonshire, Kent, Sussex, Herefordshire, Worcestershire, it went under the name of "Going a Gooding," and in some cases the benefactions were acknowledged by a return present of a sprig of holly or mistletoe or a bunch of primroses. In some parts of Herefordshire they "called a spade a spade," and called this day "Mumping," or begging day; and in Warwickshire, where they principally received presents of corn, it was termed "going-a-corning"; and in that home of orchards Worcestershire, this rhyme used to be sung—
| Wissal, wassail through the town, If you've got any apples throw them down; Up with the stocking, and down with the shoe, If you've got no apples money will do. The jug is white, and the ale is brown, This is the best house in the town. |
"Cuthbert Bede" (the Rev. Edward Bradley) writes[23]—"In the Staffordshire parish whence I write, S. Thomas's Day is observed thus:—Not only do the old women and widows, but representatives also from each poorer family in the parish, come round for alms. The clergyman is expected to give one shilling to each person, and, as no 'reduction is made on taking a quantity' of recipients, he finds the celebration of the day attended with no small expense. Some of the parishioners give alms in money, others in kind. Thus, some of the farmers give corn, which the miller grinds gratis. The day's custom is termed 'Gooding.' In neighbouring parishes no corn is given, the farmers giving money instead; and in some places the money collected is placed in the hands of the clergyman and churchwardens, who, on the Sunday nearest to S. Thomas's Day, distribute it at the vestry. The fund is called S. Thomas's Dole, and the day itself is termed Doleing Day."
There is very little folk-lore about this day. Halliwell says that girls used to have a method of divination with a "S. Thomas's Onion," for the purpose of finding their future husbands. The onion was peeled, wrapped in a clean handkerchief, and then being placed under their heads, the following lines were said:
| Good S. Thomas, do me right, And see my true love come to-night, That I may see him in the face, And him in my kind arms embrace. |
A writer in Notes and Queries[24] says, "A Nottinghamshire maid-servant tells me:—'One of my mistresses was brought up at Ranskill, or not far from there. She used to say that when she and her sister were children they always hid under the nurse's cloak if they went out to a party on S. Thomas's Day. They were told that S. Thomas came down at that time and sat on the steeple of the church.'"
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CHAPTER VII Paddington Charity (Bread and Cheese Lands)—Barring-out at Schools—Interesting narrative. |
Until Christmas eve there is nothing remarkable about this Novena of Christ-tide, excepting a curious charitable custom which used to obtain in the parish of Paddington, which may be well described by a quotation from the London Magazine (December 1737, p. 705).
"Sunday, December 18, 1737. This day, according to annual custom, bread and cheese were thrown from Paddington steeple to the populace, agreeable to the will of two women, who were relieved there with bread and cheese when they were almost starved; and Providence afterwards favouring them, they left an estate in that parish to continue the custom for ever on that day."
Three pieces of land situated in the parish were certainly left by two maiden ladies, whose names are unknown, and their charity was distributed as described until the Sunday before Christmas 1834, when the bread and cheese (consisting of three or four dozen penny rolls, and the same quantity of pieces of cheese) were thrown for the last time from the belfry of St. Mary's Church by Mr. Wm. Hogg, the parish clerk. After that date the rents arising from these "bread and cheese lands," as they are called, were distributed in the shape of bread, coals, and blankets, to poor families inhabiting the parish, of whom a list was made out annually for the churchwardens, stating their residence and occupation, and the number of children under ten years of age. Subsequently the Court of Chancery assented to a scheme whereby the rents are portioned amongst the national schools, etc.
A curious custom used to obtain in some schools just before the Christmas holidays, of barring-out the master, and keeping him out of the schoolroom until the boys' grievances had been listened to and promise of redress given; and the best account of this custom that I have ever met with is in the Gentleman's Magazine for 1828, vol. ii. p. 404, etc.
"It was a few days before the usual period of the Christmas Holidays arrived, when the leading scholars of the head form determined on reviving the ancient but obsolete custom of barring-out the master of the school. Many years had elapsed since the attempt had succeeded; and many times since that period had it been made in vain. The scholars had heard of the glorious feats of their forefathers in their boyish years, when they set the lash of the master at defiance for days together. Now, alas! all was changed; the master, in the opinion of the boys, reigned a despot absolute and uncontrolled; the merciless cruelty of his rod, and the heaviness of his tasks, were insupportable.