part 1

. p. 327), says:--“The 8th December (1554), being the day of the Conception of our Blessed Lady, was a goodly procession at the Savoy by the Spaniards, the priest carrying the Sacrament between his hands, and one deacon carrying a censer censing, and another the holy-water stock, and a number of friars and priests singing; and every man and woman, knights also and gentlemen, bearing green tapers burning, and eight trumpets blowing; and when they ceased, then began the sackbuts to play, and when they had done, there was one who carried two drums on his back, and one came after beating them. And so done, they went about the Savoy, now singing, and a while after playing again, and by-and-by came singing into the church, and after that they went to mass.”

DEC. 13.] ST. BARCHAN’S DAY.

SCOTLAND.

His day is still celebrated at Kilbarchan by a fair, held on the 1st of December, Old Style, (13th December, New Style.) This rustic festival is alluded to in the Laird of Beltrees’ poem on the life and death of the famous piper of Kilbarchan, Habbie Simpson:

“Sae kindly to his neighbour’s niest, At Beltane and St. Barchan’s feast. He blew and then held up his breist, As he were wead; But now we needna him arreist, For now he’s deid!”

Chambers’s _Pop. Rhymes of Scotland_, 1870, p. 391.

DEC. 14.] ST. TIBBA’S DAY.

This day was formerly celebrated in Rutlandshire by fowlers and falconers, who regarded the saint as their peculiar patroness. Camden mentions the town of Rihall as particularly addicted to this superstitious observance,[86] and the passage, which is strongly expressed, was ordered to be expunged from his _Britannia_ by the _Index Expurgationis_, printed at Madrid in 1612 by Louis Sanchez.--_Med. Ævi Kalend._ vol. i. p. 82.

[86] Rihall, ubi cum majores nostros ita fascinasset superstitio, ut deorum multitudine Deum verum propemodum sustulisset, Tibba minorum gentium diva, quasi Diana ab aucupibus utique rei accipitrariæ præses colebatur.--Britan. 8vo. Lond. edit. 1590, p. 419.

DEC. 17.] SOW DAY.

SCOTLAND.

At Sandwick, in the Orkneys, it is usual for every family to kill a sow, whence this day is called Sow Day. This custom probably has some reference to the heathen worship of the sun, to which, among the northern nations, the male of this animal was sacred.--Sinclair, _Stat. Acc. of Scotland_, 1793, vol. xvi. p. 460; _Med. Ævi Kalend._ vol. i. p. 82.

DEC. 21.] ST. THOMAS’ DAY.

In some parts of the country St. Thomas’ Day is observed by a custom called _Going a Gooding_.[87] The poor people go round the parish and call at the houses of the principal inhabitants, begging money or provisions wherewith to celebrate the approaching festivity of Christmas. In return for the alms bestowed during these “gooding” peregrinations, it was customary for the recipients, in former times, to present to their benefactors a sprig of holly or mistletoe.--_Book of Days_, vol. ii. p. 724; see _Gent. Mag._ 1794, vol. lxiv. p. 292.

[87] Northamptonshire, Kent, Sussex, Herefordshire, Worcestershire, etc.

Girls, says Halliwell, used to have a method of divination with a “St. Thomas’s Onion,” for the purpose of ascertaining their future partners. They peeled the onion, wrapped it up in a clean handkerchief, and then, placing it under their heads, said the following lines:

“Good St. 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.”

One of the old cries of London was, “Buy my rope of onions--white St. Thomas’s Onions.”--_Popular Rhymes_, 1849, p. 224.

BEDFORDSHIRE.

An ancient annual payment of 5_l._ out of an estate at Biddenham, formerly belonging to the family of Boteler, and now the property of Lord Viscount Hampden, is regularly paid on St. Thomas’s Day to the overseers of the poor for the purchase of a bull, which is killed, and the flesh thereof given amongst the poor persons of the parish. 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_l._ 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.--Edwards, _Old English Customs and Charities_, 1842, p. 64.

BERKSHIRE.

The cruel practice of bull-baiting was continued annually on St. Thomas’s Day, in the market place of the town of Wokingham so lately as 1821. In 1822, upon the passing 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 time immemorial been fixed in the market-place. The bull-baiting at Wokingham was regarded with no ordinary attachment by the inhabitants; for, besides the love of sport, it was here connected with something more solid, viz., the Christmas dinner. In 1661, George Staverton gave by will, out of his Staines house, after the death of his wife, 4_l._ to buy a bull for the use of the poor of Wokingham parish, to be increased to 6_l._ 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.” 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 individual, tradition relates, actually lying on the ground and seizing the miserable brute by the nostril with his own teeth. This was not to be endured, and a sentence of imprisonment in Reading Gaol cooled the ardour of the ringleaders, and gave the _coup de grâce_ to the sport. The bequest of Staverton now yields an income of 20_l._, and has for several years 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 hide 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.--_N. & Q. 2nd S._ vol. v. p. 35.

CHESHIRE.

The poor people go from farm to farm “a-thomasin,” and generally carry with them a bag and a can, into which meal, flour, and corn, are put. Begging on this day is universal in this and the neighbouring counties.--_Jour. of the Arch. Assoc._ 1850, vol. v. p. 253.

DORSETSHIRE.

At the village of Thornton, near Sherborne, a custom prevails amongst the tenants of the manor, of depositing five shillings in a hole in a certain tombstone in the churchyard, which precludes the lord of the manor from taking the tithe of hay during the year. This must be done before twelve o’clock on St. Thomas’s Day, or the privilege is void.--_Med. Ævi Kalend._ 1842, vol. i. p. 83.

There was a custom very generally practised in some parts of this county, and which may even now be practised. A few days before Christmas the women, children, and old men in a parish would visit by turns the houses of their wealthier neighbours, and in return for, and in recognition of Christmas greetings, and their general demand of “Please give me something to keep up a Christmas,” would receive substantial pieces or “hunks” of bread and cheese, bread and meat, or small sums of money. The old and infirm of either sex were generally represented by their children or grandchildren, those only being refused the dole who did not belong to the parish.--_N. & Q. 4th S._ vol. x. p. 494.

HEREFORDSHIRE.

St. Thomas’s Day is called by the poor inhabitants of this county “Mumping Day;” and the custom of going from house to house asking for contributions, is termed _going a-mumping_.

HERTFORDSHIRE.

Small pyramids, says Fosbroke (_Encyclopædia of Antiquities_, 1840, p. 661), formed of gilt evergreens, apples, and nuts, are carried about at this time in Hertfordshire for presents.

ISLE OF MAN.

Formerly, it was customary for the people to go to the mountains to catch deer and sheep for Christmas, and in the evening always to kindle a large fire on the top of every fingan or cliff. Hence, at the time of casting peats, every one laid aside a large one, saying: “Faaid mooar moayney son oie’l fingan,” that is, “A large turf for Fingan’s Eve.”--Train, _History of Isle of Man_, 1845, vol. ii. p. 124; Cregeen’s _Manks Dictionary_, p. 67.

NOTTINGHAMSHIRE.

Samuel Higgs, by his will, bearing date 11th May, 1820 (as appears from the church tablet), gave 50_l._ to the vicar and churchwardens of the parish of Farnsfield, and directed that the interest should be given every year on the 21st of December, in equal proportions, to the poor men and women who could repeat the Lord’s prayer, the creed, and the ten commandments, before the vicar or other such 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.--Edwards, _Old English Customs and Charities_, 1842, p. 209.

OXFORDSHIRE.

At Tainton, a quarter of barley is provided annually, at the expense of Lord Dynevor, the lord of the manor, and made into loaves called “cobbs.” These were formerly given away in Tainton church to such of the poor children of Burford as attended. A sermon was preached on St. Thomas’s Day, 6_s._ 8_d._ being paid out of Lord Dynevor’s estate to the preacher. The children, however, made so much riot and disturbance in the church, that, about the year 1809, it was thought better to distribute the cobbs in a stable belonging to one of the churchwardens, which course has been pursued ever since.--Edwards, _Old English Customs and Charities_, 1842, p. 25.

STAFFORDSHIRE.

In many parts of this county not only the old women and widows, but representatives from every poor family in the parish, go round for alms. The clergyman is expected to give one shilling to each person, and consequently the celebration of the day is attended with no small expense. Some of the parishioners give alms in money, others in kind. Thus, for example, some of the farmers give corn, which the millers grind gratis. In some places the money collected is given to the clergyman and churchwardens, who, on the Sunday nearest to St. Thomas’s Day, distribute it at the vestry. The fund is called St. Thomas’s Dole, and the day itself Doleing Day.--_N. & Q. 2nd S._ vol. iv. pp. 103, 487.

SUSSEX.

A sum of 15_l._ 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 road-side; and the interest of it has always been appropriated by the parish officers for the use of the poor.--Edwards, _Old English Customs and Charities_, 1842, p. 129.

WARWICKSHIRE.

In this county it is customary for the poor people to visit the farm-houses to beg contributions of corn. This is called _going a-corning_.

WORCESTERSHIRE.

At Harvington the following rhyme is 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.”

_N. & Q. 1st S._ vol. viii. p. 617.

YORKSHIRE.

Drake, in his _Eboracum_ (1736, p. 217), gives the following account of a custom that once existed at York on St. Thomas’s Day, which he says he obtained from a manuscript that fell into his hands. “William the Conqueror, in 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 from 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 George 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), Lassells, 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, passant 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 that 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 rideing 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 fryery; 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 called him youl, which custom continued till within this three-score 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.”

WALES.

William Rogers, by will, June 1806, gave to the minister and churchwardens of Nevern, Pembrokeshire, and their successors, 800_l._, 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 thereof in good barley, the same to be distributed on every St. Thomas’s Day in each year, by the minister and churchwardens, to and among the poor of the said parish of Nevern.--Edwards, _Old English Customs and Charities_, p. 24.

DEC. 24.] CHRISTMAS EVE.

CHESHIRE.

In Chester, and its neighbourhood, numerous singers parade the streets and are hospitably entertained with meat and drink at the various houses where they call.--See _Book of Days_, vol. ii. p. 736.

CORNWALL.

On Christmas Eve, in former days, says Hunt (_Romances of the West of England_, 1871, p. 349), the small people, or the spiggans, would meet at the bottom of the deepest mines, and have a midnight mass. In this county the yule log is called “the mock.”

DERBYSHIRE.

In some parts the village choir meet in the church on Christmas Eve, and there wait until midnight, when they proceed from house to house, invariably accompanied by a small keg of ale, singing “Christians awake;” and during the Christmas season they again visit the principal houses in the place, and having played and sung for the evening, and partaken of the Christmas cheer, are presented with a sum of money.--_Jour. of the Arch. Assoc._ 1852, vol. vii. p. 208.

DEVONSHIRE.

The ashton faggot is burned in Devonshire on Christmas Eve. The faggot is composed entirely of ash timber, and the separate sticks or branches are securely bound together with ash bands. The faggot is made as large as can conveniently be burned in the fire-place, or rather upon the floor, grates not being in use. A numerous company is generally assembled to spend the evening in games and amusements, the diversions being heightened when the faggot blazes on the hearth, as a quart of cyder is considered due and is called for and served upon the bursting of every hoop or band round the faggot. The timber being green and elastic, each band generally bursts open with a smart report when the individual stick or hoop has been partially burned through.--_N. &. Q. 1st S._ vol. iv. p. 309.

In one or two localities, it is still customary for the farmer with his family and friends, after partaking together of hot cakes and cider (the cake being dipped in the liquor previous to being eaten), to proceed to the orchard, one of the party bearing hot cake and cider as an offering to the principal apple-tree. The cake is formally deposited on the fork of the tree, and the cider thrown over the latter.[88]--See _Book of Days_, vol. ii. p. 736.

[88] In some places this custom is observed on New Year’s Eve.

A superstitious notion prevails in the western parts of Devonshire that, at twelve o’clock at night on Christmas Eve, the oxen in their stalls are always found on their knees, as in an attitude of devotion, and that since the alteration of the style they continue to do this only on the eve of Old Christmas Day.--Brand, _Pop. Antiq._ 1849, vol. i. p. 473.

It appears, from a statement of charities in an old book, that John Martyn, by will, 28th of November, 1729, gave to the churchwardens and overseers of the poor of the parish of St. Mary Major, Exeter, twenty pounds, to be put out at interest, and the profits thereof to be laid out every Christmas Eve in twenty pieces of beef, to be distributed to twenty poor people of the parish, such as had no relief on that day, for ever.--_Old English Customs and Charities_, 1842, p. 4.

GLOUCESTERSHIRE.

It appears by the benefaction table in the church of Ruardean, that the Rev. Mr. Anthony Sterry, vicar of Lidney, gave by deed, in the fortieth year of Queen Elizabeth, five shillings per annum, payable out of an estate called the Glasp, in this parish, for ringing a peal on Christmas Eve, about midnight, for two hours, in commemoration of the Nativity.--_Old English Customs and Charities_, 1842, p. 6.

HAMPSHIRE.

In the neighbourhood of the New Forest the following lines are sung on the wassailing of the trees:

“Apples and pears with right good corn, Come in plenty to every one; Eat and drink good cake and hot ale, Give earth to drink and she’ll not fail.”

_Christmas in the Olden Time_, London, 1839.

HEREFORDSHIRE.

In the _Gent. Mag._ (vol. xc. pt. i. p. 33) is the following account of a custom that formerly existed at Tretyre on Christmas Eve. The writer says:--They make a cake, poke a stick through it, fasten it upon the horn of an ox, and say certain words, begging a good crop of corn for the master. The men and boys attending the oxen, range themselves around. If the ox throws the cake behind, it belongs to the men, if before, to the boys. They take with them a wooden bottle of cyder and drink it, repeating the charm before mentioned.

KENT.

Hasted (_History of Kent_, vol. iii. p. 380) says there was a singular custom used of long time by the fishermen of Folkestone. They chose eight of their largest and best whitings out of every boat when they came home from the fishery and sold them apart from the rest, and out of the money arising from them they made a feast every Christmas Eve which they called a “Rumbald.” The master of each boat provided this feast for his own company. These whitings, which are of a very large size, and are sold all round the country as far as Canterbury, are called Rumbald whitings. This custom (which is now left off, though many of the inhabitants still meet jovially on Christmas Eve, and call it Rumbald Night) might have been anciently instituted in honour of St. Rumbald, and at first designed as an offering to him for his protection during the fishery.[89]

[89] Cole, in his _History and Antiquities of Filey_ (1828, p. 143), gives the following account of a custom that existed in his time in connection with the herring fishery at that place. He says, during the time the boats are on the herring fishery the junior part of the inhabitants seize all the unemployed waggons and carts they can find and drag them down the streets to the cliff tops; then leaving them to be owned and taken away by their respective proprietors on the following morning; this is carried into effect about the third Saturday night after the boats have sailed from Filey, under a superstitious notion that it drives the herrings into the nets. Previously to the fishermen setting out upon their expedition they send a piece of sea-beef on shore from each boat to such of their friends at the public houses as they wish “weel beea;” this occasions “a bit of a supper,” at which those who are going away and those who stay enjoy good cheer, heightened by mutual good-will. The Sunday preceding their departure is called _Boat Sunday_, when all their friends from the neighbouring villages attend to bid them farewell.

ISLE OF MAN.

Waldron, in his _Description of the Isle of Man_ (1859, p. 125) says that on Christmas Eve every one leaves off work, and rambles about till the bells begin to ring at midnight. Lord Teignmouth (_Sketches of the Coast of Scotland and the Isle of Man_, vol. ii. p. 264) states that they then all flock to the churches, bearing the largest candle they can procure. The churches are decorated with holly, and the service, in commemoration of the birth of our Saviour is called _Oiel Verry_.--See Train’s _History of the Isle of Man_, 1845, vol. ii. p. 127.

NORFOLK.

In some parts of Norfolk libations of spiced ale used to be sprinkled on orchards and meadows.--_Book of Days_, vol. ii. p. 736.

NORTHAMPTONSHIRE.

On Christmas Eve, 1815, says Cole (_History of Ecton_, 1825), the musicians of Ecton, accompanied by the vocalists of the church, revived the custom of going round the village at midnight and singing a carol at the principal houses.

NOTTINGHAMSHIRE.

At Nottingham, on Christmas Eve, as well as in many other of the villages, it is customary to toast apples on a string until they drop into a bowl of hot spiced ale, which is placed to receive them; this, from the softness of the beverage is called “lamb’s-wool.”

OXFORDSHIRE.

Pointer, in his _Oxoniensis Academia_ (1749, p. 20), says that, at Merton College, Oxford, the fellows meet together in the Hall on Christmas Eve and other solemn times to sing a psalm and drink a grace-cup to one another (called _Poculum Charitatis_), wishing one another help and happiness. These grace-cups they drink to one another every day after dinner and supper, wishing one another peace and good neighbourhood.

SUSSEX.

At Chailey, the following doggerel is sung at the wassailing of the apple trees:

“Stand fast root, bear well top, Pray the God send us a good howling crop. Every twig, apples big, Every bough, apples enow. Hats full, caps full, Full quarters, sacks full.”[90]

_N. & Q. 1st S._ vol. v. p. 293.

[90] See Eve of Epiphany, p. 21.

WARWICKSHIRE.

A correspondent of the _Gent. Mag._ (1795, vol. lxv. p. 110) thus describes an amusement practised on Christmas Eve at Aston Hall, down to the end of last century. 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 older of the two judges guesses at the person, by naming a name, then the younger judge, and lastly, the older again. If they hit upon the right name, 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 here. When the money is gone the servants have full liberty to drink, dance, sing, and go to bed when they please. Brand (_Pop. Antiq._ 1849, vol. i. p. 472), speaking of this custom, says, can it be what Aubrey, in his introduction to his _Survey of Wiltshire_, calls “Cob-loaf-stealing?”

YORKSHIRE.

There is in Yorkshire a custom, which has been by the country people more or less revived, ever since the alteration in the style and calendar, namely, of watching, on the midnight of the new and old Christmas Eve, by beehives, to determine upon the right Christmas from the humming noise which they suppose the bees will make when the birth of our Saviour took place.--_Gent. Mag._ 1811, vol. lxxxi. part. i. p. 424.

Christmas Eve in Yorkshire, says a writer in _Time’s Telescope_ (1822, p. 298), is celebrated in a peculiar manner at eight o’clock in the evening the bells greet “Old Father Christmas” with a merry peal, the children parade the streets with drums, trumpets, bells, or perhaps, in their absence, with the poker and shovel, taken from their humble cottage fire; the yule candle is lighted, and--

“High on the cheerful fire Is blazing seen th’ enormous Christmas brand.”

Supper is served, of which one dish, from the lordly mansion to the humblest shed, is invariably furmety; yule cake, one of which is always made for each individual in the family, and other more substantial viands are also added.

At St. Cuthbert’s Church, Ackworth, a sheaf of corn was at one time suspended on Christmas Eve outside the porch, for the especial benefit of the birds.--_N. & Q. 3rd S._ vol. ii. p. 505; see _N. & Q. 3rd S._ vol. iii. p. 117.

At Dewsbury, one of the church bells is tolled as at a funeral; this is called the Devil’s Knell, the moral of which is that “the Devil died when Christ was born.” This custom was discontinued for many years, but revived by the vicar in 1828.--Timbs’ _Something for Everybody_, 1861, p. 150.

At Ripon, on Christmas Eve, the grocers send each of their customers a pound or half of currants and raisins to make a Christmas pudding. The chandlers also send large mould candles, and the coopers logs of wood, generally called _yule clogs_, which are always used on Christmas Eve; but should it be so large as not to be all burnt that night, which is frequently the case, the remains are kept till old Christmas Eve.--_Gent. Mag._ 1790, vol. lx. p. 719.

Cole in his _Historical Sketches of Scalby, Burniston, and Cloughton_ (1829, p. 45) says the village choristers belonging to Scalby assemble on Christmas Eve, and remain out the whole night singing at the principal houses.

IRELAND.

A correspondent of _N. & Q._ (_3rd S._ vol. viii. p. 495) says that, in the south-east of Ireland on Christmas Eve, people hardly go to bed at all, and the first who announces the crowing of the cock, if a male, is rewarded with a cup of tea, in which is mixed a glass of spirits; if a female, with the tea only, but as a substitute for the whisky she is saluted with half-a-dozen of kisses.

DEC. 25.] CHRISTMAS DAY.

St. Chrysostom informs us that, in the primitive times, Christmas and Epiphany were celebrated at one and the same feast (_Homil. in Diem Nativ. D. N. J. Christi_, Opera, edit. Monfaucon, tom. iii.), probably from a belief that the rising of the star in the East and the birth of Christ were simultaneous. The separation took place at the Council of Nice, A.D. 325. The Armenians, however, continued to make but one feast of the two as late as the thirteenth century. The learned have long been divided upon the precise day of the Nativity. Some have fixed it at the Passover; others, amongst whom was Archbishop Usher, at the feast of Tabernacles; and it has been observed that, if others were watching their flocks when it occurred in the field by night, it would hardly have happened in the depth of winter. Be this as it may, the 25th of December has been the day most generally fixed upon from the earliest ages of the Church. Sir Isaac Newton, in his _Commentary on the Prophecies of Daniel_ (