Custom demised: The Feast of the Conception of Our Blessed Lady, the Chapel of the Savoy, London

John Strype, in his 1822 Ecclesiastical Memorials notes that on the 8th of December was the conception of our blessed Lady and that:

“ 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.”

Whilst many Catholic churches make the feast day their processions are not as grand as that once down in the 16th century and it no longer happens at the Savoy chapel.

Custom demised: St Cuthbert’s Day stag, Durham

An offering of a stag was at one time annually made on St. Cuthbert’s Day at the shrine of the saint in Durham in a custom which has considerable pagan undertones. The custom was established by the nearby Nevilles of Raby. Thistleton-Dwyer in his 1911 British Popular Customs Present and Past states that:

“On one occasion, however, Lord Neville claimed that himself, and as many as he might bring with him, should be feasted by the Prior upon the occasion. To this the Prior demurred, as a thing that had never been before claimed as of right, and as being a most expensive and onerous burden, for the trains of the great nobility of that day were numerous in the extreme. The result was that the Prior declined to accept the stag when laid before the shrine, by which they of the Nevilles were so grievously offended that from words they got to blows, and began to cuff the monks who were ministering at the altar.”

The author notes that:

“The latter, upon this occasion, were not contented to offer a mere passive resistance, for they made such good use of the large wax candles which they carried in belabouring their opponents as to compel them to retreat. The retainers of the Nevilles did not, however, condescend to take back again the stag which, as they deemed, had been so uncourteously refused. The stag was an oblation by the Nevilles of great antiquity, and appears to have been brought into the church, and presented with winding of horns.”

When the custom died out is unclear but its association with the September celebration of the saint suggests at the Reformation as the Anglican St Cuthbert’s Day is in March.

Custom contrived: Blessing the Bread at Lammas, Southwark

Ask any tourist to name a London cathedral; I am sure they will name St Pauls and Westminster, but Southwark probably not. This is not really surprising for whilst the later too regal in pomp and regale in their tourist reputation, Southwark still has that feel of a community cathedral, one whose principle role is to serve as thus it is not surprising that it has established a custom which firmly links it to the thriving market that sits at its feet.

The tradition is one established on an older one and incorporated into a central ritual of the church; communion. The older tradition is Lammas. Lammas,  dates from Saxon times, deriving from the old English ‘hlaf masse’ for Loaf mass. It falls on 1 August was established as the thanksgiving for the first products of the wheat harvest. Southwark’s established custom, first begun in 2014, builds upon this celebration of the wheat harvest whilst cementing its ties to a local bakery which lays in its shadow.

Give us our daily bread

The custom begins with with the delivery of the grain which will be used for the bread. The
Dean of Southwark not only blesses this but they will also held mill the wheat to make the flour that will become the Lammas Day bread,  a harvest sheaf, a small loaf and several Cathedral loaves for use in the Lammas-tide ceremony. As he does so he recants:

“Moses said to the people ‘When anyone presents a grain offering to the Lord, the offering shall be of choice flour.’ Leviticus 2.1.

Jesus said ‘The earth produces of itself, first the stalk, then the head, then the full grain in the head.’ Mark 4.28″

On the 1st of August or the day nearest too the bakery then prepare for the Dean’s visit to bless the final product. Details of the exact time of the Dean’s arrival were difficult to find so I hung around the area hoping to notice the colourful if rather short procession from the cathedral to the bakery. Sure enough lead by the cross bearer a small party of clergy arrived and entered the bakery where a the loaf awaited them on the table. The dean them blessed the bread and sprinkled holy water around the room stating:

“Let us give thanks for this grain of the new harvest to be milled to make choice flour which will be baked into the Lammas loaf. Lord of the harvest, bless the grain now in our hand bless the miller in their work bless the baker in their task bless the bread that will be baked bless the people to be fed bless the world you love so much and all in the name of Jesus our Lord.
All Amen”

And then asked the manager if there was anything else that needed blessing and he was soon guided around the bakery to bless the bakery, the bakers, all the staff, the millers, the farmers, flour and grain and as much machinery that he laid eyes upon.

 

Best thing since sliced bread

Everything suitably blessed, workers at the bakery took their newly blessed Lammas loaf and an array of other artistically designed breads and joining the Dean processed back to the cathedral where a Lammas day service was to be held. Dutifully the breads were placed upon the altar with the Lammas loaf central to the display with the Dean raising the bread up, in his presentation and saying:

“Brothers and sisters in Christ, the people of God in ancient times presented to the Lord an offering of first-fruits as a sign of their dependence upon God for their daily bread. On this Lammas Day, we bring a newly baked loaf from newly harvested wheat, baked by Bread Ahead in thanksgiving to God for his faithfulness. Jesus said, ‘I am the bread of life; those who come to me shall never be hungry and those who believe in me shall never thirst.’ John 6.35

The Lammas loaf is brought to the President, who says:

“Blessed are you, Lord God of all creation; you bring forth bread from the fields and give us the fruits of the earth in their seasons. Accept this loaf, which we bring before you, made from the harvest of your goodness. Let it be for us a sign of your fatherly care. Blessed are you, Lord our God, worthy of our thanksgiving and praise.”

The bread is then broken and later in the service given for the communion. Sadly many churches use the communion wafer as they communion offering and there is something more evocative at seeing a real loaf baked locally used in a way which had been done for centuries. Southwark’s Lammas day blessing is a small custom but one which clearly has long links to the past and firmly embedded within its community and as such hopefully will long continue.

 

Custom survived: Folkestone’s Canada or Flower Day

Canada Day may be a new custom relatively in London, transcribed from the country, but on the south coast in Folkestone, Canada Day has been celebrated since 1917 in a colourful and poignant unique custom at the Shorncliffe Cemetery below the old barracks. The cemetery at Shorncliffe could rank as one of the most picturesque overlooking the bay at Hythe, here 305 Canadians lay far from the native soil.

The custom was established by Edward Palmer, the founder-editor of the Hythe Reporter newspaper, the son of the first headmaster of Hythe’s National School. He thought up the idea in 1916. Canadians at the time were a common sight in the town, being stationed during the First World War and many injured soldiers returned to the camp above the town. At the time the Canadians already held there Canada Day celebration, then called Dominion Day, with a  parade consisting of massed marching bands through union jack and maple lead flagged streets. The event culminated in a military tattoo in Radnor Park. Thus it is worth noting that Canada Day celebrations existed for more than over a 100 years from Edward Palmer’s involvement. Of course, many Canadian soldiers did not recover from the injuries of war and were buried in the Shorncliffe cemetery.

Edward Palmer wrote in the Hythe reporter that he was concerned that the soldier’s families being many thousands of miles away prevented that visiting and attending to the grave and he suggested that a that a day should be established when flowers should be placed on each grave. Stating that ‘who is more fitted to this than the children who wave flags and salute the flag on Empire Day?’

Thus Palmer organise the first event in 1917. In the early evening of the 13^th July, 1500 school children assembled at the cemetery joined by the Band of the Canadian Artillery playing the ‘The Maple Leaf’ and the National Anthem.  There was no religious service but brief speeches given by two serving Canadian officers as well as the Folkestone Mayor Stephen Penfold and the Vicar of Hythe, Reverend H Dale as well as other Canadian soldiers.  After which, the children then solemnly and quietly walked among the graves and left their bouquets and posies on each grave. An account is recorded in Folkestone, Hythe, Sandgate and Cheriton Herald June 1917.

“Children Honour Canadians Graves – Tribute to Maple leaf heroes – Pretty Ceremony at Shorncliffe

A very pretty and pleasing ceremony, which it is hoped will be an annual event, was witnessed at the Moore Barracks Cemetery on Wednesday afternoon, when some 1500 school children from Folkestone, Hythe, Sandgate and Cheriton gathered to do honour to the Canadian soldiers buried there by placing flowers on all he graves. Every juvenile carried a bunch of flowers, manuy of them being of large size and beautifully arranged and the scene was a remarkably pretty one. The Children were arranged in a square, each school being under the care of its own teachers, while in the centre were the speakers, and the band of the Canadian Cavalry Brigade, under Lieutenant Dickinson.”

Palmer continued to organise until his death in 1927, thus ensuring it was well established by the start of the Second World War which as often put a momentary pause to the proceedings but was fortunately reinstated in 1952. It has continued since, even in 2020 a service was held albeit without children,  a small number of children attending in 2021 for a socially distanced one.

Over time the custom has changed its name from Flower day to a more obvious Canada Day, but appears to be little known despite its age. The children still attend some walking from their primary schools, others being bused in. They continue to process down the slope. Some holding their flowers which range from large bouquets to small posies. Some holding flags. Much of the ceremony remains as Palmer established, there is still music from an assembled brass band, speeches from the Mayor and Canadian officers, the later recording the significance of the day. Now there is a religious aspect to the ceremony, which adds the necessary solemnity to the event. Many current and old soldiers pay their respects by laying wreaths and attending, often the most elderly watching over from the hillside above. At the end of the ceremony, the children who has sat very patiently and attentively during the 40 minutes or so of the service, knew it was their time. They dutifully stood, and then at the allotted time knelt placing their flowers and then their small wooden cross upon the grave in front, nodding their heads with respect. Their duty undertaken the children were row by row, one by one, dismissed and processed back.

 

 

 

Over time the number of children have dropped and today there is little over a third attending meaning sadly not all graves get flowers, perhaps two graves could be attended by one child if numbers drop to lower numbers. Furthermore, perhaps the custom requires a new name, as the ceremony has now acknowledged the role of the Gurkhas, a number of whom are buried within the cemetery and even today a small population lives in the town. The military band was a Gurkha band in fact.

These points notwithstanding, Folkestone’s celebration of Canada’s contribution continues to be a poignant and picturesque tradition

Custom survived: The Hepworth Feast

Hepworth is one of those large villages that nestle in the valleys between the large conurbations of West Yorkshire. To be honest apart from the views and the pubs little would draw all but the curious casual visitor. However, on the evening of the last Monday of June it comes alive with its annual Hepworth Feast

A moveable feast

The feast is said to commemorate the village’s escape from the 1665 Great plague of Hepworth. Local tradition tells that a cloth was sent from London arrived at the home of a family called the Beevers at Foster Place in the village. Local tradition states that the maid who opened the package was the first victim and to prevent the spread the villagers established at Barracks Fold, a barricade across the lane. However, although thirteen people died, the majority survived as a such when the plague had run its course, a celebration was established.

However, there is some doubt over whether the feast was established then or revived then. The date is significant, being near the 24^th June, St John’s or Midsummer’s Eve, a popular time for such feasting and often thought to have a pagan origin. This was certainly the view of the Rev J. D. M Jones in his 1980 History of Hepwoth. This is a view in the village as well and it is also possible that it was a revived custom after the Commonwealth dissolved and the monarchy restored. Indeed such feasts were common as indicated by this account in the 2^nd July 1934:

“Penistone Feast: Open-Air Festival for Hospitals. The Penistone Feast, a survival of ancient times, and always held during the week-end following 24 June each year, is in full swing. It started on Saturday, and summer-like weather prevailing, a huge crowd assembled in the Recreation Ground, where the pleasure fair, with its many attractions, was crowded until midnight. Yesterday afternoon, the 49th annual open-air musical festival was held in a field adjoining the Feast ground, the proceeds being for the hospitals and kindred institutions.The chorus of 90 members occupied a raised platform and an orchestra of 20 persons were in front. The singing of the special hymns and choruses from the “Messiah” and the “Creation” was creditably done under the conductorship of Mr. A.W. Jagger. The Denby Silver Band, under the conductorship of Mr. W. Kaye, and the Hepworth Iron Works Brass Band, conducted by Mr. Ernest Kaye, each played a selection, and massed for the playing of a march, conducted by Mr. Ernest Kaye.”

One might also add that the nature of the custom a perambulation of the main parts of the town also suggests it could be modified beating of the bounds or rogation custom.

Feast or famine

Thus, indicating that such Feasts at this time were widespread locally but have now died out. Indeed, the Hepworth Feast nearly died out in the 1940s. Julia Smith in her 1986 Fairs, feasts and frolics states that a Mr John Smith said that attendance at meetings had dwindled to only one or two and he had threatened them by saying ‘Are you going to have a feast or not?’ The general consensus being to keep it and a committee was established, John Smith was elected as secretary and his wife did the food. One of the reasons why it may have died out is its association with drunkeness and trouble as emphasised by this case:

“The parties are both young men, and appear to have had a quarrel between them for a long time. On the 30th June, which was Hepworth Feast Monday… Kaye hit Whitehead on the head with both fists as hard as he could. Whitehead held his head down then, and Kaye deliberately kicked him in the eye with his boot. The kick had an upward tendency, and it cut his eyelid severely…”

Now the Hepworth Feast Committee made it more family oriented with the main street having stalls for children races and other entertainments such as Punch and Judy, coconut-shies and magicians acts. An account on the 3th July 1858 in the Huddersfield Chronicle reports a scene not dissimilar to what one sees today:

“Hepworth Feast was celebrated last Monday. The village presented a very animated appearance, as the day was observed as a general holiday. The procession of the children, accompanied by teachers and friends, paraded the district in the afternoon, headed by the ‘Temperance Brass Band A selection of hymns were sung by the children at the several villages they visited. On returning to the school, the usual good things were awaiting them; and the entertainments in the evening were added to by the performance of music by the band.”

Feast for the eyes

Today the band is Hepworth Brass Band has been a part of this since its formation in 1882. The bands long history puts it amongst the oldest brass bands in the country. There is only one other school that at Scholes which is visited. The Feast begins with a procession behind the Hepworth banner from the local primary school uphill, downhill, uphill and around…it’s a cruelling procession perhaps the most arduous I have ever seen a brass band do! At regular spots  en route the procession would stop, the vicar with his portable speaker and microphone would call out a number and hold it up. This would refer to a number of nationally well-known and locally well-known hymns which would be powerfully song at different locations. And despite the long route and nature the singing was impassioned and popular; especially at the pubs where they could rest longer and recharge.

Smith neatly sums up the sentiment and importance of the custom:

“The sound of the approaching band and people gathering outside the Butcher’s Arms heralds the highlight of the feast, the united sing….In his short address the Rev J D. M Jones referred to the feast as an expression of the sense of community in the village. Mr Smith, the feast secretary echoed these sentiments, as he told me how people who left the village returned annually fpr the feast; there were people here today from as far away as Bournemouth.”

The joy of the children who had followed the procession’s long route with little complaint were finally at the end rewarded with their portable feast in a brown paper bag was evident and gladly grabbed hold of it; as was the adults had theirs in the Village Hall. It was clear that the Feast is still a big day in the village and shows little sign of disappearing soon.

Custom revived: The Clopton Rose, Long Melford, Suffolk

As a county Suffolk could be said to lack a wide range of surviving calendar traditions. As a consequence the Clopton Rose ceremony is a delightful revival in the picture perfect village of Long Melford.

The rose ceremony is of course a quit rent and such rose quit rents were relatively common in the mid-medieval period and were due to when they were in flower; given in June often at Midsummer. Indeed in 2003 all three existing rose rents; Knollys, Leicester and this one were in the same week with Leicester and Clopton the same weekend.

A rose by any other name

Local records record that in 1436 William Clopton then the Lord of Toppesfield Manor, granted the town of Hadleigh the guildhall and market land, for the rent of one mark a year. This as at some point and unexplained reason was commuted to a red rose. The Cloptons later moved to the larger and more impressive Kentwell and subsequently were no longer interested in the Hadleigh Toppesfield property selling it in 1470 to the Bendysshe family. This family was related to the Clopton’s by marriage and continued to receive the rose rent as presumably did all owners of the property as they had the same manorial rights.

Ironically then, it would seem that although the Cloptons theoretically parted company over 553 with the property and thus the rent; their name would be remembered. I do suppose they did introduce it and it was their generosity that is being thanked.

Such rose rents signified fidelity, as indeed we give roses today for that reason. As the medieval tradition of serfdom was being dismantled, the landlords required something that suggested the same sort of loyalty and the thus to the rose rent was established. Accepting a rose as a token payment was an acknowledgement of the tenant’s fidelity to his manorial lord.

 A rose again.

Customs and traditions can sometimes surprise you. Often completely dead customs get revived. Even 100s of years after. It is unknown when the last rose rent was played to the Cloptons such rents were formally removed in an 1922 parliamentary act anyhow. However, the Clopton family has a large social organization with many based in the USA and as such a Jean Clopton came across the existence of the rent which had not been paid for many years. Those surprisingly in 1984 with the agreement of the mayorial office of Hadleigh and Long Melford church where the William Clopton memorial is, to revive the giving of the rose and those develop a revised custom around it. Fortunately, she did not ask for the unpaid roses to be given -otherwise the whole church would have been swamped with roses. Indeed in an article in the East Anglian Daily Times by Gemma Jarvis, ‘Famous church upholds historic tradition with red rose ceremony’, the Reverend Matthew Lawson notes:

“Originally Clopton had planned to charge two percent interest on the debt, in which case the village would have owed 1,303,365 roses. But Clopton says ‘for the sake of good international relations, the family will probably decide to cancel the debt, providing that the village pay us another rose for the next 500 years of rental.”

This first giving may have been more informal in an article in the Hadleigh Society Newsletter, June and July 1990 editor notes under the article “ONE RED ROSE” – An explanation by ‘W.A.B. Jones, that:

“The family have, of course, recently visited Hadleigh from the U.S.A. and were duly presented with one red rose, by the deputy Mayor.”

A bed of roses

When I arrived, a small crowd assembled on the green outside to see some re-enactors firing an old cannon. It was a lively start to the day; but unconnected to the actual Clopton rose ceremony.

The ceremony itself is part of the Sunday eucharist and thus had scant mention of the ceremony until the sermon. In 2023, the sermon supported by powerpoint explained the importance of the rose and mentions in the bible. He speaker stated that the only mention of roses in the bible was ‘rose of Sharon’; I did not have the heart to say to him afterwards that that was a hibiscus. Thus, there were no roses mentioned in the bible.

After the sermon the chair of Long Melford councillors Liz Malvisi and the Mayor of Hadleigh, Counsellor Gordon McLeod, supported by the members of the ministry team carrying staves processed into the chapel where William Clopton’s beautiful white marble tomb was found. The Mayor carried a fresh red rose, the older red rose having been removed previously, and those with a quiet hush, the newer one was placed atop William’s hands held in prayer. The Mayor then bowing his head in respect processed back to the main body of the church.

A simple but moving ceremony which reinforces the importance of the Clopton family to the village. The Reverend Matthew Lawson continued in the article that:

“This usually brings up to 80 members of the Clopton family to Long Melford, however it was a privilege to represent them at the Clopton rose ceremony.

I felt it was important to continue this tradition that has its roots as far back as 1436 in the village and with social distancing measures in place we managed to achieve this.

The Clopton rose ceremony maintains links between the people of Hadleigh and Long Melford. And with oursleves and the Clopton family of America whose ancestors helped to build the church. The ceremony also reminds us that acts of generosity can bear good fruit over many centuries.”

In 2023 the congregation was asked if there were any members of the Clopton family present; sadly there was not although since the Covid pandemic the service is livestreamed and so this has meant that many overseas family members could watch via Facebook.

As said simple service but one which underlines the importance of service and public sacrifice, a theme discussed by the mayor.

Custom transcribed: Polish Holy Saturday Swieconka

It is interesting as a researcher into customs and traditions is that although one naturally assumes that the custom landscape is fossilised and never changes, bar a few revivals; hovever this is far from the truth and just as commentators wrongly bemoan the loss of British customs (the revivals far outweigh those demised); it would be wrong to say that new customs do not develop or are imported from the diaspora of other nations. The Swieconka is one such custom like the Christingle or Advent crown which appears to be spreading through the churches, although unlike the later it appears to be only Roman Catholic churches for reasons which will be clear as we progress

So what are Swieconka?

Made by children, the foods within have a symbolic message and meaning. The Good Shepherd website helpfully records the interpretations of the components:

“A Yeast Cake (Babka): Reminiscent of the Risen Lord.

Colourful dyed eggs: Symbolise hope in Christ’s Resurrection and new life.

Bread: Symbolic of Jesus, the Bread of Life.

A Lamb figure: Represents The Paschal Lamb.

Horseradish: Symbolises the bitterness and harshness of the Passion of Jesus.

Salt: A necessary element of our physical life and to preserve us from corruption.

Polish Salami (Kielbasa): Indicative of God’s mercy and generosity.

Sprigs of Greenery: Represents joy in Spring and the Resurrection & finally some Spring Flowers.”

 

How far has it spread?

My first experience of the custom was at the Good Shepherd Catholic church, Arnold, where in an area of third or even fourth generation Polish settlers it has been well established and certainly dates back 30 years or older.

Nottingham and Newark have a long established Polish community and in Catholic churches the blessing of the Easter food, or  ‘Swieconka’ is undertaken. Such baskets have been done in Arnold’s Good Shepherd at least since the 1980s. A cursory enquiry on the internet suggests that it considerably widespread. From  the Immaculate conception in Clevedon Somerset to Harrogate in Yorkshire from St Mary’s Leek Staffordshire to the Ely in Cambridgeshire.

The website for Immaculate conception Clevedon, Somerset states:

“The blessing of the Easter food, or the ‘Swieconka’ is a tradition that is very dear to the heart of every Pole. Traditionally, food is brought to the church in a basket, with a linen cover, and blessed by the parish priest on Holy Saturday morning. After the blessing, the food is set aside until Easter morning when the head of the house shares blessed egg, symbol of life, with his family and friends.”

St Joseph’s Church Harrogate (North Yorkshire) states that:

“ On Holy Saturday Morning, around 130 people attended the Blessing of Easter Baskets – Święconka. Fr Stephen led the liturgy, and three young people read prayers in Polish.  It was a wonderful occasion in preparation for the celebration of Easter.”

In Essex, Witham’s Catholic church records:

“We will celebrate the polish tradition of Swieconka (sh-vee-en-soon-kah) again this year. Everyone is invited to join our polish brothers and sisters on Holy Saturday afternoon.
Baskets of Easter food will be blessed – bread and baked goods, meats and eggs. The baskets are decorated with ribbons and Easter evergreen. In gratitude to God for all His gifts and his grace the Easter food is sanctified with the hope that in the joy of the resurrection, we too will be blessed by His goodness and mercy.”

In Southampton, the tradition has attracted local press interest. In the Southern Daily Echo, the article Food blessing is new ingredient for city’s rich cultural mix 2008 records that:

“Hundreds of people from Southampton’s Polish community attended St Edmund’s Catholic Church bringing decorated baskets containing samples of tradition food to be blessed. The typical “Swieconka” basket contains hard-boiled shelled and painted eggs, bread, salt, ham, smoked sausage, horseradish, butter and cake. All of the food that was brought to the church on Saturday was decorated with spring flowers, colourful ribbons and an Easter lamb moulded from sugar or chocolate.”

A more recent adopter of the custom is St Clare’s Catholic church, Fagley, in Bradford (West Yorkshire)

“Once again, St Clare’s Fagley will celebrate Święconka – the blessing of the Easter baskets – with members of the Polish community on Holy Saturday.  This event has taken place over the past 6 years here at St Clare’s and the numbers are growing steadily – over a hundred and twenty people gathered, among them 50 children, many of whom attend our parish schools. Fr Paul Redmond, the parish priest, will lead the service of blessing with the prayers in Polish and English.”

The spread had attracted the attention of the Church times, where David Self in an 2007 article, Mass and Swieconka in the Fens states that:

“Immigrants can be both a source of revival and of new growth for parishes.”

He continues:

“In the town, there may be some typical Fen suspicion of the incomers. But the parish priest, Fr John Doman, believes they are accepted in the church partly because the congregation became used to a Polish pope, partly because the newcomers are conservative by nature, and partly because they so obviously want to be there. There was no trouble, for example, with the introduction of Swieconka, a Polish Holy Saturday service in which food-baskets are blessed.”

Which is an interesting observation. However, what is not evident yet is the tradition spreading beyond its Polish diasporan population and out of the Roman Catholic church into other denominations or even to a more secular tradition.

 

Custom occasional: The Chertsey Curfew Bell

Lady Day is the last day for the ringing of the curfew bell at Chertsey. Manning and Bray’s “The History and Antiquities of Surrey” (c.1811) records that this curfew was rung, at 8pm on weekdays but also on Sunday mornings at 8am on the largest (tenor) bell. However, although the practice of the 8am ringing of the tenor curfew was discontinued, the 8pm week-night ringing is now done by a bell from 1856 rather than the Abbey bell as established obviously to protect this well. The curfew is not now rung on Saturday nights.

Curfew bells were established across the country as has been discussed before, and some counties such as Kent had a number. Often a story about their establishment is told but in this case this appears lost and is replaced by the story of Blanche Heriot.

For whom the bell tolls

The story is based around the time of the War of the Roses, when in 1471, Yorkist King Edward IV retook the throne such that Blanche’s suitor, a Lancastrian Knight, Neville Audrey, having fought against Edward, had now become a traitor. Thus, he sought sanctuary in the Abbey. However, the authorities did not regard this as sanctuary and he was captured and sentenced to death. The execution was by the chiming of the following day’s first toll of the town’s curfew bell.

However, a reprieve was on offer. For the knight remembered that he had saved the life of a Yorkist nobler who grateful for the sparing of his life, that he gave him his signet ring stating he was a moral and honourable character. So, with the ring him hand he sent a rider to reach the king in search of a pardon.

The King did give him a pardon but the distance between London and Chertsey would be a challenge to get the message to the knight’s potential executioners. Legend tells that the rider was a mile away when Blanche decided to climb the abbey’s bell tower and jumped to grab the clapper. The bell was about to ring, but Blanche holding fast muted the sound by preventing it hitting the bell, until the rider appeared with the pardon. Which indeed happened and he was saved.

In 1840, Albert Smith published the story, and it became very popular West End melodrama. The story also inspired American writer Rose Hartwick Thorpe write ‘The Curfew Must Not Ring Tonight’ which was one of Queen Victoria’s favourite poems. Today one can continue to hear the curfews and see a monument erected to re-remember it.

Custom revived: Ash Wednesday Imposition of Ashes

Any attendee of an Ash Wednesdays can be easily spotted by the presence of a the remains of an ash cross upon their forehead. This is called the imposition of ashes and in the Anglican church is a revival of an old English tradition

The origin of the day originates in the 8^th century he celebration of the day as the beginning of Lent is not attested earlier than the 8th century.  The imposition of ashes seems to be an English innovation of the 10th century, it is believed to have been adapted from an earlier ritual for public penance in sackcloth and ashes which was thought to be unpopular. The earliest account appears from Aelfric of Eynesham around 1000 who states that the ashes were “strewn” on the head.

Ashes to ashes

What formed the ashes in those medieval times is unclear, but current Catholic instruction states the ashes should come from the previous year’s Palm Sunday service and sometimes mixed with oil and holy water. The current practice is to smudge the forehead with the sign of a cross which many Christians choose to remain visible as a sign of their faith for the rest of the day.

Dust to dust

It thus was common practice but the Reformation had a significant effect it. On the 6^th February 1548, a Royal Proclamation stated that it was forbidden and then in banned in 1549 prayer-book.   The revival of the custom came with the toleration of Catholicism and the re-introduction of the faith, who presumably had continued the practice overseas or in secret. It was the 19th century development of the Anglo-Catholic movement that started to import back into the Anglican ritual many Roman Catholic practices. Research suggests that the Ash Wednesday ritual was still being introduced into some cathedrals in the middle of the 20th century with a liturgy used taken from the Roman Catholics. As a service Ash Wednesday became more popular during the second half of the 20th century.  However, the imposition of ashes finally reappeared in the official Anglican liturgy in 1986. Guidance from the church of England website states:

“Ashes are imposed on the forehead of each person, including the leader. Members of a household may impose ashes on one another. At the imposition the person administering the ashes may say Remember that you are dust, and to dust you shall return. Turn away from sin and be faithful to Christ. or the ashes may be imposed without the use of words.”

Custom demised: New Year Day gift giving

New Year’s Day is generally a day now of recovery from celebrating the night before. Some families may have a New Year’s day meal but for many years it was New Year’s day not Christmas that was the day for gift giving.

Fosbroke, in his Encyclopædia of Antiquities, notices the continuation of the Roman practice of interchanging gifts during the middle and later ages; a custom which prevailed especially amongst our kings, queens, and the nobility. According to Matthew Paris, Henry III., following the discreditable example of some of the Roman emperors, even extorted them from his subjects.

In Rymer’s Fœdera a list is given of the gifts received by Henry VI. between Christmas Day and February 4th, 1428, consisting of sums of 40s., 20s., 13s. 4d., 10s., 6s. 8d., and 3s. 4d.

In the reign of Henry VII. the reception of the New Year’s gifts presented by the king and queen to each other and by their household and courtiers, was reduced to a solemn formula.

Agnes Strickland, in her Lives of the Queens of England (1864), quotes the following extract from a MS. of Henry VII.’s Norroy herald, in possession of Peter Le Neve, Esq.:

“On the day of the New Year, when the king came to his foot-sheet, his usher of his chamber-door said to him, ‘Sire, here is a New Year’s gift coming from the queen;’ then the king replied, ‘Let it come in.’ Then the king’s usher let the queen’s messenger come within the yate” (meaning the gate of the railing which surrounded the royal bed, instances of which are familiar to the public in the state bedrooms at Hampton Court to this day, and it is probable that the scene was very similar), “Henry VII. sitting at the foot of the bed in his dressing-gown, the officers of his bed-chamber having turned the top sheet smoothly down to the foot of the bed when the royal personage rose. The queen, in like manner, sat at her foot-sheet, and received the king’s New Year’s gift within the gate of her bed-railing. When this formal exchange of presents had taken place between the king and his consort, they received, seated in the same manner, the New Year’s gifts of their nobles. ‘And,’ adds the herald, assuming the first person, ‘I shall report to the queen’s grace and them that be about her, what rewards are to be given to them that bring her grace New Year’s gifts, for I trow they are not so good as those of the king.’”

In the 4^th series of Notes and queries it is recorded that:

“there is in the possession of the Marquis of Bath, Longleat, a manuscript, which contains a list of moneys given to King Henry VIII. in the twenty-fourth year of his reign, as New Year’s gifts. They are from archbishops, bishops, noblemen, doctors, gentlemen, &c. The amount which the king’s grace complacently pocketed on this occasion was 792l. 10s. 10d.”

Honest old Latimer, however, says Hone in his 1836 Every Day Book states that instead of presenting Henry VIII. with a purse of gold, put into the king’s hand a New Testament, with a leaf conspicuously doubled down at Hebrews xiii. 4, which, on reference, will be found to have been worthy of all acceptation, though not, perhaps, well accepted.

A manuscript roll of the public revenue of the fifth year of Edward VI. has an entry of rewards given on New Year’s Day to the king, officers, and servants, amounting to 155l. 5s., and also of sums given to the servants of those who presented New Year’s gifts to the king.

Thistleton-Dwyer in his 1836 Popular customs states that:

“During the reign of Queen Elizabeth, the custom of presenting New Year’s gifts to the sovereign was carried to an extravagant height. Indeed, Dr. Drake is of opinion that the wardrobe and jewelry of Queen Elizabeth were principally supported by these annual contributions on New Year’s Day. He cites lists of New Year’s gifts presented to her from the original rolls published in her “progresses” by Mr. Nichols; and from these it appears that the presents were made by the great officers of state, peers and peeresses, bishops, knights and their ladies, gentlemen and gentlewomen, physicians and apothecaries, and others of lower grade, down to her Majesty’s dustman. The presents consisted of sums of money, costly articles of ornament for the queen’s person or apartments, caskets studded with precious stones, valuable necklaces, bracelets, gowns, embroidered mantles, smocks, petticoats, looking-glasses, fans, silk stockings, and a great variety of other articles. The largest sum given by any of the temporal lords was 20l.; but the Archbishop of Canterbury gave 40l., the Archbishop of York 30l., and the other spiritual lords, 20l. and 10l. Dr. Drake says, that although Elizabeth made returns to the New Year’s gifts, in plate and other articles, yet she nevertheless took sufficient care that the balance should be in her own favour.”

And that:

“In the reign of James I. the money gifts seem to have been continued for some time, but the ornamental articles presented seem to have been few and of small value. No rolls, nor, indeed, any notices of New Year’s gifts presented to Charles I. seem to have been preserved, though probably there were such. The custom, no doubt, ceased entirely during the Commonwealth, and was never afterwards revived, at least, to any extent worthy of notice. Mr. Nichols mentions that the last remains of the custom at court consisted in placing a crown-piece under the plate of each of the chaplains in waiting on New Year’s Day, and that this custom had ceased early in the nineteenth century.”

The New Year’s gifts, says Chambers in his Book of Days presented by individuals to each other were suited to sex, rank, situation, and circumstances. From Bishop Hall’s Satires (1598), it appears that the usual gift of tenantry in the country to their landlords was a capon; and Cowley, addressing the same class of society says:

“Ye used in the former days to fall Prostrate to your landlord in his hall,When with low legs, and in an humble guise,Ye offer’d up a capon sacrificeUnto his worship, at a New Year’s tide.”

Ben Jonson, in his Christmas Masque, among other characters introduces:

“New Year’s gift in a blue coat, serving-man like, with an orange, and a sprig of rosemary on his head, his hat full of brooches, with a collar of gingerbread, his torch-bearer carrying a marchpane, with a bottle of wine on either arm.”

An orange stuck with cloves was a common present, and is explained by Lupton, who says that the flavour of the wine is improved, and the wine itself preserved from mouldiness, by an orange or lemon stuck with cloves being hung within the vessel, so as not to touch the liquor.

Thistleton-Dwyer also adds that:

“When pins were first invented, and brought into use about the beginning of the sixteenth century, they were a New Year’s gift very acceptable to ladies, instead of the wooden skewers which they had hitherto used. Sometimes, however, in lieu of pins, they received a composition in money, called pin money, an expression which has been extended to a sum of money secured by a husband on his marriage for the private expenses of his wife.

Gloves, too, were customary New Year’s gifts. They were far more expensive than nowadays, and occasionally a sum of money was given instead, which was called glove money.”

Now no one gives gifts it seems on New Year’s Day least of all to the monarch