Custom demised: Shrovetide Football Derby

Shrove Tuesday in Derby was a hectic day for the city as Thistleton-Dwyer notes:

“Formerly the inhabitants of Derby had a foot-ball match between the parishes of All Saints and St. Peter’s; the conflicting parties being strengthened by volunteers from the other parishes, and from the surrounding country.”

Some significant culturally was the custom that the bells of the different churches in Derby would have rang their merry peals on the morning giving rise to a rhymn of the five parishes of All Saints’, St. Peter’s, St. Werburgh’s, St. Alkmund’s, and St. Michael’s:

“Pancakes and fritters, Say All Saints’ and St. Peter’s; When will the ball come, Say the bells of St. Alkmum; At two they will throw, Says Saint Werabo’;O! very well, Says little Michel.”

Like similar mob football company the goals were wide apart; the goal of All Saints’ was the water-wheel of the nun’s mill, and that of St. Peter’s, on the opposite side of the town, at the gallow’s balk, on the Normanton Road. The ball was also unique it was:

“of a very large size, was made of leather, and stuffed quite hard with shavings.”

It would be thrown in;

“about noon was thrown into the market-place, from the Town Hall, into the midst of an assembly of many thousand people, so closely wedged together, as scarcely to admit of locomotion. The moment the ball was thrown, the “war cries” of the rival parishes began, and thousands of arms were uplifted in the hope of catching it during its descent. The opposing parties endeavoured by every possible means, and by the exertion of their utmost strength, to carry the ball in the direction of their respective goals, and by this means the town was traversed and retraversed many times in the course of the day; indeed, to such an extent has the contest been carried, that some years ago the fortunate holder of the ball, having made his way into the river Derwent, was followed by the whole body, who took to the water in the most gallant style, and kept up the chase to near the village of Duffield, a distance of five miles, the whole course being against the rapid stream, and one or two weirs having to be passed; on another occasion, the possessor of the ball is said to have quietly dropped himself into the culvert or sewer which passes under the town, and to have been followed by several others of both parties, and, after fighting his way the whole distance under the town, to have come out victorious at the other side where, a considerable party having collected, the contest was renewed in the river.”

He continues that:

“On the conclusion of the day’s sport the man who had the honour of “goaling” the ball was the champion of the year; the bells of the victorious parish announced the conquest, and the victor was chaired through the town. So universal has been the feeling with regard to this game, that it is said a gentleman from Derby having met with a person in the backwoods of America, whom from his style and conversation he suspected to be from the Midland Counties of England, cried out when he saw him, “All Saints’ for ever;” to this the stranger instantly retorted, “Peter’s for ever;” and this satisfied them that they were fellow-townsmen.”

Sadly this would not be the case even though by 1846 it had become the biggest and most notorious football event in the UK and ‘that ran in the veins of every Derbeian’ Indeed the historian, William Hutton, states in his 1791 History of Derby that it was so popular the ‘the very infant learns to kick and then to walk’. 

The game was well supported and the fact that the locally influential, Joseph Strutt, would play dressed in a specially made buckskin suit, suggested its wide support.

However 1846 was a significant day for the custom when the army was called in to stop it. William Mousley, the city Mayor had been granted permission from the home secretary to it using the facility of two troops of dragoon guards.  

However, the players were not keen on following the ban and the ball was thrown up in the Morledge, it was Benjamin Fearn, one of Derby’s first policemen who was sent in to get it.  He is said to have dived into the throng of players emerging soon with the ball which was then cut to pieces. Yet the crowd were defiant, later the same day, another ball was thrown up; again the police and dragoons this time chased the players out into the countryside around Normanton. Fearn again gained the ball and although he had it for ten minutes so players from St Peters overpowered him and threw him over a hedge. Despite this 1846 marked the end of the custom and its long history.

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

Custom demised: Lost November 5th rhymes

Many of us are familiar with the bonfire rhyme or bonfire prayer:

“Pray remember

The Fifth of November,

Gunpowder treason and plot;

For I know no reason

Why Gunpowder treason

Should ever be forgot.

Hollo boys! Hollo boys! Hurrah.”

Which has become a children’s nursery rhyme as well

If you attend an event in Sussex you will also here the following verse no doubt:

“A penn’orth of bread to feed the Pope,

A penn’orth of cheese to choke him;

A pint of beer to wash it down,

And a good old faggot to burn him.”

But across the country there were local variants many recorded in Alexander Andrew’s 1783 Long ago-A Journal of Popular Antiquities which appear to have been largely lost. In Derbyshire:

“Remember, remember,

Th’ fifth o’ November,

Th’ gunpowder plot,

Shall ne’er be forgot!

Pray gi’s a bit o’ coal,

Ter stick in th’ bun-fire hole!

A stick an’ a stake,

For King George’s sake—

A stowp an’ a reel,

Or else wey’ll steal.”

In Lincolnshire:

“Remember, remember

The fifth o’ November!

Guy and his companions’ plot:

We’re going to blow the Parliament up!

By God’s mercy we wase catcht,

With a dark lantern an’ lighted matcht!”

 Northamptonshire the following was chanted:

“Gunpowder treason!

Gunpowder treason!

Gunpowder treason plot!

I know no reason

Why gunpowder treason

Should ever be forgot.

Guy Fox and his companions

Did the scheme contrive,

To blow the King and Parliament

All up alive.

But, by God’s providence, him they catch,

With a dark lantern, lighting a match!

Hollo, boys! hollo, boys! make the bells ring!

Hollo, boys! hollo, boys! God save the king! Hurrah.”

In Clifton in Nottinghamshire the following was recorded:

“Please to remember

The fifth of November.

Old Guy Faux

And gunpowder plot

Shall never be forgot,

While Nottingham castle

Stands upon a rock!

In Oxfordshire:

“The fifth of November,

Since I can remember,

Gunpowder treason and plot;

This was the day the plot was contriv’d,

To blow up the King and Parliament alive;

But God’s mercy did prevent

To save our King and his Parliament.

A stick and a stake

For King James’s sake!

If you won’t give me one,

I’ll take two,

The better for me,

And the worse for you.”

In Poor Robin’s Almanack for the year 1677 is the following:

“Now boys with

Squibs and crackers play,

And bonfire’s blaze

Turns night to-day.”

In some parts of the north of England the following song is sung:

“Happy was the man,

And happy was the day,

That caught Guy

Going to his play,

With a dark lanthorn

And a brimstone match

Ready for the prime to touch.

As I was going through the dark entry

I spied the devil.

Stand back! Stand back!

Queen Mary’s daughter.

Put your hand in your pocket,

And give us some money

To kindle our bonfire. Hurrah.”

All these variants appear to have disappeared as a standard was written down and spread around via media sources – a trend that continues today!

Custom demised: Great Crosby Goose Fair

Many readers will know the Tavistock Goosey Fair, certainly Nottingham’s Goose Fair but Great Crosby once a small village, now a considerable settlement, seven miles from Liverpool also had its ‘Goose Fair.’

Notes and queries records that the feast took place when the harvest is gathered in about that part of the country, and so it forms a sort of “harvest-home” gathering for the agriculturists of the neighbourhood. Thus, it appears to have developed from a feast day and was associated with St Luke’s Day or rather the nearest Sunday. Notes and queries continues to state that:

“It is said also that, at this particular period, geese are finer and fatter after feeding on the stubble-fields than at any other time.”

And the comments that:

“Curious to say, however, the bird in question is seldom, if ever, eaten at these feasts.”

A reason for this being given that George Henderson’s 1911 Survivals in Belief Among the Celts, states that:

“At ‘Goose Fair’ at Great Crosby, Lancashire, the goose was held as too sacred to eat.”

Whether is true is unclear and it may have been that it was simply a trade fair and once does not eat the profits. Similarly when it demised is not known. 

Custom demised: Eccles Wake

In the town of Eccles was a famous wake, an annual festival associated with the Parish church and doubtless associated with its foundation. The event was celebrated on the first Sunday in September, and continued during the three succeeding days, and consisted of feasting upon a kind of local confectionery, called “Eccles Cakes,” and ale, with various sports. 

Edward Baines in their 1836 History of County of Lancaster: 

“On Monday morning, at eleven o’clock the sports will commence (the sports of Sunday being passed over in silence) with that most ancient, loyal, rational, constitutional and lawful diversion.”

One of the most barbaric aspects was:

 “Bull Baiting: In all its primitive excellence, for which this place has been long noted…the day’s sport to conclude with baiting the bull, Fury, for a superior dog-chain.”

The festivities continue:

“At one o’clock there will be a foot race; at two o’clock, a bull baiting for a horse collar; at four o’clock, donkey races for a pair of panniers; at five o’clock, a race for a stuff hat. On Tuesday, the sports will be repeated; also on Wednesday, with the additional attraction of a smock race by ladies. A main of cocks to be fought on Monday, Tuesday, and Wednesday for twenty guineas, and five guineas the byes, between the gentlemen of Manchester and Eccles; the wake to conclude with a fiddling match by all the fiddlers that attend for a piece of silver.”

Such village wakes flourished throughout the midlands and northern England and were seen as holidays for working people in the industrial regions such as Wigan.  As such by the 18th century, huge crowds were attracted and by 1877 local residents complained and thus the custom stopped by order of the Home Secretary. 

Today the only relic of the Eccles wakes are those Eccles Cakes….and delicious they are too!

Custom demised: The Order of Free Gardener’s processions

During the middle of the 17^th century in Scotland the Order of Free Gardeners was established a fraternal society with its main aim was the sharing of profession knowledge linked and mutual insurance. Furthermore like other organisations, it would process in July.

James Haig in his 1825 History of Kelso stated

“The Society of Gardeners, on the second Tuesday in the month of July, the day of their annual general meeting, parade the streets, accompanied by a band of music, and carrying an. elegant device, composed of the  most beautiful flowers, which, on the company reaching the inn where they dine, is thrown from the window to the crowd, who soon demolish it in a scramble for the flowers.”

The group had also spread into England, in the border town of Berwick, John Fuller in his  1825 History of Berwick-upon-Tweed states that:

“The association of gardeners, which took place in 1796, had in his time a procession through the streets yearly. It was accompanied with music; and, in the middle of the procession, a number of men carried a large wreath of flowers. The different officers belonging to this institution wore their respective insignia, and the whole society dined together.”

Interestingly, some societies paraded with a costumed character usually one called ‘Old Adam’ or the Green Man but sometimes Jock in the Green a vernacular Jack in the Green. He was particularly seen during Haddington parade, where led the town piper and Jock carrying a bower of flowers representing the Garden of Eden.

Flowers were carried as indicated below:

“Free Gardeners’ Penicuik Centenary Year Walk 8^th July 1922 Lady members who intend joining the procession and all children of Free Gardiners who are able to carry flowers, designs etc, are invited to attend a meeting….As the procession is to be filmed it is hoped Members will endeavour to make the Children’s Section a feature of this unique event.”

They carried also banners which hang from horizontal pole being held up by two vertical poles. These perhaps surprisingly were blue, rather than the more plant related green and had painted or embroidered decoration often with biblical scenes – Noah and his Ark or Adam and Eve. The members also wore highly decorative aprons as well as they processed.

When these processions demised is unclear, some friendly societies still process however. The two World Wars called up most of the members so is likely that this stopped the annual event. This and the economic crash of 1929 and the National Insurance Act of 1946 both weakened their monetary capacities and purpose, and thus by 1950s must had gone the last surviving into the 1980s. With them went the colourful processions and the flower scramble.

Custom demised: Raisin’ and buryin’ St Peter at Nun Monkton Yorkshire

Until the first half of the 19th century, Nun Monkton villagers annually performed a unique ceremony connected to St Peter, the village’s patron saint. This being associated as T.F. Dwyer Thistleton 1875  British Popular customs present and past records:

“The feast day of Nun-Monkton is kept on St. Peter’s Day, and is followed by the “Little Feast Day,” and a merry time extending over a week.”

He continues:

“On the Saturday evening preceding the 29th a company of the villagers, headed by all the fiddlers and players on other instruments that could be mustered at one time went in procession across the great common to “May-pole Hill,” where there is an old sycamore (the pole being near it).”

So nothing unusual but when they reached there it was for the purpose of

““rising Peter,” who had been buried under the tree. This effigy of St. Peter, a rude one of wood, carved—no one professed to know when—and in these later times clothed in a ridiculous fashion, was removed in its box-coffin to the neighbourhood of the public-house, there to be exposed to view, and, with as little delay as possible, conveyed to some out-building.”

Here it was apparently:

“stowed away and thought no more about till the first Saturday after the feast day (or the second if the 29th had occurred at the back end of a week), when it was taken back in procession again, and re-interred with all honour which concluding ceremony was called “Buryin’ Peter.””

As recorded in notes and queries N. & Q. 4th S. vol. i. p. 361:

“In this way did St. Peter preside over his own feast. On the evening of the first day of the feast, two young men went round the village with large baskets for the purpose of collecting tarts, cheese-cakes, and eggs for mulled ale—all being consumed after the two ceremonies above indicated.”

The author reports that:

“This last good custom is not done away with yet, suppers and, afterwards, dancing in a barn being the order while the feast lasts.”

When the custom died out is unknown but presumably it was in the 1800s. The culprit being a vicar who regarded it as a pagan survival. And whilst St Peter’s feast is celebrated still with the usual jollities including maypole dancing….St Peter is nowhere to be seen. Does he still lay buried near the sycamore…ready to be revived?

Custom demised: Rushden’s Mop and Pail Day

Rushden records a possibly unique rather antisocial custom which I have not seen recorded elsewhere. First recorded in Round House” Scene. (about 1821)

” “Mop and Pail Day” it appears that the younger inhabitants of the village adhered tenaciously to certain ancient customs, but especially the Mop and Pail. On one particular night a host of them went in accordance with their annual custom to collect mops, pails, brooms and wheelbarrows, carts, and every moveable article they could lay their hands on. These they placed on the Green in a confused heap, there to await the coming morn, when the sport began. At an early hour the lady owners of the mops etc., were seen rushing in crowds towards the grand depot, where a merry scene ensues. Some of the gentle dames were tugging at one mop or doing ditto to a water vat, other wielding certain articles to the imminent danger of the heads or ribs of their neighbours. It was customary for a fiddler to stand on an elevated spot and play “Happy Land”. The men said little, but one old lady entered into a full and learned definition of the custom. They got into trouble over this affair.”

Another account records this extinct Northampton Mercury, 23 May 1846 indicated why this custom died out with some discussion of perhaps what is indicated about ‘getting into trouble’:

“Three young men, and one old lady, of Rushden, stood charged [at Wellingborough Petty Sessions] with conducting themselves in a disorderly manner, on the night of the 12th inst., and setting at defiance the powers that be.”

It continues:

“It appeared that the younger inhabitants of this merry village adhere tenaciously to certain ancient customs, but especially the mop and pail, which by the bye has been entirely overlooked by Strutt [Joseph Strutt, Dresses and Habits of the English People, 1796-9, and Sports and Pastimes of the People of England, 1801]; on the night in question, viz., the 12th of May, when Morpheus had closed the eyelids of the more peaceable inhabitants, the defendants and a host of others went in accordance with their annual custom to collect the mops, pails, brooms, wheelbarrows, carts, and every moveable article they could lay their hands on; these they placed on the green in a confused heap, there to await the coming morn, when the sport begins; at an early hour the lady owners of the mops, etc., were seen rushing in crowds towards the grand depot, when a scene ensued which defies pen or pencil.”

The source of the problem and why it was probably stopped is indicated here:

“Half a dozen gentle dames might be seen tugging at one mop, two attempting to wheel one barrow in different directions, or doing ditto to a water vat; others wielding certain of the articles to the imminent danger of the head or ribs of their neighbours. It is customary during the hubbub for a fiddler to stand on an elevated spot and play some appropriate tune, such as “Happy Land”. The male defendants said little or nothing in their defence, but the old lady entered into a full and learned definition of the custom; gently brushing aside her still raven locks, she gave a statement which might interest a society of antiquarians, but not the generality of our readers. They were each called on to pay the expenses, Ss., and bound over to appear at the Sessions if called on. On leaving, the old lady sighed, and gently brushing aside her hair and a tear, exclaimed “We shan’t be allowed to play at marbles next”.

I am sure it was a very comical custom to watch and in a way perhaps a fun one with permission to revive?

 

Custom demised: Bradford’s St Blaise’s Day processions

Hone in his Book of Days discussed the importance of St Blaise’s Day to the Yorkshire city of Bradford he states:

“The large flourishing communities engaged in this business in Bradford, and other English towns, are accustomed to hold a septennial jubilee on the 3rd of February, in honour of Jason of the Golden Fleece and St. Blaize; and not many years ago the fête was conducted with considerable state and ceremony.”.

The author continues to report the procession as in 1825:

“Herald bearing a flag, Woolstaplers on horseback, each horse caparisoned with a fleece. Worsted Spinners and manufacturers_ on horseback, in white stuff waistcoats, with each a sliver over the shoulder, and a white stuff sash; the horses’ necks covered with nets made of thick yarn. Merchants_ on horseback, with coloured sashes.

Three guards. Masters’ Colours. Three guards. Apprentices and Masters’ Sons_, on horseback, with ornamented caps, scarlet stuff coats, white stuff waistcoats, and blue pantaloons.

Bradford and Keighley Bands. Mace-bearer, on foot. Six guards. King. Queen. Six guards. Guards. Jason. Princess Medea. Guards. Bishop’s Chaplain. Bishop Blase. Shepherd and Shepherdess. Shepherd Swains. Woolsorters, on horseback, with ornamented caps, and various coloured slivers. Comb Makers. Charcoal Burners. Combers’ Colours. Band. Woolcombers_ with wool wigs, &c.  Band. Dyers, with red cockades, blue aprons, and crossed slivers of red and blue.”

Before the procession started it was addressed by Richard Fawcett, Esq., in the following lines:

“Hail to the day, whose kind auspicious rays Deign’d first to smile on famous Bishop Blase! To the great author of our Combing trade, This day’s devoted, and due honour’s paid, To him whose fame thro’ Britain’s isle resounds, To him whose goodness to the poor abounds. Long shall his name in British annals shine. And grateful ages offer at his shrine! By this our trade are thousands daily fed, By it supplied with means to earn their bread. In various forms our trade its work impart, In different methods, and by different arts: 

Preserves from starving indigents distress’d, As Combers, Spinners, Weavers, and the rest. We boast no gems, or costly garments vain,  Borrow’d from India or the coast of Spain; Our native soil with wool our trade supplies, While foreign countries envy us the prize. No foreign broil our common good annoys, Our country’s product all our art employs; Our fleecy flocks abound in every vale, Our bleating lambs proclaim the joyful tale. So let not Spain with us attempt to vie,  Nor India’s wealth pretend to soar so high; Nor Jason pride him in his Colchian spoil, By hardships gain’d, and enterprising toil; Since Britons all with ease attain the prize, And every hill resounds with golden crie, To celebrate our founder’s great renown. Our shepherd and our shepherdess we crown, For England’s commerce and for George’s sway Each loyal subject give a loud Huzza.   Huzza!”

There was apparently a town-wide celebrations in 1804, 1811, 1818 and 1825 as recorded above and by a Bradford Dr John Simpson who wrote about:

“by different individuals connected with the trade of the place’ and that Bradford ‘may expect a great influx of strangers, indeed great numbers have arrived today’. His diary entry for the 3^rd February, Saint Blaise’s Day, recorded how there had been ‘wind. . . snow and rain’ overnight but it had cleared by morning – ‘the morning was beautiful . . . it seemed as of the weather had taken up purposely for the celebration of the Blaise’.

This apparently was the first festival although there were apparently a smaller scale event in 1857 and 1930 and then no more! However, there is a campaign for a revival of sorts. Local poet and writer Glyn Watkins has campaigned to revive the festival through a series of walks, talks and events in Bradford combined with one year with a Bring Back Blaise Wool Festival at Bradford Industrial Museum. But so far it has not encouraged a real civic ceremony being revived.

Custom demised: Twelfth Night Moseley Dole, Walsall

This demised custom had a great story behind it:

“Thomas Moseley, passing through Walsall, on twelfth eve, saw a child crying for bread, where others were feasting, and, struck by the circumstance, made over the estates at Barcott, &c., to the town of Walsall, on condition that every year one penny should be given each person on that day, so that no one might witness a like sadness.”

And as such established the Moseley Dole as recorded in An abstract of the title – of the town of Walsall, in Stafford, to valuable estates at Bascott, &c., in the county of Warwick, with remarks by James Cottrell, 1818. which reads:

“In 1453 Thomas Moseley made a feoffment of certain estates, to William Lyle and William Maggot, and their heirs, in trust, for the use of the town of Walsall; but John Lyle, son of William Lyle, to whom these estates would have descended, instead of applying the produce of the estates for the use of the town, kept them, and denied that the property was in trust, pretending it to be his own inheritance; but the inhabitants of Walsall not choosing to be so cheated, some of them went to Moxhal, and drove away Lyle’s cattle, which unjustifiable act he did not resent, because he was liable to be brought to account for the trust estate in his hands. At length a suit was commenced by the town against Lyle, and the estates in question were adjudged for the use of the town of Walsall. Accordingly, in 1515, John Lyle of Moxhal, near Coleshill, Warwickshire, suffered a recovery, whereby these estates passed to Richard Hunt, and John Ford, and they, in 1516, made a feoffment of the land, to divers inhabitants of the town of Walsall, in trust, and so it continues in the hand of trustees to this day.”

It is recorded that:

“In 1539 the first mention appears to have been made of the penny dole. On the twelfth eve, being the anniversary for the souls of Thomas Moseley, and Margaret his wife, the bellman went about with his bell, exciting all to kneel down and pray for the souls of Thomas Moseley, and Margaret, his wife; Thomas Moseley never gave this dole, either by feoffment or will; but, because he had been so good a benefactor, in giving his lands, &c., in Warwickshire, the town, by way of gratitude, yearly distributed a general dole of one penny each, to young and old, rich and poor; strangers, as well as townspeople; and this was the origin of the dole.”

However there is some discussion over where the dole really begun:

“The masters of the guild of St. John the Baptist, in Walsall, a religious fraternity, with laws and orders made among themselves, by royal licence, appear at this time to have been the trustees; for they received the rents of these estates, and kept court at Barcott. King John granted to every arch-deacon in England a power of gathering from every ‘fyer householder,’ in every parish, one penny, which were called Peter pence; therefore I am inclined to think this religious fraternity were the beginners of this penny dole, which would enable them immediately to pay their Peter Pence or, perhaps they might stop it in the same manner as the bellman does the lord of the manor’s penny.”

The author of the extract:

“It would be a good thing if this dole was given up, and the rents of these valuable estates, which are now considerable, were all applied to charitable purposes.”

The dole ceased in 1825 after some local resistance it is believed. Twelve alms-houses, were built with the money in the hands of the corporation with the money apparently.