Custom survived: Making Hallowe’en Jack O’Lanterns

As October begins everywhere you look there are pumpkins. Every shop wanting to capitalise on the growing success of the modern Hallowe’en, has pumpkins piled up high – but of course these are not to eat ( well not by most people I would hazard to suggest) but for carving. And whilst you might think that this is a modern custom it is a much older one, like Hallowe’en itself which has been remixed in the US and re-imported.

Indeed the custom is only established because it was imported into what would become the US and Canada by the dispora of Ireland and Britain. Originally these were first recorded in the 19th century as according to Ronald Hutton’s The Stations of the Sun: A History of the Ritual Year in Britain:

“turnips or mangel wurzels, hollowed out to act as lanterns and often carved with grotesque faces.”

The general view is that the custom was common across Ireland, Scotland and the west country and this was how it got to the US. An example of this is that still made traditionally in the village of Hinton St George where a separate custom of Punkie Night has arisen to explain the carving of mangle wurzels where it is recalled that the carved lanterns to hold candles to stop them blowing out as they went out looking for the men who had got lost at Chiselborough fair. Over time it has developed more into the jack o lantern carved faces. Patricia Morrell and Peter Clark’s 1977. Festivals and Customs explains, the word:

“Punkie”is an old English name for a lantern, and jack o’lanterns for Punkie Night may be made of swedes or mangel-wurzels rather than pumpkins.”

Whilst that is true there is clear evidence of it being far more widespread in Britain and thus it was not just the Irish or father the so called Celtic nations that passed it on. For possibly the earliest reference to the carving of a Jack O’ Lantern face is recorded in Worcestershire as recorded by Jabez Allies in their 1840 The Ignis Fatuus, or Will o’ the Wisp and the Fairies:

“in my juvenile days I remember to have seen peasant boys make, what they called a ‘Hoberdy’s Lantern,’ by hollowing out a turnip, and cutting eyes, nose, and mouth therein, in the true moon-like style; and having lighted it up by inserting the stump of a candle, they used to place it upon a hedge to frighten unwary travellers in the night.”

Furthermore William Holloway 1838 A General Dictionary of Provincialisms records the tradition in Hampshire but called Jack O Lanthorn:

“In Hampshire, boys on a dark night, get a large turnip and scooping out the inside, make two holes in it to resemble eyes and one for a mouth, when they place a lighted candle within side. and put it on a wall or post, so that it may appear like the head of a man. The chief end (and that a very bad one) is to take some younger boy than rest. amd who is not in the secret, to show it to him. with a view to frighten him.”

A similar plan is recorded in John Jamieson 1808’s Etymological Dictionary of the Scottish Language

” Candle and Castock, a large turnip, from which the top is sliced off that it may be hollowed out till the rind is transparent: a candle is then put into it, the top being restored by way of a lid or over. The light sows in a frightful manner the face formed with blacking on the outside. Hence the rhime of children – Halloween a night at e’en. A candle in a castock. These being sometimes placed in church-yards, on Allhallow eve, are supposed to have given rise to many of the tales of terror believed by the vulgar.”

It is interesting to reflect upon the US perspective at this point. An 1885 article by Carr Sage called Halloween Sports and Customs in Harper’s Young People, notes:

“It is an ancient British custom to light great bonfires (Bone-fire to clear before Winter froze the ground) on Hallowe’en, and carry blazing fagots about on long poles; but in place of this, American boys delight in the funny grinning jack-o’-lanterns made of huge yellow pumpkins with a candle inside.”

Thus suggesting two things. One that the tradition of Jack O’ Lanterns is instead of, and thus US only and that it is pumpkins that are used. However, it was clearly not for the want of turnips – turnips were grown in the 16th century in North America and there is even reference to a boy carrying a turnip lantern in 1778 in a Pennysylvanian Hallowe’en. Furthermore it is clear that the use of turnips for lanterns is also widespread in England:

“Children…make lanterns from turnips with grotesque faces cut into them.”

Enid Porter’s 1974 Folklore of East Anglia:

“In this century around Whitwell and other places children begged turnips or better still mangolds (mangel wurzels) from farmers, which they scooped out and carved with grotesque faces. Thus with a rushlight or bit of candle inside were hung protectively in the cottage porch or nearby on a gate or fence post.”

Doris Jones-Baker 1977 The Folklore of Hertfordshire:

“A girl from Griffitstown described how to make a lantern from a hollow swede with candle in it and take it out into the street and if anyone comes along you pop out from round a corner and frighten them. A Knighton boy went one better – he fixed his lantern onto a long pool and made it bob about outside the people’s bedroom windows..A Pontypool the Jack O Lanterns are put on gateposts to ‘to keep evil spirits away.”

Jacqueline Simpson 1976 The Folklore of the Welsh border:

In Sussex it is interesting that in 1973 Jacqueline Simpson in their Folklore of Sussex states that in:

“In recent decades Hallowe’en has become much better known in Southern England…children may be seen roaming the streets with turnip lanterns.”

It is clear that the use of turnips was widespread before the use of pumpkins and indeed whilst one can probably guess the time when the two swapped or at least coexisted. This is suggesting the two overlap over in one county for example from Maureen Sutton’s A Lincolnshire calendar of 1995. From Hykeham in the 1940s:

“Would help them make lanterns out of mangols cut out eyes and a mouth and set a small candle alight in it, the top would be put back as a lid to prevent fire.”

A lady speaking in Stamford recalled:

“We used to spend the day before hollowing out pumpkins…..put candles in them to show a face through the holes.”

The evidence points to the making of Jack O Lanterns in Britain was widespread and continual being augmented with the use of pumpkins probably in the 1950s with a revived interest in Halloween and was firmly established by the late 70s-80s. What is interesting is the joint usage of the lanterns some use them as lanterns to light the way and carry them around with them; others use them as means to warn off evil spirits and some use them to scare people. As pumpkins took over it is evident thus that the first usage died out and it is interesting that only in Hinton St George that the use of Mangle wurzels remains as they are still used a lanterns. With the adoption of the pumpkin the custom does not seem in any fear of dying out and the artistry has increased enormously.

Custom contrived: The White Peace Poppy

Each year on the run up to the 11th November, there is a sea of red poppies but occasionally one comes across a white poppy and a fair few people look down on this flower but its association with Remembrance is almost as old as the more familiar red one. In 1926 a member of the No More War movement mooted the idea that pacifists should make and distribute their own poppy which would differ from the red one not only in colour but the centre would read ‘No More War. As such its plan was a remembrance of all victims of war, challenging militarism and a commitment to peace; whereas the red poppy would be remembering the military dead – which it remains symbolising. Despite the idea it was not developed and the Co-operative Women’s Guild were the first to sell white poppies in 1933 and then the Peace Pledge Union also begun distributing them in 1936 with wreaths being laid in 1937.

Interestingly white poppy sales rose in 2010 and in 2014 the 110,000 topped the previous sales of 80,000 in 1938. 

Up the Armistice centenary  there was a noticeable rise in the adoption of the white poppies as noted by the Coop News website

“According to PPU, the number of shops and other outlets known to be selling white poppies has risen by almost a third. Some Co-op Group supermarkets and Co-operative Bank branches also sell the poppies. Schools have made 70 orders for the white poppies schools pack, more then double the figure in 2017. The PPU received 34 orders for the new White Poppies for Churches pack as well.“

In the end, the Armistice resulted in a record 122,385 being sold.

“Of course we are very pleased to have distributed so many white poppies but it is the meaning behind the symbol that matters. If everyone who wears a white poppy takes action against militarism and war, and works for peace and active nonviolence, that would be a fitting memorial to the millions of civilians and combatants whose lives have been wasted in war.””

This is however not to say that the rise of the white poppy has not and continues to not have its controversy and whilst the Royal British Legion has no opinion on whether it should be red or white poppy worn, plenty of others appear to have spoken on their behalf – unofficially I’d add. As early as the 1930s some women lost their jobs for wearing them. Yet in Northern Ireland where the red poppy is associated with the British; those seeking unification can accept the white poppy with no issue. Local debates have arisen such as that between the then Bishop of Salisbury, John Baker in 1986 who when asked about the appropriateness said:

“let’s not be hurt if we see a white poppy…there is plenty of space for red and white to bloom side by side.” 

This however resulted in Robert Kay the Salisbury MP disagreeing and even bringing then British PM Thatcher into the debate who said during Prime minister’s question time that she had a “deep distaste” for the symbol. This created much attraction and doubtless more adherents to the white poppy cause despite several negative articles in The Daily Star. 

This debate appears not to be disappearing yet even as late as 2014, at the Aberystwyth War Memorial,  white poppy wreaths were binned and in 2018 a similar report perhaps from Somerset when:

“A white poppy wreath laid at the Bath War Memorial on Remembrance Sunday has been ‘pinched’ – for the third year in a row. The wreath was laid by Bath Quakers, who had called for it to be ‘respected’ ahead of the commemoration.However, the wreath has disappeared again – and in record time. The group said it was gone within 24 hours of the ceremony, having previously taken ‘a week or so’ to vanish.”

This resulted in an open letter:

“Dear Editor, On Sunday 11th November, Bath Quakers will again be taking part in the ceremony at the Bath War Memorial. With the respectful acknowledgement of the British Legion, we have laid a white poppy wreath for the last two years. Each time the wreath has been removed in the days after the event. We are hurt by this action and would like to take the opportunity to explain the origins and purpose of the white poppy. It was launched in 1933, a few years after the red poppy, by the Co-operative Women’s Guild. These were wives, daughters, sisters and cousins of soldiers killed and wounded, who were challenging society to prevent this kind of catastrophe happening again. They were seeking to find other ways to resolve conflict and an end to all war. Proceeds from the sale of white poppies fund peace education work. Our white poppy wreath is laid out of respect for all people killed, maimed, wounded and traumatised by war, civilians and military personnel from all sides involved in conflict. Many people wear both the white and red poppy. This year Bath Quakers will be laying two attached wreaths, one white and one red, to convey the complexity of this issue. It demonstrates our respect for the event and all participants, and our compassion for fallen military personnel and their families. At the same time it confirms our remembrance of all victims of war and our determination to work for the peaceful resolution of all conflicts. We hope that this year our wreath will be respected and remains where it is laid.”

Whilst St Mary’s Torquay make a point of stating on their social media:

“Come and see these incredible creations by our local Yarn Fairies – a poppy for each person remembered on the War Memorial and a ring of 24 white poppies for the 21 children and 3 teachers killed when St Mary’s was destroyed by enemy action on the 30th May 1943.  May they all rest in peace.”

 

Yet the conflict over white and red continues with a regular appearance of some aggrieved MPs or newspapers looking for copy, and the unfortunate link with the term ‘snowflake’ with equal amounts of those in the entertainment world supporting it. Michael Morpurgo, children’s author writing in a Radio times article: 

“Wearing the red poppy for me is not simply a ritual, not worn as a politically correct nod towards public expectation. It is in honour of them, in respect and in gratitude for all they did for us. But I wear a white poppy alongside my red one, because I know they fought and so many died for my peace, our peace. And I wear both side by side because I believe the nature of remembrance is changing, and will change, as the decades pass since those two world wars.”

I shall leave the last word to poet Professor Benjamin Zephaniah

“Rise above the wars The folly of endless fight, Let’s try making love, Let’s make our poppies white.”

Custom contrived: Battle of Hastings re-enactment

‘I don’t want to spoil the end but Harold loses in the end!’

Britain is proud of its history and indeed it is a great money spinner – thousands travel to see sites associated with historical events and sometimes these historical events come to the visitors and barring a time machine – the only way is via the battle re-enactment. The Battle of Hastings is perhaps the most famous of these and well-known. 

1066 and all that!

The very first re-enactment was organised back in 1932 and called a pageant. It was organised by a Gwen Lally and impressively attracted 2600 re-enactors. In an article for the Sussex Agricultural Express Lally told the that she and her partner Mabel Gibson:

“had felt definite psychic influences in the Abbey grounds at late rehearsals…I think that the monks were probably not displeased with us, for we were doing them no dishonour in making those lovely scenes live again”.

This was apparently a one off and is remembered by a commemorative pamphlet displayed at Battle Abbey. A regular re-enactment would not begin until understandingly English Heritage saw the commercial possibility in a regular event. This would take place at first every two years and then annually since 1984 on a weekend date closest to the 14th  October; the date closest to the actual event. Then every five or six years  it has been the site of major re-enactments. At the 2000 re-enactment, called “Hastings 2000”, about 1000 reenactors on foot 100 cavalry and between 50 and 100 archers from 16 different countries took part. That year was nearly a washout as the BBC website attests:

“She said: “Fortunately the battleground – on Senlac Hill – is high ground and in no danger of flooding.”

Not that a bit of rain would affect anyone I’d say and it would add to the reality of it. Certainly the participants really take the re-enactment serious. The air is awash with the sound of clashing swords and maces. Bodies flung against each other as the arrows flew over head. This event is heavily choregraphed but there is a real authentic feel to the conflict. Of course we are all know the outcome but that does not detract from the excitement of the event. Those doing are doing it for real almost it seems. However, not as much that the time I watched that Harold would have a chance to win…oh no this is strict to script Harold will be losing!

Walk to Victory…er defeat

There has become over time at the big events a re-enactment of the walk from Stamford Bridge to Hastings as recorded by the BBC in 2006:

“Members of a group called The Vikings, who call themselves Britain’s largest Dark Age re-enactment society, preceded the battle by restaging Harold’s dash back to Sussex.

They left York on 21 September in full period costume, passing through Nottingham, Leicester, Luton, London and Kent, before arriving in Battle on Friday.”

Again adding to the realism of the event the re-enactors being tired as were Harold’s men on the actual event.

Eye eye!

Of course we know what is going be the key thing to look out for and so does the re-enactor playing Harold as the BBC website recorded in 2006

“Roger Barry, who faced inevitable defeat as King Harold II, said he had studied the Battle of Hastings for a long time.

On acting out his character’s death, the 49-year-old soldier from Salisbury in Wiltshire said: “I have down my person somewhere an arrow or part of an arrow.

“On cue, I will clasp my eye with the arrow over it and fall gracefully to the ground.

“It’s a bit of bummer really, but sadly that’s the way it is. It’s fun, win or lose.“

As I say we all know the outcome like watching a movie over and over again, there is some comfort in seeing how that inevitable end will happen! Certainly the crowds of 30000 would agree and has become one of the largest re-enactment of its kind. 

 

 

Custom demised: Eastbourne Great Tythe feast

Lundens, Gerrit; Peasants Feasting in a Barn; National Trust, Melford Hall; http://www.artuk.org/artworks/peasants-feasting-in-a-barn-171766

In Royer’s 1787 History of Eastbourne, 1787 a curious custom is described:

“On the three first Sundays in August a public breakfast, says  p. 126), is given at the parsonage-house by the tenants of the great tythes to the farmers and their servants, each farmer being entitled to send two servants for every waggon that he keeps. So that if a farmer have five waggons to do his necessary business he may send ten servants, and so on in proportion for a less or greater number.”

Thus was laid out a feast:

“The farmers are entertained in the parlour with a sirloin of hot roast beef, cold ham, Sussex cheese, strong ale, and Geneva; the men are entertained in the barn with everything the same as their masters except the beef. It is presumed that this custom had its origin from the time the tythes were first taken in kind in this parish, in order to keep all parties in good humour.”

Chambers’ Handbook of Eastbourne, 1872 records

“A petition to Parliament for the abolition of this custom was presented as far back as 1640, and, in 1649, an ordinance was enacted that 20l. per annum should be paid for the relief of the poor in lieu of the feast. “

It would be clear that during the Commonwealth the custom did stop but during the reign of Charles II:

“In 1687 the custom was revived; more recently an annual payment of 20l. for the education of poor children was substituted, and this amount now figures year by year in the accounts of St. Mary’s schools as paid by the Duke of Devonshire.”

It seemed that it was that the event encouraged poor behaviour rather than the custom’s cost. As summed up by the Sussex Archaeological society’s 1861’s Sussex archaeological collections relating to the history and antiquities of the county:

“That the Eastbourne Sunday is no matter of regret are dying out to which no good morals would be applicable.”

When it finally demised is unclear but it was certainly before the above account. It probably died out when many of the other harvest homes demised.

Custom survived: Hot Penny Scrambling on Mayor’s Day, Rye, Sussex

 

Mayor Making, that is the enthronement of a new Mayor, in Rye is an old tradition at least dating back 700 years. There are of course lots of such ceremonies in the country and whilst they are delightfully high in pomp, ceremony and colour, they are not as unique as what happens after Rye’s mayor is made. For afterwards the Mayor party take to the Town hall windows high above the square and rain pennies down upon the crowd. 

I attended the Throwing of the Hot Pennies as part of my mad May day weekend dash – having already experienced Oxford May Morning, Lewes May Garlands and stopped here on my way to the Rochester May Day and finishing off the day with the Hammersmith Jack. It was a bit of mad rush and adventure!

Why did Rye do this and not other places? Penny throwing or scrambling is found in other places such as Driffield and Reach Fair but these were often done for commercial reasons to encourage local children to spend money. This may be the reason but why would Rye do this and not other towns?

Hot money!

Jacqueline Simpson (1973) Folklore of Sussex states that one of the main reasons was that this was because Rye had its own mint and one day she states:

“The town ran out of pennies on Mayor’s Day, and a boy sent to fetch new ones from the mint brought them back so fast that they were still hot.”

The other would be that once the Mayor of Rye was a member of parliament and so provided money to bribe the voters. To be honest neither really make sense! Tony Foxworthy in his Customs in Sussex adds further reasons:

“The reason the pennies are heated before being thrown is to make sure the bigger children dont get larger handfuls than the smaller children (very likely)

The simple reason for throwing heated coins is to instil on the young people of Rye’s mind the importance of the day when the Mayor of Rye is installed.”

Although again this does ask why Rye?

Coined a profit!

It was reported in 1967 that the local bank had supplied coins that were minted in 1951 which was extraordinary as in this year most of the coins minted were sent to British dependencies in the West Indies and so made them rare. It was reported that after throwing £2.10s worth of coinage it was worked out that each penny was actually worth £12 and as such the rest of the coins were valued and kept safe…cannot imagine this rather put a dampener on all the fun!

In those days the total thrown was £5 now it is £20 and at some times in the past the George Hotel was used. 

Scramble to get there!

I turned up just in time to see a large crowd of excitable children mass below the Town Hall and the new Mayor turn up flanked by two mace bearers. A sort of hush descend as the windows opened and the crowd looked up in anticipation. A gleeful Mayor with a shovel in his hand tossed it upwards and off the coins went flying into the air! Soon all the children fell to the floor desperate to pick as many as possible. There was clearly a lot of enjoyment and the children would certainly remember it in many years to come….clearly the reason they did it!

PLEASE NOTE THIS BLOG WAS IN A BIT OF OBEYANCE OVER THE LAST YEAR BUT AS A NEW YEAR’S RESOLUTION I AM DETERMINED TO COMPLETE ALL MONTHS BEFORE THE END OF JANUARY…THE BLOGS 10TH ANNIVERSARY!

Custom demised: Winning the cock, Horsted Keynes, Sussex

Sometimes a calendar custom is restricted to a single county or a village in that county in this case it appears to be one farm!

An article from a 1927 copy of the Sussex County Magazine stated that this custom was associated with the beginning of the ploughing season in January. This was called known as ‘winning the cock’. The account reads:

“This too place on the first Monday in the year, when spring ploughing began. The carter’s boy had to bring his whip into the kitchen on that day between sunrise and sunset and thrash the table well, counting from one to nine while doing so”

It would seem that this was probably arose as a sort of first footing game:

“If he could do this three times, and get in and out of the house without having water thrown of him he had ‘won the cock’ “

The author relating

“ Well do I remember the bowl of water that was kept ready, but only once was the lad successful. He was then solemnly presented with three shillings and sixpence, which he transferred to his pocket with great air of satisfaction.”

When the custom ceased is unclear, the correspondent states that he remembered it from his childhood but it is unclear how old they were. In a way it is similar to the Jack of Hilton so it suggests it may have more provenance that a private custom! Sadly we may never know. Especially as the author fails to mention the farm…so perhaps the custom continues at that farm..and we never know!

Custom contrived: The World Lawn mowing Championships Sussex

One of those sounds of a long hot summer is the drone of a lawn mower strimming somewhere nearby but in July the whole air in specific Sussex villages one can hear even more but no grass is cut!

One man went to mow…

It was 1973 when down the Cricketer’s Arms in Wisborough Green, West Sussex over some drinks a discussion of a new motor sport was arisen. The man starting this conversation was one Jim Gavin, he was involved with rallying and bemoaned the influence of sponsorship. He clearly was not keen on it and wanted to create a sport which was both a motorsport, was not expensive, did not need sponsorship and could be accessible to everyone – but what could it be. It is said that they looked across the village green and saw a groundsman mowing a cricket pitch. They the realised that everyone had a mower in their shed and so they thought let us move them!

The first event was on Murphy’s field and 80 mowers turned up! The British Lawnmower Racing Association record on their website:

“The main objectives were and still are, no sponsorship, no commercialism, no cash prizes and no modifying of engines. The idea being, it would keep costs down and resulted in lawnmower racing being described by Motor Sport News as “the cheapest form of motorsport in the U.K.” The BLMRA still sticks to its origins as a non-profit making organization, any profits are given to charities or good causes.

Ready steady mow

The lawnmowing race rather grasped the zeitgeist locally and beyond as noted:

“Lawn Mower Racing takes place all over the country from Wales to Norfolk and Yorkshire to Sussex, appearing at Country Shows, Fayres and Steam Rallies. We generally start racing in May through to October, incorporating The British Championship. We also have The World Championships, The British Grand Prix, The Endurance Championship and the most famous of all, The 12 Hour Endurance Race.”

Not only that but the competition has not been short at attracting fame and despite the tongue firmly in the check genuine racers and even film stars have been involved:

“Over the years lawn mower racing has attracted motor racing legends and celebrities. Sir Stirling Moss has won both our British Grand Prix and our annual 12-Hour Race. Derek Bell, five times Le Mans winner and twice World Sports Car Champion, has won our 12 Hour twice and one of those was with Stirling. The actor Oliver Reed, who lived locally, regularly entered a team. We also feature in the Guinness Book of Records with the fastest mower over a set distance and the longest distance travelled in 12 hours. Other famous names who have been seen in the paddock are Murray Walker, Alan deCadenet, John Barnard (Ferrari F1 designer), Phil Tuffnell, Jason Gillespie, Chris Evans, Guy Martin and Karl Harris (British Super Bike riders), John Hindhaugh (Radio Le Mans commentator).”

Not letting the grass grow beneath their feet

Lawn mowers vary of course and we are not in the main talking the handheld ones we are talking about the large petrol monsters which parade up and down those large gardens of the country. Having said this the organisation notes:

“Drivers raced around the course in one of three vehicle choices –  a traditional push mower fitted with an added seat, a horse-and-cart-like lawnmower set-up or a more comfortable, sit-down grass cutter.”

As such there is plenty of opportunity to race them. In 2014 The Express newspaper noted that:

“Rattling around the quarter mile-long course, the racers topped speeds of 18miles per hour.”

With racer called Christopher Plummer explaining that:

“If you’ve got spinal problems, then it’s not a good idea, the wheel hits your knees all the time so you wear knee pads and then the banging, it’s just mad!”

The article goes on to speak to organiser John Lowdell about as it called ‘about winning the fierce, grass-based competition’  organiser John Lowdell said:

“I think there is a certain amount of kudos. People do like to say I am the current world champion. It takes more effort to win the British Championship because that takes place over the whole season, whereas the world championship is one meeting – but I think in terms of what people actually want, they want to be able to say they are the World Champion definitely”.

Mown down

Well I was slightly hesitant of attending this event being I have very little affinity for motor racing at the best of time. However, it is was clear that this was an enjoyable event for all the family but taken quite seriously. The air was thick in petrol fumes and it rung with the distinctive buzz of the motor. However, despite all the mower one could state the grass didn’t look very good indeed it looked more of a mud bath!

It is reassuring that over the years the event has remained true to its origins:

“Unfortunately the British Lawn Mower Racing Association (BLMRA) does not offer any prize money or medals, so racers have to be satisfied with only the bragging rights of their John Deere driving.”

You could say its remained loyal to its grass roots!

Custom demised: Hanging St John’s wort above the door

It’s a very familiar plant, although the one generally grown in our gardens, is not strictly speaking the St John’s Wort of British tradition, its bright gold flowers beam out like the sun at midsummer. Across Britain its virtues were many but one seasonal application was that it once widespread was the placing of it across doorways. William Bingley in his 1800 Tour Bound North Wales records that:

“On the Eve of St. John the Baptist they fix sprigs of the plant called St. John’s-wort over their doors, and sometimes over their window’s, in order to purify their houses, and by that means drive away all fiends and evil spirits.”

In the 1972 Folklore of the Ulster People Sheila St Clair notes that there it protected against the evil eye. Tony Deane and Tony Shaw in their 1975 Folklore of Cornwall state that wreaths were placed at St. Cleer ‘to banish witches.’Maureen Sutton (1996) A Lincolnshire calendar a correspondent from Chapel Hill suggests that the custom was still remembered in the 1920s and 30s there:

“if you hang it up on St John’s Day it will keep away the Devil’.

Christine Hole in her 1977 Witchcraft in England writes of St. John’s Day:

“ the saint’s own golden flower, St. John’s wort-which is quite clearly a sun-symbol-was brought indoors to promote good fortune and protect the house from fires.”

However, the earliest reference shows how this was not just a country custom. In John Stow’s 1603 book on London he noted:

“On the vigil of St. John the Baptist, and on St. Peter and Paul the apostles, every man’s door being shadowed with ….. St. John’s wort.”

It was not alone and other plants were also stuck there creating ‘a goodly show, namely in New Fish street, Thames street’. Whilst it is not clear why they were doing so it would seem that there was some reason for it. It would appear to related to Ella Mary Leather records in her 1912 The Folklore of Herefordshire:

“Antiquatis records that the practise of making midsummer garlands was common in Herefordshire in the old days, ballads were sung while weaving the garlands and the foliage used in their construction were for divination. Those in request were the rose, St. John’s Wort”

In this case it is clear it was for divination rather than protection but one would thing one arose from the other. Fran and Geoff. Doel and Tony Deane 1995 Spring and Summer customs in Sussex, Kent and Surrey note that it was worn to warn away witches.

Why Midsummer? Midsummer was thought to be when the evil spirits were abouts. But why St John’s Wort It is probably likely that this was related to its medicinal properties of the plant which may have scientific background as it has been proven that it has positive effects on nervous disorders such as depression which was often linked to devilish activity. I have not read of anyone who still hangs St John up at Midsummer so I imagine it is not long extinct.

Custom survived: Nicholas Smith’s Dole, Hartfield, East Sussex

Hartfield is a charming village on the edge of Ashdown Forest. It is particularly famed for its association with A. A Milne’s famed Pooh Bear – the shop Pooh Bear remembering it. However, visit it on Good Friday and you will see another famed association Nicholas Smith’s Dole. I say see but perhaps I should add if you are unlucky.

Hart -felt story

A 17^th Century local story tells how Nicholas Smith was an itinerant who had travelled around the Sussex countryside dressed in old clothes looking for food and shelter. At each placed he was treated poorly by the local inhabitants who thought he was a beggar and sent unceremoniously on his way. Finally he arrived at Hartfield where the local people gave him a friendly welcome. Thus he revealed himself to actually be a wealthy man. As a result he finally settled due to the friendliness of the locals at Cotchford farm. When he died in 1634 he left money to be given to the poor each Good Friday from his tomb which lies close to the south door of the church. The Reports of the Commissioners appointed…to inquire concerning charities and education of the poor in England and Wales (1815-1839) records:

“Nicholas Smith of Hartfield, gentleman, in his will dated 18 October 1634 and proved in and proved in PCC on 29 April 1635 (PROB 11/167), gave a rent charge £5 on that part of the Manor of Cotchford, Hartfield in the possession of Lady Sherley, for the poor of Hartfield to be paid 21 days before 25 December and distributed at the discretion of the minister, churchwardens and overseers ‘upon the stone which should then be lying on his grave”.

It is claimed that Nicholas Smith was the son of a rich squire at East Grinstead. However, Jacqueline Simpson’s 1973 Folklore of Sussex:

“But the real origins of the custom remain obscure; some attribute it to an eccentric called ‘Dog’ Smith because he drove about in a cart drawn by dogs.”

Grave matters

The dole is distributed on the grave which suggests its founder remembers the tradition of sin eating and one wonders whether food may have been given out at some point. Now it consists of money in an envelope the amount distributed dependent on how many attend the custom. Although previously as Simpson notes in The Folklore of Sussex:

“The custom demands that immediately after the Good Friday service is over, the Rector and the churchwardens  walk to what they believed to be Nicholas Smith’s tombstone in the churchyard, and lay out the money on it, the churchwardens calling out the names of each recipient.”

Never a dole moment?

I had read of the custom in an old book and on the off chance I happened to be in this area of Sussex in around 1994 and decided to see the custom. I turned up just as the then vicar appeared and got dressed into the white hassock in the porch and was pleasantly surprised to see me. ‘Are you here for the dole? He asked ‘ I replied yes to film it not to collect it’ He looked a little crestfallen and said ‘well I’ve vicar here for many years and no one has ever come to collect it’. It did not seem positive but nether-the-less I awaited. And waited. And waited. And he was just about to disappear with his white envelopes when two elderly ladies appeared. Had they come for the dole? One of them said they were local residents and had read about and came to see if they were eligible. The vicar was clearly delighted and duly gave over the envelopes. Unfortunately, the two women were too embarrassed to being photographed having the envelopes handed over – although I did take some photos and believe I videoed it too – sadly I cannot find good copies of either at the moment! It was amazing coincidence that I should be there when it happened. Interestingly,  Averil Shepherd notes on her page on the ever excellent Calendar customs website:

“The dole is given to local residents in the churchyard in a simple low-key ceremony, which is only publicised normally in the parish magazine. When we went in 2013, there were no claimants; we discussed the likelihood that even though there are probably local people in need of a helping hand, they won’t want to publicly admit it and be seen to be asking for money.”

Perhaps I witnessed the last collection. Of course in a largely affluent area such as the Sussex Weald there fortunately is not much demand for charity of this nature although it is surprising that it is not visited by some who might not exactly be financially eligible might well appreciate the tradition and a bit of pin money. Back when F. J. Drake Carnell’s 1938 Old English customs and ceremonies include a photo of it (though no reference in the text) it looked well attended and even Homer Sykes’ visit in 1975 showed attendees but clearly local demographics change. The Hartfield Dole asks the questions when does a custom become defunct? Perhaps the church could return back to the list and calling names as seen in the Pathe film Caught By Camera in 1935 it is successful in other affluent areas with such customs.

Custom survived: The Oranges and Lemon’s service at St Clement Danes

“Oranges and lemons, Say the bells of St. Clements,

You owe me five fathings, Say the bells of St. Martins

When will you pay me? Say the bells of Old Bailey,  

When I grow rich, Say the bells of Shoreditch

When will that be? Say the bells of Stepney,  

I do not know, Says the great  bell of Bow, 

Here comes a candle to light you to bed,

And here comes a chopper to chop off your head!  Chip chop chip chop the last man is dead”

 

A well know London rhyme but what might be less well-known is that since 1920 it has been commemorated in the church first mentioned, St Clement Danes in the Strand, London. Each year in March school children process down to the church for a service. A more poignant date now.

The custom is associated with The Reverend William Pennington-Bickford who had the bells of the church restored so that they could play the tune of that rhyme. On the day they were blessed they were also dressed with garlands of oranges and lemons. He decided that to march the day the bells were fully restored, 31^st March 1920, a special service would be arranged and at the end each child would get an orange and lemon distributed by the city’s Danish community with Danish children dressed in their national colours of red and blue.

For the 1923 service the rhyme was sung with music composed by Pennington-Bickford and his wife. The following year the broadcast became nationally famous as it was broadcast to the nation and the sung became a regular feature

In 1941 the church and its bells were damaged in a bomb blast. Yet despite this the tradition continued and in 1944 despite rationing, twenty-six children received only an orange among the ruined building. It is reported:

“In 1944, it is recorded that the then Priest in Charge of St Clement Danes, the Reverend P D Ellis, distributed oranges – no lemons were available – to 26 children in the bombed-out ruins of the church. Even then, the handbell ringers were present and a choir from the school sang Psalm 122”

when the building was rebuilt and the bells rehung in 1957 the custom was restored to a regular basis in 1959. An account noting:

“Garlands of oranges and lemons were hung above the new bells. For many years, the oranges and lemons were specially flown in from RAF bases on Cyprus. In recent years, the Amicable Society of St Clement Danes has generously funded the gift of oranges and lemons for the children of our school.”

Oranges are the not the only fruit

My one and only time attending the service was back in 1994, I turned up at the church and was warmly welcomed. One of the teachers said to be the best place to observe the ceremony was up it the balcony and from there I watched as the smartly dressed children processed in. The church bells were chiming that famous tune as they had processed holding hands from their church. At the start of the service a group of parishioners played the tune again on hand bells and the service begun.

To be honest I cannot remember much of the actual service but I do remember the children being involved in a presentation. It would have sadly been a special year in 2020 – its 100 anniversary. The school’s website reported it in 1999:

“Just as it had been for the children of St Clement Danes parish 99 years ago at the very first Oranges and Lemons service, today our service opened with the moving sound of handbells ringing the famous nursery rhyme. Continuing the century-old tradition, at the end of the service today each child was given an orange and a lemon as they left the church.”

This time the presentation was to remember the first landing on the moon and the children were suitably dressed as astronauts (not withstanding two dressed as oranges and lemons!):

“This year, 2019, marks the 50^th anniversary of the first human landing on the moon. In celebration of this important moment in history, this afternoon the children of St Clement Danes took everyone on A Space Adventure. The children were absolute STARS and their performances were truly OUT OF THIS WORLD!”

Once the church service was finished all the children sensibly lined up to go outside where a table was set up. Upon this was the most memorable part of the service – certainly from the children’s view – for the vicar and church wardens handed out oranges to the children who gleefully took them! Although some had a problem peeling them!  They also gave lemons which did not go down as well as the orange. Some younger children looked very confused.

A pithy point

It is thought originally that the oranges and lemons St Clement was the St Clement Eastcheap but since 1920 it has been St Clement Danes. The first event had 500 children at it. The custom was a real hit with the media and Pathe covered it a number of times. Sadly, as noted in 2020 it did not see its 100th anniversary lock down happened too soon but I am sure it will with colour and spectacle.