Custom survived: Some Kentish Curfew bells

‘Solemnly, mournfully,

Dealing its dole,

The curfew Bell,

Is beginning to toll,

Cover the embers,

And put out the light,

Toil comes with the morning,

And rest with the night.’

The ringing the curfew bell was once a commonly heard sound across the English countryside, calling workers to down tools or all villagers and citizens to damp down fires. Although the first law regarding curfews was passed in Oxford by Alfred the Great in A.D. 972, ( requiring all fires to be covered at night when the bell was rung ), it was only extended to the whole of England, after the Norman conquest. It was then that it gained the name curfew, deriving from the name for a metal cover which ensured that the embers did not ignite. This was called a ‘Couvre feu’. This, thus can be translated as to cover ( couvre ) and fire ( feu ). 

Although, the order to ring curfew bells was abolished in 1100, many churches still continued the custom, at least to the Second World War. Indeed there are a number of recorded examples of curfew bells or curfew ringing in Kent, which have never been collated together and are worth discussing, particularly because close examination reveals some interesting reasons for their foundation or rather continuation.  

One of the most interesting reasons is recorded at St. Margaret at Cliffe, Dover. Where the ringing was endowed by a shepherd. An account relates this endowment or possibly re-endowment ( it is not exactly clear which ), in the minutes of the vestry book of September 1696. It states:

“Whereas there has been, and is at this time, a parcel of land in this parish, called by the name of curfew land ( corfeu ), consisting of five rods more or less, which for some time hath been given by a shepherd, who one night fell over the cliff, yet lived so long as to make the said bequest for the ringing of the curfew bell every night for the winter half year…, and now finding the great neglect for some years past in the due ringing of the same, and to prevent for the future any danger which may ensue to travellers and other being so near the cliff for the want and due of constant ringing, if possible the like sad Providence may not befall any other, we, the minister, churchwardens and others, the parishioners whose names are underwritten, in reference to the donors good intent, herein do hereby order and decree that the said curfew bell be hereafter rung every night in the week, all the aforesaid winter half year, for the full time of quarter of an hour at least without any exception of a Sunday or Holy Day Nights; and he that rings is to have and receive the benefit and profit of the said curfew land, provided also that he whosoever he is or shall be clerk of the parish shall have the refusal of it before any other…And in case it shall not be constantly rung it shall be lawful for the said minister and churchwardens to receive the rent from him who occupies the said land, and to deduct from it every night it shall not be rung twopence ( and any commission ), which shall be given to the poor that come constantly to the church.

In testimony whereof we have hereunto set our hands Wm. Barney, S. Marg. Vicar, John Chittey, Churchwarden’

The bells at St Margaret at Cliffe were recast into a small set of eight bells in 1977 and now the curfew has subsequently been programmed into the electronic bell system, being chimed by electronic solenoids attached to an electronic keyboard. 

A similar piece of folklore is believed to be the origin of Cowden’s curfew. The historian, J. C. L. Stahlschmidtt ( 1887 ) in his ‘The Church Bells of Kent; their inscriptions, Founders, Uses and Traditions’, notes that:

‘..that the donor had lost his way in the Forest and was guided home by the Cowden bells.’

Beneath the bells at Cowden is a board which reads that a Richard Still bequest 20 shillings a year from Waystrode Farm for the ringing of the ‘Great Bell’ at five in the morning and eight at night from Michaelmas to Lady Day for ever.’

It is possible that this was a survival of the morning and evening ‘Ave’ bells. Records suggest that Richard Still gave the rent as remuneration for a duty which the clerk or sexton has been performing for centuries. Certainly he did not originate the payment; for a William Jackson was paid £1 ‘for Ringing ye eight a clock bell’ in 1671.

The five o’clock bell ceased in 1875, as ‘the amount not being considered sufficient pay for the double work’. Presumably, the evening bell, was not kept up after the First and Second World Wars, when by law, such activities were curtailed.

Sandwich’s curfew bell does not appear to have any traditions, but it still continues to be tolled. Sandwich’s Curfew bell appears to be alluded to in historian Boys’ ‘History of Sandwich’:

“The sexton is appointed by the parishioners and he has a salary from the parish of 40/- for the tolling the tenor, whenever the service requires, the likewise rings the tenor bell very night at eight  o’ clock, unless there to be a burial at the church and again in the morning at four o’ clock from a fortnight after Michaelmas to a fortnight before old lady day, except on Sundays and in the twelve days of Christmas, for which he has from the corporation annually £3 and an allowance of 6s 8d for candles and oil.”

The sexton had around an annual allowance of four shillings from the Corporation for ringing at the church ‘Bromelyese bell at one and the curfu at eight o’ clock’. The bell is still rung every evening at eight by the Sandwich Curfew Ringers. Apparently, they each take it in turn to ring the bell, with one date per month!

Another surviving curfew bell ringing is that rung at Canterbury Cathedral every night between five to nine and nine o’clock in the evening when the gates of the precincts are closed. The bell, called Bell Harry, was named after Prior Henry of Eastry, and was cast in 1635 by a Kentish Bellfounder, Joseph Hatch of Ulcombe. This is now electronically chimed after being rehung in 1981 as part of the overhaul of all the cathedral bells. 

 

Curfew bells and their establishment are an interesting but neglected topic for folklorists. Hopefully, this article will produce more interest in the subject and bring forth more examples.

Custom survived: St Bartholomew’s Founder’s Day and Bun Race, Sandwich Kent

Sandwich is a town where you would expect there to be many traditions. One of the Cinque ports, many traditions have arisen from its long association with sea. In a small chapel and its associated almshouse community is one of the most enjoyable.

Legend has it that on the 24^th August 1217 the town received a considerable amount of money from a sea battle held off the coast. This they used to build St Bartholomew’s Chapel and a hospital for sixteen men and women to inhabit. It would probably have been envisioned as a place of refuge for pilgrims latterly as it is today becoming an almshouse for the elderly.

Sandwich did not forget this great sea battle’s bounty and it appears that St Bartholomew’s Day became a day of importance in the town with the Mayor and civic dignitaries processing to the chapel for a special patronal founder’s day service – a founder’s day with a difference.

A prickly decision

One of the roles of the service is the selection of a new Master for the coming year. This is called pricking out. During this process a list of all those living in the almshouse – called brothers and sisters – is laid out and a silver bodkin  is used to run over the names and selects the person who will be in charge for the next twelve months. However the role of the Master is fairly mundane being a sort of care taker!

Typically you might say for August, the weather was wet and horrible. I arrived to watch a rather soggy civic procession arrive at the chapel to meet the brothers and sisters within. I slipped into the chapel, just about finding some room, to see the pricking out ceremony and hear the oath which went:

“I – (insert name) will me as I ought to be true and faithful unto the hospital and all things shall do, to my best of my power, for the most weal, proper and commodate of the same hospital and at the end of the year, a true and just account shall make all of things, wherewith I shall have to do belonging to the hospital for this year following.”

Not a bun fight!

After the ceremony as Charles Kightly records in his 1986 Ceremonies and customs of Britain:

“The ceremonies then conclude in livelier fashion, with local children racing around the chapel for a reward of a currant bun a piece.”

Outside there were a fair number of parents and young children waiting the race – the chapel could never have accommodated all of them and I wondered how the race had arisen. Did it arise as a way to encourage a well behaved congregation or to encourage more attendees? Both struck me as odd as it was clear that the service had a rather private feel about it and large numbers of children may have equally ruined the atmosphere I would imagine!

The dampness and drizzle did not put the participants. They lived up in the designated place beside the chapel. As it began to rain, the Mayor blew a whistle and the kids were off

The mayor protected by an umbrella gave out the buns to an out of breadth congregation of grateful children of many sizes. Many covered in mud and soggy! The adults who attended were given a hard paste biscuit with the hospital’s seal and the date 1190 – it did not look as nice as the bun! It was over as soon as it started and the crowd dispersed for another year.

How did the Bun race originate? The bun race is an interesting custom. A bit like those no winners or losers sports day everyone gets a prize! Everyone gets a bun! Why a race? Perhaps the custom arose as a dole for wayfarers and as these slowly disappeared some one came up with the idea of a race. The race symbolising the race to Canterbury’s St Thomas’s shrine. When it arose is not clear either and I have been unable to find it out. Kightly suggests it can only be less than a hundred years old – but that was in 1986 – with 34 years elapsed I imagine it qualifies now!

Custom demised: Leap Year Agricultural and garden lore

Today is the 29th of February – a date which as you know only comes around every 4 years- intercalary year or bissextile year. Readers may be familiar with the belief regarding “Ladies Day” or “Ladies’ Privilege,” but there were other beliefs and customs associated with the day due to its rarity.

With a day made up of .25 of a day, there would be bound to be issues and the most wary of this change as always was country folk.  Weather governs agriculture and it according in a year leap the weather always changes on the friday and considering the awful windy and rainy weather of 2020 so far, I did notice that it did change accordingly…but lets see how that changes over the year.

Leaping lambs

Often the presence of an extra day appeared to knock the whole calendar both literally and folklorically out of kilter. One Scottish countryside view was regarding sheep and it was said that:

Leap year was ne’er a good sheep year”

This is reported in an 1816 edition of the Farmer’s Magazine:

“It has long been proverbial here that ‘leap year never was a good sheep year,’ an observation which this winter has been fully realized.”

Interesting in 1816 there was a considerable drop in temperature which meant that the snow quickly turned to ice and many lambs died. Whether it happened on a Friday though is unknown!

Not bean a good year

Planting crops were particular affected by Leap Day and the whole year. New plant fruits should not have been planted on the day as they only bore fruit once every four years. But the most reported was that broad beans and peas grew the wrong way in that their seed would be set in the pods in a different way to other years i.e back to frint. The reason for this appears to be that as this was the Ladies Privilege year when the idea of proposing was upside down the bean would lie the wrong way but why broad beans (and often peas) should be associated with this is unclear.

The custom even got to the ears of the great scientist Charles Darwin who in his autobiography stated who discussion of his scepticism:

“In illustration, I will give the oddest case which I have known. A gentleman (who, as I afterwards heard, is a good local botanist) wrote to me from the Eastern counties that the seed or beans of the common field-bean had this year everywhere grown on the wrong side of the pod. I wrote back, asking for further information, as I did not understand what was meant; but I did not receive any answer for a very long time. I then saw in two newspapers, one published in Kent and the other in Yorkshire, paragraphs stating that it was a most remarkable fact that “the beans this year had all grown on the wrong side.” So I thought there must be some foundation for so general a statement. Accordingly, I went to my gardener, an old Kentish man, and asked him whether he had heard anything about it, and he answered, “Oh, no, sir, it must be a mistake, for the beans grow on the wrong side only on leap-year, and this is not leap-year.” I then asked him how they grew in common years and how on leap-years, but soon found that he knew absolutely nothing of how they grew at any time, but he stuck to his belief.

After a time I heard from my first informant, who, with many apologies, said that he should not have written to me had he not heard the statement from several intelligent farmers; but that he had since spoken again to every one of them, and not one knew in the least what he had himself meant. So that here a belief—if indeed a statement with no definite idea attached to it can be called a belief—had spread over almost the whole of England without any vestige of evidence.”

With all this in mind I thought I might go ahead and plant some beans and see what happens! I’ll report back in 2024 – hopefully – at the latest.

A.C. Smith in their 1875 article from Wiltshire Archaeological and Natural History Magazine on Wiltshire Weather Proverbs and Weather Fallacies they note:

“I must also call attention to the remarkable prejudice against Leap-year, a prejudice as common and as widely spread as it misunfounded. It is popularly supposed that neither children nor  domestic animals born in that year will thrive and that neither ” Leap year never was a good sheep year.”

Perhaps the last word though should be for A.C Smith’s who states:

“I need scarcely say that these are all popular delusions, founded on no reliable basis, though doubtless they do occasionally, however unfrequently, by accident, come true ; and then they attract unmerited attention, and are held up to admiring disciples as infallible weather-guides.

One thing however seems quite certain, and that is that if our observations are recorded through a long period of time, there will be found to be a balance of averages, both as regards heat and cold, and wet and dry weather: and in short the general average through the whole period will be found to be maintained.”

And with such cynicism and logic the custom must have died out!

Custom demised: Medway St Catherine’s Day procession

According to N, & Q. (2nd S. vol V. p. 47) they record that:

“On Wednesday (the 25th) night last the towns of Chatham, Rochester, and Brompton exhibited considerable excitement in consequence of a torchlight procession appearing in the streets, headed by a band of fifes and drums.”

This was to celebrate the association of Chatham with the making of ropes and its founder Queen Catherine and as it notes:

“Notwithstanding the late hour (eleven o’clock) & large number of persons of both sexes, accompanied the party. The demonstration was got up by the rope-makers of the dockyard, to celebrate the anniversary of the founder of the ropery (Queen Catherine). The female representing her Majesty (who was borne in a chair of state by six ropemakers) was dressed in white muslin, wore a gilt crown, and carried in her hand a Roman banner.”

It is evident that there was so confusion her between Queen and Saint and surely it was the saint who was being commemorated. When the custom disappeared is unclear and it is perhaps surprising that the Chatham Historic dockyard have not thought to revive this custom.

Custom demised: Relic Sunday

“Worshipfull frendis, on Sunday next commyng shall be the holy fest of all relykis (called Relike Sonday), which that be left here in erth to the grete magnificence, honour and worship of god and profite to man bothe bodily and gostily, for in as much as we be in sufficient to worship and reuerence singulerly all reuerent Relikis of all seyntis left here in erth, for it passith mannis power. Wherefore holy Chirch in especiall the Chirch of Yngelonde hathe ordeynd this holy Fest to be worshipped the next Sonday aftir the translacion of seint Thomas of Cauntirbery yerely to be hallowed and had in reuerence.”

So is written in a late 15^th century sermon called In festo Reliquarum. Relic Sunday was a Catholic feast which was celebrated in either on the 1^st Sunday in July or the third Sunday after Midsummer. The feast was designed to celebrate the relics of Christian saints and was perhaps cynically set up to focus pilgrimage to shrines in which either the saint’s feast day was unknown or else to encourage further devotion, certainly it was recognised by more offerings being given. By undertaking pilgrimage on Relic Sunday an indulgence could be gained. One did not have to go far, for example even when John Baylis’s wife went to her parish church in Rolvenden (Kent) on Relic Sunday in 1511 she stated that she was going on

‘pilgrimage at the relics’.

Similarly avoiding Relic Sunday would result in penalty. At the quarter sessions in Wigan (Lancashire) in 1592 it was noted that:

“Richard and William Buckley, of Charnock Richard, Laboureres and Richard Sharrock of Heath Charnock butcher on the day called Relic Sunday 1592 in time of divine service at Chorley played at bowls”

Of course the Reformation would have its final say and as the 1846 The Church of England as by law established being very doctrine and express words of homilies against popery noted:

“Concerning Popish Relics But in this they pass the folly and wickedness of the that they honour and worship the relics and of our saints which prove that they be mortal and dead and therefore no gods to be worshipped the Gentiles would never confess of their Gods very shame But the relics we must kiss and offer specially on relic Sunday And while we offer that we should not be weary or repent us of our the music and minstrelsy goeth merrily all the time with praising and calling upon those whose relics be then in presence Yea and water also wherein those relics have been must with great reverence be reserved as ve and effectual Is this agreeable to St Chrysostom writeth thus of relics Do not regard the ashes”

Relic Sunday then disappeared as the shrines became dismantled and the church moved away from Catholicism. It survived longest in Northamptonshire where Thistleton Dyer’s Popular Customs

“In some parts of this county the Sunday after St. Thomas a Becket’s Day goes by the name of Relic Sunday.”

But even here it was forgotten probably only remembered because of fairs associated with the day. The relics are forgotten and as far as I am aware it was never revived!

Custom survived: Biddenden’s Chalkhurst Dole

“There is a vulgar tradition in these parts, that the figures on the cakes represent the donors of this gift, being two women, twins, who were joined together in their bodies, and lived together so till they were between twenty and thirty years of age. But this seems without foundation. The truth seems to be, that it was the gift of two maidens, of the name of Preston ; and that the print of the women on the cakes has taken place only within these fifty years, and was made to represent two poor widows, as the general objects of a charitable benefaction.”

So records Edward Hasted in his History of Kent in 1812, about what is perhaps the most famed of annually distributed doles that of the picturesque Wealden village of Biddenden; which happens every year on Easter Monday. It is a custom which features in virtually every book on calendar customs but why?

The earliest surviving depiction of Biddenden cakes, 1775. The figures are shown as conjoined, but the names, ages and 1100 date are not shown source Wikipedia Public Domain

Two’s company

T. F. Thistleton-Dyer (1911) in his British popular customs past and present tells us:

“The cakes distributed on this occasion were impressed with the figures of two females side by side, and close together.”! Amongst the country people it was believed that these figures represented two maidens named Preston, who had left the endowments; and they further alleged that the ladies were twins, who were bond in bodily union, that is, joined side to side, as represented on the cakes ; who lived nearly thirty years in this connection, when at length one of them died, necessarily causing the death of the other in a few hours. It is thought by the Biddenden people that the figures on the cakes are meant as a memorial of this natural prodigy, as well as of the charitable disposition of the two ladies.”

Local tradition records that the benefactors of the charity were Eliza and Mary Chalkhurst, the name Preston has never been traced locally, who gave their lands those twenty acres to the poor on their death in 1134. Now there is nothing unusual in sisters joining giving monies this example however is possibly unique – the sisters were conjoined twins – as shown by the biscuit or cake given out. They lived jointly to the age of 34 with one dying and the other giving up her life at the same time.

The custom has changed a little over the years as Hasted again notes that:

“Twenty Acres Of Land, called the Bread and Cheese Lands, lying in five pieces, were given by persons unknown, the yearly rents to be distributed among the poor of this parish. This is yearly done on Easter Sunday in the afternoon, in 600 cakes, each of which have the figures of two women impressed on them, and are given to all such as attend the church; and 270 loaves, weighing three pounds and an half a-piece; to which latter is added one pound and an half of cheese, are given to the parishioners only, at the same time.”

The following account was written 1808 to be provided as a broadside which featured a woodcut of the twins and a brief history of their alleged story was sold outside the church at Easter:

“A Short but Concise account of Eliza and Mary Chulkhurst
who were born joined together by the Hips and Shoulders
In the year of our Lord 1100 at Biddenden in the County of Kent, commonly called
The Biddenden Maids
The reader will observe by the plate of them, that they lived together in the above state Thirty-four years, at the expiration of which time one of them was taken ill and in a short time died; the surviving one was advised to be separated from the body of her deceased Sister by dissection, but she absolutely refused the separation by saying these words—”As we came together we will also go together,”—and in the space of about Six Hours after her Sister’s decease she was taken ill and died also.
By their will they bequeath to the Churchwardens of the Parish of Biddenden and their successors Churchwardens for ever, certain Pieces or Parcels of Land in the Parish of Biddenden, containing Twenty Acres more or less, which now let at 40 Guineas per annum. There are usually made, in commemoration of these wonderful Phenomena of Nature, about 1000 Rolls with their Impression printed on them, and given away to all strangers on Easter Sunday after Divine Service in the Afternoon; also about 500 Quartern Loaves and Cheese in proportion, to all the poor Inhabitants of the said Parish.”

Copies of this account are still distributed. What is interesting as this is the first to make mention of the names of the twins. Did it invent them?

Two’s a crowd

The dole has had many threats put upon it partly as a consequence of its size and fame. In 1656 the Rector, a John Horner, then the rector of the parish, claimed the Bread and Cheese lands as being given to augment his glebe, but the Court of Exchequer did not agree.

Many villages had doles, indeed the majority provided for their poor, so it surprising to record that the dole became increasingly more and more popular. In the late 1700s for those attending the service were given six hundred cakes whilst ironically only two hundred and seventy loaves of three and a half pounds weight each, with a pound and a half of cheese, were given in addition to the parishioners. It was clearly more popular outside of the village. For example the following from Hone’s Everyday Book account of 1830 states that the custom:

“attracted from the adjacent towns and villages by the usage, and the wonderful account of its origin, and the day is spent in rude festivity”

By 1872, 538 loaves were being distributed. Indeed as an article in 1992 by Jan Boderson called  The Biddenden Maids: a curious chapter in the history of conjoined twins in the Journal of the Royal Society of Medicine stated that these large crowds became problematic and at one occasion an unruly mob had developed that was kept in order by the church wardens using their staffs to keep them back. All this did not impress the church and By 1882 the village’s rector again, this time Rev Giles Hinton had petitioned to abandon the dole stating that:

“even to this time is with much disorder and indecency observed and needs a regulation by His Grace’s authority.”

His Grace, Sancroft Archbishop of Canterbury allowed it to continue minus the free beer! It was also at this time that it moved from the church to outside. Very wise! Even so it is worth observing that even in 1902 as a picture by noted photographer Sir Benjamin Stone showed three severe looking policemen watching the assembled queue. By this time the date had changed and the workhouse its location.

When in 1907, the Chulkhurst Charity was joined with other local charities with similar purposes, to form the Biddenden Consolidated Charity the distribution survived where in other villages such moves removed the ceremony. Even when the charity’s Bread and Cheese Lands were sold for housing the custom survived indeed the profitability of the land provided the opportunity for better provision. As a result not only is bread, cheese and tea provided but cash payments are made at Christmas. Again, the custom survived the 1940s and 1950s food rationing where cocoa replaced the cheese until it resumed in 1951.Finally the closure of the village’s bakery in the 1990s which for generations had provided the bread closed…the dole soldiered on.

Custom survived: Folkestone’s Blessing the sea and fisheries

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God bless you!

The ceremonies of blessing the sea and fisheries are perhaps one of the best examples of a Christianisation of a pagan ritual. They originated as early man’s way of giving thanks to ensure good harvests for the next year. Yet, it is clear that they are part of the ‘revived’ or rather ‘cleaned’ harvest thanksgiving ceremonies, which have become quite familiar, thanks to this revival or rather adoption by the church perhaps, in the mid-1800s. Found around the country in a number of maritime locations (even in locations where fishing has become a matter of academic history). Kent, being a county surrounded on two sides by sea naturally it has a fair number of these ceremonies. Traditionally they were help around Ascension Day or during the three days of ‘Rogationtide’ (during which beating the bounds ceremonies would also be undertaken), many have moved to either dates nearing Patronal saints (Fishermen saints Peter or James), or when tourists are more frequent!

 

 

 

Folkestone’s ceremony claims to be the oldest continually undertaken still surviving. One of these occurs in the ancient fishing town of Folkestone, being associated with the chapel of St. Peter, dedicated to the town’s fisher folk with fine views of the harbour.

The earliest traceable record is an account in the Folkestone Express of July 8th 1883. However, according to Mr. Fisher of Folkestone St Peter’s Church, this ceremony may have already been of some age then. This is because, the report laments that it was a depressed event with a low tide and sluggish boats. Traditionally it was held in the old fish market. At the time he notes that there must have been 100 boats in the inner harbour. Photographs of the 1920s show a large number of smocks attending. The Folkestone Herald of July Seventh 1906, noted an addition to the traditional service in the form of prayers. It added:

“that it may please Thee to bless the waters of the sea that they may bring forth fish abundantly.. bless and preserve the fishermen of these waters…and lift their minds to heavenly desires.”

Something fishy?

In 1935 was the last year to be held in the old fish market, and since it has been held overlooking the harbour. The parish priest had worked hard to have all the old hovels removed and replaced by the terrace housing which remains to today.

In a press report of 1958, it noted that it was then attended by the Bishop of Dover, the Rt. Rev. L. Meredith, and the Mayor, F. W. Archer as well as other members of the Corporation, Choristers, Scouts, members of the Old Contemptible and the Royal Naval Association and children dressed in traditional fishermen’s clothes.

In this report it was sadly noted that service lacked the gaiety of previous years as the little fisherman’s cottages were not bedecked with flags and nor were the boats in harbour decorated as they were for previous occasions. Furthermore, no fishermen were to be found in the procession. A 67 year old fishermen, Bill Harris who had fished the waters from Folkestone some 50 years, noted that: ‘Things had certainly changed’, he could remember those times when the harbour was full of fully decorated boats and all the houses were flying flags and bunting. He bemoaned that no-one was interested. The then Bishop said that Blessing the Fishermen, fell into two groups those which do it for fun and those who did it for a life’s work. He said that:

” It is those who devote their whole lives to fishing in the sea that we are asking for God’s continued blessing this afternoon.’” 

This blessing attracted television coverage from both the BBC and ITA, and the service was performed by Bishop Noel Hall, formerly Bishop of Vhota Nagpour, India with two Deacons of Honour (Rev. W. H. Bathhurst Vicar of St. Saviours) and Rev. J. Meliss (curate of Folkestone Parish church). The ceremony was conducted by the Rev. H. J. L. Stephens (Vicar of St. Peters).

The lack of fishermen was what doubtless prompted the event to be renamed ‘blessing the sea’ rather than ‘fisheries’ and by doing so saved this the oldest of such blessings. Tony Foxworthy (2008) in Customs in Kent describes it well:

“The evening starts with service in St. Peter’s church. After the service a procession is formed consisting of a local band in the lead followed by the children of St. Peter’s primary school, with the girls carrying small posies of flowers, and the boys carrying a large model of a fishermen’s boat. Following the children comes the church choir then the processional cross, then the clergy and local dignitaries like the Mayor, the Mayoress and local councillors, then the invited guest preacher, usually a local Bishop. The procession winds its way to the harbour where a large crowd has assembled. The fisheries are then blessed by the visiting Bishop, who then leads to a short service and addresses the hundreds of people attending this very picturesque custom.”

 

The custom retains a very colourful and evocative feel especially as the clergy process down from St. Peter’s Church, (usually on the first Sunday after St. Peter’s Day (29th June), at around three o’ clock). Also attending this ceremony, are the Lord Mayor and his barker. After a series of hymns, and readings, the sea is blessed by splashing holy water and shaking incense over the harbour railings.

 

Custom demised: Eynsford Arbour Day

A common claim made by people is that British culture is being taken over by US ones – however, not all US customs that have come over have survived – Arbour Day – is one of those. Its establishment in the Victorian period was sporadic across the country and it appears the only place it set down roots – so to speak – was the picturesque village of Eynsford, England.

Arbour Day was established as an annual custom to encourage the planting of trees and it appears the town of Eynsford took it on in a unique fashion. This was promoted by Mr. E. D. Till who was keen to plant trees not only as commemorations but acrostically, meaning spelling out words or sentences.

The custom began in 1897, as a celebration of Queen Victoria’s diamond jubilee. This involved not only planting an orchard of apple trees but a series of different species, spelling out a motto, utlising poetry, Robert Brownings ‘Rabbi Ben Ezra’ stating:

“The best is yet to be: The last of life for which the first was made.”

The trees that were known being:

“Turkish Hazel Horse Chestnut Elm (Wych) Beech Elm Sycamore Thorn (American) llex (Holly) Sloe Yew Elder Turkish Hazel T? Oak Beech (Purple) Eucalyptus Turkish Hazel Hickory Eucalyptus Lime (Common) Acacia (False) Sycamore Tilia x europaea 0? (Horse Chestnut) Fagus (Beech) Laburnum llex (Holly) Fagus (Beech) E? Fagus (Beech) 0? Robinia W? Holly llex (Holly) Cypress Hickory Tilia petiolaris H? E? F? llex (Holly) R? S? Tilia x europaea Walnut Acacia (False) S? M? Acacia (False) D? Elm (Wych)”

This being a row of fifty-two trees set along the main street from the railway to the village centre. Furthermore, the successful defence of Kimberly, Ladysmith, and Mafeking, battles of the South African Wars, were similarly commemorated. 1n 1902, four years after the Queen’s death, in a nearby meadow ambitiously were planted a line of thirty trees of no less than twenty-two species. The initial letter of each tree spelt out a line from Tennyson’s ode to the Queen:

“She wrought her people lasting good.”

Over a quarter of mile of trees were planted. Around the War memorial four trees read:

“ L(ime),O(live), V(eronica) and E(Im)”

What has happened to the trees?

Of his tribute to Victoria’s 1902 memorial only the Sycamore survived the rest being felled to provide playing fields for the Anthony Roper Country Primary School. However, of the trees of her Jubilee memorial, a number survive. These being:

“Horse chestnut, Elm, Beech, Thorn, Ilex, Oak, Beech, Lime, Sycamore, Tilia, Horse chestnut, Fagus, Fagus, Robinia, Holly, Hickory, Tilia, Ilex, Tilia, Walnut, Acacia, Elm”

But they don’t make any sense now!!

Despite Eynsford’s enthusiasm and the support of the fledgling R.S.B.P who tried to name it Bird and Arbour Day, Arbour Day didn’t really catch on. Awbridge, in Hampshire, a festival was organised in 1902 in Awbridge Hampshire and Touchen End, Berkshire although neither were in April. E. D. Till, won a prize from R.S.P.B. for an essay on the best means of establishing Bird and Arbor Day in England the custom died out. Whether it was the lack of room in Eynsford or the death of its founder – Arbour Day never caught on or returned from US soils. Today a National Tree Day is established in December but this has failed to capture the uniqueness of Till’s acrostic cleverness.

Custom survived: Edenbridge’s Guy Fawkes Night

Sussex is famed for its impressive celebration of Guy Fawkes in a season which runs from August to Mid-November! Wrapped into this so called Sussex Bonfire season is Edenbridge – which is in Kent! However, this and just over the border Hawkhurst, are the only two Kent commemorations worthy of inclusion in this cannon…Many Kent villages and towns have bonfires and fireworks. None by this village go all out with processions and giant effigies as does Edenbridge.

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Fired up

Edenbridge has been commemorating for many centuries this unsuccessful attack on democracy. Records in the 18^th century record:

“Paid for guarding the bridge at Gunpowder Treason 10/”

Why? For many years it was the aim of those organising the event to light the bonfire in the centre of the main bridge into the town! An expensive business all around – especially for the authorities who paid £3 15s 2d was spent on liquor for the guards in 1709. Clearly this method did not stop the riotous aspects for by 1886 there is a record of:

“lighted barrels with turpentine balls”

being rolled down the town. However, as such dangerous behaviours were causing out and out conflict and the curtailing of such commemorations, Edenbridge formalised their procedures in 1928, forming like others a Bonfire Society…their first event attracted 700 people and made 25s. Basically all that has changed over those years is the numbers of attendees and the money raised. A report in 1946 by a John Pudney in The Illustrated called BIG BANG AT EDENBRIDGE notes:

“If all the three thousand inhabitants of a township in the county of Kent were to emerge from their homes waving lighted torches upon a November evening, it would be considered quite a party. But I have to report, better than this. In the midst of our autumnal austerity there is to be a great outburst of light: and happiness which will shine throughout the weald of Kent. Ten thousand torches, made of tow wrapped upon the ends of stakes and dipped in waste oil are to flare for fifteen minutes each in the enterprising township of Edenbridge on the evening of November 5.”                                                                                    

What has changed is unity. Back in 1946 as noted:

“The township is divided into three rival sections: Marlpit Hill, Church Street and Lingfield Road. Each of these sections works, in the friendliness of deadly rivalry, to produce the most fancy and colourful procession.”

Now only one procession travels through the town. I arrived a few minutes beforehand just as the crowds were building up and lining the road through the town from the bridge to the main road which passed around. There was a tangible feeling of excitement in the air, children hang onto railings swinging their glowing swords, adults peered down the road…could they hear something. There was a slight muffled sound of a band which could be hear ahead in the gloom, but soon a glow…a glow which became brighter and brighter…the flaming torches were coming our way. Soon they were hear headed suitably or ironically enough by a fire engine. Behind could be seen the Gunpowder Bishop and his assembled priests, who chanted “what shall we do to him?”…”burn him”. Just behind him were large walking effigies of Guy Fawkes, local Catholic although rather an innocent in the whole affair, Anne Boleyn (headless with her head tucked under her arm) and probably at the time, the biggest culprit Pope Paul IV. According to Tony Foxworthy’s Customs in Kent these were on spikes but they certainly looked more impressive as walking giant puppets. Behind Cowboys and Native Americans and then there were the familiar Bonfire boys in their black and red ‘smuggler’s” attire also carrying torches. It was pleasing to see a number of other teams joining especially as some such as Ifield do not have their own processions so nice to see them included, then some Mexican day of the dead characters. Then came the themed floats – children’s TV and games old and new – to which we saw Pacman, Endoman, Ghostbusters and some rather incredible Alice in Wonderland characters, Cheshire Cat, Playing cards etc…the parade passing by with much noise and cheering on its way to the fireworks field.

What strikes you is that compared to other Bonfire processions, this is very clearly a community event. Especially children, indeed the majority of floats contained cheering children who were clearly loving every minute. Even the local Catholic school used to get involved. An account by Jon Mitchell amusingly recalls:

“One of my funny memories came a couple of years later, when I asked dear Reverend Mother Barnes of St Andrews Convent whether she thought it would be appropriate for the convent school (now sadly closed) to enter a float in the procession. After all, bonfire is about celebrating the failure of the Catholic plot of 1605 to blow up Parliament and all the Protestants within it. She had a very broad mind, a sense of humour and thought it would be good for the School. Our first float at St Andrews celebrated the opening of the new Dartford Crossing in 1991.

After that came a succession of floats and walking parties including the Election of Bill Clinton (with Leslie Dix dressed as the Statue of Liberty 20 feet up in the air), The Phantom of the Opera, Starlight Express (it was amazing to watch parents scrabble to be in the team and learn to roller skate just so that they could take part in the procession), and Willy Wonka and the Chocolate Factory.”

 Today schools, scouts and many local firms get involved in the colourful procession.

One hell of a Guy

The huge congregation poured into the field..the grounds of which were muddy to say the least. We all waited facing the gloom and in some distance could be seen faintly the effigy of Guy Fawkes and his companion. Edenbridge is justly famous for producing the country’s largest Guy a two dimensional wooden caricature. However it is the companion as which has become the main reason why Edenbridge’s commemoration has become world famous..and yes I mean world famous..as it was reported in all the national and many international websites and papers as far as Japan. There might have been a bigger reason for the coverage this year. These have ranged from Jacque Chiraq in 1997, Gordon Brown in 2000 and Blair in 2004. However, previous ‘victims’ have generally been parochial – such as soon to be forgotten Katie Hopkins – in 2015 it was FIFA president Seth Blatter.

Pray for fine weather?

Every bonfire organisers scans the local weather for a promising, hoping and praying for no rain or strong winds. In 2015 the weather was quite mild. But of course there is another prayer – the bonfire prayer. The account from 1946 reads:

“Here beside the bonfire, ‘the Bishop,’ Harry Oliver; who in calmer times paints houses, delivers the traditional set-piece address, which goes like this:

“We are assembled here tonight to try the arch-traitor, Guy Fawkes – a renegade Yorkshireman, soldier of fortune, who fought for Continental, overlords, who paid him the biggest remuneration, regardless of religion, breed or political faith. In 1605 he was eventually commissioned by Lord Percy and Catesby, chief conspirators in the Gun Powder Plot, brought back to the country and ordered to blow up the King and Parliament.

“A message was, however, sent by one of the conspirators, a double crosser, to a peer of Parliament when this dirty deed would be perpetrated – on receipt of this message the cellars were caused to be searched, with the result that the dastardly plot was frustrated.

“Guy Fawkes was arrested and, in the face of all these facts. I ask you. girls and boys-shall this traitor die?” (Response):” Yes!” “What shall we do with him?” (Response): “Burn him!”

This is the climax, dedicated to the evil memory of a gentleman \undoubtedly brave, and by many accounts honest, who desired to blow up the very substance of English liberty.”

As we waited for 8 pm the allotted time for the fireworks, the Bishop with his congregation eerily carrying their flaming torches marched across the field to an illuminate area and more importantly a microphone to read the so called ‘prayer’. In 1946 the account records:

“Every time the Edenbridge “Bonfire Boys,” as they delight to call themselves, meet together they conclude their proceedings with a solemn recitation of the Bonfire Prayers, These prayers are a bit of that stubborn Old English magic, whose purpose’ is almost forgotten, whose exhortation is almost irrelevant, but whose words somehow stick upon the young tongues of our children, even in these atomic times, when barrels of gunpowder would seem to be almost an old-fashioned remedy.”

Yet 60 years later they hadn’t changed and despite some of the audience being unaware of the words and even in one case criticising the historical accuracy of it, the main parts were still gleefully recited:

“Remember, remember the 5th of November The Gunpowder, Treason and Plot, I see no reason why gunpowder treason Should ever be forgot. Guy Fawkes, Guy Fawkes, ’twas his intent To blow up the King and Parliament Three score barrels of power below Poor old England to overthrow, By God’s providence he was catched With dark lantern and burning match Just about to light the prime Caught him in the nick of time. Holla Boys, Holla Boys, ring boys ring, Holla Boys, Holla Boys,God save the King.”

At the very moment as the crowd cried ‘holla holla boys holla’ there was an almighty bang and Guy’s face was blown off. Then began one of the most impressive and loud firework displays I had ever heard. After about half an hour of bombarding..silence descended and a voice could be heard over the speakers introducing their next victim – Seth Blatter…at this point he was lit up and the ‘Bishop’ cried out ‘what shall we do with him?” “Burn him!”…then there was another enormous explosion and Seth lost his head! This heralded even more fireworks! Soon the large flurry of sound and light ended and the town’s commemoration of this event 400 years ago ended for another year.

Custom revived: St. Edith’s Day, Kemsing

I say revived, for although the celebrations of this local saint were apparently established in the 1920s there does not appear to be any evidence of what form of celebration, if any existed, before this. This 1920s custom may have itself been short lived and indeed the 1951 revival of this may as we shall read not be related. One could easily say this is a contrived custom for although it likely that the parish commemorated a patronal day, what is undertaken today is pure supposition.

Despite living not far away and having an interest in holy wells, it has took me a long time to find out and visit this custom. A number of reasons appear to have compounded this – firstly bad weather (more of that later) and secondly the lack of any information about it. Indeed as regards the later, I once rang up and they said they did an event in November…clearly they were confusing it with Armistice Day…thankfully the internet has been more helpful, supported by an improvement to the event which arose in 2011 the 1050^th anniversary of her birth – a well dressing.

Well met

Weather was not a problem when I arrived in the morning of 2013. Sun shone majestically over the delightful village and I turned in Kemsing just as the well dressing board was being wheel barrowed down to the holy well. I naturally helped lift it and put it into place. The well dressing was a fine attempt. The artists being two local ladies, one of which would appear to have the tradition running through her veins coming from Elmton in Derbyshire, a village with a well dressing tradition, albeit a modern one. Subsequently, the frame is soaked in a paddling pool each year and taken to the village hall where on a table the two worked away using templates to create their art over the week finally finishing on the Saturday before. In the last three years, since the 2011 festival, a well dressing has been undertaken place, last year’s was the Olympics, 2011’s was a picture of the village. This year’s was the harvest and delightfully it was rendered too with a good use of rhubarb seeds for a field and gravel for the signage. Next year’s is planned to be the First World War.

The small group admired their handiwork and then it was covered for the arrival of the church and its congregation.

Well they have arrived

A few minutes later this congregation, following their cross, but sadly no banner, and holding their posies, arrived. The service with the prayer which begins:

“Father each St. Edith’s day, we bring flowers to this well….”

Then the posies were placed upon the walls of the well, the service continuing with a reading of St. Edith’s hymn:

“At this well with great thanksgiving, blessed Edith we record, her short years of holy living, chaste handmaiden of the Lord, May we in her Lord believing, be like her his living sword.”

A thanks giving was given for the water and then the well dressing was revealed to the delight of the congregation. It was great to see that the well continues to be celebrated and the well dressing is a more than welcome innovation. The ceremony ends with prayers of intercession and a collect for St. Edith’s Day, Lord’s Prayer, hymn and blessing. It was a bit disappointing I felt that the support from the village was quite small, especially as everyone here seemed so inviting, but as the service was at 9.45, perhaps it was too early. I recommend moving the service an hour forward and more visitors may be attracted.

Well meet again

However, although the congregation now dispersed to their church hall for tea and cakes..this is not the end of the observation. For in the afternoon, a Catholic pilgrimage occurs from the nearest Catholic Church based in Sevenoaks. In 2013 they planned to meet at 3.00 with the Holy Rosary, prayers and St. Edith’s hymn, followed by the Benediction of the blessed sacrament in a nearby garden about 200 yards from the well.

Interestingly, Christopher Bells’ Centenary History of the Catholic Church of St Thomas of Canterbury states that Father Phillips, Sevenoaks parish priest from 1916 to 1946, probably revived it around the 1920s.  An elderly parishioner told Mr Taylor that the pilgrimage was going in the 1930s, but this was actually on the 16th, not the nearest Sunday as of recent. It is possible that as the village was home of Catholic convert Monsignor Robert Benson, son of Edward White Benson, Archbishop of Canterbury in the 1890s the observation may be older. I was told that now parishioners come from all part of the parish which covers the villages of Kemsing, Otford, Weald, Borough Green and West Kingsdown as well as Sevenoaks, some walking 8 miles as well journeying by car from London.

But the weather delightful in morning closed in and a note wrapped in plastic was affixed to the well read…moved to Otford Catholic church..that weather again…hopefully the weather will be more favourable next year and they will return.