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But here they let us stand

All freezing in the cold; Good master, give command, To enter and be bold,

With our Wassel,

Much joy into this hall

With us is entered in,
Our master first of all,
We hope will now begin,
Of our Wassel

And after his good wife

Our spiced bowl will try, The Lord prolong your life, Good fortune we espy,

For our Wassel.

Some bounty from your hands,

Our Wassel to maintain. We'll buy no house nor lands With that which we do gain, With our Wassel.

This is our merry night

Of choosing King and Queen,
Then be it your delight
That something may be seen
In our Wassel.

It is a noble part

To bear a liberal mind,
God bless our master's heart,
For here we comfort find,
With our Wassel.

And now we must be gone,
To seek out more good cheer;
Where bounty will be shown,

As we have found it here,
With our Wassel.

Much joy betide them all,

Our prayers shall be still,
We hope and ever shall,

For this your great good will,
To our Wassel.

From the "Wassail" we derive, perhaps, a feature by which we are distinguished. An Englishman eats no more than a Frenchman; but he makes yuletide of all the year. In virtue of his forefathers, he is given to "strong drink." He is a beer-drinker, an enjoyer of "fat ale;" a lover of the best London porter and double XX, and discontented unless he can get "stout." He is a sitter withal. Put an Englishman "behind a pipe" and a full pot, and he will sit till he cannot stand. At first he is silent; but as his Liquor gets towards the bottom, he inclines towards conversation; as he replenishes, his coldness thaws, and he is conversational; the oftener he calls to "fill again," the more talkative he becomes; and when

thoroughly liquefied, his loquacity is deluging. He is thus in public-house parlours: he is in parties somewhat higher, much the same. The business of dinner draws on the greater business of drinking, and the potations are strong and fiery; full-bodied port, hot sherry, and ardent spirits. This occupation consumes five or six hours, and sometimes more, after dining. There is no rising from it, but to toss off the glass, and huzza after the "hip! hip! hip!" of the toast giver. A calculation of the number who customarily "dine out" in this manner half the week, would be very amusing, if it were illustrated by portraits of some of the indulgers. It might be further, and more usefully, though not so agreeably illustrated, by the reports of physicians, wives, and nurses, and the bills of apothecaries. Habitual sitting to drink is the "besetting sin" of Englishmen-the creator of their gout and palsy, the embitterer of their enjoyments, the impoverisher of their property, the widow-maker of their wives. By continuing the "wassail" of our ancestors, we attempt to cultivate the body as they did; but we are other beings, cultivated in other ways, with faculties and powers of mind that would have astonished their generations, more than their robust frames, if they could appear, would astonish ours. Their employment was in hunting their forests for food, or battling in armour with risk of life and limb. They had no counting-houses, no ledgers, no commerce, no Christmas bills, no letterwriting, no printing, no engraving, no bending over the desk, no "wasting of the midnight oil" and the brain together, no financing, not a hundredth part of the relationships in society, nor of the cares that we have, who "wassail" as they did, and wonder we are not so strong as they were. There were no Popes nor Addisons in the days of Nimrod.

The most perfect fragment of the "wassail" exists in the usage of certain corporation festivals. The person presiding stands up at the close of dinner, and drinks from a flaggon usually of silver having a handle on each side, by which he holds it with each hand, and the toastmaster announces him as drinking "the health of his brethren out of the loving cup.' The loving cup, which is the ancient wassail-bowl, is then passed to the guest on his left hand, and by him to his left-hand neighbour, and as it finds its way round the room to each guest in his

turn, so each stands up and drinks to the president "out of the loving cup."

The subsequent song is sung in Glowcestershire on New-year's eve :

Wassail! Wassail! over the town,
Our toast it is white, our ale it is brown :
Our bowl it is made of a maplin tree,
We be good fellows all; I drink to thee.

Here's to
and to his right ear,
God send our maister a happy New Year;
A happy New Year as e'er he did see-
With my Wassailing bowl I drink to thee.

Here's to † and to his right eye,
God send our mistress a good Christmas pie:
A good Christmas pie as e'er I did see-
With my Wassailing bowl I drink to thee.

Here's to Filpail, and her long tail,
God send our measter us never may fail
Of a cup of good beer; I pray you draw near,
And then you shall hear our jolly wassail.

Be here any maids, I suppose here be some;

Sure they will not let young men stand on the cold stone;
Sing hey O maids, come trole back the pin,
And the fairest maid in the house, let us all in.

Come, butler, come bring us a bowl of the best :
I hope your soul in Heaven may rest:
But if you do bring us a bowl of the small,
Then down fall butler, bowl, and all.

Hogmany.

rous Celts and Gauls had to contend with the Of this usage in Scotland, obstacles which their ignorance many commencing and superstition presented, it is very on New-year's eve, there was not room in the last sheet of the former volume, to in- probable that the clergy, when they were clude the following interesting communica- unable entirely to abolish pagan rites, tion. It is, here, not out of place, because, would endeavour, as far as possible, to in fact, the usage runs into the morning twist them into something of a christian cast; and of the turn which many heathen ceremonies thus received, abundant instances are afforded in the Romish church.

of the New Year.

DAFT DAYS.-HOGMANY.

To the Editor of the Every-Day Book.
Sir,

The annexed account contains, I believe,
the first notice of the acting in our Daft
Days. I have put it hurriedly together,
but, if of use, it is at your service.
I am, Sir, &c.

JOHN WOOD REDDOCK.

Falkirk, December, 1825.

During the early ages of christianity, when its promulgation among the barba

The name of some horse.

The performance of religious MYSTE RIES, which continued for a long period, much licentiousness, and undoubtedly seems to have been accompanied with was grafted upon the stock of pagan ob servances. It was discovered, however, that the purity of the christian reli gion could not tolerate them, and they were succeeded by the MORALITIES, the subjects of which were either historical, or some existing abuse, that it was wished

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to aim a blow at. Of this we have an interesting instance in an account given by sir William Eure, the envoy of Henry the Eighth to James the Fifth, in a letter to the lord privy seal of England, dated 26th of January 1540, on the performance of a play, or morality, written by the celebrated sir David Lindsay. It was entitled The Satire of the Three Estates, and was performed at Linlithgow, "before the king, queene, and the whole counsaill, spirituall and temporall," on the feast of Epiphany. It gives a singular proof of the liberty then allowed, by king James and his court witnessing the exhibition of a piece, in which the corruptions of the existing government and religion were treated with the most satirical severity.

The principal dramatis persona were a king, a bushop, a burges man, “armed in harness, with a swerde drawn in his hande," a poor man, and Experience, "clede like ane doctor." The poor man (who seems to have represented the peole) "looked at the king, and said he was ot king in Scotland, for there was anther king in Scotland that hanged Johne Armstrong with his fellows, Sym the aird, and mony other mae.' He then makes a long narracione of the oppression of the poor by the taking of the corsepresaunte beits, and of the herrying of poor men by the consistorye lawe, and of mony other abusions of the spiritualitie and church. Then the bushop raised and rebuked him, and defended himself. Then the man of arms alleged the contrarie, and commanded the poor man to go on. The poor man proceeds with a long list of the bushop's evil practices, the vices of cloisters, &c. This is proved by EXPERIENCE, who, from a New Testament, showes the office of a bishop. The man of arms and burges approve of all that was said against the clergy, and allege the expediency of a reform, with the consent of parliament. The bushop dissents. The man of arms and burg said they were two and he but one, wherefore their voice should have the most effect. Thereafter the king in the play ratified, approved, and confirmed all that was rehearsed."

None of the ancient religious observances, which have escaped, through the riot of time and barbarism, to our day, have occasioned more difficulty than that which forms the subject of these remarks. It is remarkable, that in all disputed etymological investigations, a number of words got as explanatory, are so pro

vokingly improbable, that decision is rendered extremely difficult. With no term is this more the case, than HOGMENAY. So wide is the field of conjecture, as to the signification of this word, that we shall not occupy much space in attempting to settle which of the various etymologies is the most correct.

Many complaints were made to the Gallic synods of the great excesses committed on the last night of the year and first of January, by companies of both sexes dressed in fantastic habits, who ran about with their Christmas boxes, calling tire lire, and begging for the lady in the straw both money and wassels. The chief of these strollers was called Rollet Follet. They came into the churches during the vigils, and disturbed the devotions. A stop was put to this in 1598, at the representation of the bishop of Angres; but debarred from coming to the churches, they only became more licentious, and went about the country frightening the people in their houses, so that the legislature having interfered, an end was put to the practice in 1668.

The period during the continuance of these festivities corresponded exactly with the present daft days, which, indeed, is nearly a translation of their French name fêtes de fous. The cry used by the bachelettes during the sixteenth century has also a striking resemblance to the still common cry hogmenay trololay-gi'us your white bread and nane o' your grey," it being "au gui menez, Rollet Follet, au gui menez, tiré liré, mainte du blanc et point du bis."

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The word Rollet is, perhaps, a corrup tion of the ancient Norinan invocation of their hero, Rollo. Gui, however, seems to refer to the druidical custom of cutting branches from the mistletoe at the close of the year, which were deposited in the temples and houses with great ceremony.

A supposition has been founded upon the reference of this cry to the birth of our Saviour, and the arrival of the wise men from the east; of whom the general belief in the church of Rome is, that they were three in number. Thus the language, as borrowed from the French may be "homme est né, trois rois allois !" A man is born, three kings are come!

Others, fond of referring to the dark period of the Goths, imagine that this name had its origin there. Thus, minne was one of the cups drunk at the feast of Yule, as celebrated in the times of hea

thenism, and oel is the general term for festival. The night before Yule was called hoggin nott, or hogenat, signifying the slaughter night, and may have originated from the number of cattle slaughtered on that night, either as sacrifices, or in preparation for the feast on the following day. They worshipped the sun under the name Thor. Hence, the call for the celebration of their sacrifices would be "Hogg-minne! Thor! oel! oel!" Remember your sacrifices, the feast of Thor! the feast!

That the truth lies among these various explanations, there appears no doubt; we however turn to hogmenay among our selves, and although the mutilated legend which we have to notice remains but as a few scraps, it gives an idea of the existence of a custom which has many points of resemblance to that of France during the fêtes du fous. It has hitherto escaped the attention of Scottish antiquaries.

Every person knows the tenacious ad. herence of the Scottish peasantry to the tales and observances of auld lang syne. Towards the close of the year many superstitions are to this day strictly kept up among the country people, chiefly as connected with their cattle and crops. Their social feelings now get scope, and while one may rejoice that he has escaped difficulties and dangers during the past year, another looks forward with bright anticipation for better fortune in the year to come. The bannock of the oaten cake gave place a little to the currant loaf and bun, and the amories of every cottager have goodly store of dainties, invariably including a due proportion of Scotch drink. The countenances of all seem to say

"Let mirth abound; let social cheer
Invest the dawnin' o' the year,
Let blithsome Innocence appear
To crown our joy,

Nor envy wi' sarcastic sneer,

Our bliss destroy.
When merry Yuleday comes, I trow
You'll scantlings find a hungry mou;
Sma' are our cares, our stomacks fu'
O' gusty gear
An' kickshaws, strangers to our view
Sin' fairnyear.

Then tho' at odds wi' a' the warl,
Among oursels we'll never quarrel
Though discard gie a canker'd snarl
To spoil our glee,
As lang's there pith into the barrel

We'll drink and gree!"
Ferguson's Daft Days.

It is deemed lucky to see the new moos with some money (silver) in tne pocket. A similar idea is perhaps connected with the desire to enter the new year rife o' roughness. The grand affair among the boys in the town is to provide then.se.ves with fausse faces, or masks; and those with crooked horns and beards are in greatest demand. A high paper cap, with one of their great grandfather's antique coats, then equips them as a guisard-they thus go about the shops seeking their hogmenay. In the carses and moor lands, however, parties of guisards have long kept up the practice in great style. Fantastically dressed, and each having his character allotted him, they go through the farm houses, and unless denied entrance by being told that the OLD STYLE is kept, perform what must once have been a connected dramatic piece. We have heard various editions of this, but the substance of it is something like the following:

One enters first to speak the prologue in the style of the Chester mysteries, call. ed the Whitsun plays, and which appear to have been performed during the mayoralty of John Arneway, who filled that office in Chester from 1268 to 1276. It is usually in these words at presentDinna think that we're beggars, Rise up gudewife and shake your feathers We are bairns com'd to play And for to seek our hogmenay; Redd up stocks, redd up stools, Here comes in a pack o' fools.* Muckle head and little wit stand behint the door,

But sic a set as we are, ne'er were here be

fore.

One with a sword, who corresponds with the Rollet, now enters and says: Here comes in the great king of Macedon, Who has conquer'd all the world but Scotland alone.

When I came to Scotland my heart grew so

cold

To see a little nation so stout and so bold, So stout and so bold, so frank and so free! Call upon Galgacus to fight wi' me

If national partiality does not deceive us, we think this speech points out the origin of the story to be the Roman invasion under Agricola, and the name of Galgacus (although Galacheus and Sain

The author of Waverly, in a note to the Abbot, mentions three Moralities played during the time of the reformation-The Abbot of Unreason, The Beg Bishop, and the Pepe o' Fools-may not pack o' joola be a corruption of this last?

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stand!

Jack. Oh hon, my back, I'm sairly wounded.

Doctor. What ails your back?
Jack. There's a hole in't you may turn
your tongue ten times round it!

Doctor. How did you get it?
Jack. Fighting for our land.
Doctor. How mony did you kill?
Jack. I killed a' the loons save ane,
but he ran, he wad na stand.

Here, most unfortunately, there is a "hole i'the ballad," a hiatus which irreparably closes the door upon our keenest prying. During the late war with France Jack was made to say he had been "fight ing the French," and that the loon who took leg bail was no less a personage than NAP. le grand! Whether we are to regard this as a dark prophetic anticipation of what did actually take place, seems

really problematical. The strange eventful history however is wound up by the entrance of Judas with the bag. He says:

Here comes in Judas-Judas is my name, If ye pit nought sillar i'my bag, for gudesake mind our wame!

When I gaed to the castle yett and tirl't at the pin,

They keepit the keys o' the castle wa', and

wad na let me iu.

I've been i' the east carse,
I've been i' the west carse,
I've been i' the carse o' Gowric,
Where the clouds rain a' day wi' peas and
wi' beans!

And the farmers theek houses wi' needles
and prins!

I've seen geese ga'in' on pattens!

And swine fleeing i' the air like peelings o' onions!

Our hearts are made o' steel, but our body's sma' as ware,

If you've onything to gi' us, stap it in there!

This character in the piece seems to mark its ecclesiastical origin, being of course taken from the office of the betrayer in the New Testament; whom, by the way, he resembles in another point; as extreme jealousy exists among the party, this personage appropriates to himself the contents of the bag The money and wassel, which usually consists of farles of short bread, or cakes and pieces of cheese, are therefore frequently counted out before the whole.

One of the guisards who has the best voice, generally concludes the exhibition by singing an "auld Scottish sang." The most ancient melodies only are considered appropriate for this occasion, and many very fine ones are often sung that have not found their way into collections: or the group join in a reel, lightly tripping it, although encumbered with buskins of straw wisps, to the merry sound of the fiddle, which used to form a part of the establishment of these itinerants. They anciently however appear to have been accompanied with a musician, who played the kythels, or stock-and-born, a musical instrument made of the thigh bone of a sheep and the horn of a bullock.

The above practice, like many customs of the olden time, is now quickly falling into disuse, and the revolution of a few years may witness the total extinction of this seasonable doing. That there does still exist in other places of Scotland the remnants of plays performed upon sunilar occasions, and which may contain many interesting allusions, is very likely. Th

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