Lunchtime Concert – Earth and Air and Rain with Tenor Richard Fewer and Pianist David Price

Lunch Time Concert – Earth and Air and Rain with Tenor Richard Fewer and Pianist David Price On Thursday 20th October 2016 between 1.00pm to 2.00pm. Tenor Richard Fewer and Pianist David Price with perform folksong songs from Schubert’s Schwanengesang and Gerald Finzi’s Thomas Hardy settings.

Richard with his colleagues in ‘SUMMON THE MUSE’ have performed in Dorset on a number of occasions.  They gave evenings exploring ‘Thomas Hardy’ and ‘The Darwin Family’ for Dorchester Arts, and last autumn they presented ‘Lights Out’, their Great War programme, in the churches of St. Mary at Beaminster and Cerne Abbas.

Richard Frewer sings for the joy and challenge of it. He has performed both here and abroad in a wide range of repertoire.  His teachers have included the legendary Elizabeth Schwarzkopf and Richard Lewis.  Throughout his career as an architect and University Chair Professor, he has maintained a considerable reputation as a concert singer and has worked closely as soloist for Sir John Eliot Gardiner, John Rutter, Dr. Martin Neary and the late Richard Hickox.

David Price, the former Director of Music at Dauntseys School, has been the conductor of both the Trowbridge and The Bath Symphony Orchestras and musical director of a number of West Country opera companies.  He is a passionate chamber music player and a distinguished freelance coach, accompanist, lecturer.

Thursday 20th October 2016 between 1.00pm to 2.00pm. The performance is FREE although a donation of £3 is encouraged to cover costs.

For further information contact the Museum on on 01305 756827 or check the website on www.dorsetcountymuseum.org or follow us on Facebook and Twitter

Literary Lives: Thomas Hardy and Folk Song by Dr. Peter Robson

Musicians of Mellstock Choir - Hardy Players 1910 DCM © 2015

Musicians of Mellstock Choir – Hardy Players 1910 DCM © 2015

Thomas Hardy refers to more than thirty folk songs in his novels, with many further references in his poetry, short stories, letters etc. 

Some knowledge of the folk songs in Hardy’s writings helps the reader to appreciate how appropriate they are to the author’s plotting, characterisation and settings. The songs can also occasionally throw light on Hardy’s own background.

This exploration of Hardy and Dorset song will begin by looking at the nature of folksong and at the golden age of folksong collecting, with particular reference to the work of the Hammond brothers in Dorset. Dr. Robson will then illustrate the variety of places where references to folksongs may be found in Hardy’s published and unpublished writings.

From this body of material it is then possible to suggest where and how Hardy might have obtained the songs which he knew and to look at some examples of the ways in which he used folk songs in his novels. Finally, the speaker will identify the songs which seem to have been Hardy’s personal favourites, and at a song which was actually collected from him.

Dr. Peter Robson has been researching Dorset folklore and folksong for many years and has written and spoken widely on this subject. Most recently he has become particularly interested in Thomas Hardy’s writings as an almost untapped source for the study of rural folklore.

The lecture will take place on Thursday 30 June in the Dorset County Museum’s Victorian Hall and is FREE to the public; however a donation of £3 encouraged to cover costs. Doors open at 7.00pm for a 7.30pm start.

For further information contact the Museum on on 01305 756827 or check the website on www.dorsetcountymuseum.org or follow us on Facebook and Twitter

Exploring museums worldwide with #MuseumWeek 2016

#MuseumWeekDorset County Museum will join museums and galleries across the World on Twitter for #MuseumWeek, a project that will connect people to artwork, culture, history and science in new and interactive ways.

#MuseumWeek 2016 will take place from Monday 28th March – Sunday 30rd April 2016 and will give Twitter users direct and unparalleled access to some of the international leading museums and the people behind them in 140-characters bursts.

@DorsetMuseum

Follow us @DorsetMuseum

Dorset County Museum will join other UK organisations already signed up include the Science Museum (@sciencemuseum), the Natural History Museum (@NHM_London), the Victoria and Albert Museum (@V_and_A), the British Museum (@britishmuseum), and the Tate (@Tate).

Dorset County Museum will join other Museums across the world by including the hashtag #MuseumWeek in their Tweets for the week, meaning users can follow along on Twitter.

 

7 days, 7 themes, 7 hashtags!

In addition, every day there will be a different theme.

#MuseumWeek Secrets#secretsMW – Monday 28 March

Monday is dedicated to discovering your most well-kept secrets! Show a behind-the-scenes glimpse of your museum!

#peopleMW#peopleMW – Tuesday 29 March

Tuesday is dedicated to honor the people-well known or anonymous-who have helped make your museum. Feature your founders, other icons, and current staff members and talk about their expertise!

#architectureMW#architectureMW – Wednesday 30 March

Wednesday is about telling the story of your building(s), your garden(s), your neighborhood or other key locations for your institution. Introduce your museum from a different point of view!

#heritageMW#heritageMW – Thursday 31 March

On Thursday, focus on your tangible and intangible cultural heritage. Help your audience discover the variety of content your institution has on view, in storage or online!

#futureMW#futureMW – Friday 1 April

On friday, share your most innovative projects, your barriers to innovation, your research or your institutional goals, all of which can lead to a greater understanding of your future initiatives and developments!

#zoomMW#zoomMW – Saturday 2 April

Saturday zoom in on your content by sharing details and anecdotes that provide an interesting insight into your collection (e.g, images of hands or frames, anecdotes about the origins of a book …).

#loveMW#loveMW – Sunday 3 April

Sunday, time to share what you love about your place! Take advantage of this opportunity to promote your museum’s greatest attractions (artworks, displays, rooms …) and use Twitter as a helping tool for the visit.

@PliosaurKevan

Follow our #MuseumMascot @PliosaurKevan

A full list of participating UK organisations can be viewed here museumweek2016.org

Follow us on Twitter:

All the fun of a Victorian Fayre at the Dorset County Museum

The Victorian Fayre last year at the Dorset County Museum

The Victorian Fayre last year at the Dorset County Museum

On Sunday 21st February, from 2.00pm to 5.00pm, the Dorset County Museum opens its doors for the second year running to a traditional Victorian Fayre to celebrate the birthday of William Barnes, Dorset dialect poet. This FREE event will offer something for all the family.

Stalls will include traditional crafts and gifts and the chance to learn rural skills. There will be Maypole dancing for the children as well as popular parlour games.

The friends of the William Barnes Society and Tim Laycock, well-known folk musician, actor and storyteller will provide traditional singing, music, dance and poetry reading throughout the afternoon.

Frome Valley Morris Mummer

Frome Valley Morris Mummer

The Frome Valley Morris Men will perform the Mummers and Hoodening play. The event would not be complete without a raffle, quiz and a Victorian afternoon tea.

Marion Tait, Honorary Curator of the William Barnes Gallery and Archive said that last year the Victorian Fayre was a huge success and was hoping for a repeat performance.

For further information contact the Museum on on 01305 756827 or check the website on www.dorsetcountymuseum.org or follow us on Facebook and Twitter

The Harvest Customs and Traditions in Dorset

Harvest HomeExtract taken from the Chambers Book of Days August 1st 1864, details the traditions of Lammas.

LAMMAS – This was one of the four great pagan festivals of Britain, the others being on 1st November, 1st February, and 1st May. The festival of the Gule of August, as it was called, probably celebrated the realisation of the first-fruits of the earth, and more particularly that of the grain-harvest. When Christianity was introduced, the day continued to be observed as a festival on these grounds, and, from a loaf being the usual offering at church, the service, and consequently the day, came to be called Half-mass, subsequently shortened into Lammas, just as hlaf-dig (bread-dispenser), applicable to the mistress of a house, came to be softened into the familiar and extensively used term, lady. This we would call the rational definition of the word Lammas.

There is another, but in our opinion utterly inadmissible derivation, pointing to the custom of bringing a lamb on this day, as an offering to the cathedral church of York. Without doubt, this custom, which was purely local, would take its rise with reference to the term Lammas, after the true original signification of that word had been forgotten. It was once customary in England, in contravention of the proverb, that a cat in mittens catches no mice, to give money to servants on Lammas-day, to buy gloves; hence the term Glove-Silver. It is mentioned among the ancient customs of the abbey of St. Edmund’s, in which the clerk of the cellarer had 2d.; the cellarer’s squire, 11d.; the granger, 11d.; and the cowherd a penny. Anciently, too, it was customary for every family to give annually to the pope on this day one penny, which was thence called Denarius Sancti Petri, or Peter’s Penny.’—Hampson’s Medii AEvi Kalendarium.

What appears as a relic of the ancient pagan festival of the Gule of August, was practised in Lothian till about the middle of the eighteenth century. From the unenclosed state of the country, the tending of cattle then employed a great number of hands, and the cow-boys, being more than half idle, were much disposed to unite in seeking and creating amusement. In each little district, a group of them built, against Lammas-day, a tower of stones and sods in some conspicuous place.

On Lammas-morning, they assembled here, bearing flags, and blowing cow-horns — breakfasted together on bread and cheese, or other provisions—then set out on a march or procession, which usually ended in a foot-race for some trifling prize. The most remarkable feature of these rustic fetes was a practice of each party trying, before or on the day, to demolish the sod fortalice of some other party near by. This, of course, led to great fights and brawls, in which blood was occasionally spilt. But, on the whole, the Lammas Festival of Lothian was a pleasant affair, characteristic of an age which, with less to gain, had perhaps rather more to enjoy than the present”

Dorset Folklorist, John Symonds Udal wrote about the customs and traditions of Harvest Home in Dorset in his book ‘Dorsetshire Folklore’ published in 1922:-

HAY-MAKING

Haymaking

Haymaking in Dorset – DCM © 2015

The season of hay-making would seem never to have been such a period of gaiety and festivity in Dorsetshire as was the case with the “harvest-home” gatherings later in the year. The success of the hay harvest, however, was a very important matter to so large a pastoral community as the county comprised; and without doubt some celebration by way of reward for and appreciation of services loyally rendered, often in long extended hours of work when the weather was uncertain, was indulged in at the conclusion of that harvest. Extra money payments, as in the corn harvest, have largely taken the place of social gatherings and festivities amongst the labourers in which their employers once freely joined. Still in many places at the ingathering of the hay an extra jar of cider or ale would be brought out, and the men would sit down and have a chat amongst themselves and, perhaps, a song or two ; whilst at the close hats would be raised and ” hip, hip, hurrahs ” would be given.

In later years, both in hay and corn harvesting, machinery has taken a very active part in reducing the amount of manual labour employed in these operations, which at its introduction went sorely against the conservative feelings of the Dorset peasant. This feeling was just as strongly expressed as in the great industrial centres in the North where labour-saving appliances were ever on the increase; and sometimes took the form of reprisals by way of burning hay and corn ricks as well as the occasional destruction of the offending machinery.

Under these influences in course of time the very names of the old haymakers’ several occupations would be lost. In William Barnes’s early days—a century ago—these were numerous and distinctive. We are fortunate in having him to record what they were. Here is a description which he gives in his Glossary (1863) of what haymaking was like in his time (s.v. Häymeäken).

“Hay-making consists of several operations which with fine weather, commonly follow each other in Dorsetshire, thus : The mown grass—in zwath, swath,—is thrown abroad—tedded, and afterwards turned once or twice ; in the evening it is raked up into little ridges—rollers,—single or double, as they may be formed by one raker, or by two raking against each other ; and sometimes put up into small cones or heaps, called cocks. On the following morning the rollers or cocks are thrown abroad in passels—parcels,—which, after being turned, are in the evening put up into large ridges—weals ; and the weals are sometimes pooked, put up into larger cones—pooks,—in which the hay is loaded. In raking grass into double rollers, or pushing hay into weals, the fore raker or pickman is said to rake in or push in, or row or roo, and the other to close.”

Barnes had already preserved many of these terms in two of his charming dialect poems, one on “Häymeäken “, and the other on “Häy-carrén” (pp. 51-2), which afford so delightful a picture of rustic life in the hay-field that one feels inclined to say, too:

“I do long to toss a pick,
A pitchén or a-meäkén rick.”

HARVEST HOME

The celebration of the ingathering of the corn harvest is common to all our counties and to most countries. Full accounts of these festivals and their significance may be found in Brand’s, Hone’s, and Chambers’s works, as well as in those of less known writers.

It is to the late William Barnes that we might expect to look for a fitting description of a Dorset harvest-home feast, or supper, and we find it in an account,—as particular and as life-like as a painting of an old Dutch interior—of what usually took place on these occasions, which he contributed to Hone’s Year Book (p. 586), from which I take the following extract:—

“Harvest Home, formerly celebrated with great mirth but now a declining usage, was a feast given by the farmer at the end of harvest, or when his hay and corn were got in … Some years ago the ‘ harvest home ‘ in my native county, Dorset, was kept up with good old English hospitality.

Harvesting

Reapers gathering the harvest – DCM © 2015

“When the last load was ricked the labourers, male and female, the swarthy reaper and the sun-burnt hay-maker, the saucy boy who had not seen twelve summers and the stiff horny-handed old mower who had borne the toil of fifty, all made a happy groupe, and went with singing and loud-laughing to the harvest-home supper at the farmhouse, where they were expected by the good mistress, dressed in a quilted petticoat and a linsey-wolsey apron, with shoes fastened by large silver buckles which extended over her foot like a pack-saddle on a donkey.

“The dame and her husband welcomed them to a supper of good wholesome food, a round of beef, and a piece of bacon; and perhaps the host and hostess had gone so far as to kill a fowl or two, or stick a turkey, which they had fattened in the wheat-yard. The plain English fare was eaten from wooden trenchers, by the side of which were put little cups of horn filled with beer or cider. When the cloth was removed one of the men, putting forth his large hand like the gauntlet of an armed knight, would grasp his horn of beer, and standing up on a pair of legs which had long out-grown the largest holes of the village stocks, and with a voice which, if he had not been speaking a dialect of the English language, you might have thought came from the deep-seated lungs of a lion, he would propose the health of the farmer in the following lines :—

‘Here’s a health unto our miaster
The founder of the feast,
And I hope to God wi’ all my heart
His soul in heaven mid rest;
That everything mid prosper
That ever he tiak in hand,
Vor we be all his sarvants,
And all at his command.’

“After this would follow a course of jokes, anecdotes, and songs, in some of which the whole company joined, without attention to the technicalities of counterpoint, bass, tenor, and treble, common chords and major thirds; but each singing the air and pitching in at the key that best fitted his voice, making a medley of big and little sounds, like the lowings of oxen and the low beatings of old ewes, mixed up with the shrill pipings of the lambs at a fair.

“The conversation commonly turned on the incidents of the summer ; how the hay-makers overtook the mowers, or how the rain kept the labour back ; how they all crept in a heap under the waggon in a thunderstorm ; how nearly some of them were crushed under the load that was upset; who was the best mower or reaper in the village ; which field yielded the best crop ; and which stack was most likely to heat.”

Later Barnes devoted two of his charming dialect poems to a similar description, which form such a delightful complement to the whole subject that I have no hesitation in reproducing them here in full. They are to be found at pp. 78-80 of the first collected edition of the poems published by Kcgan Paul & Co. in 1879, and again in 1888. (The first edition of Poems of Rural Life in the Dorset Dialect was in 1844, whilst the earlier edition of Hone’s Year Book in which Barnes’s contribution first appeared was published in 1832. A change of spelling in some of the dialect words,—particularly the ‘”vowel sounds “,— (e.g. ” ia “, in ” miaster “, or ” tiak “, to ” eä, “) will be noticed in the earlier and later editions of the poems ; a scheme not involving so much a change of pronunciation» perhaps, but, as justified by Barnes in the preface to the third edition of his ” first collection” of poems, published in 1862, on the ground that ” while it affords the Dorset forms of the words to Dorset readers it may make them of more English look and more legible to others “.)

HARVEST HWOME

The vu’st peärt. The Supper.

“Since we wer striplèns naïghbour John,

The good wold merry times be gone:
But we do like to think upon
What we’ve a-zeed an’ done.
When I wer up a hardish lad,
At harvest hwome the work-vo’k had
Sich suppers, they wer jumpèn mad
Wi’ feästèn an’ wi’ fun.

At uncle’s, I do mind, woone year,
I zeed a vill o’ hearty cheer;
Fat beef an’ puddèn, eäle an’ beer,
Vor ev’ry workman’s crop
An’ after they’d a-gie’d God thanks,
They all zot down, in two long ranks,
Along a teäble-bwoard o’ planks,
Wi’ uncle at the top.

An’ there, in platters, big and brown,
Wer red fat beäcon, an’ a roun’
O’ beef wi’ gravy that would drown
A little rwoastèn pig;
Wi’ beäns an’ teäties vull a zack,
An’ cabbage that would meäke a stack,
An’ puddèns brown, a-speckled black
Wi’ figs, so big’s my wig.

An’ uncle, wi’ his elbows out,
Did carve, an’ meäke the gravy spout;
An’ aunt did gi’e the mugs about
A-frothèn to the brim.
Pleätes werden then ov e’then ware,
They ate off pewter, that would bear
A knock; or wooden trenchers, square,
Wi’ zalt-holes at the rim.

An’ zoo they munch’d their hearty cheer,
An’ dipp’d their beards in frothy-beer,
An’ laugh’d, an’ jok’d–they couldden hear
What woone another zaid.
An’ all o’m drink’d, wi’ woone accword,
The wold vo’k’s health: an’ beät the bwoard,
An’ swung their eärms about, an’ roar’d,

Enough to crack woone’s head.

Second Peärt. What they did after Supper.

Zoo after supper wer a-done,
They clear’d the teäbles, an’ begun
To have a little bit o’ fun,
As long as they mid stop.
The wold woones took their pipes to smoke,
An’ tell their teäles, an’ laugh an’ joke,
A-lookèn at the younger vo’k,
That got up vor a hop.

Woone screäp’d away, wi’ merry grin,
A fiddle stuck below his chin;
An’ woone o’m took the rollèn pin,
An’ beät the fryèn pan.
An’ tothers, dancèn to the soun’,
Went in an’ out, an’ droo an’ roun’,
An’ kick’d, an’ beät the tuèn down,
A-laughèn, maïd an’ man.

An’ then a maïd, all up tip-tooe,
Vell down; an’ woone o’m wi’ his shoe
Slit down her pocket-hole in two,
Vrom top a-most to bottom.
An’ when they had a-danc’d enough,
They got a-plaÿèn blindman’s buff,
An’ sard the maïdens pretty rough,
When woonce they had a-got em.

An’ zome did drink, an’ laugh, an’ roar,
An’ lots o’ teäles they had in store,
O’ things that happen’d years avore
To them, or vo’k they know’d.
An’ zome did joke, an’ zome did zing,
An’ meäke the girt wold kitchen ring;
Till uncle’s cock, wi’ flappèn wing,
Stratch’d out his neck an’ crow’d.

To these Barnes has added ” A Zong of the Harvest Home ” (p. 80), of which the refrain to each of the six verses is:

“The happy zight—the merry night—
The men’s delight—the Harvest Hwome.”

Again, many years later, in his ” Fore-say ” to this work, Barnes speaks of the decline of the old-time celebrations of this festival. He says: “The feasts of Harvest-Home in which the work-folk were invited to

‘the hall
where beards wagged all,—'(Thomas Tusser: Five Hundred Points of Husbandry)

to share of mirth and meat under the smiles of the master and mistress, as tokens of approbation of their work, are now less customary than they formerly were, as in these commercial days it seems to be felt that the clock measures all the workman owes his master and the paytable all that the master owes to him.”

As Brand says (i, 443), ” Different places adopt different ceremonies ” ; but that which seems to me to conform most to the Dorset ritual on these occasions is that of ” crying the knack “, or ” neck “, in the neighbouring counties of Devon and Cornwall, and in which there seems not only a strong affinity but traces of considerable antiquity. (Conf. Shropshire Folk-lore, pp372-3)

In 1873 I contributed an article to Notes and Queries (Ser. iv, xii, 491), describing ” A Dorsetshire Harvest-Home ” in West Dorset, which I had recently attended, and this I now reproduce :

“It was my good fortune to be present in September last at one of those old-fashioned gatherings in the West of Dorset, a harvest-home, and I thought that perhaps an account of such a quaint and time-honoured custom might not be unacceptable to some among the readers of ‘ N. and Q.’, especially as these congenial meetings are becoming scarcer year by year and ere long bid fair to rank amongst the things that have been. Small sums of money are now in many places given to the men, women, and boys instead of the usual supper, a practice that I am sorry to say seems to be on the increase, and which I here offer up my voice to protest against.

” I say ‘sorry’, first, because it denotes a departure from old customs, and, secondly, because the purpose for which the alteration is intended is, it seems to me, but very imperfectly carried out. At the time of such a general holiday in the parish the labourers of one farm do not seem willing to disperse quietly to their own homes and husband the few shillings they may have received as ‘largess’, whilst their fellows are enjoying themselves on another farm ; but rather to keep up a harvest-home of their own in the village ale-house, though, I need scarcely say, not of so orderly a character as that of the bond fide supper ; and which, to tell the truth, they themselves much prefer, for a ‘ Dorsetshire labourer ‘, though he may be poor, is none the less Conservative.
“On the day appointed for the celebration of the harvest, the labourers from the several farms attended afternoon service in the parish church, dressed in their best clothes, the church being decorated in the usually seasonable manner. The entrance-gates of the principal farms were likewise decorated with an arch of evergreen, flowers, corn, etc., crowned with a sickle and scythe swathed in bands of wheat barley, the whole surmounted by appropriate mottoes.

“In the evening tables were laid out in the kitchen of a size sufficient to accommodate the men, women, boys and girls employed on the farm, the ‘ master ‘, assisted by such members of his family as might be, sitting at their head and carving a grand rump of Old English beef.

“As soon as the company had partaken of as much beef and plum-pudding as was considered desirable an adjournment was made to a large tree that stood near the homestead, where the following quaint custom—peculiar, I was informed, to the west of Dorset—took place. (it would seem to be somewhat similiar to the custom of ‘crying the knack’, which obtains to Devon and Cornwall)

“The men formed themselves into a circle, and each taking off his hat and holding it out in front of him, stooped to the ground; then, led by one standing in the centre, chanted the words : ‘ We have ’em ‘ (or ‘ ‘en’). The first word, ‘ We/ is commenced in a very low tone, the men the while slowly and gradually raising themselves up, and so prolonged till they have almost reached their full height. They close the sentence by saying ‘ have ’em ‘ more quickly. This is done three times. They then shout ‘ Huzza ! ‘ once. Again they stoop down and go the same performance ; finishing up this time with two ‘ huzzas’. This is repeated once more, and finally wound up by huzzaing three times. As soon as the men have finished the women come forward and go through the same ceremony. This, when well performed, a not altogether unimpressive or unmusical effect. The words, I believe, bear reference to the conclusion of the harvest and the sheaves of corn being satisfactorily ‘ had ‘ in.

“The discharge of small cannon, (the peculiar care of the boys) likewise gave considerable éclat to the whole proceeding. This over, the party returned to the house and entered upon a course of singing and drinking, not unmixed with dancing in the back kitchen.

“The first song was, of course, in honour of the ‘ meäster ‘, and unenriched by the Dorset vernacular indulged in by the toast-master, was in the following words :—

‘Here’s a health unto our master,
The founder of the feast,
And when that he is dead and gone,
I hope his soul may rest.
I wish all things may prosper,
Whatever he takes in hand.
For we are all his servants
And serve at his command.So drink, boys, drink!
And see that you do not spill.For if you do,You shall drink two,
“Tis by your master’s will.’
“This song is repeated till everybody present has drunk the health.

‘Here’s Mrs’ (or Mr’s) good health !Let the glass go roundAnd the trumpet sound,— Huzza ! huzza ! huzza ! Down fall all the re-bels,We long to see the day,—Con-fusion unto themThat set ’em up again ! Huzza I huzza i huzza !Confusion etc.’

“This, like the last, was repeated till all had drunk.

“Then followed the curious and laughable custom of’ drinking to your love over the left arm ‘. Each man, while the following verse was being sung, was obliged to drain his mug or horn-cup of ale by holding it in his right hand, and passing it outside of and over his left arm, which would be thrown across the chest. Great merriment was afforded when some of the older hands, through age or other infirmities failed to accomplish this in a satisfactory manner. The words sung were the following :—

‘ As I was a-riding over a mountain so highI saw a pretty girl that plea-sed my eye,She plea-sed my eye, but pla-gued my heart;From this cup of liquor we never will part;’Twill do us no good,—’twill do us no harm.”Here’s a health to my love, over left arm, over left arm! “Here’s a health etc.’

“This was continued till all had satisfactorily passed the crucial test. Songs of a more general character and sundry speeches followed; and eventually the proceedings were brought to a close about midnight by the whole company joining in the National Anthem, ‘ God Save the Queen.’ ”

The following version, similar but less ornate, of the ” whooping ” ceremony,—as it was called in the district,—was given me as having been performed at a farmhouse in the same neighbourhood as the last. At the end of the harvest a jar of cider or ale and two small cups were taken just outside the yard, when all the labourers would gather in a circle round the jar, which is presided over by the oldest man amongst them, and, taking off their hats and standing in a stooping position, would bow slowly down to the ground, whilst singing in a low, guttural, drawling tone, ” We-e-e-e have ‘en ! ” They then stand upright again and holloa ” hurrah ” once. This is gone through a second time, when the ” hurrah” is given twice. Again, a third repetition, when three ” hurrahs ” are given. They then have a drink all round; after which they return mostly for songs or dances after supper. I have been told that these cheers were often heard at a distance of a mile or two!

At the time I sent the above account to Notes and Queries I was not acquainted with Jacob Grimm’s Teutonic Mythology—or, rather, Stallybrass’s translation of it,—in four volumes, which were not published till 1880-8. After I had read it I was struck by the very strong resemblance to the Dorset ” whooping “, as it is called, that exists in the custom of the people in Lower Saxony invoking their great god Woden at the conclusion of the harvest. Grimm states (i, 154) that it is usual to leave a clump of corn standing in a field to Woden for his horse.

Mr Wellen of Charlton Marshall at a Harvest Festival, taken 1940

Mr Wellen of Charlton Marshall at a Harvest Festival, taken 1940 – DCM © 2015

He then describes (p. 156) a custom in Schaumburg where the people, having finished the mowing of the corn, or having purposely left only a small strip standing which they could cut down at a stroke, then at the finish would raise their implements aloft, beating the blades three times with the strop, while each would spill a small quantity of beer on the ground and then drink himself. They would then wave their hats and beat their scythes three times and cry aloud, ” Wôld-wôld-wôld” which, Grimm says, a Schaumburg man pronounced as ” wauden “. They would then march home shouting and singing. If the ceremony were omitted the next year would bring bad crops of hay and corn.

It is a pity that Grimm did not know of the custom as existing in western Dorsetshire, which I have described above. I wonder whether he would have agreed with the suggestion that I now venture to make, that the Dorset labourers’ cry in this corner of old Wessex of “We hav’en “, repeated three times, is but a survival of the old invocation to the great god Woden of their Saxon ancestors, still continued from time immemorial at these harvest celebrations but of which the real significance and meaning have been lost.

Shortly before I left England in 1889 I was anxious to test this resemblance still further, so I invited certain of the farm labourers belonging to the same West Dorset parish—Symondsbury— in which the ceremony had been performed in 1873, after they had attended the now usual harvest festival service at the old parish church, to do their ” whooping ” on the lawn in front of the Manor House close to the church. They went through it all in much the same way as their predecessors had done, and again the close affinity to what Grimm had related was borne in upon me. Out of compliment to him I added a further Teutonic association that was by no means unacceptable to the performers. I made the men drink the healths from a tall seventeenth century pewter tankard, or loving-cup, with covered lid (of which there were one or two similar ones in the Victoria and Albert Museum at South Kensington), of a capacity of several quarts, which had formerly been the property of some civic company or guild in some German town (to judge from the inscription), this being the first opportunity I had had of putting it to anything approaching its former use. It would be a strange but not inappropriate incident if it should again, after so many years, have assisted in the survival of an ancient Teutonic festivity.

I have since obtained from locally printed sources and otherwise a few songs or verses that were sung at harvest-home gatherings. Several of these, as I have already pointed out, may also have been sung at sheep-shearing feasts in the days when these feasts were more worthy of the name. The main toasts were evidently the same. In particular the one sent by Mr. T. H. Garland to the Dorset County Chronicle (which had reprinted my paper from Notes and Queries), wherein he added that he was a West Dorset man and had for many years witnessed the old customs to which I had alluded.
The following verse appeared in the Bridport News in 1874 as having been sung at the same place as my account referred to:

“When the wheat is all ripe the harvest begin,The farmer the fruits of the earth gather in ;In the mornings as soon as the reap hooks are grindWe repair to the field for to reap and to bind.”

Another couplet ran :—

“When the harvest is over to our master’s we will steer, And wet a good supper with a drink of strong beer.”

The following toast was given by a farm labourer at a harvest home at Blandford in 1849 (” N. & Q.,” Ser. v, x, 306. For a more correctly rhyming Worcestershire variant see the same volume, p. 375) :—

” Drink, boys, drink, and see you do not spill;
If you do you shall drink two,
For ’tis our master’s will.”

“Horses strong, sheep healthy,
Barns full, money plenty.”

A correspondent in Notes and Queries in 1878 (Ser. v, x, 375) speaks to his having heard, some forty years previously, the same refrain

” Drink, boys, drink, and see you do not spill;
If you do you shall drink two,
For ’tis our master’s will.”

at a sheep-shearing feast in the lower part of Dorsetshire, when each man was supplied with a small cup of about the third of a pint to drink the customary healths in.

Forfeits.—Amongst the amusements at harvest home suppers forfeits appear to have been sometimes indulged in (though such games were usually set apart for Christmas), when songs or rhythmic jingles were sung with the object of entrapping the unwary. The following were given me as having been used at harvest homes in the parish of Stoke Abbott, also in West Dorset.

One of the company leads off with the following rhythmic jingle, followed by the others :—

“Green grow the leaves on the hawthorn tree,Some grow high and some grow low; With my ringo and my jingoWe seldom disagree,And the tenor of my song goes merrily— And the tenor of my song goes merrily.”
The leader alone then sings :

” Twenty, nineteen, eighteen—”
The next one in rotation :
” Seventeen, sixteen, fifteen—”
The next, in their order :
” Fourteen, thirteen, twelve—”” Eleven, ten, nine—”” Eight, seven, six—”
The last in rotation chimes in with ” Five, four, three “—and they all add:
“And the tenor of my song goes merrily.”

When this is done the person next to the leader begins it over again, and it goes on as before, except that when he comes to the figures he starts with ” Seventeen, sixteen, fifteen “—the next to him taking it up as before, and so on to the end. This over, the third person in rotation commences the strain, beginning the figures at ” Fourteen, thirteen, twelve “—and so on as before until the whole is exhausted.

Should anyone make a mistake in repeating his portion he must pay forfeit, which, on these occasions, generally consists in being made to drink something.

Here is another one from the same place :—

“O splice the cable-rope,
The rope it is so fine;*
And with a sugar loaf we’ll have
A glass of currant wine ;
And if the wine is sharp
The sugar makes it sweet;
What greater joy in all the world
When two sweethearts do meet!
With my Rider, Ready, Rum,
My Rider, Ready, Rum,
So drink half your liquor, boys,
And say no more than ‘ Mum’.
So drink off your liquor,
boys,And say no more than ‘Mum’!”

  • *Possibly a covert allusion to the excellent quality of the hemp grown in the neighbourhood. So highly was it esteemed that a statute, 21 Henry VIII, provided that cables intended for the use of the Royal Navy should be made from hemp grown within a certain radius of Bridport, within which radius the parish of Stoke Abbott is situated.

The above rhyme is sung by all the company together, after which the leader, and any one who may be initiated in the game, endeavour to entrap the person sitting next them into answering more than the permitted ” Mum ” by accusing him, truly or otherwise, of having made a mistake in singing or in drinking more than half the liquor at the wrong time, so as to entail a forfeit. The verse is then gone through again, and the next person is interrogated with the like object, and so on in rotation until all have been subjected to the ordeal.”

Harvest Festival celebration in Dorchester

Harvesting

Reapers gathering the harvest – DCM © 2015

On the 1st August 2015 from 11.00am to 3.00pm, St. Peter’s Church Hall in Dorchester will host a free Lammas Festival. Lammas is a traditional harvest celebration of Celtic origin, held in early August to mark the beginning of harvest time, when reaping of the ripe corn in the fields would begin.

The event will be in aid of the refurbishment of the William Barnes Gallery in Dorset County Museum, and will feature a variety of performances and entertainment from Tim Laycock and friends including traditional folk songs and poetry.

Locally made cider, home-made cakes and other refreshments will be available to buy and there will be an opportunity to purchase local organic fruit, vegetables and plants.

Children can make salt dough hedgehogs or peg doll farmers, and adults can join in too and learn to make corn dollies. Crafts and gifts will be available to buy, or try your luck in the raffle to win locally grown harvest prizes.

There will also be an opportunity to explore the folklore, customs and traditions of harvest time at Sherborne Museum’s stall.  Sherborne Museum is currently exhibiting a Dorset Folklore exhibition in conjunction with Dorset County Museum.

Lammas Festival

The Customs and Traditions of Whitsun

Whitsun (also Whitsunday, Whit Sunday or Whit) is the name used for the Christian festival of Pentecost, the seventh Sunday after Easter, which commemorates the descent of the Holy Spirit upon Christ’s disciples.  Dorset Folklorist, John Symonds Udal wrote about the traditions of Whitsuntide, the week following Whitsunday, in his book ‘Dorsetshire Folklore’ published in 1922:-

“Whitsuntide was, no doubt, in the old days a time of some considerable festivity amongst a certain class of Dorset folk; although I cannot find that the old ” Whitsun Ales “(Or ” Ale-feasts “, which, according to Halliwell, were festivals or merry makings at which ale appears to have been the predominant liquor) so common in many counties, had—at least under that name — any prominence in Dorsetshire.

It appears, however, from a sermon made by William Ketlie at Blandford Forum in 1570 that it was the custom at that time for the “Church Ales” to be kept upon the Sabbath-day, which holy day ” the multitude call their revelyng day; which day is spent in bulbeatings, bearebeatings, bowling, dyeing, carding, daunsynges, drunkennes, and whoredom, in so much as men could not keepe their servauntes from lyinge out of theyr owne houses the same Sabbath-day at night “.

This does not afford a very pleasant picture of the way Dorset folk spent their Whitsuntide in Elizabethan times, and affords some evidence of the brutal sports that were practised amongst them at Whitsuntide as well as on Shrove-Tuesday. But whatever may have been the amusements which the Dorset “multitude” indulged in at that time, it is some satisfaction to find that their only survival to-day is that of the parish, or village, club-walking.

Nearly every village has, or, until recently, had its “club”. The old time club was not framed upon the modern provident type, such as those excellent institutions of ” Odd Fellows ” and other associations founded upon the Friendly Societies’ Acts, but ” broke ” every seven years or so, when the funds then standing to its credit were distributed amongst the members. It was customary in the old clubs that when a member died all the others were called upon to pay 2s. 6d., as a contribution for ” death-rate pay “. If it was a member’s wife who died the contribution was only a shilling.

Child Okeford Friendly Society Banner

Child Okeford Friendly Society Banner. This type of banner would have been paraded on Whitsun Club Walk

This system, it can easily be seen, was far more favourable to the local tradespeople and shopkeepers than to the members to whom more extended credit was given as the time drew near for the ” breaking “. In most places now I think it will be found that the old club has been replaced by more benevolent institutions, which provide much better terms in case of the sickness or death of their members. In some parishes the old and new societies have amalgamated, though, of course, those members of the old club who were above a certain age would not be able to join one of the modern Odd Fellows’ Societies. They would often, too, join forces for the celebration of the Feast-day. In the parish of Symondsbury, in West Dorset, there has been no “club-walken “, or procession, for some thirty years or more.

There the old club day was the second Tuesday in May; but in most places Whitsun week was the favourite time. The members would don their sashes, rosettes, etc., and with flags and banners and preceded by a band would start about 9 a.m., walking generally four abreast in procession, the outer one of each four— usually an older man—carrying a pole, to call at the principal houses in the parish where they would be likely to obtain refreshments and sometimes money. Cider would be brought out to them in big jugs; and after being refreshed they would move on to some other farmhouse or kindly neighbour, taking care to be back in time for divine service in the parish church at noon.

Stoke Abbot Sick Club Staves - These examples from a collection of staves that the museum have were made by Canon Rogers W. H. Dalison MA Merton College Oxford. Hon Canon of Rochester 1928 - 1934

Stoke Abbot Sick Club Staves – These examples from a collection of staves that the museum have were made by Canon Rogers W. H. Dalison MA Merton College Oxford. Hon Canon of Rochester 1928 – 1934

The poles carried in these processions, generally painted blue with white bands running round them, are often handsomely ornamented with metal tops or points screwed on to a round wooden knob painted yellow, something in the style of the old halberds, and are much prized in the villages to which they belong. I am informed that an elderly lady living in a West Dorset village still keeps a couple of these poles at her house, which were formerly used in the local procession. If I remember rightly, too, the borough officials at Lyme Regis possess quite a number of them ; whilst a very fine collection of Somersetshire ones is preserved in the county museum at Taunton.

The “feast ” was provided in a large tent or marquee erected in a field usually lent by one of the principal farmers in the parish, at which a large company assembled, the rector of the parish usually presiding, with several of the local gentry and farmers in attendance.

Stoke Abbott Club Walking

Stoke Abbott Club Walking Procession at the Stoke Abbot Street Fair 2012

The dinner — which was paid for by the members—over, the speeches usual on such an occasion followed, the loyal toasts always being heartily received. The rest of the afternoon was spent in various amusements, games for the children, and dancing for the young people. There were generally a few ” standings ” for the selling of cakes, sweets, and toys, together with an “Aunt Sally” or a shooting gallery rigged up for the occasion. The field was frequented by a large number of visitors, who looked forward to meeting once a year at this pleasant gathering.

I may add that though I have attended these ” feasts ” on more than one occasion I have not noticed anything in the conduct of the people such as is animadverted upon in the Blandford sermon. It is certainly significant of the improvement in rustic morals in this respect that the modern parson only deemed it necessary to warn his hearers against the possible occurrence of some of those very delinquencies which his Elizabethan predecessor roundly accused them of having committed. (Read Barnes’s poem ” Whitsuntide an’ Club walken “).

In his ” Fore-say ” (ante) William Barnes alludes to these festal gatherings, where he says that ” Whitsuntide is now a time commonly chosen for the yearly meeting of the Friendly Societies” club-walken ‘, as it is called in Dorset “, and mentions amongst the ” resources of mirth ” formerly existing at these celebrations ” the mazes or miz-mazes, to be threaded by such as thought they would guide their feet to a more speedy outcoming than they would always find; but the mazes are now levelled and lost with the May queens “. He continues:—

“The village wake, called in Dorset ‘ Feast’ (Festa) belonged mostly to the Christian seasons, as it was mainly holden at or near to the festival of the Saint to whom the village church was dedicated. At some of these feasts, however, there was cudgel-playing ; and I fear it cannot well be said that cudgel-fighting is the most fitting token of joy for the festival of St. Mary or St. John, albeit it be called ‘ play’; but the feast brought to some houses of the parish merry meetings of friends with kindred and friends from elsewhere.”

A fitting conclusion is afforded to this subject by Barnes’s very interesting dialect poem descriptive of what took place on these occasions – probably half a century before I ever saw them – which I here give in full:-

“WHITSUNTIDE AN’ CLUB WALKEN. “

Ees, last Whit-Monday, I an’ Meäery
Got up betimes to mind the deäeiry;
An’ gi’ed the milken pails a scrub,
An’ dress’d, an’ went to zee the club.
Vor up at public-house, by ten
O’clock the pleaece wer vull o’ men,
A-dress’d to goo to church, an’ dine,
An’ walk about the pleaece in line.

Zoo off they started, two an’ two,
Wi’ painted poles an’ knots o’ blue,
An’ girt silk flags,–I wish my box
‘D a-got em all in ceaepes an’ frocks,
A-weaeven wide an’ flappen loud
In playsome winds above the crowd;
While fifes did squeak an’ drums did rumble,
An’ deep beaezzoons did grunt an’ grumble,
An’ all the vo’k in gath’ren crowds
Kick’d up the doust in smeechy clouds,
That slowly rose an’ spread abrode
In streamen air above the road.

An’ then at church there wer sich lots
O’ hats a-hangen up wi’ knots,
An’ poles a-stood so thick as iver,
The rushes stood beside a river.
An’ Mr Goodman gi’ed em warnen
To spend their evenen lik’ their mornen;
An’ not to pray wi’ mornen tongues,
An’ then to zwear wi’ evenen lungs:
Nor vu’st sheaeke hands, to let the wrist
Lift up at last a bruisen vist:
Vor clubs were all a-meäen’d vor friends,
He twold em, an’ vor better ends
Than twiten vo’k an’ picken quarrels,
An’ tipplen cups an’ empten barrels,–
Vor meaeken woone man do another
In need the kindness ov a brother.

An’ after church they went to dine
‘Ithin the long-wall’d room behine
The public-house, where you remember,
We had our dance back last December.
An’ there they meaede sich stunnen clatters
Wi’ knives an’ forks, an’ pleaetes an’ platters;
An’ waiters ran, an’ beer did pass
Vrom tap to jug, vrom jug to glass:
An’ when they took away the dishes,
They drink’d good healths, an’ wish’d good wishes,
To all the girt vo’k o’ the land,
An’ all good things vo’k took in hand;
An’ woone cried _hip, hip, hip!_ an’ hollow’d,
An’ tothers all struck in, an’ vollow’d;
An’ grabb’d their drink wi’ eager clutches,
An’ swigg’d it wi’ sich hearty glutches,
As vo’k, stark mad wi’ pweison stuff,
That thought theirzelves not mad enough.

An’ after that they went all out
In rank ageaen, an’ walk’d about,
An’ gi’ed zome parish vo’k a call;
An’, then went down to Narley Hall
An’ had zome beer, an’ danc’d between
The elem trees upon the green.
An’ down along the road they done
All sorts o’ mad-cap things vor fun;
An’ danc’d, a-poken out their poles,
An’ pushen bwoys down into holes:
An’ Sammy Stubbs come out o’ rank,
An’ kiss’d me up ageaen the bank,
A saucy chap; I ha’nt vor’gied en
Not yet,–in short, I han’t a-zeed en.
Zoo in the dusk ov evenen, zome
Went back to drink, an’ zome went hwome.”

Stolen Images – Pagan Symbolism and Christianity by Peter Knight

Stolen Images - Pagan Symbolism and Christianity by Peter Knight

Stolen Images – Pagan Symbolism and Christianity by Peter Knight

Peter Knight lives in Wiltshire and is the author of eight books on ancient and sacred sites around the world. He is well-known for his talks, workshops and field trips which allow people to connect in new ways with the special sites they visit.

Peter returns to the Museum to talk about his major book ‘Stolen Images – Pagan Symbolism and Christianity. In his lecture, Peter will discuss how ancient Pagan symbols and myths were absorbed into Christianity to usurp pre-Christian belief systems, as well as to encapsulate archetypal power for the benefit of the new religion. Most Christian icons can be traced back to an older origin, and many churches were also sited on ancient holy places. The Church also took over existing Pagan festivals and turned them into saint’s days. This fascinating talk will link Egyptian, Norse, Greek, Roman, Babylonian, Celtic and other cultures to the new religion – you will be surprised at what you find! For instance, he will show how 15 ancient sun gods share the Jesus’ attributes of both a birthday on Dec 25th and being born to a virgin mother!

Copies of Peter’s book will be available on the night. The talk starts at 7.30pm on Friday 22nd May and the doors will be open from 7.00pm. All are welcome to attend and entry is FREE although donations are encouraged.

For further information contact the Museum on 01305 756827 or check the website on www.dorsetcountymuseum.org

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Ascension Day Customs: Beating the Bounds

Beating the Bounds Dorchester 2nd July 1901 DCM © 2015

Beating the Bounds Dorchester 2nd July 1901 DCM © 2015

Dorset Folklorist, John Symonds Udal wrote about the traditions of ‘Beating the Bounds’ on Holy Thurday (Ascension Day) in Dorset in his book ‘Dorsetshire Folklore’ published in 1922:-

Beating the Bounds.— It was the general custom in olden days, and is still observed in many parishes in Dorsetshire, for certain persons to go round, or perambulate the boundaries or limits of their own particular parish in Rogation Week, or,—to be more precise,—on one of the three days before Holy Thursday or Ascension Day, though more often, I think, on Holy Thursday itself. Upon these occasions, as Brand (i, 168) tells us, ” the minister, accompanied by his churchwardens and parishioners, were wont to deprecate the vengeance of God, beg a blessing on the fruits of the earth, and preserve the rights and properties of the parish.”

In Dorsetshire the last of these objects would seem to be the one principally or solely considered at the present day. This perambulation is known as “Beating the Bounds”.
Before I proceed to the ” perambulations” of particular parishes, I would like to produce in full the most amusing account of this interesting and useful custom contributed by William Barnes to Hone’s Year Book (p. 589) as existing in Dorsetshire in his younger days. He says :—

“A Perambulation, or, as it might be more correctly called, a circumambulation, is the custom of going round the boundaries of a manor or parish, with witnesses, to determine and preserve recollection of its extent, and to see that no encroachments have been made upon it, and that the landmarks have not been taken away. It is a proceeding commonly regulated by the steward, who takes with him a few men and several boys who are required to particularly observe the boundaries traced out, and thereby qualify themselves for witnesses in the event of any dispute about the landmarks or extent of the manor at a future day. In order that they may not forget the lines and marks of separation they ‘ take pains y at almost every turning. For instance, if the boundary be a stream, one of the boys is tossed into it; if a broad ditch, the boys are offered money to jump over it, in which they, of course, fail, and pitch into the mud, where they stick as firmly as if they had been rooted there for the season ; if a hedge, a sapling is cut out of it and used in afflicting that part of their bodies upon which they rest in the posture between standing and lying; if a wall, they are to have a race on the top of it, when, in trying to pass each other, they fall over on each side, some descending, perhaps, into the still stygian waters of a ditch, and others thrusting the ‘human face divine ‘ into a bed of nettles ; if the boundary be a sunny bank, they sit down upon it and get a treat of beer and bread and cheese, and, perhaps, a glass of spirits.

When these boys grow up to be men, if it happens that one of them should be asked if a particular stream were the boundary of the manor he had perambulated, he would be sure to say, in the manner of Sancho Panza ‘ Ees, that ’tis, I’m sure o’t, by the same token that I were tossed into’t, and paddled about there lik’ a water-rot till I wor hafe dead.’ If he should be asked whether the aforesaid pleasant bank were ,a boundary : ‘ O, ees it be, ‘ he would say, ‘that’s where we squat down and tucked in a skinvull of vittles and drink.”

With regard to any boundary perambulation after that he would most likely declare, ‘ I won’t be sartin; I got zo muddled up top o’ the banks, that don’ know where we ambulated arter that.'”

Melcombe Regis. — The late Mr. H. J. Moule, sometime curator of the Dorset County Museum at Dorchester, and a learned writer upon the county’s antiquities, in his account of the ” Weymouth and Melcombe Regis Borough Records “, which he edited in 1883, gives (p. 9) several extracts from a small folio volume, chiefly of law minutes, comprising depositions taken about the middle of the seventeenth century, recording a ” perambulation ” of the parish of Melcombe Regis about that time, in which one of the deponents, an old woman of 82 years of age, speaks of having joined in a ” Procession” round the bounds of Melcombe Regis nearly three-quarters of a century previously, and deposes to an ” old elderne stubb ” (stump) at Washford as having been one of the boundaries.
Radipole.—The same deponent also testified that the minister of the adjoining parish of Radipole, with his parishioners, used to go round their bounds on the same day; and at a pound on the bounds (“in the place of which pound a dairy house was sithence builded “) he read a chapter and ” alsoe a psalm there to be sung “. After this the perambulation was continued, the villagers on the west side of some rails then standing and the townsmen on the east side.

West Lulworth.— There is also in the same volume (C. p. 232) a reference to still earlier depositions (Elizabethan), in which an old man gives evidence as to his having often ” after he was of remembrance” gone on procession, as the custom then was, with the minister and parishioners to take ” view” of the boundaries of the parish of West Lulworth. The witness describes the route, ending at Furzeymill Pitt, ” where they had usuall Beere and Cake-bread.”

Chideock.— A very complete account of the ” perambulation ” of the bounds of a parish and manor as entered in old records is that of Chideock, in West Dorset, which took place before the steward of the manor and many inhabitants of the parish. It is given by the Rev. T. Worthington in his History of Chideock, and copied by the late H. N. Cox in his account of that parish, contributed in a series of papers to the Southern Times in 1886. Mr. Cox also, like Mr. Barnes, alludes to the various steps that were sometimes taken to impress upon the memory of the boys who accompanied the perambulation the exact situation of the boundaries.

Bridport.— Although the main incidents of these several ” perambulations ” may have been very much the same, yet occasionally they have been varied by others of a more interesting or amusing character. A modern instance of the latter, fortunately attended by no serious result, occurred on the occasion of “beating the bounds ” of the borough of Bridport in 1891, which was reported in several West Country papers. The following account, taken from the Bath Daily Chronicle of 24th October, 1891, appears in the Somerset and Dorset Notes and Queries for December, 1891 (vol. ii, p. 305) :—

“The historic function of walking the boundaries of the Borough of Bridport by the Mayor and Corporation and the principal inhabitants was the occasion of an amusing contretemps. In the course of the perambulation the city fathers came to a large millpond, which marked the boundary of the town. It was necessary to the performance of the ceremony that the pond should be crossed, and the Mayor, the Borough Surveyor, and another embarked on a large raft, on which they were to be towed across. They had not been long afloat when the raft was submerged by their weight, and the trio were standing up to their knees in water. When half-way over, to make matters worse, the rope became entangled, and, amid the laughter of the townspeople, the Mayor toppled over into the pond, and his two fellow-citizens were also precipitated into the water. They quickly regained the raft, but were as quickly thrown again into the muddy pool. The Mayor promptly described the boundary by swimming ashore, and his example was followed by one of his companions, but the Borough Surveyor remained alone on the raft, and was eventually towed to land completely drenched.”

Marnhull.— The Rev. Canon Mayo publishes in the Somerset and Dorset Notes and Queries (vol. xv, pp. 19-21 and 29-31), 1917, a long account of a perambulation held for the Manor of Marnhull on 7th and 8th June, 1808, and made by the then Lord of the Manor, John Hussey, Esq., his steward, and the principal inhabitants of the parish. A copy had been furnished to the Dorset editor of that periodical of the perambulation contained in a MS. book of Rentals and Quit Rents relating to the Manor.

As Canon Mayo says : “It has a value as being a record of local boundaries, and illustrates a custom which at one time was universal in our county.”

Beating the Bounds Weymouth 13th May 1896. The Mayor of Weymouth Claiming a Boundary Stone at Radipole Bridge DCM © 2015

Beating the Bounds Weymouth 13th May 1896. The Mayor of Weymouth Claiming a Boundary Stone at Radipole Bridge DCM © 2015

Wyke Regis.— The Bound Stone.—The following account of the annual visit paid by Portlanders to “The Bound Stone” on the Chesil Beach at the Fleet appeared in the Bridport News in May, 1893, under the heading of ” Wyke Regis : The Bound Stone ” :—

“The Portlanders seem determined to keep up their rights, which they annually maintain by an official visit to the well-known ‘ bound stone ‘ on the Chesil Beach. Holy Thursday, or Ascension Day, is, as by custom, the day on which the ceremony takes place. This year the number attending seems to have been augmented for some reason or other ; perhaps the fact of a new stone being used added importance to the affair. Be that as it may, there were many visitors, both by sea and land.

“It is said the rights of the Portlanders extend to the new bound stone opposite Fleet, but the public would like to be enlightened as to the nature of those rights. There is one right at all events which does not extend beyond the Portland side of the stone, that is, we are informed that the lord of the manor of Abbotsbury, or rather the Earl of Ilchester, does not interfere with or claim the foreshore. Not that such a right would be of any use whatever, seeing the difficulty of telling where it is. The shingle shifts with the weather, and with it the foreshore, if ever such existed except in fertile imagination.”

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Abbotsbury Garland Day

The Abbotsbury Garland taken in 1991 by Mr. D. Popham © DCM

The Abbotsbury Garland taken in 1991 by Mr. D. Popham © DCM

Dorset Folklorist, John Symonds Udal wrote in his book ‘Dorsetshire Folklore’ published in 1922 about the Abbotsbury Garland Day custom:

“Flower Custom (Garland Day). — They refer to a pleasing custom which still obtains on Old May Day (13th May). The children belonging to the crew of each boat build up a large garland of handsome flowers upon a frame, and carry it from house to house, usually getting a few pence apiece from those who can afford it. The people throng the beach, weather permitting, in the afternoon, when the garlands are taken out in boats and thrown into the sea. The late Lord Ilchester, the lord of the manor, had of late years provided an entertainment for the children, often close upon 200 in number, and was accustomed to attend them to the beach, where the vicar read a suitable portion of scripture, a psalm was sung, and prayer offered for the general welfare.

This custom is alluded to at somewhat greater length by Canon Mayo in a communication to Somerset and Dorset Notes and Queries, vol. iii, p. 231 (1893), entitled “Garland Day”, in which he states that it is also observed in the neighbouring villages of Swyre and Puncknoll, but that in them only one garland is provided, not one for each boat.”