Dec. 28.]

HOLY INNOCENTS’ DAY.

In consequence probably of the feelings of horror attached to such an act of atrocity as Herod’s murder of the children, Innocents’ Day used to be reckoned about the most unlucky throughout the year; and in former times no one who could possibly avoid it began any work or entered on any undertaking on this anniversary.[96] To many Childermas Day was especially inauspicious. It is said of the equally superstitious and unprincipled monarch, Louis XI., that he would never perform any business, or enter into any discussion about his affairs, on this day, and to make to him then any proposal of the kind was certain to exasperate him to the utmost. We are informed too that, in England, on the occasion of the coronation of King Edward IV., that solemnity which had been originally intended to take place on Sunday, was postponed till the Monday, owing to the former day being in that year the festival of Childermas. This idea of the inauspicious nature of the day was long prevalent, and is even yet not wholly extinct. To the present hour the housewives in Cornwall, and probably also in other parts of the country, refrain scrupulously from scouring or scrubbing on Innocents’ Day.—Book of Days, vol. ii. p. 776.

It was, moreover, not considered lucky upon this day to put on new clothes or pare the nails.

In 1517, however, King Henry VIII., by an order, enjoined, “that the King of Cockneys, on Childermas Day, should sit and have due service; and that he and all his officers should use honest manner and good order, without any waste or destruction making in wine, brawn, chely, or other vitails; and also that he and his marshal, butler, and constable marshal, should have their lawful and honest commandments by delivery of the officers of Christmas, and that the said King of Cockneys, he, none of his officers, medyl neither in the buttery nor in the stuard of Christmass, his officer, upon pain of 40s. for every such meddling; and lastly, that Jack Straw and all his adherents should be thenceforth utterly banisht, and no more to be used in this house, upon pain to forfeit, for every time, five pounds, to be levied on every fellow happening to offend against this rule.”—Every Day Book, 1862, vol. i. p. 1648; Dugdale’s Orig. Jurid.

It was at one time customary on this day to whip the juvenile members of a family. Gregory remarks that “it hath been a custom, and yet is elsewhere, to whip up the children upon Innocents’ Day morning, that the memorie of this murther might stick the closer; and, in a moderate proportion, to act over the crueltie again in kind.” Gregory also states another custom, on the authority of an old ritual belonging to the Abbey of Oseney, communicated to him by his friend, Dr. Gerard Langbain, the Provost of Queen’s College, Oxford, from which it appears that, at the church of Oseney, “they were wont to bring out, upon this day, the foot of a child prepared after their fashion, and put upon with red and black colours, as to signify the dismal part of the day. They put this up in a chest in the vestry, ready to be produced at the time, and to be solemnly carried about the church to be adored by the people.”—Gregorie’s Works, Episcopus Puerorum in Die Innocentium, 1684, p. 113.

Gloucestershire.

At Woodchester a muffled peal is rung on this day.—Kalendar of the English Church, 1866, p. 194.

Northamptonshire.

In Northamptonshire this festival was called “Dyzemas Day.” Miss Baker, in her Glossary of Northamptonshire Words (1854, vol. i. p. 207), says she was told by a sexagenarian on the southern side of the county that, within his remembrance, this day was kept as sacred as the Sabbath, and it was considered particularly unlucky to commence any undertaking, or even to wash, on the same day of the week throughout the year on which the anniversary of this day last fell, and it was commonly said, “What is begun on Dyzemas Day will never be finished.”

The source of the ill-omened Dyzemas has not been settled: its origin has been suggested from Greek dus, and mass, as being expressive of misfortune, evil, peril, in allusion to the massacre of the Innocents. A correspondent of N. & Q. (2nd S. vol. iii. pp. 289 and 495) asks if it has not reference to the name Desmas, given to one of the thieves crucified with our Lord; universal tradition seeming to attach Desmas to the penitent, and Gestas (or Yesmas) to the impenitent thief? And if the local tradition has any reference to these names, it would seem as if Desmas was the name of ill-omen. It has also been suggested that Dyzemas Day is tithe day: in Portuguese, dizimas, dizimos, tenths, tithes; in law Latin, decimae, the same. Timbs thinks it referable to the old north-country word disen, i.e., to dress out in holiday finery, especially at this festive season.—Something for Everybody, (1861, p 154).

Somersetshire.

From time immemorial a muffled peal has been rung on this festival at Leigh-upon-Mendip. At Wells, also, on this day, the bells of the cathedral ring out a muffled peal in commemoration of the martyrdom of the Innocents.—Kalendar of the Church of England, 1866, p. 194.

Worcestershire.

At Norton, near Evesham, it is customary, says a correspondent of N. & Q. (1st S. vol. viii. p. 617), to ring first a muffled peal for the slaughter of the Holy Innocents, and then an unmuffled peal of joy for the deliverance of the Infant Christ.

IRELAND.

Holy Innocents’ Day is with the Irish “the cross day of the year,” which they call in their own tongue “La crosta na bliana,” or sometimes “Diar daoin darg,” the latter phrase signifying “blood Thursday.” On this day the Irish housewife will not warp thread, or permit it to be warped; and the Irish say that anything begun on this day must have an unlucky ending. The following legend regarding the day is current in the county of Clare:—

Between the parishes of Quin and Tulla in this county is a lake called Turlough. In the lake is a little island, and among a heap of loose stones in the middle of the island rises a white thorn-bush, which is called “Scagh an Earla” (the earl’s bush). A suit of clothes made for a child on the “Cross day,” or “Diar daoin darg,” was put on the child—the child died. The clothes were put on a second and on a third child—they also died. The parent of the children at length put out the clothes on the “Scagh an Earla,” and when the waters fell which for a time covered the bush, the clothes were found to be full of dead eels. Such is the story; and other stories like it are freely told of the consequences of commencing work on “the cross day of the year” in Ireland.—N. & Q. 4th S. vol. xii. p. 185.