MAY EVE.

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An old Roman kalendar, cited by Brand (Pop. Antiq. 1849, vol. i. p. 216), says that on the 30th of April boys go to seek the May-trees (Maii arbores a pueris exquiruntur), and in Dryden’s time this early observance of May seems to have been customary; one of his heroines

“Wak’d, as her custom was, before the day,
To do th’ observaunce due to sprightly May;
For sprightly May commands our youth to keep
The vigils of her night, and breaks their rugged sleep.”—

Med. Ævi Kalend. vol. i. p. 229.

Cornwall.

At Penzance a number of young men and women assemble together at a public-house, and sit up till the clock strikes twelve, when they go round the town with violins, drums, and other instruments, and by sound of music call upon others to join them. As soon as the party is formed, they proceed to different farm-houses within four or five miles of the neighbourhood, where they are expected as regularly as May morning comes; and they there partake of a beverage called junket, made of raw milk and rennet, or running, as it is called, sweetened with sugar, and a little cream added. After this they take tea, and “heavy country cake,” composed of flour, cream, sugar, and currants, then partake of rum and milk, and conclude with a dance. After thus regaling themselves they gather the May. While some are breaking down the boughs, others sit and make the “May-music.” This is done by cutting a circle through the bark at a certain distance from the bottom of the May branches; then, by gently and regularly tapping the bark all round from the cut circle to the end, the bark becomes loosened, and slips away whole from the wood, and a hole being cut in the pipe, it is easily formed to emit a sound when blown through and becomes a whistle. The gathering and the “May-music” being finished, they then “bring home the May” by five or six o’clock in the morning, with the band playing and their whistles blowing. After dancing throughout the town they go to their respective employments. Although May-day should fall on a Sunday, they observe the same practice in all respects, with the omission of dancing in the town.—Every Day Book, vol. i. p. 561.

Devonshire.

On the last day of April, the proprietor of every flower-garden in the neighbourhood of Torquay receives visits from a great number of girls, who solicit “some flowers for the May-dolls.” This is usually complied with, and at no great cost, as flowers are commonly very abundant. Soon after nine o’clock on May-day, or the day following when that falls on Sunday, the same young folk call at every house, and stop everyone they meet, to show their May-dolls, collecting, at the same time, such small gratuities as may be offered.—Once a Week, Sept. 24th, 1870.

Huntingdonshire.

At Great Gransden on the evening or night preceding May-day, the young men (farmers’ servants) go and cut the May or hawthorn boughs, which they bring home in bundles, and leave some at almost every house, according to the numbers of young persons in it, singing what they call The Night Song. On the evening of May-day, and the following evenings, they go round to every house where they left a bough, and sing the May Song. One is dressed with a shirt over his other clothes, and decorated with ribbons, and is called the May Lord, another in girls’ clothes, is called the May Lady, or Mary. One has a handkerchief on a pole or stick as a flag, whose business is to keep off the crowd. The rest have ribbons in their hats. The money collected is spent in a feast of plum cake, bread and cheese, and tea.

Lancashire.

The evening before May-day is termed “Mischief Night” by the young people of Burnley and the surrounding district, when all kinds of mischief are perpetrated. Formerly shop-keepers’ sign-boards were exchanged: “John Smith, Grocer,” finding his name and vocation changed, by the sign over his door, to “Thomas Jones, Tailor,” and vice versÂ; but the police have put an end to these practical jokes. Young men and women, however, still continue to play each other tricks by placing branches of trees, shrubs, or flowers under each others’ windows, or before their doors. All these have a symbolical meaning, as significant, if not always as complimentary, as “the Language of Flowers.” Thus “a thorn” implies “scorn;” “wicken” (the mountain ash), “my dear chicken;” “a bramble,” for one who likes to ramble, &c. Much ill-feeling is at times engendered by this custom.—Harland and Wilkinson, Lancashire Folk Lore, 1867, p. 239; see N. & Q. 1st S. vol. v. p. 580; 4th S. vol. vii. p. 525.

While reading one evening towards the close of April 1861, says a writer in the Book of Days (vol. i. p. 546), I was on a sudden aware of a party of waits or carollers who had taken their stand on the lawn in my garden,[41] and were serenading the family with a song. There were four singers, accompanied by a flute and a clarionet, and together they discoursed most simple and rustic music. I was at a loss to divine the occasion of this loyal custom, seeing the time was not within any of the great festivals, Easter, May-day, or Whitsuntide. Inquiry resulted in my obtaining from an old “Mayer” the words of two songs, called by the singers themselves “May Songs,” though the rule and custom are that they must be sung before the 1st of May. My chief informant, an elderly man named Job Knight, tells me that he went out a May-singing for about fourteen years, but has now left it off. He says that the Mayers usually commence their singing-rounds about the middle of April, though some parties start as early as the beginning of that month. The singing invariably ceases on the evening of the 30th of April. Job says he can remember the custom for about thirty years, and he never heard any other than the two songs which follow. These are usually sung, he says, by five or six men, with a fiddle or flute and clarionet accompaniment. The songs are verbally as recited by Job Knight, the first of which leaves marks of some antiquity, both in construction and phraseology. There is its double refrain—the second and fourth lines in every stanza—which both musically and poetically are far superior to the others. Its quaint picture of manners, the worshipful master of the house in his chain of gold, the mistress with gold along her breast, &c., the phrases “house and harbour,” “riches and store,”—all seem to point to earlier times. The last line of this song appears to convey its object and to indicate a simple superstition that these songs were charms to draw or drive “these cold winters away.” There are several lines in both songs, in which the sense, no less than the rhythm, seems to have been marred from the songs having been handed down by oral tradition alone, but I have not ventured on any alteration.

[41] In the hamlet of Swinton, township of Worsley, parish of Eccles.

In the second, and more modern, song, the refrain in the fourth line of each stanza is again the most poetical and musical of the whole.

OLD MAY SONG.

All in this pleasant evening, together comers (? come are) we,
For the summer springs so fresh, green, and gay;
We’ll tell you of a blossom and buds on every tree,
Drawing near to the merry month of May.
Rise up, the master of this house, put on your chain of gold,
For the summer springs so fresh, green, and gay;
We hope you’re not offended, (with) your house we make so bold,
Drawing near to the merry month of May.
Rise up, the mistress of this house, with gold along your breast,
For the summer springs so fresh, green, and gay;
And if your body be asleep, we hope your soul’s at rest,
Drawing near to the merry month of May.
Rise up, the children of this house, all in your rich attire,
For the summer springs so fresh, green, and gay;
For every hair upon your head(s) shines like the silver wire,
Drawing near to the merry month of May.
God bless this house and harbour, your riches and your store,
For the summer springs so fresh, green, and gay;
We hope the Lord will prosper you, both now and evermore,
Drawing near to the merry month of May.
So now we’re going to leave you, in peace and plenty here,
For the summer springs so fresh, green, and gay;
We shall not sing you May again until another year,
For to draw you these cold winters away.

NEW MAY SONG.

Come listen awhile to what we shall say,
Concerning the season, the month we call May;
For the flowers they are springing, and the birds they do sing,
And the baziers[42] are sweet in the morning of May.
When the trees are in bloom, and the meadows are green,
The sweet-smelling cowslips are plain to be seen;
The sweet ties of nature, which we plainly do see,
For the baziers are sweet in the morning of May.
All creatures are deem’d, in their station below,
Such comforts of love on each other bestow;
Our flocks they’re all folded, and young lambs sweetly do play,
And the baziers are sweet in the morning of May.
So now to conclude with much freedom and love,
The sweetest of blessings proceeds from above;
Let us join in our song that right happy may we be,
For we’ll bless with contentment in the morning of May.”[43]

[42] The bazier is the name given in this part of Lancashire to the auricula, which is usually in full bloom in April.

[43] The Cheshire May-song is very similar to this.

Lincolnshire.

Oliver in his Monumental Antiquities of Great Grimsby (1825, p. 39), speaking of Holm Hill and Abbey Hill, two of the seven hills on which the British town of Grym-by was situated, says they were united by an artificial bank, called the Ket Bank, in connection with which he relates the following curious ceremony:—

The great female divinity of the British Druids was Ket, or Ceridwen; a personification of the Ark of Noah; the famous Keto of Antiquity, or, in other words Ceres, the patroness of the ancient mysteries. To enter into a full explanation of these mysteries is unnecessary. Suffice it to say that the aspirant, at the conclusion of the ceremony of initiation, was placed in a small boat, to represent the confinement of Noah in the Ark;—which boat was a symbol of the helio-arkite deity,—and committed to the waves with directions to gain a proposed point of land, which was to him a shore, not only of safety, but of triumph. On this shore he was received by the hierophant and his attendants, who had placed themselves there for the express purpose, and pronounced a favourite of Ket, by whom he was now said to be purified with water, and consequently regenerated and purged from all his former defilements. The Abbey Hill was the place where these sacred mysteries were celebrated, and the designation of this bank fully corroborates the conjecture, for whoever will attentively consider the situation of these two hills, connected by an extended embankment even at the present day, will be convinced that a more convenient spot could not be found for the performance of the above ceremony. The sacred rites were solemnized within the stone circle, which doubtless existed on the Abbey Hill, and the candidate at the highest time of the tide was committed to the mercy of the waves from the point now known by the name of Wellow Mill, and he had to struggle against the declining tide, until he was cast at the foot of Holm Hill, upon the bank of Ket, the presiding deity, under whose special protection he was ever after placed.

This ceremony always took place on May Eve, for at no other season was the final degree of perfection conferred, and as soon as the fortunate aspirants had succeeded in gaining the safe landing-place of Ket, which led by an easy gradation to the summit of the hill, fires were lighted on the apex of this and all the neighbouring hills, and the most extravagant joy was visible throughout the district.

Isle of Man.

On May Eve, the juvenile branches of nearly every family in the Isle of Man, used to gather primroses, and strew them before the doors of their dwellings, in order to prevent the entrance of fairies on that night. It was quite a novel sight to a stranger to the custom to see this delicate flower plentifully arranged at the door of every house he might pass, particularly in the towns on the night in question or early on the following morning. This custom is now abandoned: indeed, it was continued to a late date more through the habit and amusement of children than from superstition. Persons more advanced in life congregated on the mountains on May Eve, and to scare fairies and witches, supposed to be roaming abroad on that particular night in numbers greater than ordinary, set fire to the gorse or Koinney, and blew horns. Many of them remained on the hills till sunrise, endeavouring to pry into futurity by observing particular omens. If a bright light was observed to issue, seemingly, from any house in the surrounding village, it was considered a certain indication that some member of the family would soon be married; but if a dim light were seen moving slowly in the direction of the parish church, it was then deemed equally certain that a funeral would soon pass that way to the churchyard.—Train, History of the Isle of Man, 1845, vol. ii. p. 118.

Oxfordshire.

“At Woodstock,” says Aubrey, “they every May Eve goe into the parke and fetch away a number of hawthorne trees, which they set about their dores: ’tis pity that they make such a destruction of so fine a tree.”

WALES.

At Tenby the inhabitants went out in troops, bearing in their hands boughs of thorn in full blossom, which were bedecked with other flowers, and then stuck outside the windows of the houses. Maypoles were reared up in different parts of the town, decorated with flowers, coloured papers, and bunches of variegated ribbon.—Mason’s Tales and Traditions of Ireland, 1858, p. 21.

IRELAND.

The following custom of the Irish is described in a MS. of the sixteenth century, and seems to have been of Pagan origin: “Upon Maie Eve they will drive their cattell upon their neighbour’s corne, to eate the same up; they were wont to begin from the vast, and this principally upon the English churl. Unlesse they do so upon Maie daie, the witch hath power upon their cattell all the yere following.”—N. & Q. 1st S. vol. vii. p. 81.

Sir Henry Piers, in his Account of Westmeath, 1682, says:—“On May Eve, every family sets up before their door a green bush, strewed over with yellow flowers, which the meadows yield plentifully. In counties where timber is plentiful, they erect tall slender trees, which stand high, and they continue almost the whole year; so that a stranger would go nigh to imagine that they were all signs of ale-sellers, and that all houses were ale-houses.”

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