several townships to such right of estray; the shepherd of each township attends the court, and does fealty, by bringing to the court a large apple-pie, and a twopenny sweetcake (except the shepherd of Hewick, who compounds by paying sixteen-pence for all, which is drunk as after mentioned,) and a wooden spoon; each pie is cut in two, and divided by the bailiff, one half between the steward, bailiff, and the tenant of the coney-warren before mentioned, and the other half into six parts, and divided amongst the six shepherds of the above mentioned six townships. In the pie brought by the shepherd of Rainton an inner one is made, filled with prunes. The cakes are divided in the same manner. The bailiff of the manor provides furmenty and mustard, and delivers to each shepherd a slice of cheese and a penny roll. The furmenty, well mixed with mustard, is put into an earthen pot, and placed in a hole in the ground, in a garth belonging to the bailiff's house; to which place the steward of the court, with the bailiff, tenant of the warren, and six shepherds, adjourn with their respective wooden spoons. The bailiff provides spoons for the stewards, the tenant of the warren, and himself. The steward first pays respect to the furmenty, by taking a large spoonful; the bailiff has the next honour, the tenant of the warren next, then the shepherd of Hutton Conyers, and afterwards the other shepherds by regular turns; then each person is served with a glass of ale (paid for by the sixteen-pence brought by the Hewick shepherd), and the health of the lord of the manor is drank; then they adjourn back to the bailiff's house, and the further business of the court is proceeded with. Each pie contains about a peck of flour, is about sixteen or eighteen inches diameter, and as large as will go into the mouth of an ordinary oven. The bailiff of the manor measures them with a rule, and takes the diameter; and if they are not of a sufficient capacity, he threatens to return them, and fine the town. If they are large enough, he divides them with a rule and compasses into four equal parts; of which the steward claims one, the warrener another, and the remainder is divided amongst the shepherds. In respect to the furmenty, the top of the dish in which it is put is placed level with the surface of the ground; all persons present are entitled to eat of it, and those who do not, are not deemed loyal to the lord. Every shepherd is obliged to eat of it, and for that purpose is to take a spoon in his pocket to the court; for if any of them neglect to carry a spoon with him he is to lay him down upon his belly, and sup the furmenty, with his face to the pot or dish; at which time it is usual, by way of sport, for some of the bystanders to dip his face into the furmenty; and sometimes a shepherd, for the sake of diversion, will purposely leave his spoon at home. In the North Riding of Yorkshire, those who have not the common materials for making a fire, generally sit without one on New Year's Day; for none of their neighbours, although hospitable at other times, will suffer them to light a candle at their fires. If they do, it is believed that one of the family will die within the year.-Gent. Mag. 1811, vol. lxxxi. p. 424. Subjoined is all that appears to have survived of the Yorkshire Hagmena song:* "To-night it is the New Year's night, to-morrow is the day, Sing fellows, sing, hag-man, ha! If you go to the bacon-flick, cut me a good bit ; If you go to the black ark, bring me ten marks; Sing fellows, sing, hag-man, ha!" Brand's Pop. Antiq. 1870, vol. i. p. 11. SCOTLAND. In the Memoirs of Lord Langdale by Sir T. D. Hardy, 1852, vol. i. p. 55, occurs the following: "Being in Scotland, I ought to tell you of Scotch customs; and really they have a charming one on this occasion (i.e. New Year's Day). Whether it is meant as a farewell *See' New Year's Eve.' ceremony to the old one, or an introduction to the New Year, I can't tell; but on the 31st of December, almost everybody has a party, either to dine or sup. The company, almost entirely consisting of young people, wait together till twelve o'clock strikes, at which time every one begins to move, and they all fall to work. At what? why, kissing. Each male is successively locked in pure Platonic embrace with each female; and after this grand ceremony, which of course creates infinite fun, they separate and go home. This matter is not at all confined to these, but wherever man meets woman it is the particular privilege of this hour. The common people think it necessary to drink what they call hot-pint, which consists of strong beer, whisky, eggs, &c.; a most horrid composition; as bad, or worse than that infamous mixture called fig-one," which the English people drink on Good Friday." The letter from which this is an extract is signed Henry Beckersteth, and dated Edinburgh, January 1st, 1802. Till very few years ago, in Scotland (says a correspondent of Chambers' Book of Days, vol. i. p. 28), the custom of first-footing was practised on New Year's morning. On the approach of twelve o'clock of the last night of the old year, a hot-pint† was prepared—that is, a kettle or flagon full of warm, spiced, and sweetened ale, with an infusion of spirits. When the clock had struck the knell of the departed year, each member of the family drank of this mixture, "and good health, and a happy New Year, and many of them, to all the rest," with a general hand-shaking, and perhaps a dance round the table, with the addition of a song to the tune of Hey tuttie taitie: "Weel may we a' be, Ill may we never see. And the gude companie !" &c. The elders of the family would then most probably sally out with the hot kettle, and bearing also a competent provision of buns and short-bread, or bread-and-cheese, with * Doubtless a misprint for fig-sue. See under Good Friday. † Called also a het-pint. Time's Telescope, 1824, p. 3 the design of visiting their neighbours, and interchanging with them the same cordial greetings. If they met by the way another party similarly bent whom they knew, they would stop, and give and take sips from their respective kettles. Reaching the friend's house, they would enter with vociferous good wishes, and soon send the kettle circulating. If they were the first to enter the house since twelve o'clock they were deemed as the first-foot; and as such it was most important for luck to the family in the coming year, that they should make this entry not empty-handed, but with their hands full of cakes, and bread-and-cheese; of which, on the other hand, civility demanded that each individual in the house should partake. To such an extent did this custom prevail in Edinburgh, in the recollection of persons still living, that according to their account, the principal streets were more thronged between twelve and one in the morning than they usually were at mid-day. Much innocent mirth prevailed, and mutual good feelings were largely promoted. An unlucky circumstance which took place on the 1st January, 1812, proved the means of nearly extinguishing the custom. A small party of reckless boys formed the design of turning the innocent festivities of first-footing to account for purposes of plunder. They kept their counsel well. No sooner had the people come abroad on the principal thoroughfares of the Old Town than these youths sallied out in small bands, and commenced the business which they had undertaken. Their previous agreement was to look out for the white neckcloths, such being the best mark by which they could distinguish in the dark individuals likely to carry any property worthy of being taken. A great number of gentlemen were thus spoiled of their watches and other valuables. The least resistance was resented by the most brutal maltreatment. A policeman and a young man of the rank of a clerk in Leith died of the injuries they had received. An affair so singular, so uncharacteristic of the people among whom it happened, produced a widespread and lasting feeling of surprise. The outrage was expiated by the execution of three of the youthful rioters on the chief scene of their wickedness; but from that time it was observed that the old custom of going about with the hot-pint—the ancient wassail-fell off. There was in Scotland also a first-footing independent of the hot-pint. It was a time for some youthful friend of the family to steal to the door, in the hope of meeting there the young maiden of his fancy, and obtaining the privilege of a kiss as her first-foot. Great was the disappointment on his part, and great the joking among the family, if, through accident or plan, some half-withered aunt or ancient granddame came to receive him instead of the blooming Jenny.Book of Days, vol. i. p. 29. In the south of Scotland, as soon as the clock has struck the midnight hour, one of a family goes to the well as quickly as possible, and carefully skims it; this they call getting the scum or ream (cream) of the well: "Twall struck-twa neebour hizzies raise, The flower o' the well to our house gaes The flower of the well signifies the first pail of water, and the girl who is so fortunate as to obtain the prize is supposed to have more than a double chance of obtaining the most accomplished young man in the parish.-Med. Ævi Kalend. vol. i. p. 129. As soon as the last night of the year sets in, it is the signal with the Strathdown Highlander for the suspension of his usual employment, and he directs his attention to more agreeable callings. The men form into bands, with tethers and axes, and shaping their course to the juniper bushes, they return home laden with mighty loads, which are arranged round the fire to dry until morning. A certain discreet person is despatched to the dead and living ford to draw a pitcher of water in profound silence, without the vessel touching the ground, lest its virtue should be destroyed, and on his return all retire to rest. Early on New Year's morning the usque-cashrichd, or water from the dead and living ford, is drunk, as a potent charm until next New Year's Day, against the spells of witchcraft, the malignity of evil eyes, and the activity of all infernal agency. The qualified High C |