For there is a certain art even in so small a thing, not to be learned without time and practice; and his pride in whip, harness, and team is surely preferable to the indifference of a stranger, caring for nothing but his money at the end of the week. The modern system—men coming one day and gone the next—leaves no room for the growth of such feelings, and the art and mystery of the craft loses its charm. The harness bells, too, are disappearing; hardly one team in twenty carries them now.
Those who labour in the fields seem to have far fewer holidays than the workers in towns. The latter issue from factory and warehouse at Easter, and rush gladly into the country: at Whitsuntide, too, they enjoy another recess. But the farmer and the labourer work on much the same, the closing of banks and factories in no way interfering with the tilling of the earth or the tending of cattle. In May the ploughboys still remember King Charles, and on what they call ‘shick-shack day’ search for oak-apples and the young leaves of the oak to place with a spray of ash in their hats or button-holes: the ash spray must have even leaves; an odd number is not correct. To wear these green emblems was thought imperative even within the last twenty years, and scarcely a labourer could be seen without them. The elder men would tell you—as if it had been a grave calamity—that they could recollect a year when the spring was so backward that not an oak leaf or oak-apple could be found by the most careful search for the purpose. The custom has fallen much into disuse lately: the carters, however, still attach the ash and oak leaves to the heads of their horses on this particular day.
Many village clubs or friendly societies meet in the spring, others in autumn. The day is sometimes fixed by the date of the ancient feast. The club and fête threaten, indeed, to supplant the feast altogether: the friendly society having been taken under the patronage of the higher ranks of residents. Here and there the feast-day, however (the day on which the church was dedicated), is still remembered, as in this village, where the elder fanners invite their friends and provide liberally for the occasion. Some of the gipsies still come with their stalls, and a little crowd assembles in the evening; but the glory of the true feast has departed.
The elder men, nevertheless, yet reckon by the feast-day; it is a fixed point in their calendar, which they construct every year, of local events. Such and such a fair is calculated to fall so many days after the first full moon in a particular month; and another fair falls so long after that. An old man will thus tell you the dates of every fair and feast in all the villages and little towns ten or fifteen miles round about. He quite ignores the modern system of reckoning time, going by the ancient ecclesiastical calendar and the moon. How deeply the ancient method must have impressed itself into the life of these people to still remain a kind of instinct at this late day!
The feasts are in some cases identified with certain well-recognised events in the calendar of nature; such as the ripening of cherries. It may be noticed that these, chancing thus to correspond pretty accurately on the average with the state of fruit, are kept up more vigorously than those which have no such aid to the memory. The Lady-Day fair and Michaelmas fair at the adjacent market town are the two best recognised holidays of the year. The fair is sometimes called ‘the mop,’ and stalwart girls will walk eight or nine miles rather than miss it. Maidservants in farmhouses always bargain for a holiday on fair day. These two main fairs are the Bank Holidays of rural life. It is curious to observe that the developments of the age, railroads and manufactories, have not touched the traditional prestige of these gatherings.
For instance, you may find a town which, by the incidence of the railroad and the springing up of great industries, has shot far ahead of the other sleepy little places; its population may treble itself, its trade be ten times as large, its attractions one would imagine incalculably greater. Nothing of the kind: its annual fair is not nearly so important an event to the village mind as that of an old-world slumberous place removed from the current of civilisation. This place, which is perhaps eight or nine miles by road, with no facilities of communication, has from time immemorial had a reputation for its fair. There, accordingly, the scattered rural population wends, making no account of distance and very little of weather: it is a country maxim that it always rains on fair day, and mostly thunders. There they assemble and enjoy themselves in the old-fashioned way, which consists in standing in the streets, buying ‘fairings’ for the girls, shooting for nuts, visiting all the shows, and so on.
To push one’s way through such a crowd is no simple matter; the countryman does not mean to be rude, but he has not the faintest conception that politeness demands a little yielding. He has to be shoved, and makes no objection. A city crowd is to a certain extent mobile—each recognises that he must give way. A country crowd stand stock still.
The thumping of drums, the blaring of trumpets, the tootling of pan-pipes in front of the shows, fill the air with a din which may be heard miles away, and seem to give the crowd intense pleasure—far more than the crack band of the Coldstream Guards could impart. Nor are they ever weary of gazing at the ‘pelican of the wilderness’ as the showman describes it—a mournful bird with draggled feathers standing by the entrance, a traditional part of his stock-in-trade. One attraction—perhaps the strongest—may be found in the fact that all the countryside is sure to be there. Each labourer or labouring woman will meet acquaintances from distant villages they have not seen or heard of for months. The rural gossip of half a county will be exchanged.
In the autumn after the harvest the gleaning is still an important time to the cottager, though nothing like it used to be. Reaping by machinery has made rapid inroads, and there is not nearly so much left behind as in former days. Yet half the women and children of the place go out and glean, but very few now bake at home; they have their bread from the baker, who comes round in the smallest hamlets. Possibly they had a more wholesome article in the olden time, when the wheat from their gleanings was ground at the village mill, and the flour made into bread at home. But the cunning of the mechanician has invaded the ancient customs; the very sheaves are now to be bound with wire by the same machine that reaps the corn. The next generation of country folk will hardly be able to understand the story of Ruth.