Nottinghamshire.
A correspondent of Book of Days (vol ii. p. 393) gives the following account of the ceremonies formerly connected with the election of the mayor at Nottingham. On the day the new mayor assumed office (September 29), he, the old mayor, the aldermen, and councillors, all marched in procession to St. Mary’s Church, where divine service was said. After service the whole body went into the vestry, where the old mayor seated himself in an elbow chair, at a table covered with black cloth, in the middle of which lay the mace covered with rosemary and sprigs of bay. This was termed “the burying of the mace,” doubtless a symbolical act, denoting the official decease of its late holder. A form of electing the new mayor was then gone through, after which the one retiring from office took up the mace, kissed it, and delivered it into the hand of his successor. The new mayor then proposed two persons for sheriffs, and two for the office of chamberlains; and after these had also gone through the votes, the whole assemblage marched into the chancel, where the senior coroner administered the oath to the new mayor in the presence of the old one: and the town-clerk gave to the sheriffs and chamberlains their oath of office. These ceremonies being over, they marched in order to the New Hall, attended by such gentlemen and tradesmen as had been invited by the mayor and sheriffs, where the feasting took place. On their way, at the Week-day Cross, over against the ancient Guild Hall, the town-clerk proclaimed the mayor and sheriffs; and at the next ensuing market-day they were again proclaimed in the face of the whole market at the Malt Cross. On these occasions the mayor and sheriffs welcomed their guests with bread and cheese, fruit in season, and pipes and tobacco.
Sussex.
At Chichester, Sloe Fair was always proclaimed under the Canon Gate by the bishop’s steward eight days before the eve of St. Faith the Virgin, during which time the jurisdiction of the mayor ceased, and the bishop had power to collect, and did by his agent collect, the tolls of the market and fair. An instance is recorded (1702) in the annals of the corporation of the bishop claiming the keys of the city during the Piepowder Court. The bishop’s claim arose from a grant made as early as Henry I.—Dally, Chichester Guide, 1831, p. 24.
The bailiff of Seaford is annually elected on St. Michael’s Day. The freemen of the town having previously assembled at the Court Hall—leaving the jurats on the bench—retire to a certain spot at the gate-post of a field near the west end of the town, where the serjeant-at-mace of the body corporate nominates the chief magistrate for the ensuing year, who is then and there elected. This peculiar custom is supposed to have originated to prevent any influence on the part of the corporation magistrates (jurats), and to enable the freemen to make a free choice of their mayor.
WESTERN ISLES OF SCOTLAND.
Martin, in his Account of the Western Isles of Scotland, (1703, p. 79), speaking of the island Lingay, says that the inhabitants are much addicted to riding, the plainness of the country disposing both men and horses to it. They observe an anniversary cavalcade on Michaelmas Day, and then all ranks of both sexes appear on horseback. The place for this rendezvous is a large piece of firm sandy ground on the sea-shore, and there they have horse racing for small prizes for which they contend eagerly. There is an ancient custom by which it is lawful for any of the inhabitants to steal his neighbour’s horse the night before the race and ride him all next day, provided he delivers him safe and sound to the owner after the race. The manner of running is by a few young men who use neither saddles nor bridles, except small ropes made of bent instead of a bridle, nor any sort of spurs but their bare heels; and when they begin the race, they throw these ropes on their horses’ necks, and drive them on vigorously, with a piece of long sea-ware in each hand instead of a whip, and this is dried in the sun several months before for that purpose. This is a happy opportunity for the vulgar, who have few occasions for meeting except on Sundays; the men have their sweethearts behind them on horseback and give and receive mutual presents: the men present the women with knives and purses, the women present the men with a pair of fine garters of divers colours; they give them likewise a quantity of wild carrots.
Macaulay says it was the custom, till of late, at St. Kilda, on Michaelmas Day, to prepare in every family a loaf or cake of bread, enormously large, and compounded of different ingredients. This cake belonged to the Archangel, and had its name from him. Every one in each family, whether strangers or domestics, had his portion of this kind of shew-bread, and had of course some title to the friendship and protection of St. Michael.—History of St. Kilda, 1764, p. 22.
Martin, speaking of the Protestant inhabitants of Skye, says: They observe the festivals of Christmas, Easter, Good Friday, and St. Michael. Upon the latter day, they have a cavalcade in each parish, and several families bake the bread called St. Michael’s bannock. Alluding to St. Kilbar village, he observes that they likewise have a general cavalcade on St. Michael’s Day, and take a turn round their church. Every family, as soon as the solemnity is over, is accustomed to bake St. Michael’s cake; and all strangers, together with those of the family, must eat the bread that night.—Martin’s Description of the Western Isles of Scotland, p. 213.