This is called "waking bees." The custom was practised at Greenham, Berks, during the present year. An old woman reproached herself to the vicar because she had omitted to "tell the bees" when their master had died; but she was relieved to find that a neighbour had been more thoughtful, and had duly performed the ceremony. Near Bridgwater, when a batch of cheeses is made, one is put aside for the funeral function of the master, should he die within the year. If he outlives the year, the cheese is sold, and always commands a good price. One other funeral custom is worthy of record. The husband of a lady living in Lancashire recently died. As soon as his death became known, a friend sent to the widow a small sheaf of wheat to be distributed among the relatives present at the funeral. This wheat is evidently an emblem of immortality, and the custom of introducing wheat at a funeral is still known in modern Greece. Chandler, in his "Travels in Greece," states that at a funeral two men followed the body, each carrying on his head a dish of parboiled wheat, which was deposited over the body.1 1 Notes and Queries, 7th Series, vi., Nov. 3, 1888. Note by Lady Russell. CHAPTER XIII Legal customs-Clameur de Haro-Tynwald THE statute-book of the laws of England is replete with survivals of ancient customs, and learned legal commentaries disclose the existence of strange local usages, curious tenures and rights, which originated centuries ago, and are held to be valid because they have been used so long that the memory of man runneth not to the contrary." remarkable that the period to which legal memory extends goes as far back as the first year of the reign of Richard I. It is One of the more curious survivals of the customs of the Middle Ages may occasionally be observed in the Channel Islands. This is called the Clameur de Haro, and enables a suitor to claim the jurisdiction of the royal courts of the island in case he considers himself wronged and unjustly treated. A few years ago (March 4, 1890) this custom was exercised in order to prevent the public auction of certain household goods, which was disapproved by the eldest son of the family. The formula uttered by the son, according to ancient usage, was as follows "Haro! Haro! Haro! à l'aide, mon prince! on me fait tort!" The sale ceased at once, and the matter had to be referred to the royal courts of the island. This appeal can always be resorted to by the inhabitants of the Channel Islands whenever they believe that they are being treated unjustly. In the Isle of Man, according to ancient custom, the laws of the island are read publicly on the Tynwald Hill once every year in Manx and in English. This ceremony connects the little Manx nation with the days of the Sagas and the Sea-Kings. On old Midsummer Day, July 5th, the governor goes with a military escort to the Church of St. John, near the famous hill, and is received by the bishop, the clergy, the Keys, Deemsters, coroners, and people. Divine service is held, and then they all march to the mound, the sword of state being carried before the governor. The chief men of the island stand on the lower steps of the mound, and the people gather in crowds on the grass beyond. The coro ners proclaim a warning, that no man shall make a disturbance at Tynwald "on pain of death." The Deemsters then recite the Acts of Tynwald, and all retire to the church, where the laws are signed and attested. This method of proclaiming the laws was formerly common amongst all Norse nations. In Iceland the custom survived, but has now been discontinued. The "little Manx nation" alone preserves this badge of ancient liberty. Formerly this method was sorely needed, as the laws only existed in the breasts of the Deemsters, and were called "Breast Laws," being handed down orally from Deemster to Deemster. In the time of the second Earl of Derby, they were first committed to writing. The oath of the Deemster or Judge is worthy of record in a book dealing with old customs, and is remarkable for its ancient form and phraseology. The words are:"By this Book and by the holy contents thereof, and by the wonderful works that God hath miraculously wrought in heaven above and in the earth beneath, in six days and seven nights, I do swear that I will without respect, or favour, or friendship, love or gain, consanguinity or affinity, envy or malice, execute the laws of this isle justly between our Sovereign Lord the King and his subjects within this isle, and betwixt party and party, as indifferently as the herring's backbone doth lie in the midst of the fish.' The court of pie-powder, which still exists at Newcastle-upon-Tyne, has an oldworld title, and was formerly attached to all the great fairs and markets in the kingdom. The name is a corruption of the court of pied-poudre (curia pedis pulverizati), which is said to be so called from the dirty feet of most of the suitors who frequent the court.1 It is a court of record incident to every market and fair, of which the steward of the owner of the market or fair is judge, with power to administer justice for all commercial injuries and disputes which may occur in the course of business transacted at the gathering of traders. The same court exists at Sturbridge Fair, near Cambridge, and so useful is this institution for the administration of rough and ready justice that it has recently been revived at Peterborough. The old Guildford charter granted in 1285 gave special powers for the holding of this court. The charter runs :"And furthermore we have granted to the aforesaid Mayor and good men that they and their successors shall have for ever a piepowder court from hour to hour, and all things that belongeth to the same court." 1 A more satisfactory derivation is pied puldreaux, or the court of the pedlars. |