several times; and the firkin is handed round between each shout, by way, I conclude, of libation. When the weather is fine, different parties of reapers, each stationed on some height, may be heard for miles round, shouting, as it were, in answer to each other.
"The evening I witnessed this ceremony many women and children, some carrying boughs, and others having flowers in their caps, or in their hands, or in their bonnets, were seen, some dancing, others singing, whilst the men (whose exclamations so startled my pony) practised the above rites in a ring."
Mrs. Bray goes on to add a good deal of antiquated archaeological nonsense about Druids, Phoenicians, and fantastic derivations. She makes "wehaven" to be "a corruption of wee ane," "a little one," which is rubbish. "Wehaven" is "we have 'n," or "us have 'n," "we have got him." As I remember the crying of the neck at Lew Trenchard, there was a slight difference in the procedure from that described by Mrs. Bray. The field was reaped till a portion was left where was the best wheat, and then the circle was formed, the men shouted, " A neck! A neck! We have 'n!" and proceeded to reap it. Then it was hastily bound in a bundle, the ears were plaited together with flowers at the top of the sheaf, and this was heaved up, with the sickles raised, and a great shout of "A neck! A neck!" etc., again, and the drink, of course.
The wheat of the last sheaf was preserved apart through the winter, and was either mixed with the seed-corn next year or given to the best bullock.
My old coachman, William Pengelly, who had been
