part i

. p. 331), says: On the 25th of January (1554), being St. Paul’s Day, was a general procession of St. Paul by every parish, both priests and clerks, in copes, to the number of an hundred and sixty, singing _Salve festa dies_, with ninety crosses borne. The procession was through Cheap unto Leadenhall. And before went two schools; that is, first, all the children of the Gray Friars, and then those of St. Paul’s school. There were eight bishops, and the Bishop of London, mitred, bearing the Sacrament, with many torches burning, and a canopy borne over. And so about the churchyard, and in at the West door, with the Lord Mayor and Aldermen, and all the Companies in their best liveries. And within a while after, the King came, and the Lord Cardinal, and the Prince of Piemont, and divers lords and knights. At the foot of the steps to the choir, as the King went up, kneeled the gentlemen lately pardoned, offering him their service. After mass, they returned to the court to dinner. And at night bonfires, and great ringing of bells in every church. And all this joy was for the conversion of the realm.

It was on this day that the husbandmen of old used to make prognostics of the weather, and of other matters for the whole year, a custom which Bourne (_Antiquitates Vulgares_, chap. xviii. p. 159) has tried to unravel.--_New Curiosities of Literature_, Soane, 1847, p. 42.

_St. Paul’s Cathedral._--One of the strangest of the old ceremonies in which the clergy of St. Paul’s Cathedral used to figure was that which was performed twice a year, namely, on the day of the Conversion, and on that of the Commemoration of St. Paul. On the former of these festivals a fat buck, and on the latter a fat doe, was presented to the church by the family of Baud, in consideration of some lands which they held of the Dean and Chapter at West Lee in Essex. The original agreement made with Sir William Le Baud, in 1274, was that he himself should attend in person with the animals; but some years afterwards it was arranged that the presentation should be made by a servant, accompanied by a deputation of part of the family. The priests, however, continued to perform their part in the show. On the aforesaid days, the buck and doe were brought by one or more servants at the hour of the procession, and through the midst thereof, and offered at the high altar of St. Paul’s Cathedral; after which the persons that brought the buck received of the Dean and Chapter, by the hands of their chamberlain, twelvepence for their entertainment; but nothing when they brought the doe. The buck being brought to the steps of the altar, the Dean and Chapter, apparelled in copes and proper vestments, with garlands of roses on their heads, sent the body of the buck to be baked, and had the head and horns fixed on a pole before the cross in their procession round about the church, till they issued at the West door, where the keeper that brought it blowed the death of the buck, and then the horns that were about the city answered him in like manner; for which they had each of the Dean and Chapter three and fourpence in money, and their dinner; and the keeper, during his stay, meat, drink, and lodging, and five shillings in money at his going away; together with a loaf of bread, having on it the picture of St. Paul. This custom was continued till the reign of Elizabeth.--_Beauties of England_, Brayley and Britton, 1803, vol. v. p. 486.

JAN. 31.] EXECUTION OF CHARLES I.

The anniversary of the execution of King Charles I. was formerly celebrated, and a special form of prayer made use of, which was removed from the Prayer Book by an Act of Parliament (22 Vict. c. 2, March 25, 1859).

The following extract is taken from the _Courier_, of the 30th of January, 1826:

“This being the anniversary of King Charles’ Martyrdom (in 1649), the Royal Exchange gates were shut till twelve o’clock, when they were opened for public business.”

There is a story told regarding a Miss Russell, great granddaughter of Oliver Cromwell, who was waiting-woman to the Princess Amelia, daughter of George II., to the effect that, while engaged in her duty one 30th of January, the Prince of Wales came into the room, and sportively said, “For shame, Miss Russell! why have you not been at church, humbling yourself with weepings and wailings for the sins on this day committed by your ancestor?” To which Miss Russell answered, “Sir, for a descendant of the great Oliver Cromwell, it is humiliation sufficient to be employed, as I am, in pinning up the tail of your sister!”--Rede’s _Anecdotes_, 1799, quoted in _Book of Days_, vol. i. p. 192.

JAN. 31.] ISLE OF MAN.

On the eve of the 1st of February a festival was formerly kept, called in the Manks language _Laa’l Breeshey_, in honour of the Irish lady who went over to the Isle of Man to receive the veil from St. Maughold. The custom was to gather a bundle of green rushes, and standing with them in the hand on the threshold of the door, to invite the holy Saint Bridget to come and lodge with them that night. In the Manks language, the invitation ran thus:--“Brede, Brede, tar gys my thie, tar dyn thie ayms noght. Foshil jee yn dorrys da Brede, as lhig da Brede e heet staigh.” In English, “Bridget, Bridget, come to my house, come to my house to-night--open the door for Bridget, and let Bridget come in.” After these words were repeated, the rushes were strewn on the floor by way of a carpet or bed for St. Bridget.--Train’s _History of the Isle of Man_, 1845, vol. ii. p. 116.

NOTTINGHAMSHIRE.

The following extract from the _Newark Advertiser_ of Feb. 2nd. 1870, describes a custom that existed for a long time at Newark:

“For many years past the last day in January has been observed in Newark as a raffling day for oranges in the market-place. On Monday last application was made to Mr. Superintendent Riddell, at the Post Office, as to whether the practice would be allowed this year as usual. He advised them to apply to the sitting magistrates, and upon doing so Mr. Wallis (deputy clerk) read to them the Act of Parliament, which stated that they would be liable to three months’ hard labour if they raffled. The applicants said they believed there was some old charter which gave them the privilege in Newark for raffling on that day, but they were told the Act of Parliament made no exceptions, and the magistrates said they could not give them permission to break the law. On Monday, therefore, no raffling took place, and we may regard the practice as finally put an end to, which will be a matter of great satisfaction to many.--See, _Every Day Book_, vol. ii. p. 161.

OXFORDSHIRE.

By the common people, the Saturday preceding Shrove Tuesday is called Egg Saturday. This name is employed as a date by Anthony à Wood: “One hundred and ninety-two bachelors to determine this Lent, but twenty-three or thereabouts were not presented on Egg Saturday.”--_Med. Ævi Kalend._ vol. i. p. 158. _Lives of Leland, Hearne, and Wood_, 1772, vol. ii. p. 297.

FEB. 1.] CANDLEMAS EVE.

On Candlemas Eve was kindled the _yule-brand_, which was allowed to burn till sunset, when it was quenched and carefully laid by to _teend_ (i.e. light) the Christmas clog or log at the next return of the season. Thus Herrick, _Hesperides_, p. 337, says:

“Kindle the _Christmas Brand_, and then Till sunne-set let it burne; Which quencht, then lay it up agen Till Christmas next returne.

## Part must be kept wherewith to teend

The _Christmas Log_ next yeare; And where ’tis safely kept, the fiend Can do no mischiefe there.”

The rosemary, the bay, the ivy, the holly, and the mistletoe, the Christmas decorations of hall and cottage, were now pulled down, when, according to the popular superstition, not a branch, nor even a leaf, should be allowed to remain.

“Down with the _Rosemary_ and so Down with the _Baies_ and the _Misleto_: Down with the _Holly, Ivie, all Wherewith ye dress the Christmas Hall_: That so the superstitious find _No one least branch there left behind_: For look, _how many leaves_ there be Neglected there (maids trust to me), _So many goblins you shall see_.”

Herrick (_Hesperides_, p. 361).

In the place, however, of the Christmas decorations, the “greener box was upraised,” and Christmas now was positively at an end. Some indeed, considered this to have been the case on Twelfth Night, and old Tusser, in his _Five Hundred Points of good Husbandry_, strongly contends for it; but then his head was more full of the cart and plough than of regard for old customs; and like any other master, he was naturally anxious that the holidays should be ended, and the labourers should get to work again as soon as possible; and merry-making, however agreeable it may be, will not help to dig the land or sow the grain. But in spite of these wise saws, the truth of which nobody would contest, human feelings are stronger than human reason, and customs, when they tend to pleasure, will maintain their ground till they are superseded, not by privations, but by other forms of amusement.--_New Curiosities of Literature_, Soane, 1847, vol. i. p. 52.

The following is from Herrick’s _Hesperides_, p. 337.

“Down with the Rosemary and Bayes, Down with the Misleto; Instead of Holly, now up-raise The greener Box for show.

The Holly hitherto did sway, Let Box now domineere, Until the dancing Easter Day, Or Easter’s Eve appeare.

Then youthful Box, which now hath grace Your houses to renew, Grown old, surrender must his place Unto the crisped Yew.

When Yew is out, then Birch comes in, And many flowers beside; Both of a fresh and fragrant kinne To honour Whitsontide.

Green Rushes then, and sweetest Bents, With cooler Oaken boughs, Come in for comely ornaments To re-adorn the house.

Thus times do shift; each thing his turne does hold; New things succeed, as former things grow old.”

NOTTINGHAMSHIRE.

It was at one time customary, in the villages bordering on the Trent, to decorate not only churches but houses with branches of box, and to light up a number of candles in the evening, as being the last day of Christmas rejoicings. “On Candlemas Day throw candles away” is a popular proverb for the following day.--_Jour. Arch. Assoc._ 1853, vol. viii. p. 231.

FEB. 2.] CANDLEMAS DAY.

This day, the festival of the “Purification of the Blessed Virgin Mary,” is sometimes called _Christ’s Presentation_, the _Holiday of St. Simeon_, and _The Wives’ Feast_. The ceremony of candle-bearing (which continued in England till it was repealed for its Popish tendency by an order in council in the second year of King Edward VI.) is generally considered to refer to what Simeon said when he took the infant Jesus in his arms, and declared that he was _a light to lighten the Gentiles_.

Pope Innocent, in a sermon on this festival quoted in _Pagano Papismus_, in reply to the question “Why do we (the Catholics) in this feast carry candles?” says, “Because the Gentiles dedicated the month of February to the infernal gods; and as at the beginning of it Pluto stole Proserpine, and her mother, Ceres, sought her in the night with lighted candles, so they in the beginning of this month, walked about the city with lighted candles. Because the holy fathers could not utterly extirpate this custom, they ordained that Christians should carry about candles in honour of the blessed Virgin Mary; and thus what was done before to the honour of Ceres is now done to the honour of the Virgin.”

From whatever cause, however, the ceremony originated, it acquired many additional rites in the process of time, according to the manners and habits of those who adopted it. We are told in Dunstan’s _Concord of Monastic Rules_ that “the monks went in surplices to the church for candles, which were to be consecrated, sprinkled with holy water, and incensed by the abbot. Every monk took a candle from the sacrist and lighted it. A procession was made, thirds and mass were celebrated, and the candles, after the offering, were presented to the priest. The monks’ candles signified the use of them in the parable of the wise virgins.”

According to some authorities, there was on this day a general consecration of all the candles to be burnt in the Catholic churches throughout the whole year; and it should also be mentioned that from Candlemas the use of tapers at vespers and litanies, which had continued through the whole winter, ceased until the ensuing _All Hallow Mass_, which will serve to explain the old English proverb in Ray’s collection:

“On Candlemas Day, Throw candle and candlestick away.”

_New Curiosities of Literature_, vol. i. p. 25.

DORSETSHIRE.

Formerly at Lyme Regis the wood-ashes of the family being sold throughout the year as they were made, the person who purchased them annually sent a present on this day of a large candle. When night came, this candle was lighted, and, assisted by its illumination, the inmates regaled themselves with cheering draughts of ale, and sippings of punch, or some other animating beverage, until the candle had burnt out. The coming of the Candlemas Candle was looked forward to by the young ones as an event of some importance; for of usage they had a sort of right to sit up that night, and partake of the refreshment, till all retired to rest, the signal for which was the self-extinction of the Candlemas Candle.--_Every Day Book_, vol. i. p. 206.

YORKSHIRE.

Formerly at Ripon, on the Sunday before Candlemas Day, the collegiate church was illuminated with candles.--_Gent. Mag._ 1790, vol. lx. p. 719.

SCOTLAND.

At grammar schools it is, or was, an universal custom for the children attending schools to make small presents of money to their teachers. The master sits at his desk or table, exchanging for the moment his usual authoritative look for one of bland civility, and each child goes up in turn and lays his offering down before him, the sum being generally proportioned to the abilities of the parent. Sixpence and a shilling are the usual sums in most schools, but some give half, and whole crowns, and even more. The boy and girl who give most are respectively styled king and queen. The children being then dismissed for a holiday proceed along the streets in a confused procession, carrying the king and queen in state, exalted upon that seat, formed of crossed hands, which, probably from this circumstance, is called “the king’s chair.” In some schools it used to be customary for the teacher, on the conclusion of the offerings, to make a bowl of punch, and regale each boy with a glass to drink the king and queen’s health, and a biscuit. The latter part of the day was usually devoted to what was called the _Candlemass bleeze_ or blaze, namely, the conflagration of any piece of furze which might exist in their neighbourhood, or, were that wanting, of an artificial bonfire.

According to Sinclair the king’s power lasted for six weeks, and during his reign he was not only entitled to demand an afternoon’s play for the scholars once a week, but had also the royal privilege of remitting punishments.--_Book of Days_, vol i. p. 214. _Stat. Acc. of Scotland_, Sinclair, 1794, vol. xiii. p. 211.

It was formerly customary in Scotland to hold a football match, the east end of a town against the west, the unmarried men against the married, or one parish against another. The “Candlemas ba’,” as it was called, brought the whole community out in a state of high excitement. On one occasion when the sport took place in Jedburgh, the contending parties, after a struggle of two hours in the streets, transferred the contention to the bed of the river Jed, and there fought it out amidst a scene of fearful splash and dabblement, to the infinite amusement of a multitude looking on from the bridge.--_Book of Days_, vol. i. p. 214.

WESTERN ISLES OF SCOTLAND.

As Candlemas Day comes round, the mistress and servants of each family taking a sheaf of oats, dress it up in woman’s apparel, and after putting it in a large basket, beside which a wooden club is placed, they cry three times, “Briid is come! Briid is welcome!” This they do just before going to bed, and as soon as they rise in the morning, they look among the ashes, expecting to see the impression of Briid’s club there, which if they do, they reckon it a true presage of a good crop and prosperous year, and the contrary they take as an ill-omen.--_Description of the Western Isles of Scotland_, Martin, 1703, p. 119.

COLLOP MONDAY.

The Monday before Shrove Tuesday is so called because it was the last day of flesh-eating before Lent, and our ancestors cut their fresh meat into collops or steaks, for salting or hanging up until Lent was over; and hence in many places it is customary to have eggs and collops, or slices of bacon at dinner on this day.--_Every Day Book_, vol. i. p. 241.

BUCKINGHAMSHIRE.

At Eton it was the custom for the scholars to write verses either in praise or dispraise of Father Bacchus, poets being considered as immediately under his protection. He was therefore sung on this occasion in all kinds of metres, and the verses of the boys of the seventh and sixth, and some of the fifth forms, were affixed to the inner doors of the college. Verses are still written and put up on this day, but the young poets are not confined to the subject of writing eulogiums on the God of Wine. It retains, however, the name of Bacchus.--Brand’s _Pop. Antiq_., vol. i. p. 62. _Status Scholæ Etonensis_, A.D. 1560, fol. 423.

CORNWALL.

On the day termed Hall’ Monday, which precedes Shrove Tuesday, about the dusk of the evening it is the custom for boys, and in some cases for those who are above the age of boys, to prowl about the streets with short clubs, and to knock loudly at every door, running off to escape detection on the slightest sign of a motion within. If, however, no attention be excited, and especially if any article be discovered negligently exposed, or carelessly guarded, then the things are carried away; and on the following morning are discovered displayed in some conspicuous place, to expose the disgraceful want of vigilance supposed to characterise the owner. The time when this is practised is called “Nickanan night;” and the individuals concerned are supposed to represent some imps of darkness, who seize on and expose unguarded moments.

On the following eve (Shrove Tuesday), the clubs are again in requisition; but on this occasion the blows on the door keep time to the following chant:

“Nicka, nicka nan; Give me some pancake, and then I’ll be gone. But if you give me none, I’ll throw a great stone, And down your doors shall come.”

_Report of the Royal Institution of Cornwall for 1842_; _N. & Q. 1st S._ vol. xii. p. 297.

DEVONSHIRE.

In the neighbourhood of Bridestow, Okehampton, the children go round to the different houses in the parish on the Monday before Shrove Tuesday, generally by twos and threes, and chant the following verses, by way of extracting from the inmates sundry contributions of eggs, flour, butter, halfpence, &c., to furnish out the Tuesday’s feast:

“Lent Crock, give a pancake, Or a fritter, for my labour, Or a dish of flour, or a piece of bread, Or what you please to render. I see, by the latch, There’s something to catch; I see, by the string, There’s a good dame within. Trap, trapping throw, Give me my mumps, and I’ll be go” (gone).

The above is the most popular version, and the one indigenous to the place; but there is another set, which was introduced some years ago by a late schoolmistress, who was a native of another part of the country, where her version was customary:

“Shrovetide is nigh at hand, And we are come a-shroving; Pray, Dame, give something, An apple, or a dumpling, Or a piece of crumple cheese, Of your own making, Or a piece of pancake. Trip, trapping throw; Give me my mumps, and I’ll be go.”

This custom existed also in the neighbourhood of Salisbury.--_N. & Q. 1st S._ vol. v. p. 77. _Pop. Antiq._ 1849, vol. i. p. 62.

FEB. 3.] ST. BLAIZE’S DAY.

St. Blasius was Bishop of Sebaste, a city of Cappadocia, in the Lesser Asia, and is said to have suffered martyrdom in the persecution of Licinus in 316. The fact of iron combs having been used in tearing the flesh of the martyr appears to be the reason for his having been adopted by the wool-combers as their patron saint. The large flourishing communities engaged in this business in Bradford, and other English towns, are accustomed to hold a septennial jubilee on the 3rd of February, in honour of Jason of the Golden Fleece and St. Blaize; and not many years ago the fête was conducted with considerable state and ceremony.--_Book of Days_, vol. i. p. 219.

In 1825 the procession was drawn up in the following order:

_Herald_ bearing a flag.

_Woolstaplers_ on horseback, each horse caparisoned with a fleece.

_Worsted Spinners and manufacturers_ on horseback, in white stuff waistcoats, with each a sliver over the shoulder, and a white stuff sash; the horses’ necks covered with nets made of thick yarn.

_Merchants_ on horseback, with coloured sashes.

Three guards. Masters’ Colours. Three guards.

_Apprentices and Masters’ Sons_, on horseback, with ornamented caps, scarlet stuff coats, white stuff waistcoats, and blue pantaloons.

_Bradford_ and _Keighley Bands_.

_Mace-bearer_, on foot.

Six guards. King. Queen. Six guards.

Guards. Jason. Princess Medea. Guards.

Bishop’s Chaplain.

Bishop Blase.

_Shepherd and Shepherdess._

_Shepherd Swains._

_Woolsorters_, on horseback, with ornamented caps, and various coloured slivers.

_Comb Makers._

_Charcoal Burners._

_Combers’ Colours._

Band.

_Woolcombers_, with wool wigs, &c.

Band.

_Dyers_, with red cockades, blue aprons, and crossed slivers of red and blue.

Before the procession started it was addressed by Richard Fawcett, Esq., in the following lines:

Hail to the day, whose kind auspicious rays Deign’d first to smile on famous Bishop Blase! To the great author of our Combing trade, This day’s devoted, and due honour’s paid To him whose fame thro’ Britain’s isle resounds, To him whose goodness to the poor abounds. Long shall his name in British annals shine, And grateful ages offer at his shrine! By this our trade are thousands daily fed, By it supplied with means to earn their bread. In various forms our trade its work imparts, In different methods, and by different arts: Preserves from starving indigents distress’d, As Combers, Spinners, Weavers, and the rest. We boast no gems, or costly garments vain, Borrow’d from India or the coast of Spain; Our native soil with wool our trade supplies, While foreign countries envy us the prize. No foreign broil our common good annoys, Our country’s product all our art employs; Our fleecy flocks abound in every vale, Our bleating lambs proclaim the joyful tale. So let not Spain with us attempt to vie, Nor India’s wealth pretend to soar so high; Nor Jason pride him in his Colchian spoil, By hardships gain’d, and enterprising toil; Since Britons all with ease attain the prize, And every hill resounds with golden cries, To celebrate our founder’s great renown. Our shepherd and our shepherdess we crown. For England’s commerce and for George’s sway Each loyal subject give a loud Huzza. Huzza!

_Every Day Book_, vol. i. p. 209. See also _Northamptonshire Words and Phrases_, ii. p. 416.

Minshen, in his _Ductor in Linguas_, (1617, p. 236), under the word Hock-tide speaks of S. Blase his day, about Candlemas, when countrywomen goe about and make good cheere; and if they finde any of their neighbour women a spinning that day, they burne and make a blaze of fire of the distaffe, and thereof called S. Blaze his day.

Dr. Percy, in his _Notes to the Northumberland Household Book_ (1825, pp. 333-435), tells us that the anniversary of St. Blasius is the 3rd of February, when it is customary in many parts of England to light fires on the hills on St. Blayse night: a custom anciently taken up, perhaps, for no better reason than the jingling resemblance of his name to the word “blaze.”

_Candles offered to St. Blaze._--In honour of St. Blaze there formerly were offered to him candles, which after receiving benediction were considered holy, and became highly serviceable to all pious uses.

_Clavis Calendaria_, Brady, 1812. vol. i. p. 299. _Beauties of England and Wales_, Brayley and Britton, 1809, vol. ii. p. 418.

SHROVE TUESDAY.

Shrove Tuesday derives its distinctive epithet in English, from the custom of the people in applying to the priest to _shrive_ them, or hear their confessions, before entering on the great fast of Lent the following day. Its Latin and Continental names have all a reference to the last time of eating flesh. After the people had made the confession required by the ancient discipline of the Church, they were permitted to indulge in festive amusements, though restricted from partaking of any repasts beyond the usual substitutes for flesh; hence the name _carnaval_, etymologically signifying, _Flesh, fare thee well_. From this cause originated the custom of eating pancakes at Shrovetide, which began on the Sunday before the first in Lent.--_Med. Ævi Kalend._ vol. i. p. 158.

That none, however, might plead forgetfulness of the ceremony of confessing and being _shriven_, the great bell was rung at an early hour in every parish, and in after times this ringing was still kept up in some places, though the cause of it ceased with the introduction of Protestantism; it then got the name of the _Pancake Bell_.

Taylor, the water poet (in his _Jacke-a-Lent Workes_, 1630, vol. i. p. 115), gives the following curious account as to the way in which Shrove Tuesday was celebrated in olden times:

“Always before Lent there comes waddling a fat, grosse groome, called _Shrove Tuesday_, one whose manners show he is better fed than taught, and indeed he is the only monster for feeding amongst all the dayes of the yeere, for he devoures more flesh in fourteene houres than this old kingdom doth (or at least should doe) in sixe weekes after. Such boyling and broyling, such roasting and toasting, such stewing and brewing, such baking, frying, mincing, cutting, carving, devouring, and gorbellied gurmondizing, that a man would thinke people did take in two months’ provision at once. Moreover it is a goodly sight to see how the cookes in great men’s kitchins doe frye in their master’s suet, that if ever a cooke be worth the eating, it is when Shrove Tuesday is in towne, for he is so stued and larded, basted, and almost over-roasted, that a man may eate every bit of him and never take a surfet. In a word, they are that day extreme cholerike, and too hot for any man to meddle with, being monarchs of the marrow-bones, marquesses of the mutton, lords high regents of the spit and kettle, barons of the gridiron and sole commanders of the frying-pan. And all this hurly burly is for no other purpose than to stop the mouth of the land-wheale, _Shrove-Tuesday_, at whose entrance in the morning all the whole kingdome is in quiet, but by the time the clocke strikes eleven--which by the help of a knavish sexton is commonly before nine,--then there is a bell rung called the _Pancake-Bell_, the sound whereof makes thousands of people distracted and forgetful either of manner or humanitie. Then there is a thing cal’d wheat’n flowre, which the sulphory, necromanticke cookes doe mingle with water, eggs, spice, and other tragicall, magicall inchantments, and then they put it little by little into a frying-pan of boyling suet, where it makes a confused dismal hissing--like the Lernean snakes in the reeds of Acheron, Stix, or Phlegeton--until at last by the skill of the cooke it is transformed into the forme of a _flap-jack_, which in our translation is call’d a _pancake_, which ominous incantation the ignorant people doe devoure very greedily--having for the most part well dined before--but they have no sooner swallowed that sweet candied baite, but straight their wits forsake them, and they runne starke mad, assembling in routs and throngs numberlesse of ungovernable numbers, with uncivill civil commotions.

“Then Tim Tatters--a most valiant villaine--with an ensign made of a piece of a baker’s maukin fixed upon a broomstaffe, he displaies his dreadful colours, and calling the ragged regiment together, makes an illiterate oration, stuft with most plentiful want of discretion, the conclusion whereof is that somewhat they will doe, but what they know not; until at last comes marching up another troupe of tatterdemalions, proclayming wars against no matter who, so they may be doing. Then these youths arm’d with cudgels, stones, hammers, rules, trowels, and handsawse, put play-houses to the sacke, and *   *   * to the spoyle, in the quarrel breaking a thousand _quarrels_--of glasse, I mean--making ambitious brickbats breake their neckes, tumbling from the tops of lofty chimnies, terribly untyling houses, ripping up the bowels of feather beds, to the inriching of upholsters, the profit of plaisterers and dirt-dawbers, the gaine of glasiers, joyners, carpenters, tylers and bricklayers; and, what is worse, to the contempt of justice; for what avails it for a constable with an army of reverend rusty bill-men to command peace to these beastes? for they with their pockets, instead of pistols, well charged with stone-shot, discharge against the image of authority whole volleys as thicke as hayle, which robustious repulse puts the better sort to the worst part, making the band of unscowered halberdiers retyre faster than ever they come on, and show exceeding discretion in proving tall men of their heels. So much for _Shrove Tuesday_, Jacke-a-Lent’s gentleman usher; these have been his humours in former times, but I have some better hope of reformation in him hereafter, and indeed I wrote this before his coming this yeere, 1617, not knowing how hee would behave himselfe; but tottering betwixt despaire and hope I leave him.”

In connection with the custom of eating pancakes on this day, Fosbroke in his _Encyclopædia of Antiquities_ (vol. ii. p. 572) says that “Pancakes, the Norman _Crispellæ_, are taken from the Fornacalia, on Feb. 18th, in memory of the practice in use before the goddess Fornax invented ovens.”

The Saxons called February “Solmonath,” which Dr. F. Sayers, in his _Disquisitions_, says is explained by Bede’s “Mensis Placentarum,” and rendered by Spelman, in an inedited MS., “Pancake month,” because in the course of it cakes were offered by the Pagan Saxons to the Sun.

Our most usual name of this Tuesday, says Hampson (_Med. Ævi Kalend._ vol. i. p. 158), is originally Swedish: _pankaka_, an omelette; but, it has been absurdly derived from the Greek παν and κακοι, _all bad_, in reference to the penitents at confession.

At one time Shrove Tuesday was the great holiday of the apprentices. Why it should have been so, says Hone (_Every Day Book_, 1826, vol. i. p. 258), is easy to imagine, on recollecting the sports that boys were allowed on that day at school. The indulgences of the ancient city apprentices were great, and their licentious disturbances stand recorded in the annals of many a fray. The old plays make us aware of a licence which they took on Shrove Tuesday to assail houses of dubious repute, and cart the unfortunate inmates through the city.--_Book of Days_, vol. i. p. 239; See Dekker’s _Seven Deadly Sinnes_, 1606, p. 35.

_Cock-Fighting._--Cock-fighting was a very general amusement up to the end of the last century. It entered into the occupations of the old and young. Schools had their cockfights. Travellers agreed with coachmen that they were to wait a night if there was a cock-fight in any town through which they passed. A battle between two cocks had five guineas staked upon it. Fifty guineas, about the year 1760, depended upon the main or odd battle. This made the decision of a “long-main” at cock-fighting an important matter. The church bells at times announced the winning of a “long-main.” Matches were sometimes so arranged as to last the week. When country gentlemen had sat long at table, and the conversation had turned upon the relative merits of their several birds, a cock-fight often resulted, as the birds in question were brought for the purpose into the dining-room.--Roberts, _Social History of S. Counties of England_, 1856, p. 421.

Formerly cock-fighting was practised on Shrove Tuesday to a very great extent; and in the time of King Henry VII. this diversion seems to have been practised within the precincts of the court. In a royal household account, occurs the following:--“March 2, 7 Hen. VII. Item, to Master Bray for rewards to them that brought Cokkes at Shrovetide, at Westm^{r}. xx^{s}.”

The earliest mention of cock-fighting in England is by FitzStephens, who died in 1191. He mentions it as one of the amusements of the Londoners, together with the game of foot-ball. He says; “Yearly at Shrove-tide the boys of every school bring fighting-cocks to their masters, and all the forenoon is spent at school, to see these cocks fight together. After dinner all the youth of the city goeth to play at the ball in the fields; the scholars of every study have their balls; the practisers also of the trades have everyone their ball in their hands. The ancienter sort, the fathers, and the wealthy citizens, come on horseback to see these youngsters contending at their sport, with whom, in a manner, they participate by motion; stirring their own natural heat in the view of the active youth, with whose mirth and liberty they seem to communicate.” Cock-fighting is now happily by law a misdemeanour, and punishable by penalty.

_Throwing at Cocks._--In days not very long gone by, the inhuman sport of throwing at cocks was practised at Shrovetide, and nowhere was it more certain to be seen than at the grammar-schools. The poor animal was tied to a stake by a short cord, and the unthinking men and boys who were to throw at it took their station at the distance of about twenty yards. Where the cock belonged to some one disposed to make it a matter of business, twopence was paid for three _shies_ at it, the missile used being a broomstick. The sport was continued till the poor creature was killed outright by the blows. Such outrage and tumult attended this inhuman sport a century ago that it was sometimes dangerous to be near the place where it was practised.--_Book of Days_, 1863, vol. i. p. 238.

The following extract is taken from the _Daily London Advertiser_, Wednesday, March 7th, 1759:--Yesterday, being Shrove Tuesday, the orders of the justices in the City and Liberty of Westminster were so well observed that few cocks were seen to be thrown at, so that it is hoped this barbarous custom will be left off.

In _Men-Miracles_ (by M. Lluellin, student of Christ Church, Oxon, 1679, p. 48), quoted by Brand, _Pop. Antiq._, 1849, vol. i. p. 78, is the following ironical song on cock-throwing:

“Cocke a doodle doe, ’tis the bravest game, Take a cock from his dame, And bind him to a stake: How he struts, how he throwes, How he staggers, how he crowes, As if the day newly brake.

“How his mistress cackles, Thus to find him in shackles. And tied to a packe-thread garter. Oh, the beares and the bulls Are but corpulent gulls To the valiant Shrove-tide martyr.”

_Shying at Leaden Cocks._--This was probably in imitation of the barbarous custom already described of “shying” or throwing at the living animal. The “cock” was a representation of a bird or beast, a man, a horse, or some device, with a stand projecting on all sides, but principally behind the figure. These were made of lead cast in moulds. They were shyed at with dumps from a small distance agreed upon by the

## parties, generally regulated by the size or weight of the dump, and the

value of the cock. If the thrower overset or knocked down the cock, he won it; if he failed, he lost his dump.

_Shy for Shy._--This was played at by two boys, each having a cock placed at a certain distance, generally at about four or five feet asunder, the players standing behind their cocks, and throwing alternately; a bit of stone or wood was generally used to throw with; the cock was won by him who knocked it down.

Corks and dumps were exposed for sale on the butchers’ shambles on a small board and were the perquisites of the apprentices who made them; and many a pewter plate, and many an ale-house pot, were melted at this season for shying at cocks, which was as soon as fires were lighted in the autumn.

These games, and all others among the boys of London, had their

## particular times or seasons; and when any game was out, as it was

termed, it was lawful to steal the thing played with; this was called _smugging_, and it was expressed by the boys in a doggrel air.

“Tops are in, spin ’em agin. Tops are out, smugging about.”

or,

“Tops are in, spin ’em agin. Dumps are out, &c.”

The fair cock was not allowed to have his stand extended behind more than his height and half as much more, nor much thicker than himself, and he was not to extend in width more than his height, nor to project over the stand; but fraudulent cocks were made extending laterally over the side, so as to prevent his lying down sideways, and with a long stand behind; the body of the cock was made thinner, and the stand thicker, by which means the cock bent upon being struck, and it was impossible to knock him over.--_Every Day Book_, vol. i. p. 253.

_Threshing the Hen_ was a custom formerly practised on this day. The following account taken from _Tusser Redivivus_, 1710 (8vo. June, p. 15), is curious. “The hen,” says the writer, “is hung at a fellow’s back, who also has some horse-bells about him, the rest of the fellows are blinded, and have boughs in their hands, with which they chase this fellow and his hen about some large court or small enclosure. The fellow with his hen and bells shifting as well as he can, they follow the sound, and sometimes hit him and his hen; other times, if he can get behind one of them, they thresh one another well favouredly; but the jest is, the maids are to blind the fellows, which they do with their aprons, and the cunning baggages will endear their sweethearts with a peeping-hole, whilst the others look out as sharp to hinder it. After this the hen is boiled with bacon, and store of pancakes and fritters are made.”

The same writer adds that after the hen-threshing, “she that is noted for lying a-bed long, or any other miscarriage, hath the first pancake presented to her, which most commonly falls to the dogs’ share at last, for no one will own it their due.”

With regard to the origin of this custom, it has been conjectured that as the fowl was a delicacy to the labourer, it was therefore given to him on Shrove Tuesday for sport and food.--Tusser, in his _Five Hundred Points of Good Husbandry_ (1620), has the following lines:

“At Shrovetide to shroving, go thresh the fat hen, If blindfold can kill her, then give it thy men. Maids, fritters, and pancakes enough see you make, Let Slut have one pancake, for company sake.”

In some places, if flowers are to be procured so early in the season, the younger children carry a small garland, for the sake of collecting a few pence, saying:

“Flowers, flowers, high do! Shreeny, greeny, rino! Sheeny greeny, sheeny greeny, Rum tum fra!”

Brand, _Pop. Antiq._ 1849, vol. i. p. 68.

BUCKINGHAMSHIRE.

At Eaton, on Shrove Tuesday, as soon as ever the clock strikes nine, all the boys in the school cry ΤΩ ΒΑΚΧΩ, ΤΩ ΒΑΚΧΩ, ΤΩ ΒΑΚΧΩ, as loud they can yell, and stamp and knock with their sticks; and then they doe all runne out of the schoole.--_Aubrey MS._, A.D. 1686, Brit. Mus.

A MS. in the British Museum already alluded to (_Status Scholæ Etonensis_, A.D. 1560, MS. Brit. Mus. Donat. 4843 fol. 423) mentions a custom of the boys of Eton school being allowed to play from eight o’clock for the whole day; and of the cook’s coming in and fastening a pancake to a crow, which the young crows are calling upon, near it, at the school door.

CHESHIRE.

Pennant, in his _Journey from Chester to London_, tells us of a place at Chester without the walls, called the Rood-Eye, where the lusty youth in former days exercised themselves in manly sports of the age: in archery, running, leaping, and wrestling, in mock fights and gallant romantic triumphs. A standard was the prize of emulation.

In a pamphlet also, entitled, _Certayne Collection of Anchiante Times, concerninge the Anchiante and Famous Cittie of Chester_, published in Lysons’ _Magna Britannia_ (1810, vol. ii. p. 585), is the following:

“That whereas the Companye and Corporation of Shoemakers within the cittie of Chester did yearely, time out of memory of man, upon Tewsday, commonly called Shrove Tuesday, or otherwise Goteddesse day afternoon, at the Cross upon the Roode-Dee, before the Mayor of the said cittie, offer unto the Company of Drapers of the same cittie a ball of leather, called a foote-ball, of the value of 3_s._ 4_d._ or thereabouts: and by reason of the greate strife which did arise among the younge persons of the same cittie (while diverse parties were taken with force and strong handes to bring the said ball to one of these three houses, that is to say, to the Mayor’s house, or any one of the two Sheriffs’ houses of the time being), much harme was done, some in the great thronge fallinge into a trance, some having their bodies brused and crushed; some their arms, heades, or legges broken, and some otherwise maimed, or in perill of life: to avoid the said inconveniences, and also to torne and converte the said homage to a better use, it was thought good by the Mayor of the saide cittie and the rest of the Common-Council to exchange of the said foote-ball as followeth: that in place thereof, there be offered by the Shoemakers to the Drapers, six gleaves[10] of silver, the which gleaves they appoynted to be rewards unto such men as would come, and the same day and place, passe and overcome on foot all others: and the said gleaves were presently delivered according to the runninge of every one; and this exchange was made in the time when Henry Gee was Mayor of Chester,[11] A.D. 1539, and in the thirty-firste yeare of Kinge Henry the Eighth.

[10] An obsolete word for a hand-dart.

[11] The following is a copy of the order for the above-mentioned change, extracted from “the Orders and Acts of Assembly, of the Mayor, Aldermen, and Common Council of the City of Chester,” in the Town Clerk’s Office:

“_Jan 10_ 3 _Hen._ viii. HENRY GEE, MAYOR.”--After reciting the ancient use of archery and shooting in the long bow, for the honour and defence of the realm, and that the same is much decayed, and other unlawful games much in use: “Ordered by the Mayor, Aldermen, and Common Council, with the consent of the whole occupation of drapers, sadlers, and shoemakers, that the said occupation of shoemakers (which always have, time out of mind, given and delivered yearly, on Shrove Tuesday in the afternoon, unto the drapers, before the Mayor at the Cross on the Roodee, one ball of leather, called a foot-ball, of the value of 3_s._ 4_d._, or above, to play at from thence to the common-hall of the said city, and further at the pleasure of the evil-disposed persons; whereof hath arisen great inconveniences) shall give and deliver yearly to the said drapers, before the Mayor at the said time and place: six silver gleaves, each of the value of 27_d._ or above, to be disposed of at the pleasure of the said Mayor and drapers, to him that shall win a foot-race before them, that or any other day; and that the sadlers (who have time out of mind given, and delivered yearly, at the same time and place, every master of them, unto the drapers, before the Mayor, one painted ball of wood, with flowers and arms, upon the point of a spear, being goodly arrayed upon horseback accordingly) shall henceforth give and deliver to the said drapers, before the Mayor, at the same time and place upon horseback, a bell of silver, to the value of 3_s._ 4_d._, to be disposed of at the discretion of the Mayor and drapers, to him that shall get the horse races on that day; and that every man that hath been married in the said city, since Shrove Tuesday, then last past, shall then and there also deliver to the said drapers before the Mayor, an arrow of silver, to the value of 5_s._ or above, instead of such ball of silk and velvet, which such married men ought then to have given and delivered by the ancient custom of the said city (used time out of mind), which silver arrow shall be disposed of by the Mayor and drapers, for the preferment of the said feat and exercise of shooting in the long-bow, for avoiding the said inconveniences, any use or prescription to the contrary notwithstanding; and also, the said drapers and their successors, shall keep yearly their recreation and drinking, as they used to do, time out of mind, and that the shoemakers and sadlers, and persons hereafter to be married, shall observe this order upon pain of 10_l._ for every offence, _toties quoties_, to be forfeited to the drapers according to ancient custom.”

“Alsoe, whereas the Companye and occupation of the Sadlers within the Cittie of Chester did yearely by custome, time out of memorie of man, the same day, hour, and place, before the Mayor, offer upon a truncheon, staffe or speare, a certaine homage to the Drapers of the cittie of Chester, called the Sadler’s ball, profitable for few uses or purposes, as it was, beinge a ball of silk of the bigness of a bowle, was torned into a silver bell; weighing about two ozs., as is supposed, of silver: the which saide silver bell was ordayned to be the rewarde for that horse, which with speedy runninge, then should rune before all others, and there presently should be given the daye and place. This alteration was made the same time, and by the same mayor, like as the Shoemakers’ foote-ball was before exchanged into six silver gleaves.

“Also, whereas of an anchant custom whereof man’s memorie nowe livinge cannot remember the original and beginninge, the same daye, hower and place, before the mayor for the time beinge, every person which is married within the liberties of the saide cittie, dwelling wheresoever without, and all those that dwelle within the saide cittie, for one yeare before, and marye elswhere, did offer likewise a homage to the said Companye of Drapers before the Mayor, a ball of silke, of the like bignesse of a bowle; the same mayor torned the same balls into silver arrowes, the which arrowes they tooke order should be given to those which did shoote the longest shoote, with divers kind of arrowes: this exchange was made as before is mentioned of the Shoemakers’ foote-ball and the Sadlers’ ball. In which exchange there appeared greate wisdom, anchent and sage senators, whoe had great studye and regarde to torne the foresaid thinges unto soe profitable uses and exercises; so that there is three of the most commendable exercises and practices of war-like feates, as running of men on foot, runninge of horses, and shootinge of the broad arrowe, the flighte and the butt-shafte, in the long-bowe, are yearely there used; which is done in a very few (if in any) citties of England, soe far as I understand.”

CORNWALL.

It was customary at one time to tie fowls to stakes, and set them as marks for boys to kill with bats.--Hitchins, _History of Cornwall_, 1824, vol. i. p. 723.

CUMBERLAND.

Formerly the scholars of the free school of Bromfield, about the beginning of Lent, or, in the more expressive phraseology of the country, at Fasting’s Even, used to _bar out the master_, i.e., to depose and exclude him from his school, and keep him out for three days. During the period of this expulsion, the doors of the citadel, the school, were strongly barricaded within; and the boys, who defended it like a besieged city, were armed in general with _bore-tree_ or elder pop-guns. The master meantime made various efforts, both by force and stratagem, to regain his lost authority. If he succeeded, heavy tasks were imposed, and the business of the school was resumed and submitted to, but it more commonly happened that he was repulsed and defeated. After three days’ siege, terms of capitulation were proposed by the master, and accepted by the boys. These terms were summed up in an old formula of Latin Leonine verses, stipulating what hours and times should for the year ensuing be allotted to study, and what to relaxation and play. Securities were provided by each side for the due performance of these stipulations, and the paper was then solemnly signed by both master and pupils.

One of these articles, always stipulated for and granted, was the privilege of immediately celebrating certain games of long standing: viz. a foot-ball match and a cock-fight. Captains, as they were called, were then chosen to manage and preside over these games: one from that part of the parish, which lay to the westward of the school; the other from the east. Cocks and foot-ball players were sought for with great diligence. The party whose cocks won the most battles was victorious in the cock-pit; and the prize, a small silver bell, suspended to the button of the victor’s hat, and worn for three successive Sundays. After the cock-fight was ended, the foot-ball was thrown down in the churchyard; and the point then to be contested was, which party could carry it to the house of his respective captain, to Dundraw, perhaps, or West Newton, a distance of two or three miles, every inch of which ground was keenly disputed. All the honour accruing to the conqueror at foot-ball was that of possessing the ball.[12]--Hutchinson’s _Hist. of Cumberland_, vol. ii. p. 322.

[12] Addison is described by his biographers as having been the leader of a barring out at the Grammar School of Lichfield.

Brand, _Pop. Antiq._ (1849, vol. i. p. 441), says, that the custom of _barring-out_ was practised in other places towards Christmas time, e. g., at the school of Houghton-le-Spring, in the county of Durham.

Among the statutes of the grammar-school founded at Kilkenny, in Ireland, March 18, 1684, in Vallancey’s _Collectanea de Rebus Hibernicis_, vol. ii. p. 512, is the following:

“In the number of stubborn and refractory lads, who shall refuse to submit to the orders and correction of the said school, who are to be forthwith dismissed, and not re-admitted without due submission to exemplary punishment, and on the second offence to be discharged and expelled for ever,” are reckoned, “such as shall offer to shut out the master or usher, but the master shall give them leave to break up eight days before Christmas, and three days before Easter and Whitsuntide.”

DERBYSHIRE.

Formerly the inhabitants of Derby had a foot-ball match between the parishes of All Saints and St. Peter’s; the conflicting parties being strengthened by volunteers from the other parishes, and from the surrounding country. The bells of the different churches rang their merry peals on the morning, and gave rise to the following jingle on the five parishes of All Saints’, St. Peter’s, St. Werburgh’s, St. Alkmund’s, and St. Michael’s:

“Pancakes and fritters, Say All Saints’ and St. Peter’s; When will the _ball_ come, Say the bells of St. Alkmum; At _two_ they will throw, Says Saint Werabo’; O! very well, Says little Michel.”

The goal of All Saints’ was the water-wheel of the nun’s mill, and that of St. Peter’s, on the opposite side of the town, at the gallow’s balk, on the Normanton Road; the ball, which was of a very large size, was made of leather, and stuffed quite hard with shavings, and about noon was thrown into the market-place, from the Town Hall, into the midst of an assembly of many thousand people, so closely wedged together, as scarcely to admit of locomotion. The moment the ball was thrown, the “war cries” of the rival parishes began, and thousands of arms were uplifted in the hope of catching it during its descent. The opposing

## parties endeavoured by every possible means, and by the exertion of

their utmost strength, to carry the ball in the direction of their respective goals, and by this means the town was traversed and retraversed many times in the course of the day; indeed, to such an extent has the contest been carried, that some years ago the fortunate holder of the ball, having made his way into the river Derwent, was followed by the whole body, who took to the water in the most gallant style, and kept up the chase to near the village of Duffield, a distance of five miles, the whole course being against the rapid stream, and one or two weirs having to be passed; on another occasion, the possessor of the ball is said to have quietly dropped himself into the culvert or sewer which passes under the town, and to have been followed by several others of both parties, and, after fighting his way the whole distance under the town, to have come out victorious at the other side where, a considerable party having collected, the contest was renewed in the river.

On the conclusion of the day’s sport the man who had the honour of “goaling” the ball was the champion of the year; the bells of the victorious parish announced the conquest, and the victor was chaired through the town. So universal has been the feeling with regard to this game, that it is said a gentleman from Derby having met with a person in the backwoods of America, whom from his style and conversation he suspected to be from the Midland Counties of England, cried out when he saw him, “_All Saints’ for ever_;” to this the stranger instantly retorted, “_Peter’s for ever_;” and this satisfied them that they were fellow-townsmen. A foot-ball match is also played at Ashborne nearly in the same manner as at Derby.--_Jour. Arch. Assoc._, 1852, vol. vii. p. 203.

A custom prevailed, too, in some parts of Derbyshire which gave licence to the young men and boys to kiss any young women or girls whom they chose. This, together with the general holiday observed in the afternoon of that day, and the customary sports then indulged in, is of course a remnant of the mediæval carnival.

DEVONSHIRE.

In the south-eastern part of Devon the children at this season of the year visit people’s houses, singing:

“Tippetty, tippetty to, Give me a pancake and I’ll be go.”

_N. & Q. 1st S._ vol. xi. p. 244.

At Tavistock, the following lines are sung by the children at the houses of the principal inhabitants:

“Lancrock (?) a pancake, A fritter for my labour; I see by the string The good dame’s in. Tippy tappy, toe, Nippy, nappy, no; If you’ll give something. I’ll be ago (i.e., gone).”

_N. & Q. 4th S._ vol. v. p. 380.

DORSETSHIRE AND WILTSHIRE.

In these, if not in other counties, a practice called _Lent Crocking_ is observed. The boys go about in small parties visiting the various houses, headed by a leader, who goes up and knocks at the door, leaving his followers behind him, armed with a good stock of potsherds--the collected relics of the washing-pans, jugs, dishes, and plates, that have become the victims of concussion in the hands of unlucky or careless housewives for the past year. When the door is opened, the hero--who is, perhaps, a farmer’s boy, with a pair of black eyes sparkling under the tattered brim of his brown milking-hat--hangs down his head, and, with one corner of his mouth turned up into an irrepressible smile pronounces the following lines:

“A-shrovin, a-shrovin, I be come a-shrovin; A piece of bread, a piece of cheese, A bit of your fat bacon; Or a dish of dough nuts, All of your own makin!

“A-shrovin, a-shrovin, I be come a-shrovin, Nice meat in a pie, My mouth is very dry! I wish a wuz zoo well-a-wet, I’de zing the louder for a nut! Chorus.--A shrovin, a-shrovin, We be come a shrovin!”

Sometimes he gets a bit of bread and cheese, and at some houses he is told to be gone; in which latter case he calls up his followers to send their missiles in a rattling broadside against the door.--_Book of Days_, vol. i. p. 239.

The late Dr. Husenbeth in _N. & Q. 4th S._ vol. ix. p. 135, gives another version of the above rhyme:

“I’m come a shroveing, For a piece of pancake, Or a piece of bacon, Or a little truckle cheese, Of your own making. Give me some, or give me none, Or else your door shall have a stone.”

HAMPSHIRE.

At Basingstoke, and in some other parts of this county, the boys and girls go to the houses of the well-to-do classes in little companies, and, knocking at the door, repeat the following rhyme:

“Knick a knock upon the block; Flour and lard is very dear, Please we come a shroving here. Your pan’s hot, and my pan’s cold, (Hunger makes us shrovers bold) Please to give poor shrovers something here.”

They then knock again, and repeat both knocks and verses until they receive something. The line in brackets is not said in Basingstoke and several other places.--_N. & Q. 1st S._ vol. xii. p. 100.

HERTFORDSHIRE.

At Baldock, Shrove Tuesday is long anticipated by the children, who designate it Dough-Nut-Day; it being usual to make a good store of small cakes fried in hog’s lard, placed over the fire in a brass skillet, called dough-nuts, with which the young people are plentifully regaled.--Brand, _Pop. Antiq._, 1849, vol. i. p. 83.

At Hoddesdon, in the same county, the old curfew-bell, which was anciently rung in that town for the extinction and relighting of “all fire and candle-light,” still exists, and has from time immemorial been regularly rang on the morning of Shrove Tuesday at four o’clock, after which hour the inhabitants are at liberty to make and eat pancakes until the bell rings again at eight o’clock at night. So closely is this custom observed, that after that hour not a pancake remains in the town.--_Every Day Book_, vol. i. p. 242.

HUNTINGDONSHIRE.

Formerly there prevailed in this county a custom called _cock-running_, which, though not quite so cruel as _cock-throwing_, was not much inferior to it. A cock was procured, and its wings were cut: the _runners_ paid so much a head, and with their hands tied behind them ran after it, and the person who caught it in his mouth, and carried it to a certain place or goal, had the right of claiming the bird as his own. In this race there was much excitement, and not a little squabbling, and the one who was lucky enough to secure the bird frequently had his face and eyes very much pecked.--_Time’s Telescope_, 1823, p. 40.

KENT.

At All Saints’, Maidstone, the ancient custom of ringing a bell at mid-day on Shrove Tuesday is observed, and is known as the “Fritter-Bell.”--_Gent. Mag._ 1868, _4th S._ vol. v. p. 761.

LANCASHIRE.

Part of the income of the head-master and usher of the grammar-school at Lancaster arises from a gratuity called a cock-penny, paid at Shrovetide by the scholars, who are sons of freemen; of this money the head-master has seven-twelfths, the usher five-twelfths. It is also paid at the schools at Hawkshead and Clithero, in Lancashire; and formerly was paid, also at Burnley, and at Whiteham and Millom, in Cumberland, near Bootle.--Brand, _Pop. Antiq._, 1849, vol. i. p. 72.

The tossing of pancakes (and in some places fritters) on this day was a source of harmless mirth, and is still practised in the rural parts of Lancashire and Cheshire, with its ancient accompaniments:

“It is the day whereon both rich and poor, Are chiefly feasted on the self-same dish; When every paunch, till it can hold no more, Is fritter fill’d, as well as heart can wish; And every man and maide doe take their turne, And tosse their pancakes up for feare they burne And all the kitchen doth with laughter sound, To see the pancakes fall upon the ground.”

Pasquil’s _Palinodia_. Harland and Wilkinson, _Lancashire Folk Lore_, 1867, p. 218.

LEICESTERSHIRE.

In the Newark, says Throsby (_History of Leicester_ 1791, p. 356), on Shrove Tuesday is held the annual fair, chiefly for the amusement of the young. Formerly, there was practised in its full extent the barbarous custom of throwing at cocks, but now the amusement is confined to the purchase of oranges, ginger-bread, &c., and to a custom known by the name of “_Whipping-Toms_;” a practice no doubt instituted by the dwellers in the Newark to drive away the rabble, after a certain hour, from the fair. Two, three, or more men, armed with cart-whips, and with a handkerchief tied over one eye, are let loose upon the people to flog them, who are generally guarded with boots on their legs and sticks in their hands. These whip-men, called “_Whipping-Toms_,” are preceded by a bell-man, whose shake of his hand-bell gives a token or authority for the whipping the legs of those who dare to remain in the Newark. Many arts and devices are practised by the Whipping-Toms to take the people by surprise; but quarrels sometimes ensue.

At Claybrook, in the same county, a bell rings at noon, which is meant as a signal for people to commence frying their pancakes.--Macaulay, _History of Claybrook_, 1791.

ISLE OF MAN.

On this occasion it was formerly customary for the Manks to have _Sollaghyn_ or _Crowdy_ for dinner, instead of for breakfast, as at other times; and for supper, flesh meat, with a large pudding and pancakes; hence the Manks proverb:

“Ee shibber oie innid vees olty volg lane, My jig laa caisht yon traaste son shen.”

“On Shrove Tuesday night, though thy supper be fat, Before Easter Day thou may’st fast for that.”

Train, _History of the Isle of Man_, 1845, vol. ii. p. 117.

MIDDLESEX.

At Westminster School, London, the following is observed to this day. At 11 o’clock A.M. a verger of the Abbey, in his gown, bearing a silver bâton, emerges from the college kitchen, followed by the cook of the school, in his white apron, jacket, and cap, and carrying a pancake. On arriving at the school-room door, he announces himself, ‘The Cook;’ and having entered the school-room, he advances to the bar which separates the upper school from the lower one, twirls the pancake in the pan, and then tosses it over the bar into the upper school, among a crowd of boys, who scramble for the pancake; and he who gets it unbroken, and carries it to the deanery, demands the honorarium of a guinea (sometimes two guineas) from the Abbey funds, though the custom is not mentioned in the Abbey Statutes: the cook also receives two guineas for his performance.--_Book of Days_, vol. i. p. 237.

NORFOLK.

It is customary at Norwich to eat a small bun called cocque’els--cook-eels--coquilles (the name being spelt indifferently), which is continued throughout the season of Lent. Forby, in his _Vocabulary of East Anglia_, calls this production “a sort of cross-bun,” but no cross is placed upon it, though its composition is not dissimilar. He derives the word from _coquille_ in allusion to their being fashioned like an escallop, in which sense he is borne out by Cotgrave, who has “_pain coquillé_, a fashion of an hard-crusted loafe, somewhat like our stillyard bunne.” A correspondent of _Notes and Queries_ says that he has always taken the word to be “coquerells,” from the vending of such buns at the barbarous sport of “throwing at the cock” (which is still called a cockerell in E. Anglia) on Shrove Tuesday.--_N. & Q. 1st S._ vol. i. pp. 293 and 412.

Formerly there used to be held at Norwich on Shrove Tuesday a most curious festivity, to which Blomefield in his _History of Norfolk_ (1806, vol. iii. p. 155) incidentally alludes. In 1442, he says, there was a great insurrection at Norwich, for which the citizens were indicted, who among other things pleaded in their excuse:

“That John Gladman, of Norwich, who ever was, and at thys our is, a man of sad disposition, and trewe and feythfull to God and to the Kyng, of disporte, as hath been acustomed in ony cite or burgh thorowe alle this reame, on Tuesday in the last ende of Crestemesse, viz. _Fastyngonge Tuesday_, made a disport with his neighbours, havyng his hors trappyd with tynnsoyle, and other nyse disgisy things, corouned as Kyng of Crestemesse, in tokyn that seson should ende with the twelve monethes of the yere: aforn hym [went] yche moneth, disguysed after the seson requiryd, and _Lenton_ clad in whyte and red heryngs skinns, and his hors trappyd with oystyr-shells after him, in token that sadnesse should folowe, and an holy tyme; and so rode in diverse stretis of the cite, with other people with hym disguyssd, and makyng myrth, disportes, and plays.”

NORTHAMPTONSHIRE.

In many parts of this county the church bell is rung about noon, as the signal for preparing pancakes. At Daventry the bell which is rung on this occasion is muffled on one side with leather, or _buffed_, as it is termed, and obtains the name of _Pan-burn-bell_. Jingling rhymes in connection with this day are repeated by the peasantry, varying in different districts. The following are the most current:

“Pancakes and fritters, Says the bells of St. Peter’s. Where must we fry ’em? Says the bells of Cold Higham. In yonder land thurrow [furrow], Says the bells of Wellingborough. You owe me a shilling, Says the bells of Great Billing. When will you pay me? Says the bells at Middleton Cheney. When I am able, Says the bells at Dunstable. That will never be, Says the bells at Coventry. Oh, yes it will, Says Northampton Great Bell. White bread and sop, Says the bells at Kingsthrop. Trundle a lantern, Says the bells at Northampton.”

That the bells of the churches of Northampton used also to be rung on this day may be inferred from the following similar doggerel:

“Roast beef and marsh-mallows, Says the bells of All Hallow’s, Pancakes and fritters. Says the bells of St. Peter’s. Roast beef and boil’d, Says the bells of St. Giles’. Poker and tongs, Says the bells of St. John’s.[13] Shovel, tongs, and poker, Says the bells of St. Pulchre’s.[14]”

Baker, _Northamptonshire Words and Phrases_, vol. ii. p. 92.

[13] St. John’s Hospital.

[14] The church of St. Sepulchre is often called “Pulchre’s” in Northampton.

At Earls Barton the custom of making “leek pasties” is observed. A party of shoemakers, after procuring a chaff-cutter and a quantity of leeks, proceed to the green, where they publicly chop the vegetable to the amusement of the spectators.--See _Gent. Mag._, 1867, _4th S._ vol. iv. p. 219.

NORTHUMBERLAND.

Formerly at Alnwick the waits belonging to the town used to come playing to the Castle every year on Shrove Tuesday at two o’clock P.M., when a foot-ball was thrown over the Castle walls to the populace.--Brand, _Pop. Antiq._, 1849, vol i. p. 92.

NOTTINGHAMSHIRE.

At Aspley Old Hall, in days gone by, butter and lard, fire and frying-pans were provided for all the poor families of Wollaston, Trowell, and Cossall, who chose to come and eat their pancakes at this mansion. The only conditions attached to the feast were, that no quarrelling should take place, and that each wife and mother should fry for her own family, and that when the cake needed turning in the pan, the act should be performed by tossing it in the air and catching it again in the pan with the uncooked side downwards. And many were the roars of laughter which took place among the merry groups in the kitchen, at the mishaps which occurred in the performance of this feast, in which his Honour and Madam joined.

In addition to the pancakes, each man was allowed a quart of good ale, women a pint, and children a gill.--Sutton, _Nottingham Date Book_, 1852, p. 75.

There is a curious tradition existing in Mansfield, Woodhouse, Bulwell, and several other villages near Sherwood Forest, as to the origin of pancakes on Shrove Tuesday. The inhabitants of any of the villages will inform the questioner that when the Danes got to Linby all the Saxon men of the neighbouring villages ran off into the forest, and the Danes took the Saxon women to keep house for them. This happened just before Lent, and the Saxon women, encouraged by their fugitive lords, resolved to massacre their Danish masters on Ash Wednesday. Every woman who agreed to do this was to bake pancakes for this meal on Shrove Tuesday as a kind of pledge to fulfil her vow. This was done, and that the massacre of the Danes did take place on Ash Wednesday is a well-known historical fact.--_N. & Q. 2nd S._ vol. vii. p. 450.

OXFORDSHIRE.

In this county children go about singing the following rhyme, begging at the same time for half-pence:

“Knick, knock, the pan’s hot, And we be come a shroving: A bit of bread, a bit of cheese, A bit of barley dompling, That’s better than nothing. Open the door and let us in, For we be come a pancaking.”

At Islip in the same county this version is used:

“Pit a pat; the pan is hot, We are come a shroving; A little bit of bread and cheese Is better than nothing. The pan is hot, the pan is cold; Is the fat in the pan nine days old?”

Brand, _Pop. Antiq._, 1849, vol. i. p. 88.

ISLANDS OF SCILLY.

The boys celebrate the evening of this day by throwing stones against the doors of the dwellers’ houses: a privilege which they claim from time immemorial. The terms demanded by them are pancakes or money to capitulate. Some of the older sort, exceeding the bounds of this whimsical practice, in the dusk of the evening, set a bolted door or window-shutter at liberty, by battering in a breach with large pieces of rock stones, which sometimes causes work for the surgeon, as well as for the smith, glazier, and carpenter. The way of making reprisal, in such cases, is by a rope drawn across the road of the mischievous, by means of which their flight is suddenly interrupted, and themselves ignominiously hurled to the ground with the loss of their artillery.--Heath, _Account of Islands of Scilly_, 1750, p. 127.

SHROPSHIRE.

In _The History and Antiquities of Ludlow_, 1822 (pp. 188-189), occurs the following account of a custom formerly observed on this day: “The corporation provide a rope, three inches in thickness, and in length thirty-six yards, which is given out at one of the windows of the Market-House as the clock strikes four, when a large body of the inhabitants divided into two parties--one contending for Castle Street and Broad Street wards, and the other for Old Street and Corve Street wards--commence an arduous struggle, and as soon as either party gains the victory by pulling the rope beyond the prescribed limits, the pulling ceases, which is, however, renewed by a second, and sometimes by a third contest; the rope being purchased by subscription from the victorious party, and given out again. Without doubt this singular custom is symbolical of some remarkable event, and a remnant of that ancient language of visible signs, which, says a celebrated writer, “imperfectly supplies the want of letters, to perpetuate the remembrance of public or private transactions.” The sign, in this instance, has survived the remembrance of the occurrence it was designed to represent, and remains a profound mystery. It has been insinuated that the real occasion of this custom is known to the corporation, but that for some reason or other, they are tenacious of the secret. An obscure tradition attributes this custom to circumstances arising out of the siege of Ludlow by Henry VI., when two parties arose within the town, one supporting the pretensions of the Duke of York, and the other wishing to give admittance to the king; one of the bailiffs is said to have headed the latter party. History relates that, in this contest, many lives were lost, and that the bailiff, heading his party in an attempt to open Dinham Gate, fell a victim there.”

SOMERSETSHIRE.

An odd practice seems to prevail in some parts of Somersetshire, and also in Devonshire and Dorsetshire on Shrove Tuesday, which is locally nick-named _Sharp Tuesday_. The youngsters go about after dusk, and throw stones against people’s doors, by what is considered by them an indefeasible right. They at the same time sing in chorus:

“I be come a shrovin Vor a little pankiak; A bit o’ bread o’ your baikin, Or a little truckle cheese o’ your maikin, If you’ll gi’ me a little, I’ll ax no more, If you don’t gi’ me nothin, I’ll _rottle_ your door.”

Brand, _Pop. Antiq._ (Ed. Hazlitt), 1870, vol. i. p. 48.

STAFFORDSHIRE.

In this county Shrove Tuesday goes by the name of Goodish Tuesday.--_N. & Q. 2nd S._ vol. v. p. 209.

SUFFOLK.

At Bury St. Edmund’s on Shrove Tuesday, Easter Monday, and the Whitsuntide festivals, twelve old women side off for a game at trap-and-ball, which is kept up with the greatest spirit and vigour until sunset. Afterwards they retire to their homes, where

“Voice, fiddle, or flute, No longer is mute,”

and close the day with apportioned mirth and merriment.--_Every Day Book_, vol. i. p. 430.

SURREY.

The following is taken from the _Times_ of March 7th, 1862:

“Shrove Tuesday was observed, as in days of yore, at Dorking,[15] first by a perambulation of the streets by the foot-ball retinue, composed of grotesquely-dressed persons, to the sounds of music, and in the afternoon by the kicking of the ball up and down the principal thoroughfares of the town. The usual number of men and boys joined in the sport, and played, especially towards the end of the game, with a roughness extremely dangerous to the limbs of the competitors. As 6 o’clock drew near the struggle for victory became more vehement; the palm, however, was obtained, for the fifth year, by the players from the west end of the town. The old custom of tolling the ‘pancake bell’ during the morning was, on this occasion, as during the last two or three years, dispensed with.”--_West Surrey Times._

[15] This custom prevails at Epsom. _N. & Q. 3rd S._ vol. i. p. 439. It seems to have been observed also at Twickenham, Bushy, Teddington, Kingston. See _Every Day Book_, vol. i. p. 245.

ISLE OF WIGHT.

At Brighstone parties of young boys, girls, and very small children parade the village, singing the following words:

“Shroving, shroving, I am come to shroving. White bread and apple pie, My mouth is very dry; I wish I were well a-wet, As I could sing for a nut.

Shroving, shroving, I am come to shroving. A piece of bread, a piece of cheese, A piece of your fat bacon, Dough nuts and pancakes, All of your own making. Shroving, shroving, I am come to shroving.”[16]

_N. & Q. 1st S._ vol. xi. p. 239.

[16] For a more detailed account of the Isle of Wight Shrovers, see Halliwell’s _Popular Rhymes_, 1849, p. 246.

YORKSHIRE.

A correspondent of _N. & Q. 2nd S._ vol. v. p. 391, says that all the apprentices in the town of Hedon whose indentures terminate before the return of the day assemble in the belfry of the church at eleven o’clock, and in turn toll the tenor bell for an hour, at the sound of which all the housewives in the parish commence frying pancakes. The sexton, who is present receives a small fee from each lad.

At Scarborough on the morning of Shrove Tuesday hawkers parade the streets with barrows loaded with party-coloured balls, which are purchased by all ranks of the inhabitants. With these, and armed with sticks, men, women, and children repair to the sands below the old town, and indiscriminately commence a contest, one party trying to drive the ball into the sea, and another equally zealous in their attempts to rescue it.

WALES.

Formerly it was customary to take such hens as had not laid eggs before Shrove Tuesday, and to thrash them to death, as being no longer of any use. The same custom also prevailed in some parts of Cornwall.--Brand, _Pop. Antiq._ 1849, vol. i. p. 81; _Book of Days_, vol. i. p. 238.

At Harding, in Flintshire, the lord of the manor, attended by his bailiff, formerly provided a foot-ball, and after throwing it down in a field near the church (called thence _foot-ball field_) the young and old assembled together to play at foot-ball.--Kennett MS. British Museum.

At Tenby Shrove Tuesday was formerly a general holiday, when the time was divided between foot-ball-kicking and pancake-eating. The shutters remained upon the shop-windows, while the windows of the private houses were barricaded with wood, or blinded with laths, bags, and sacking.--Mason, _Tales and Traditions of Tenby_, 1858, pp. 17, 18.

SCOTLAND.

Fastren’s E’en is celebrated annually, after the Border fashion, in the month of February, the day being fixed by the following antiquated couplet:

“First comes Candlemas, syne the New Moon; The next Tuesday after is Fastren’s E’en.”

_Crowdie_ is mentioned by Sir F. M. Eden (_State of the Poor_, 1797, vol. i. p. 498) as a never-failing dinner on Shrove Tuesday, with all ranks of people in Scotland, as pancakes are in England; and that a ring is put into the basin or porringer of the unmarried folks, to the finder of which by fair means it was an omen of marriage before the rest of the eaters.

THE HIGHLANDS.

In the Highlands the most substantial entertainment peculiar to the evening of Shrove Tuesday is the matrimonial _brose_ (pottage), a savoury dish, generally made of the _bree_ (broth) of a good fat piece of beef or mutton, which being sometimes a good while _in retentum_, renders the addition of salt to the meal unnecessary. Before the bree is put in the bicker or plate, a ring is mixed with the meal, which it will be the aim of every partaker to get. The first bicker being discussed, the ring is put into two other bickers successively; and should any of the candidates for matrimony find the ring more than once, he may rest assured of his marrying before the next anniversary.

The brose, and plenty of other good cheer, being dispatched, the guests betake themselves to another part of the night’s entertainment. Soon as the evening circle convenes, the _Bannich Junit_, or “sauty bannocks,” are resorted to. The component ingredients of those dainties are eggs and meal, and a sufficient quantity of salt to sustain their ancient and appropriate appellation of “sauty.” These ingredients, well mixed together, are baked or roasted on the gridiron, and are regarded by old and young as a most delicious treat; and, as may be expected, they have a charm attached to them which enables the happy Highlander to discover the object of all his spells--his connubial bedfellow. A sufficient number of those designed for the palate being prepared, the great or matrimonial bannock is made, of which all the young people in the house partake. Into the ingredients of it there is some article intermixed, which, in the distribution, will fall to the lot of some happy person, who may be sure, if not already married, to be so before the next anniversary.

Last of all are made the _Bannich Bruader_, or dreaming bannocks, to the ingredients composing which is added a little of that substance which chimney-sweeps call soot, and which contains some charm. In baking these last bannocks the baker must be as mute as a stone--one word would destroy the charm of the whole concern. One is given to each individual, who slips off with it quietly to bed, and, reposing his head on his bannock, he will be gratified by the sight of his beloved in the course of his midnight slumbers.--Stewart, _Popular Superstitions of the Highlanders of Scotland_, 1851, p. 178.

COUNTY OF MID-LOTHIAN.

On Shrove Tuesday, in the parish of Inverness, there is a standing match at football between the married and unmarried women, in which the former are always victorious.--_Stat. Acc. of Scotland_, Sinclair, 1795, vol. xvi. p. 19.

PERTHSHIRE.

Formerly, on this day, the bachelors and married men drew themselves up at the Cross of Scone, on opposite sides. A ball was then thrown up, and they played from two o’clock till sunset. The game was this: He who at any time got the ball into his hands, ran with it till overtaken by one of the opposite party, and then, if he could escape from those of the opposite side who seized him, he ran on; if not, he threw the ball away, unless it was wrested from him by the other party; but no person was allowed to kick it. The object of the married men was to _hang it_, i.e., to put it three times into a small hole in the moor, the _goal_ or limit, on the one hand; that of the bachelors was to drown it, i.e., to dip it three times into a deep place in the river, the limit of the other. The party who could effect either of these objects won the game. But, if neither party won, the ball was cut into equal parts at sunset. In the course of the play, one might always see some scene of violence between the parties; but, as the proverb of that part of the country expresses it, “All was fair at the Ball of Scone.” This custom is supposed to have had its origin in the days of chivalry.

An Italian, it is said, came into that part of the country, challenging all the parishes, under a certain penalty in case of declining his challenge. All the parishes declined the challenge except Scone, which beat the foreigner, and in commemoration of this gallant action the game was instituted. Whilst the custom continued, every man in the parish, the gentry not excepted, was obliged to turn out and support the side to which he belonged; and the person who neglected to do his part on that occasion was fined.--Sinclair, _Stat. Acc. of Scotland_, 1796, vol. xviii. p. 88.

ROXBURGHSHIRE.

On this occasion the town of Melrose presents a most singular appearance, from the windows of the shops and dwellings in the main streets being barricaded. This precaution is necessary to prevent breakage, as football-playing on a most indiscriminate and unlimited scale is the order of the day. The ball is thrown up at the cross at one o’clock, when the young men of the town and neighbourhood, with a sprinkling of the married athletes, assemble in considerable numbers. The foot-balls used are previously supplied by a general public subscription, and from one o’clock the sport is kept up with great spirit until darkness sets in and puts a stop to the game. Business throughout the town is almost entirely suspended during the day.--Wade, _History of Melrose Abbey_, 1861, p. 144.

IRELAND.

At Kilrush in the county of Clare, this is the greatest day in the year for weddings, and consequently the Roman Catholic priests are generally occupied in the celebration of matrimony from sunrise till midnight. The general fee on this occasion is two guineas and a half; and many thoughtless couples, under the age of sixteen, pay it with cheerfulness when they have not another penny in their possession. Those who do not marry on this day must wait until Easter Monday on account of the intervening Lent.--Mason, _Stat. Acc. of Ireland_, 1814, vol. ii. p. 458.

FEB. 4.] ASH WEDNESDAY.

Among the Anglo-Saxons Ash Wednesday had its ceremonial of strewing ashes upon not merely the public penitent, but all; and thereby spoke its awful teachings and warnings unto all--unto the young and old--the guiltless and the guilty. As soon as none-song was over, that is, about mid-afternoon, the ashes were hallowed and then put upon each one’s forehead. From their own parish church the people then went in procession to some other church, and on coming back heard mass. Then, and only then, did such as were bound and able to fast take any kind of food.--D. Rock, _The Church of our Fathers_, 1849-53, vol. iii.