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 Westmr. xxs.”
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.