The Story of London

by Henry B. Wheatley

Then Fitz-Stephen tells of the sports on the river, but these remarks have already been referred to in the fourth chapter. The description of the sports of summer and winter are then continued. We find a curious account of the Londoner’s delight both in sliding and skating, and his contempt for the dangers of the sports.

‘During the holydays in summer the young men exercise themselves in the sports of leaping, archery, wrestling, stone-throwing, slinging javelins beyond a mark, and also fighting with bucklers. Cytherea leads the dances of the maidens, who merrily trip along the ground beneath the uprisen moon. Almost on every holyday in winter, before dinner, foaming boars and huge-tusked hogs, intended for bacon, fight for their lives, or fat bulls or immense boars are baited with dogs. When that great marsh which washes the walls of the city on the north side is frozen over, the young men go out in crowds to divert themselves upon the ice. Some having increased their velocity by a run, placing their feet apart and turning their bodies sideways, slide a great way; others make a seat of large pieces of ice like mill-stones, and a great number of them running before, and holding each other by the hand, draw one of their companions who is seated on the ice; if at any time they slip in moving so swiftly, all fall down headlong together. Others are more expert in their sports upon the ice; for fitting to and binding under their feet the shin-bones of some animal, and taking in their hands poles shod with iron, which at times they strike against the ice, they are carried along with as great rapidity as a bird flying, or a bolt discharged from a cross-bow. Sometimes two of the skaters having placed themselves a great distance apart, by mutual agreement come together from opposite sides; they meet, raise their poles, and strike each other; either one or both of them fall, not without some bodily hurt; even after their fall they are carried along to a great distance from each other by the velocity of the motion, and whatever part of their heads comes in contact with the ice is laid bare to the very skull. Very frequently the leg or arm of the falling one, if he chance to light upon either of them, is broken. But youth is an age eager for glory and desirous of victory, and so young men engage in counterfeit battles that they may conduct themselves more valiantly in real ones. Most of the citizens amuse themselves in sporting with martins, hawks and other birds of a like kind, and also with dogs that hunt in the wood.’

It was one thing to go out into the fields to play these games, but when there was a large population within the walls it must have been very inconvenient to the inhabitants to find the streets occupied by footballers. The practice seems to have been allowed until it became a public nuisance. In the year 1406 proclamation was issued forbidding hocking in streets of London: ‘Let proclamation be made that no person of this city, or within the suburbs thereof, of whatsoever estate or condition such person may be, whether man or woman, shall, in any street or lane thereof, take hold of or constrain any person, of whatsoever estate or condition he may be, within house or without, for hokkyng on the Monday or Tuesday next, called Hokkedayes, on pain of imprisonment, and of making fine at the discretion of the Mayor and Aldermen.’[104]

Hock Monday and Tuesday were the Monday and Tuesday following the second Sunday after Easter day, and Spelman describes the sport of hocking as consisting ‘in the men and women binding each other, and especially the women the men.’ Hone writes (Every Day Book): ‘Tuesday was the principal day, Hock Monday was for the men and Hock Tuesday for the women. On both days the men and women alternately, with great merriment, intercepted the public roads with ropes and pulled passengers to them, from whom they exacted money to be laid out for pious uses. Monday probably having been originally kept as only the vigil or introduction to the festival of Hock-day.’

The proclamation of 1406 does not seem to have been effectual, and therefore three years afterwards another proclamation was issued against ‘Hokkyng, Foteballe and Cokthresshyng.’ The prohibition of hocking is expressed in the same terms as in the proclamation of 1406, and to this is added the following: ‘And that no person shall levy money, or cause it to be levied, for the games called “foteballe” and “cokthreshyng” because of marriages that have recently taken place in the said city, or the suburbs thereof, on pain of imprisonment, and of making fine at the discretion of the Mayor and aldermen.’[105]

Cock-throwing and football were specially in season at Shrovetide, and at that time it was difficult for the authorities to hold the Londoners in hand, and prevent them from making the streets their playground.

The cases of punishment already referred to are connected with prohibitions, but in 1389 a curious case of a fine inflicted for stopping a procession on the festival of Corpus Christi is recorded. A citizen was brought before the Mayor, and the sheriffs, recorder, and aldermen, to answer for having prevented a procession from passing through his house, which the parishioners believed to be their right.

It is one thing for the inhabitants of a small town like Helstone, in Cornwall, to pass through houses without hindrance on Furry day, and quite another for the same right to be claimed in London, even in the Middle Ages. The case is so remarkable that it seems well to quote the whole statement:—

‘Because that by the reputable men of the parish of St. Nicholas Acon, Nicholas Twyford, Knight, Mayor of the City of London, was given to understand that whereas they, time out of mind, had been wont and accustomed to have free ingress and egress with their procession, on the befitting and usual days, through the middle of a certain house belonging to John Basse, citizen and draper of London, situate in the parish of St. Mary Abbechirche, in London; the aforesaid John, together with John Creek, draper, and others of their covin, on Thursday, the Feast of Corpus Christi last past, armed with divers arms, guarded the house before mentioned by main force, and would not allow the parishioners of the Church of St. Nicholas aforesaid to enter the house with their procession, as they had been wont to do, but grievously threatened them as to life and limb; in breach of the peace of our Lord the King, and to the manifest disturbance of the tranquillity of the city aforesaid:—for the said reason the same John and John were arrested.’

‘Afterwards, on the 26th day of June, in the thirteenth year, etc., they were brought before the said Mayor and the sheriffs, recorder, and aldermen, in the chamber of the Guildhall, and were there questioned as to the matter aforesaid, and were asked how they would acquit themselves thereof; whereupon they acknowledged that they were guilty of all the things above imputed to them, and put themselves upon the favour of the court as to the same; and counsel having been held hereon, according to the usage of the city in like cases, it was adjudged that the said John Basse, as being the principal and the prime mover in the contempt aforesaid, should have imprisonment for one year then next ensuing, to commence from the Friday next after the Feast of St. Botolph [17th June], namely, Friday the 18th day of June then last past; and that on his leaving prison he should pay to the Chamberlain of the Guildhall 200 marks, to the use of the commonalty, for the contempt aforesaid; unless he should meet with increased favour in the meantime. And that the aforesaid John Creek, for the contempt so by him committed, should have imprisonment for half a year after the said Friday next ensuing; and that on his leaving prison he should pay to the aforesaid Chamberlain 100 marks to the use of the commonalty, unless he should meet with increased favour in the meantime’[106]