XIV.—HOKE-DAY, OR HOCK-DAY.
This popular holiday, Quindena Paschæ, mentioned by Matthew Paris and other ancient writers, was usually kept on the Tuesday [1023] following the second Sunday after Easter-day; and distinguished, according to John Rouse, [1024] by various sportive pastimes, in which the towns-people, divided into parties, were accustomed to draw each other with ropes. Spelman is more definite, and tells us, "they consisted in the men and women binding each other, and especially the women the men," and hence it was called Binding-Tuesday. [1025] Cowel informs us that it was customary in several manors in Hampshire for "the men to hock the women on the Monday, and the women the men upon the Tuesday; that is, on that day the women in merriment stop the ways with ropes and pull the passengers to them, desiring something to be laid out in pious uses in order to obtain their freedom." [1026] Such are the general outlines of this singular institution, and the pens of several able writers have been employed in attempting to investigate its origin. [1027] Some think it was held in commemoration of the massacre of the Danes, in the reign of Ethelred the Unready, on Saint Brice's-day; [1028] others, that it was in remembrance of the death of Hardicanute, which happened on Tuesday the 8th of June, 1041, by which event the English were delivered from the intolerant government of the Danes: and this opinion appears to be most probable. The binding part of the ceremony might naturally refer to the abject state of slavery in which the wretched Saxons were held by their imperious lords; and the donations for "pious uses," may be considered as tacit acknowledgments of gratitude to heaven for freeing the nation from its bondage. In the churchwarden's accounts for the parish of Lambeth for the years 1515 and 1516, are several entries of hock monies received from the men and the women for the church service. And here we may observe, that the contributions collected by the fair sex exceeded those made by the men. [1029]
Hock-day was generally observed as lately as the sixteenth century. We learn from Spelman that it was not totally discontinued in his time. Dr. Plott, who makes Monday the principal day, has noticed some vestiges of it at the distance of fifty years, but now it is totally abolished.
XV.—MAY-GAMES.
The celebration of the May-games, at which we have only glanced in a former part of the work, [1030] will require some enlargement in this chapter. "On the calends or first of May," says Bourne, [1031] "commonly called May-day, the juvenile part of both sexes were wont to rise a little after midnight and walk to some neighbouring wood, accompanied with music and blowing of horns, where they break down branches from the trees, and adorn them with nosegays and crowns of flowers; when this is done, they return with their booty homewards about the rising of the sun, and make their doors and windows to triumph with their flowery spoils; and the after part of the day is chiefly spent in dancing round a tall poll, which is called a May-poll; and being placed in a convenient part of the village, stands there, as it were, consecrated to the Goddess of Flowers, without the least violation being offered to it in the whole circle of the year."
This custom, no doubt, is a relic of one more ancient, practised by the Heathens, who observed the last four days in April, and the first of May, in honour of the goddess Flora. An old Romish calendar, cited by Mr. Brand, says, on the 30th of April, the boys go out to seek May-trees, "Maii arbores a pueris exquirunter." Some consider the May-pole as a relic of Druidism; but I cannot find any solid foundation for such an opinion.
It should be observed, that the May-games were not always celebrated upon the first day of the month; and to this we may add the following extract from Stow: "In the month of May the citizens of London of all estates, generally in every parish, and in some instances two or three parishes joining together, had their several mayings, and did fetch their may-poles with divers warlike shows; with good archers, morrice-dancers, and other devices for pastime, all day long; and towards evening they had stage-plays and bonfires in the streets. These great mayings and may-games were made by the governors and masters of the city, together with the triumphant setting up of the great shaft or principal may-pole in Cornhill before the parish church of Saint Andrew," [1032] which was thence called Saint Andrew Undershaft.
No doubt the May-games are of long standing, though the time of their institution cannot be traced. Mention is made of the May-pole at Cornhill, in a poem called the "Chaunce of the Dice," attributed to Chaucer. In the time of Stow, who died in 1605, they were not conducted with so great splendour as they had been formerly, owing to a dangerous riot which took place upon May-day, 1517, in the ninth year of Henry VIII. on which occasion several foreigners were slain, and two of the ringleaders of the disturbance were hanged.
Stow has passed unnoticed the manner in which the May-poles were usually decorated; this deficiency I shall supply from Philip Stubs, a contemporary writer, one who saw these pastimes in a very different point of view, and some may think his invectives are more severe than just; however, I am afraid the conclusion of them, though perhaps much exaggerated, is not altogether without foundation. He writes thus: [1033] "Against Maie-day, Whitsunday, or some other time of the year, every parish, towne, or village, assemble themselves, both men, women, and children; and either all together, or dividing themselves into companies, they goe some to the woods and groves, some to the hills and mountaines, some to one place, some to another, where they spend all the night in pleasant pastimes, and in the morning they return, bringing with them birche boughes and branches of trees to deck their assemblies withal. But their chiefest jewel they bring from thence is the Maie-pole, which they bring home with great veneration, as thus—they have twentie or fourtie yoake of oxen, every oxe having a sweete nosegaie of flowers tied to the tip of his hornes, and these oxen drawe home the May-poale, their stinking idol [1034] rather, which they covered all over with flowers and hearbes, bound round with strings from the top to the bottome, and sometimes it was painted with variable colours, having two or three hundred men, women, and children following it with great devotion. And thus equipped it was reared with handkerchiefes and flagges streaming on the top, they strawe the ground round about it, they bind green boughs about it, they set up summer halles, bowers, and arbours hard by it, and then fall they to banquetting and feasting, to leaping and dauncing about it, as the heathen people did at the dedication of their idolls. I have heard it crediblie reported, by men of great gravity, credite, and reputation, that of fourtie, threescore, or an hundred maides going to the wood, there have scarcely the third part of them returned home againe as they went."