March 20.]

GOOD FRIDAY.

The term Good Friday is erroneously said to be peculiar to the English Church; but it is certainly an adoption of the old German Gute Freytag, which may have been a corruption of Gottes Freytag, God’s Friday, so called on the same principle that Easter Day in England was at one period denominated God’s Day.

In a manuscript homily, entitled Exortacio in die Pasche, written about the reign of Edward IV., we are told that the Paschal Day “in some place is callede Esterne Day, and in sum place Goddes Day.”—Harl. MSS. Cod. id. fol. 94.

Another MS. quoted by Strutt (Horda Angel-Cynna, vol. iii. p. 175) says it is called Good Friday, because on this day good men were reconciled to God. The length of the services in ancient times on this day, occasioned it to be called Long Friday, the Lang FrigdÆg of the Anglo-Saxons, which they probably received from the Danes, by whom at the present time the day is denominated Lang Freday.—Med. Ævi Kalend. 1841, vol. i. p. 186.

The old ceremony of Creeping to the Cross on Good Friday is given from an ancient book of the ceremonial of the Kings of England, in the Notes to the Northumberland Household Book. The usher was to lay a carpet for the king to “creepe to the Crosse upon.” The Queen and her ladies were also to creepe to the Crosse.

In an original Proclamation, black letter, dated 26th February, 30th Henry VIII., in the first volume of a Collection of Proclamations in the archives of the Society of Antiquaries of London (p. 138), we read:

“On Good Friday it shall be declared howe creepyng of the Crosse signifyeth an humblynge of ourselfe to Christe before the Crosse, and the kyssynge of it a memorie of our redemption made upon the Crosse.”

Anciently it was a custom with the kings of England on Good Friday to hallow, with great ceremony, certain rings, the wearing of which was believed to prevent the falling sickness. The custom originated from a ring, long preserved with great veneration in Westminster Abbey, which was reported to have been brought to King Edward by some persons coming from Jerusalem, and which he himself had long before given privately to a poor person, who had asked alms of him for the love he bare to St. John the Evangelist. The rings consecrated by the sovereign were called “Cramp-rings,” and there was a special service for their consecration.

Andrew Boorde, in his Breviary of Health, 1557, speaking of the cramp, says, “The Kynge’s Majestie hath a great helpe in this matter in halowyng crampe-ringes, and so geven without money or petition.”

Good Friday has now almost ceased to be considered a fast by a great number of people. By many indeed its solemn significance is by no means neglected; but while these attend the churches others make high holiday. On this day excursion trains begin running, foot-races are advertised, donkeys and gipsy drivers make their first appearance for the season on heaths and commons, and Cornish and Devonshire wrestlers struggle for muscular triumphs in the presence of excited multitudes.—N. & Q. 5th S. vol. i. p. 261.

In many parts a small loaf of bread is baked on the morning of Good Friday, and then put by till the same anniversary in the ensuing year. This bread is not intended to be eaten, but to be used as a medicine, and the mode of administering it is by grating a small portion of it into water and forming a sort of panada. It is believed to be good for many disorders, but particularly for diarrhoea, for which it is considered a sovereign remedy. Some years ago, a cottager lamented that her poor neighbour must certainly die of this complaint, because she had already given her two doses of Good Friday bread without any benefit.—Brand, Pop. Antiq. 1849, vol. i. p. 155; see N. & Q. 3rd S. vol. iii. pp. 262, 263; see also p. 157.

In London, and all over England (not, however, in Scotland), the morning of Good Friday is ushered in with a universal cry of Hot cross buns! A parcel of them appears on every breakfast-table. It is rather a small bun, more than usually spiced, and having its brown sugary surface marked with a cross. The ear of every person who has ever dwelt in England is familar with the cry of the street bun-vendors:

The following lines are taken from Poor Robin’s Almanac for 1733:

It seems more than probable that the cross upon the Good Friday bun is intended to remind the devout of a Saviour’s sufferings. The following extract in illustration of the ancient name and use of the bun is from Bryant’s Analysis of Ancient Mythology, 1807, vol. i. pp. 371-373: “The offerings which people in ancient times used to present to the gods were generally purchased at the entrance of the Temple, especially every species of consecrated bread, which was denominated accordingly. One species of sacred bread which used to be offered to the gods was of great antiquity, and called Boun. Hesychius speaks of the Boun, and describes it as a ‘kind of cake with a representation of two horns.’” Julius Pollux mentions it after the same manner, “a sort of cake with horns.” It must be observed, however, as Dr. Jamieson remarks, that the term occurs in Hesychius in the form of ???, and that for the support of the etymon Bryant finds it necessary to state that “the Greeks, who changed the nu final into a sigma, expressed it in the nominative ???, but in the accusative more truly ???.” Winckelman relates this remarkable fact, that at Herculaneum were found two entire loaves of the same size, a palm and a half, or five inches in diameter; they were marked by a cross, within which were four other lines, and so the bread of the Greeks was marked from the earliest period.—Med. Ævi Kalend. vol. i. p. 187.

The Romans divided their sacred cakes with lines intersecting each other in the centre at right angles, and called the quarters Quadra.

In the North of England a herb-pudding, in which the leaves of the passion-dock (Polygonum Bistorta) are a principal ingredient, is an indispensable dish on this day. The custom is of ancient date, and it is not improbable that this plant, and the pudding chiefly composed of it, were intended to excite a grateful reminiscence of the Passion, with a suitable acknowledgment of the inestimable blessings of the Redemption.—Brand, Pop. Antiq. 1849, vol. i. p. 150.

Bedfordshire.

A yearly contribution is made of one quarter of wheat, one quarter of barley, and one quarter of beans, by the proprietor of the great tithes of the parish of Eaton Bray, to be distributed among the poor of the parish on Good Friday. The great tithes of Eaton Bray are vested in the Master and Fellows of Trinity College, Cambridge, by whose lessee the quantity of grain above specified is regularly supplied; the whole of which is distributed on Good Friday by the churchwardens and overseers, among poor persons selected by them, in proportion to their several wants and necessities.—Old English Customs and Charities, p. 33.

Berkshire.

John Blagrave, by will dated 30th June, 1611, devised to Joseph Blagrave and his heirs a mansion-house in Swallowfield, and all his lands and messuages in Swallowfield, Eversley, and Reading, on condition that they should yearly, for ever, upon Good Friday, between the hours of six and nine in the morning, pay 10l., in a new purse of leather, to the mayor and burgesses, to the intent that they should provide that the same should yearly be bestowed in the forenoon of the same day in the following manner, viz., twenty nobles to one poor maiden servant who should have served, dwelt, and continued in any one service within any of the three parishes of Reading, in good name and fame, five years at the least, for her preferment in marriage; and to avoid partiality in the choice, he ordered that there should be every Good Friday three such maidens in election, to cast and try by lot whose the fortune should be, and that of those three one should be taken out of each parish, if it could be, and that every fifth year one of the three should be chosen from Southcote, if any there should have lived so long; and that there should be special choice of such maids as had served longest in any one place, and whose friends were of least ability to help them. That ten shillings should be given on the same day to the preacher of St. Laurence for a sermon; and that afterwards there should be twenty shillings given to threescore of the poorest householders of the same parish who should accompany the maiden to whom the lot had fallen home to her dwelling-place, and there leave her with her purse of twenty nobles. That the ringer should have three shillings and fourpence to ring a peal till the same maiden reached home.—Old English Customs and Charities, p. 147.

Devonshire—Dorsetshire.

In some parishes in these counties the clerk carries round to every house a few white cakes as an Easter offering; these cakes, which are about the eighth of an inch thick, and of two sizes—the larger being seven or eight inches, the smaller about five in diameter—have a mingled bitter and sweet taste. In return for these cakes, which are always distributed after Divine service on Good Friday, the clerk receives a gratuity according to the circumstances or generosity of the householder.—Book of Days, vol. i. p. 426.

Essex.

In the centre of Waltham Church, and suspended from the ceiling, there formerly was a large and handsome brass chandelier, which had thirty-six candles, and used to be lighted up only on the evening of Good Friday, when the church was thronged with persons from the surrounding parishes for miles, who were chiefly attracted by the singing of the parish choir, at that time deservedly in repute. The chandelier was removed in effecting the restoration of the church.—Maynard, History of Waltham Abbey, 1865, p. 40.

Lancashire.

The practice of eating fig-sue is prevalent in North Lancashire on Good Friday. It is a mixture consisting of ale, sliced figs, bread, and nutmeg for seasoning, boiled together, and eaten hot like soup.—N. & Q. 3rd S. vol. p. 221.

If an unlucky fellow is caught with his lady-love on this day in Lancashire, he is followed home by a band of musicians playing on pokers, tongs, pan-lids, etc., unless he can get rid of his tormentors by giving them money to drink with.—N. & Q. 1st S. vol. ii. p. 516.

In some places in this county, Good Friday is termed “Cracklin Friday,” as on that day it is customary for children to go with a small basket to different houses, to beg small wheaten cakes, which are something like the Jews’ Passover bread, but made shorter or richer, by having butter or lard mixed with the flour. “Take with thee loaves and cracknels” (1 Kings, xiv. 3).—Harland and Wilkinson, Lancashire Folk-Lore, 1867, p. 227.

Lincolnshire.

In Glentham Church there is a tomb with a figure known as Molly Grime. Formerly this figure was regularly washed every Good Friday by seven old maids of Glentham, with water brought from Newell Well, each receiving a shilling for her trouble, in consequence of an old bequest connected with some property in that district. About 1832 the custom was discontinued.—Old English Customs and Charities, 1842, p. 100.

Isle of Man.

Good Friday is in some instances superstitiously regarded in the Isle of Man. No iron of any kind must be put into the fire on that day, and even the tongs are laid aside, lest any person should unfortunately forget this custom and stir the fire with them; by way of a substitute a stick of the rowan tree is used. To avoid also the necessity of hanging the griddle over the fire, lest the iron of it should come in contact with a spark of flame, a large hammock or soddog is made, with three corners, and baked on the hearth.—Train, History of the Isle of Man, 1845, vol. 2, p. 117.

Middlesex.

It was for a considerable period customary on Good Friday for a sermon to be preached in the afternoon at St. Paul’s Cross,[28] London, the subject generally being Christ’s Passion. The Lord Mayor and Aldermen usually attended.

At the church of All Hallows, Lombard Street, a sermon is preached every Good Friday in accordance with the directions of the will of Peter Symonds, dated 1587. Gifts, also, are distributed, consisting of a new penny and a packet of raisins, to a certain number of the younger scholars of Christ’s Hospital.—City Press, April 12th, 1873.[29]

Just outside the church of St. Bartholomew-the-Great, Smithfield, the rector places twenty-one sixpences on a gravestone, which the same number of poor widows pick up. The custom is nearly as old as the church, and originated in the will of a lady, who left a sum of money to pay for the sermon, and to yield these sixpences to be distributed over her grave. As however, her will is lost, and her tomb gone, the traditionary spot of her interment is chosen for the distribution, a strange part of the tradition being that any one being too stiff in the joints to pick up the money is not to receive it.—Ibid.

On Good Friday the Portuguese and South American vessels in the London Docks observe their annual custom of flogging Judas Iscariot. The following extract is taken from the Times (April 5th, 1874):—“At daybreak a block of wood, roughly carved to imitate the Betrayer, and clothed in an ordinary sailor’s suit, with a red worsted cap on its head, was hoisted by a rope round its neck into the fore-rigging; the crews of the various vessels then went to chapel, and on their return, about 11 a.m., the figure was lowered from the rigging, and cast into the dock, and ducked three times. It was then hoisted on board, and after being kicked round the deck was lashed to the capstan. The crew, who had worked themselves into a state of frantic excitement, then with knotted ropes lashed the effigy till every vestige of clothing had been cut to tatters. During this process the ship’s bell kept up an incessant clang, and the captains of the ships served out grog to the men. Those not engaged in the flogging kept up a sort of rude chant intermixed with denunciations of the Betrayer. The ceremony ended with the burning of the effigy amid the jeers of the crowd.”

There is an indorsement on one of the indentures of gift to the parish of Hampstead stating that £40 had been given by a maid, deceased, to the intent that the churchwardens for the time being should provide and give to every one—rich and poor, great and small, young and old persons—inhabiting the parish, upon every Good Friday yearly for ever, one halfpenny loaf of wheaten bread.—Old English Customs and Charities, p. 16.

Oxfordshire.

Formerly, at Brazen-nose College, Oxford, the scholars had almonds, raisins, and figs for dinner on Good Friday, as appears by a receipt of thirty shillings, paid by the butler of the College, for “eleven pounds of almonds, thirty-five pounds of raisins, and thirteen pounds of figs, serv’d into Brazen-nose College, March 28th, 1662.”—Pointer’s Oxoniensis Academia, 1749, p. 71.

Surrey.

A custom, the origin of which is lost in the obscurity of time, prevails in the neighbourhood of Guildford of making a pilgrimage to St. Martha’s (or Martyr’s) Hill on Good Friday. Thither from all the country side youths and maidens, old folks and children, betake themselves, and gathered together on one of the most beautiful spots in Surrey, in full sight of an old Norman Church which crowns the green summit of the hill, beguile the time with music and dancing. Whatever the origin of this pilgrimage to St. Martha’s, it is apparently one that commends itself to the taste of the present generation, and is not likely to die out with the lapse of years, but to increase in popular estimation as long as the green hill lasts to attract the worshippers of natural beauty, or to furnish the mere votaries of pleasure with the excuse and the opportunity for a pleasant holiday.—Times, April 18th, 1870.

Sussex.

At Brighton, on this day, the children in the back streets bring up ropes from the beach. One stands on the pavement on one side, and one on the other, while one skips in the middle of the street. Sometimes a pair (a boy and a girl) skip together, and sometimes a great fat bathing-woman will take her place, and skip as merrily as the grandsire danced in Goldsmith’s Traveller. They call the day “Long Rope Day.” This was done as lately as 1863.—N. & Q. 3rd S. vol. iii. p. 444.

Worcestershire.

The parish church at Leigh is decked on this day with “funereal yew.” The same custom exists also at Belbroughton in the same county.—N. & Q. 2nd S. vol. i. p. 267.

Yorkshire.

In East Yorkshire it was customary to keep a hot-cross-bun from one Good Friday to the next, as it was reputed not to turn mouldy, and to protect the house from fire. Presents of eggs and buns are made on this day.—N. & Q. 4th S. vol. v. p. 595.

WALES.

At Tenby, as late as the end of the last century, the old people were in the habit of walking barefooted to the church—a custom continued from times prior to the Reformation. Returning home from church they regaled themselves with hot-cross-buns, and having tied a certain number in a bag, they hung them up in the kitchen, where they remained till the next Good Friday for medicinal purposes, the belief being that persons labouring under any disease had only to eat of a bun to be cured.

About this time many young persons would meet together to “make Christ’s bed.” This was done by gathering a quantity of long reed-leaves from the river, and weaving them into the shape of a man; they then laid the figure on a wooden cross in a retired part of a field or garden, where they left it. This custom is perhaps derived from an old popular popish custom of burying an image of Christ on Good Friday, which is described in Barnabe Googe’s translation of Nao-Georgus:

—Mason, Tales and Traditions of Tenby, 1858, p. 19.

IRELAND.

In the midland districts of Ireland, viz., the province of Connaught, on Good Friday, it is a common practice with the lower orders of Irish Catholics to prevent their children having any sustenance, even to those at the breast, from twelve o’clock on the previous night to the same hour on Friday, and the fathers and mothers will only take a small piece of dry bread and a draught of water during the day. It is a common sight to see along the roads between the different market towns, numbers of women with their hair dishevelled, barefooted, and in their worst garments: all this is in imitation of Christ’s Passion.—Every Day Book, vol. ii. p. 411.