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 pa? and ?a???, 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:

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.

or,

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:

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:

Buckinghamshire.

At Eaton, on Shrove Tuesday, as soon as ever the clock strikes nine, all the boys in the school cry ?O ????O, ?O ????O, ?O ????O, 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 3s. 4d. 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.

“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.

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:

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:

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

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:

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:

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:

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:

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:

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:

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

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:

At Islip in the same county this version is used:

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:

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

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.

Isle of Wight.

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

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:

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.