Feb. 14.]
ST. VALENTINE’S DAY.
This is a festival which lovers have observed and poets have honoured from time immemorial. The observance is much more than sixteen hundred years old, when the Christian Valentine was beaten by clubs and beheaded, at the time of the great heathen festival of love and purification. A few years ago the observance was dying out; but it has lately revived, especially in London.—N. & Q. 4th S. vol. xi. p. 129.
In that curious record of domestic life in England in the reign of Charles II., Pepys’ Diary, we find some notable illustrations of the customs connected with this day.
It appears that married and single were then alike liable to be chosen as a Valentine; and that lady Valentines were honoured not by anonymous verses, but by substantial gifts. Four days after Pepys had chosen Martha Batten for his Valentine, he took her to the Exchange, and there, “upon a pair of embroidered, and six pair of plain white gloves, I laid out 40s.” The question of expense troubled the diarist. When, in 1667, he took his wife for (honorary) Valentine, he wrote down the fact that it would cost him 5l.; but he consoled himself by another fact, that he must have laid out as much “if we had not been Valentines.” The outlay at the hands of princes and courtiers was enormous. When the Duke of York was Miss Stewart’s Valentine, he gave her a jewel of about 800l. in value; and in 1667, Lord Mandeville, being that lady’s Valentine, presented her with a ring worth 300l. The gifts of Pepys to his wife look small by the side of presents made by lovers to ladies. Pepys came to an agreement with Mrs. Pepys to be her Valentine (which did not preclude others from being so) every year, “and this year,” he remarks, in 1668, “it is likely to cost 4l. or 5l. in a ring for her, which she desires.” In 1669, he bought more useful things for his cousin Turner, who told him she had drawn him for her Valentine. Straightway he went to the New Exchange, and bought her a pair of fashionable “green silk stockings, and garters, and shoe-strings, and two pairs of jessimy gloves, all coming to about 28s.” London shops do not now exhibit green silk stockings, but they tempt buyers with gallant intentions; and “Valentine gifts” are in windows or on counters at prices to suit a few and terrify many.
Other old customs have not been revived, but we may learn some of these from old makers of Notes, and specially from Pepys, as to the old methods of choosing, or avoiding to choose, Valentines. When he went early on Valentine’s Day to Sir W. Batten’s, he says he would not go in “till I asked whether they that opened the doors was a man or a woman; and Mingo who was there, answered, a woman, which, with his tone, made me laugh; so up I went, and took Mrs. Martha for my Valentine (which I do only for complacency); and Sir W. Batten, he go in the same manner to my wife, and so we were very merry.” On the following anniversary the diarist tells us that Will Bowyer came to be his wife’s Valentine, “she having (at which I made good sport to myself) held her hands all the morning, that she might not see the painters that were at work gilding my chimney-piece and pictures in my dining-room.” It would seem, moreover, that a man was not free from the pleasing pains of Valentineship when the festival day was over. On Shrove Tuesday, March 3rd, 1663, after dinner, says Pepys, “Mrs. The. showed me my name upon her breast as her Valentine, which,” he added, “will cost me 30s.” Again, in 1667, a fortnight after the actual day Pepys was with his wife at the Exchange, “and there bought things for Mrs. Pierce’s little daughter, my Valentine (which,” he says, “I was not sorry for, it easing me of something more than I must have given to others), and so to her house, where we find Knipp, who also challenged me for her Valentine;” of course, Pepys had to pay the usual homage in acknowledgment of such choice. Then, as Pepys had a little girl for Valentine, so boys were welcomed to early gallantry by the ladies. A thoroughly domestic scene is revealed to us on Valentine’s Day, 1665:
“This morning comes betimes Dickie Pen, to be my wife’s Valentine, and came to our bedside. By the same token, I had been brought to my bedside thinking to have made him kiss me; but he perceived me, and would not, so went to his Valentine—a notable, stout, witty boy.”
When a lady drew a Valentine, a gentleman so drawn would have been deemed shabby if he did not accept the honour and responsibility. On the 14th February, 1667, we have the following:
“This morning called up by Mr. Hill, who, my wife thought, had come to be her Valentine—she, it seems, having drawn him; but it proved not. However, calling him up to our bedside, my wife challenged him.”
Where men could thus intrude, boys like Dickie Pen could boldly go. Thus in 1667:
“This morning came up to my wife’s bedside little Will Mercer, to be her Valentine; and brought her name writ upon blue paper, in gold letters, done by himself very pretty; and we were both well pleased with it.”
The drawing of names and name-inscriptions were remnants of old customs before the Christian era. Alban Butler, under the head of “St. Valentine, Priest and Martyr,” says:
“To abolish the heathens’ lewd, superstitious custom of boys drawing the names of girls in honour of their goddess, Februata Juno, on the 15th of the month (the drawing being on the eve of the 14th), several zealous pastors substituted the names of saints in billets given on this day.” This does not, however, seem to have taken place till the time of St. Francis de Sales, who, in the beginning of the seventeenth century, as we are told in his Life, “severely forbade the custom of Valentines, or giving boys in writing the names of girls to be admired or attended on by them; and to abolish it, he changed it into giving billets with the names of certain saints for them to honour and imitate in a particular manner.”
To the drawing of names—those of the saints gave way to living objects of adoration—was first added, in 1667, a custom out of which has sprung the modern epistolary Valentine. In the February of that year Pepys writes:
“I do first observe the fashion of drawing of mottoes as well as names; so that Pierce, who drew my wife’s, did draw also a motto, ‘most courteous and most fair;’ which, as it may be used, or an anagram made upon each name, might be very pretty.”
The Valentines of chance were those who drew names; the Valentines by choice were made by those who could not open their eyes on Valentine’s morn till the one he or she most desired to see was near. The one by chance sometimes proved to be the one by choice also, and such were true Valentines. N. & Q. 4th S. vol. xi. p. 129, 130.
Pennant, in his Tour in Scotland, tells us that in February young persons draw Valentines, and from thence collect their future fortune in the nuptial state; and Goldsmith, in his Vicar of Wakefield, describing the manners of some parties, tells us they sent true-love knots on Valentine morning.
St. Valentine’s Day is alluded to by Shakspeare and by Chaucer, and also by the poet Lydgate, the monk of Bury (who died in 1440). One of the earliest known writers of Valentines was Charles, Duke of Orleans, who was taken at the Battle of Agincourt. See Every Day Book, vol. i. p. 215.
A singular custom prevailed many years ago in the west of England. Three single young men went out together before daylight on St. Valentine’s Day, with a clap-net to catch an old owl and two sparrows in a neighbouring barn. If they were successful and could bring the birds without injury to the inn before the females of the house had risen, they were rewarded by the hostess with three pots of purl in honour of St. Valentine, and enjoyed the privilege of demanding at any house in the neighbourhood a similar boon. This was done as an emblem that the owl, being the bird of wisdom, could influence the feathered race to enter the net of love as mates on that day, whereon both single lads and maidens should be reminded that happiness could alone be secured by an early union.—Every Day Book, vol. i. p. 227.
In the village of Duxford and other adjoining parishes the custom of “valentining” is still in feeble existence. The children go in a body round to the parsonage and the farm-houses, singing:
They start about 9 A.M. on their expedition, which must be finished by noon; otherwise their singing is not acknowledged in any way. In some few cases the donor gives each child a halfpenny, others throw from their doors the coppers they feel disposed to part with amongst the little band of choristers, which are eagerly scrambled after.—The Antiquary, 1873, vol. iii. p. 103.
The following customs, which have nearly died out, were very prevalent about fifty or sixty years ago:
—Each young woman in the house would procure several slips of paper, and write upon them the names of the young men she knew, or those she had a preference for. The slips when ready were put into a boot or shoe (a man’s), or else into a hat, and shaken up. Each lassie then put in her hand and drew a slip, which she read and retained until every one had drawn. The slips were then put back and the drawing done over again, which ceremony was performed three times. If a girl drew the same slip thrice, she was sure to be married in a short time, and to a person of the same name as that which was written upon the thrice drawn slip.
—On the early morn of St. Valentine, young women would look through the keyhole of the house door. If they saw only a single object or person they would remain unmarried all that year. If they saw, however, two or more objects or persons, they would be sure to have a sweetheart, and that in no distant time; but if fortune so favoured them that by chance they saw a cock and a hen, they might be quite certain of being married before the year was out.
was another real old Derbyshire custom. If a girl did not have a kiss, or if her sweetheart did not come to see her early on this morning, it was because she was dusty, and therefore it was needful that she should be well swept with a broom, and then afterwards equally well kissed by the young men of the house, and those living near, who used to go round to their intimate friends’ houses to perform this custom.—N. & Q. 4th S. vol. ix. p. 135.
In many parts the poor and middling classes of children assemble together in some part of the town or village where they live, and proceed in a body to the house of the chief personage of the place, who, on their arrival, throws them wreaths and true lovers’ knots from the window, with which they adorn themselves. Two or three of the girls then select one of the youngest among them (generally a boy), whom they deck out more gaily than the rest, and placing him at their head, march forward, singing as they go along:
This they repeat under the windows of all the houses they pass, and the inhabitant is seldom known to refuse a mite towards the merry solicitings of these juvenile serenaders.—Hone’s Year Book, 1838, p. 201.
The following extract is taken from the Gentleman’s Magazine, 1779, vol. xlix. p. 137: “Being on a visit in a little obscure village in Kent, I found an odd kind of sport going forward: the girls, from eighteen to five or six years old, were assembled in a crowd, and burning an uncouth effigy, which they called an holly-boy, and which it seems they had stolen from the boys, and in another part of the village the boys were assembled together, and burning what they called an ivy-girl, which they had stolen from the girls; all this ceremony was accompanied with loud huzzas, noise, and acclamation.”
Independent of the homage paid to St. Valentine on this day at Lynn, it is in other respects a red-letter day amongst all classes of its inhabitants, being the commencement of its great annual mart. This mart was granted by a charter of Henry VIII. in the twenty-seventh year of his reign, “to begin on the day next after the feast of the purification of the blessed Virgin Mary, and to continue six days next following.” Since the alteration of the style, in 1752, it has been proclaimed on Valentine’s Day. About noon, the Mayor and Corporation, preceded by a band of music, and attended by twelve decrepit old men, called from their dress “Red Coats,” walk in procession to proclaim the mart, concluding by opening the antiquated and almost obsolete court of “Piepowder.” Like most establishments of this nature, it is no longer attended for the purpose it was first granted, business having yielded to pleasure and amusement. Formerly Lynn mart and Stourbridge (Stirbitch) fair, were the only places where small traders in this and the adjoining counties supplied themselves with their respective goods. No transactions of this nature now take place, and the only remains to be perceived are the “mart prices,” still issued by the grocers. Here the thrifty housewives, for twenty miles round, laid in their annual store of soap, starch, &c., and the booth of Green, from Limehouse, was for three generations the emporium of such articles; but these no longer attend. A great deal of money is however spent, as immense numbers of persons assemble from all parts. Neither is there any lack of incitements to unburthen the pockets: animals of every description, tame and wild, giants and dwarfs, tumblers, jugglers, peep-shows, &c., all unite their attractive powers, in sounds more discordant than those which annoyed the ears of Hogarth’s “enraged musician.”
In the early part of the last century, an old building, which, before the Reformation, had been a hall belonging to the guild of St. George, after being applied to various uses, was fitted up as a theatre (and, by a curious coincidence, where formerly had doubtless been exhibited, as was customary at the guild feasts, religious mysteries and pageants of the Catholic age, again were exhibited the mysteries and pageants of the Protestant age) during the mart and a few weeks afterwards, but apparently with no great success.—Every Day Book, vol. ii. p. 223.
In the parish of Ryburgh it is customary for the children to go round to the houses in the village for contributions, saying:
N. & Q. 4th S. vol. v. p. 595.
In this county children go from house to house, on the morning of St. Valentine’s Day, soliciting small gratuities. The children of the villages go in parties, sometimes in considerable numbers, repeating at each house the following salutations, which vary in different districts:[18]
[18] See History and Antiquities of Weston Favell (1827, p. 6). Brand in his Pop. Antiq. mentions this custom as existing in Oxfordshire.—1849, vol. i. p. 60.
It was formerly customary for young people to catch their parents and each other on their first meeting on St. Valentine’s morning. Catching was no more than the exclamation, “Good morrow, Valentine!” and they who could repeat this before they were spoken to, were entitled to a small present from their parents or the elderly persons of the family; consequently there was great eagerness to rise early, and much good-natured strife and merriment on the occasion.[19]
[19] The custom was observed at Norfolk.—Brand, Pop. Antiq. vol. i. p. 60.
In Peterborough and in some of the villages in the northern part of the county sweet plum buns were formerly given, and I believe are still made, called Valentine buns; and these buns, I am told, are in some villages given by godfathers and godmothers to their godchildren on the Sunday preceding and the Sunday following St. Valentine’s Day.—Baker, Glossary of Northamptonshire Words and Phrases, 1854, vol. ii. p. 373.
Drawing lots or billets for Valentines is a custom observed in the neighbourhood of Mansfield, where a few young men and maidens meet together, and having put each their own name on a slip of paper, they are all placed together in a hat or basket, and drawn in regular rotation. Should a young man draw a girl’s name, and she his, it is considered ominous, and not unfrequently ends in real love and a wedding.—Jour. of the Arch. Assoc. 1853, vol. viii. p. 231.
In this county the following rhymes were used:
Also
Also
The Antiquary, 1873, vol. iii. p. 107; Brand, Pop. Antiq. 1849, vol. i. p. 60.
“On Valentine’s Day,” says Clarkson (Hist. of Richmond, 1821, p. 293), “the ceremony of drawing lots called Valentines is seldom omitted. The names of a select number of one sex with an equal number of the other are put into a vessel, and every one draws a name, which is called their Valentine; and which is looked upon as a good omen of their being afterwards united.”
March. 1.]
ST. DAVID’S DAY.
Various attempts have been made to account for the custom of wearing the leek. Owen, in his Cambrian Biography (1803), considers it to have originated from the custom of cymhortha, or the neighbourly aid practised among farmers. He says that it was once customary in some districts of South Wales for all the neighbours of a small farmer without means to appoint a day, when they all met together for the purpose of ploughing his land, or rendering him any service in their power. On such an occasion each individual carried with him his portion of leeks to be used in making the pottage for the company. Some also are of opinion that the practice took its rise in consequence of a victory obtained by Cadwallo over the Saxons on the 1st of March, 640, when the Welsh, to distinguish themselves, wore leeks in their hats. Shakespeare introduces the custom into his play of Henry V., act iv. sc. 7. Fluellin addressing the monarch says:
“Your grandfather of famous memory, an’t please your majesty, and your great uncle Edward the plack prince of Wales, as I have read in the chronicles, fought a most prave pattle here in France.
“K. Hen. They did, Fluellin.
“Flu. Your majesty says very true: if your majesty is remembered of it, the Welshmen did goot service in a garden where leeks did grow, wearing leeks in their Monmouth caps; which, your majesty knows, to this hour is an honourable padge of the service; and I do believe your majesty takes no scorn to wear the leek upon Saint Tavy’s day.”
This allusion by Fluellin to the Welsh having worn the leek in a battle under the Black Prince, is not, as some writers suppose, wholly decisive of its having originated in the fields of Cressy or Poictiers, but shows that when Shakespeare wrote Welshmen wore leeks. In the same play the well-remembered Fluellin’s enforcement of Pistol to eat the leek he had ridiculed, further establishes the wearing as a usage.—Every Day Book, vol. i. p. 318.
A contributor to a periodical work, entitled Gazette of Fashion (March 9th, 1822), rejects the notion that wearing leeks on St. David’s Day originated at the battle between the Saxons and the Welsh in the sixth century; and considers it more probable that leeks were a Druidic symbol employed in honour of the British Ceudven, or Ceres. In which hypothesis he thinks there is nothing strained in presuming that the Druids were a branch of the Phœnician priesthood. Both were addicted to oak worship; and during the funereal rites of Adonis at Byblos, leeks and onions were exhibited in “pots with other vegetables, and called the gardens of that deity.”
In the fifteenth century, the celebration of St. David’s Day was honoured with the patronage of royalty; and numerous entries of payments, such as the following, are recorded in the “Privy Purse Expenses of Henry the Seventh,” a monarch whose liberality is not proverbial:
“March 1 (1492). Walshemen on Saint David Day, £2.” “March 6 (1494). To the Walshemen towardes their feste, £2.”—Med. Ævi Kalend., vol. i. p. 168.
From Poor Robin’s Almanack for 1757 it appears that, in former times in England, a Welshman was burnt in effigy on this anniversary:
To this custom Pepys probably alludes in his Diary for 1667 (Bohn’s Edition, 1858, vol. iii. p. 761):
“In Mark Lane I do observe (it being St. David’s Day) the picture of a man dressed like a Welshman, hanging by the neck upon one of the poles that stand out at the top of the merchant’s houses, in full proportion; and very handsomely done, which is one of the oddest sights I have seen a good while.”
Brand, in his Pop. Antiq. (1849, vol. i. p. 105), thinks that from this custom arose the practice, at one time in vogue amongst pastrycooks, of hanging or skewering taffies or Welshmen of gingerbread for sale on St. David’s Day.
The goat has by time-honoured custom been attached to the regiment of the Royal Welsh (23rd) Fusiliers, and the following extract, taken from the Graphic (No. 171, March, 8th, 1873), shows how St. David’s Day is observed by the officers and men of this regiment:
The drum-major, as well as every man in the regiment, wears a leek in his busby; the goat is dressed with rosettes and ribbons of red and blue. The officers have a party, and the drum-major, accompanied by the goat, marches round the table after dinner, carrying a plate of leeks, of which he offers one to each officer or guest who has never eaten one before, and who is bound to eat it up, standing on his chair, with one foot on the table, while a drummer beats a roll behind his chair. All the toasts given are coupled with the name of St. David, nor is the memory of Toby Purcell forgotten. This worthy was gazetted major of the regiment when it was first raised, and was killed in the Battle of the Boyne.
St. David’s Day is observed in London, says Hampson (Med. Ævi Kalend. vol. i. p. 168), by the Charitable Society of Ancient Britons, who were established in 1714, in behalf of the Welsh Charity School in Gray’s Inn Road. On this occasion each man wears an artificial leek in his hat.
On St. David’s Day at Jesus College, Oxford, an immense silver gilt bowl, containing ten gallons, which was presented to the College by Sir Watkin Williams Wynne in 1732, is filled with “swig,” and handed round to those who are invited to sit at the festive and hospitable board.—Hone’s Year Book, 1838, p. 265.
At Tenby one of the benefit clubs marched through the town bearing the leek in their hats. In the evening a ball took place, at which artificial leeks were worn by both sexes.—Mason, Tales and Traditions of Tenby, 1858, p. 19.
March 1.]
SIMNEL SUNDAY.
Simnel Sunday is better known as Mid-Lent or Mothering Sunday, and was so called because large cakes called Simnels were made on this day.
Bailey in his Dictionary (fol. 1764, by Scott,) says, Simnel is probably derived from the Latin Simila, fine flour, and means a sort of cake, or bun, made of fine flour, spice, &c.
Frequent mention is made of the Simnel in the household allowances of Henry the First.
“Cancellarius v solidos in die et i Siminellum dominicum, et ii salum, et i sextarium de vino claro, et i sext. de vino expensabili, et unum grossum cereum, et xl frusta Candell.”—Libr. Nigr. Scaccarii, p. 341.
The “Siminellum Dominicum,” Hearne thinks, was a better kind of bread[20] and that “Siminellum Salum,” from sal, cibus, victus, was the ordinary bread; if it be not the Latin Salis (Siminellum Salinum), in which case it denotes that more salt is contained in it than in the other. If the derivation from Simnel be not satisfactory, perhaps the Anglo-Saxon symbel, a feast or banquet, whence simbel, dæg, a festival day, may suffice.—Med. Ævi Kalend. vol. i. p. 177.
[20] Alderman Wilkinson of Burnley, a well known able Lancashire antiquary, some time since stated that it “originally meant the very finest bread. Pain demain is another term for it, on account of its having been used as Sunday bread.”
In Wright’s Vocabularies it appears thus:—‘Hic artæcopus, a symnylle.’ This form was in use during the fifteenth century.
In the Dictionarius of John de Garlande, compiled at Paris in the thirteenth century, it appears thus:—“Simeneus = placentæ = simnels.” Such cakes were signed with the figure of Christ, or of the Virgin.
At Bury, in Lancashire, from time beyond memory, thousands of persons come from all parts, and eat “simnels” on Simnel Sunday. Formerly, nearly every shop was open, quite in defiance of the law respecting the closing during “service,” but of late, through the improved state of public opinion, the disorderly scenes to which the custom gave rise have been partially amended. Efforts have been repeatedly made to put a stop to the practice altogether, but in vain. The clergy, headed by the rector, and the ministers of all denominations (save the Romanists) have drawn up protests and printed appeals against this desecration, but, as just stated, with scarcely any visible effect.
It is not a little singular that the practice of assembling in one town, upon one day—the middle Sunday in Lent, to eat simnel cake, is a practice confined to Bury. Much labour has been expended to trace the origin of this custom, but without success.—Gent. Mag. (New Series) 1866, vol. i. p. 535; Baines, History of Lancashire, 1836, vol. ii. p. 776.
Herrick in his Hesperides has the following:
“TO DIANEME.
“A CEREMONIE IN GLOCESTER.
1, p. 2787.
Again, the bread called “simnel bread” is mentioned by Jehoshaphat Aspin, in his Pictures of Manners, &c., of England, p. 126, who quotes from a statute of 51st of Henry III.:—A farthing symnel (a sort of small cake, twice baked, and also called a cracknel) should weigh two ounces less than the wastel (a kind of cake made with honey, or with meal and oil).
Curious are some of the tales which have arisen to explain the meaning of the name simnel. Some pretend that the father of Lambert Simnel, the well-known pretender in the reign of Henry VII., was a baker, and the first maker of simnels, and that, in consequence of the celebrity he gained by the acts of his son, his cakes have retained his name. There is a story current in Shropshire, which is more picturesque. Long ago there lived an honest old couple, boasting the names of Simon and Nelly, but their surnames are not known. It was their custom at Easter to gather their children about them, and thus meet together once a year under the old homestead. The fasting season of Lent was just ending, but they had still left some of the unleavened dough which had been from time to time converted into bread during the forty days. Nelly was a careful woman, and it grieved her to waste anything, so she suggested that they should use the remains of the lenten dough, for the basis of a cake to regale the assembled family. Simon readily agreed to the proposal, and further reminded his partner that there were still some remains of their Christmas plum-pudding hoarded up in the cupboard, and that this might form the interior, and be an agreeable surprise to the young people when they had made their way through the less tasty crust. So far all things went on harmoniously; but when the cake was made, a subject of violent discord arose, Sim insisting that it should be boiled, while Nell no less obstinately contended that it should be baked. The dispute ran from words to blows, for Nell not choosing to let her province in the household be thus interfered with, jumped up, and threw the stool she was sitting on at Sim, who, on his part, seized a besom, and applied it with right good will to the head and shoulders of his spouse. She now seized the broom, and the battle became so warm, that it might have had a very serious result, had not Nell proposed as a compromise that the cake should be boiled first and afterwards baked. This Sim acceded to, for he had no wish for further acquaintance with the heavy end of the broom. Accordingly, the big pot was set on the fire, and the stool broken up and thrown on to boil it, whilst the besom and broom furnished fuel for the oven. Some eggs, which had been broken in the scuffle, were used to coat the outside of the pudding when boiled, which gave it the shining gloss it possesses as a cake. This new and remarkable production in the art of confectionery became known by the name of the cake of Simon and Nelly, but soon only the first half of each name was alone preserved and joined together, and it has ever since been known as the cake of Sim-Nel or Simnel.—Book of Days, vol. i. p. 337.
—In many parts of England it was formerly customary for servants, apprentices, and others to carry presents to their parents on this day. This practice was called Going a-Mothering, and originated in the offerings made on this day at the mother-church.
In the Gent. Mag. (vol. liv. p. 98) a correspondent tells us that whilst he was an apprentice the custom was to visit his mother on Mid-Lent Sunday (thence called Mothering Sunday) for a regale of excellent furmety.[21]
[21] Furmenty, Furmity, or Frumity; still a favourite dish in the north, consisting of hulled wheat boiled in milk and seasoned. It was especially a Christmas dish. In the True Gentlewoman’s Delight, 1676, p. 17, the following receipt is given for making furmity:
Take a quart of sweet cream, two or three sprigs of mace, and a nutmeg cut in half, put it into your cream, so let it boil; then take your French barley or rice, being first washed clean in fair water three times and picked clean, then boil it in sweet milk till it be tender, then put it into your cream, and boil it well, and when it hath boiled a good while, take the yoke of six or seven eggs, beat them very well to thicken on a soft fire, boil it, and stir it, for it will quickly burn; when you think it is boiled enough sweeten it to your taste, and so serve it in with rosewater and musk-sugar, in the same manner you make it with wheat.—Nares’ Glossary (Halliwell and Wright), 1859, vol. i. p. 340.
Another correspondent of the same journal for May (vol. liv. p. 343) says, “I happened to reside last year near Chepstow, in Monmouthshire; and there, for the first time, heard of Mothering Sunday. My inquiries into the origin and meaning of it were fruitless; but the practice thereabouts was for servants and apprentices on Mid-Lent Sunday to visit their parents, and make them a present of money, a trinket, or some nice eatable; and they are anxious not to fail in this custom.”
A mothering-cake is alluded to in Collins’s Miscellanies, 1762, p. 114:
A sort of spiced ale called Braggot, Bragget, or Braggat, was used in many parts of Lancashire on these visits of relations, whence the day was called Braggot Sunday.
In Nares’ Glossary (Halliwell and Wright, 1859, vol. i. p. 102) the following receipt for making bragget is given from the Haven of Health, chap. 239, p. 268:
Take three or four galons of good ale, or more as you please, two dayes or three after it is densed, and put it into a pot by itselfe; then draw forth a pottle thereof, and put to it a quart of good English honey, and set them over the fire in a vessell, and let them boyle faire and softly, and alwayes as any froth ariseth skumme it away, and so clarifie it, and when it is well clarified, take it off the fire and let it coole, and put thereto of pepper a pennyworth, cloves, mace, ginger, nutmegs, cinamon, of each two pennyworth, beaten to powder, stir them well together, and set them over the fire to boyle againe awhile, then bring milke warme, put it to the reste, and stirre alltogether, and let it stand two or three daies, and put barme upon it, and drink it at your pleasure.
Minshen in his Ductor in Linguas (1617, p. 50) tells us that Braggot is composed of two Welsh words, Bräg, malt, and Gots, honeycombs.
In Ben Jonson’s masque of the Metamorphosed Gipsies is the following reference to this word:
On this day also boys went about in ancient times into the villages with a figure of death made of straw, from whence they were generally driven by the country people, who disliked it as an ominous appearance, while some gave them money to get the mawkin carried off. Its precise meaning under that form is doubtful, though it seems likely to have purported the death of winter, and to have been only a part of another ceremony conducted by a larger number of boys, from whom the death carriers were a detachment, and who consisted of a large assemblage carrying two figures to represent Spring and Winter. These two figures they bore about, and fought; in the fight, Summer or Spring got the victory over Winter, and thus was allegorized the departure or burial of the death of the year, and its commencement or revival as Spring.—Every Day Book, vol. i. p. 358.
In the north of England, and also in the Midland Counties, the following names are given to the Sundays of Lent, the first of which however is anonymous:
Another version of this couplet is given in the Gent. Mag., 1788, vol. lviii. p. 288.
The first three names are no doubt corruptions of some part of the ancient Latin service or psalms used on each.—Brand’s Pop. Antiq. 1849, vol. i. p. 116; see the Festa Anglo-Romana, 1678.
In the Gent. Mag. (1785, p. 779) an advertisement for the regulation of Newark fair is quoted, which mentions that “Careing Fair will be held on Friday before Careing Sunday;” and Nichols remarks on this passage that he had heard the following old Nottinghamshire couplet:
—Ibid. p. 113.
Fig-pies, or, as they are called in this country, “fag-pies,” are, or were, eaten on a Sunday in Lent, thence known as Fag-pie Sunday.—N. & Q. 2nd S. vol. i. p. 322.
Fig-pie Wake is kept in the parish of Draycot-in-the-Moors and in the neighbouring villages on Mid-Lent Sunday. The fig-pies are made of dry figs, sugar, treacle, spice, etc.; they are rather too luscious for those who are not “to the manner born.” But yet on this Sunday, the friends of the parishioners come to visit them, and to eat their fig-pies.—N. & Q. 2nd S. vol, i. p. 227.
The first Monday in March being the time when shoemakers in the country cease from working by candle-light, it used to be customary for them to meet together in the evening for the purpose of wetting the block. On these occasions the master either provided a supper for his men, or made them a present of money or drink; the rest of the expense was defrayed by subscriptions among themselves, and sometimes by donations from customers. After the supper was ended, the block candlestick was placed in the midst, the shop candle was lighted, and all the glasses being filled, the oldest hand in the shop poured the contents of his glass over the candle to extinguish it; the rest then drank the contents of theirs standing, and gave three cheers. The meeting was usually kept to a late hour.[22]—Every Day Book, vol. ii. p. 470.