When the Pancake Bell rings we are free

From John Taylor's Jack A Lent (1620)

The tradition of Shrove Tuesday, and in particular its association with pancakes, was well-established by the seventeenth century. Occurring on the day before Lent, Shrove Tuesday afforded the last opportunity to gorge on foods which were forbidden during the Lent fast. Below is an account of what we now call Pancake Day from John Taylor's Jack A Lent (1620). This is followed by a couple of seventeenth century recipes.

Alwayes before Lent there comes waddling a fat grosse bursten-gutted groom called Shrove-Tuesday, one whose manners shewe that hee is better fed than taught. And indeed hee is the only monster for feeding amongst all the days of the year, for hee devours more flesh in fourteen hours, than this whole Kingdom doth in six weeks after.

On the morning of Shrove Tuesday the whole kingdom is in quiet, but by the time the clock strikes eleven, there is a Bell rung, call'd The Pancake Bell, the sound whereof makes thousands of people distracted, and forgetful either of manners or humanities. Then there is a thing cal'd wheaten flower, which the Cookes doe mingle with water, Egges, Spice, and other tragical magical enchantments, and then they put it by little and little into a Frying pan of boiling Suet, where it make a dismal hissing, until at the last by the skill of the Cookes, it is transformed into the forme of a flap-jack, which in our translation is call'd a Pancake which the ignorant people doe devour very greedily.

Thomas Dekker, in his play The Shoemakers Holiday (1600), references the holiday spirit of Shrove Tuesday:

when the pancake bell rings, we are as free as my lord Mayor, we may shut up our shops, and make holiday.

And even Shakespeare refers to pancakes:

Clown 

As fit as ten groats is for the hand of an Atturney, as your French Crowne for your taffety punke, as Tibs rush for Toms fore-finger, as a pancake for Shrove-tuesday, a Morris for May-day, as the naile to his hole, the Cuckold to his horne, as a scolding queane to a wrangling knave, as the Nuns lip to the Friers mouth, nay as the pudding to his skin.
(All's Well That Ends Well, 2.2.20-26)

Here are two recipes for making authentic seventeenth century pancakes, the first from The Art of Cookery (1654), and the second from the 1623 edition of Gervaise Markham's Countrey Contentments.

How to make Pancakes
Take twenty Eggs, with halfe the whites, and beat them half an houre or more with fine flour of Wheat, Cloves, Mace, and a little Salt, Creame, a little new Ale, or a spoonfull of Yest being warmed, and beat them well together; make it so thin as to run out of your spoon or ladle without any stop: this being done, cover it and set by the fire halfe an houre, or more, stirring it now and then; fry them with a quick fire (but not too hot) with a little Butter; and after you have fryed one or two, you may fry them without Butter as well as with it, and will be better, if you love them dry; scrape Sugar on them and serve them up.

To make the best Pancake, take two or three Egges, and breake them into a dish, and beate them well: then adde unto them a pretty quantitie of faire running water, and beate all well together: then put in Cloves, Mace, Cinamon, and a Nutmeg, and season it with Salt: which done, make it thick as you thinke good with fine Wheat flower: then frie the cakes as thin as may be with sweete Butter, or sweete Seame, and make them browne, and so serve them up with Sugar strowed upon them. There be some which mixe Pancakes with new Milke or Creame, but that makes them tough, cloying, and not so crispe, pleasant and savorie as running water.

There wont faire Venus often to enjoy her deare Adonis

The Awakening of Adonis, John Waterhouse (c.1900)

To celebrate Valentine's Day, some fragments from Edmund Spenser's epic poem The Faerie Queeene (1590/1596).

Book Three, Canto Six (41- 48)

But were it not, that Time their troubler is,
All that in this delightfull Gardin growes,
Should happie be, and have immortall blis:
For here all plentie, and all pleasure flowes,
And sweet love gentle fits emongst them throwes,
Without fell rancor, or fond gealosie;
Franckly each paramour his leman knowes,
Each bird his mate, ne any does envie
Their goodly meriment, and gay felicitie.

There is continuall spring, and harvest there
Continuall, both meeting at one time:
For both the boughes doe laughing blossomes beare,
And with fresh colours decke the wanton Prime,
And eke attonce the heavy trees they clime,
Which seeme to labour under their fruits lode:
The whiles the joyous birdes make their pastime
Emongst the shadie leavea, their sweet abode,
And their true loves without suspition tell abrode.

Right in the middest of that Paradise,
There stood a stately Mount, on whose round top
A gloomy grove of mirtle trees did rise,
Whose shadie boughes sharpe steele did never lop,
Nor wicked beasts their tender buds did crop,
But like a girlond compassed the hight,
And from their fruitfull sides sweet gum did drop,
That all the ground with precious deaw bedight,
Threw forth most dainty odours, & most sweet delight.

And in the thickest covert of that shade,
There was a pleasant arbour, not by art,
But of the trees owne inclination made,
Which knitting their rancke braunches part to part,
With wanton yuie twyne entrayld athwart,
And Eglantine, and Caprifole emong,
Fashiond above within their inmost part,
That nether Phoebus beams could through thẽ throng,
Nor Aeolus sharp blast could worke them any wrong.

And all about grew every sort of flowre,
To which sad lovers were transformd of yore;
Fresh Hyacinthus, Phoebus paramoure,
And dearest love:
Foolish Narcisse, that likes the watry shore,
Sad Amaranthus, made a flowre but late,
Sad Amaranthus, in whose purple gore
Me seemes I see Amintas wretched fate,
To whom sweet Poets verse hath given endlesse date.

There wont faire Venus often to enjoy
Her deare Adonis joyous company,
And reape sweet pleasure of the wanton boy;
There yet, some say, in secret he does ly,
Lapped in flowres and pretious spycery,
By her hid from the world, and from the skill
Of Stygian Gods, which doe her love envy;
But she her selfe, when ever that she will,
Possesseth him, and of his sweetnesse takes her fill.

And sooth it seemes they say: for he may not
For ever die, and ever buried bee
In balefull night, where all things are forgot;
All be he subiect to mortalitie,
Yet is eterne in mutabilitie,
And by succession made perpetuall,
Transformed oft, and chaunged diverslie:
For him the Father of all formes they call;
Therefore needs mote he live, that living gives to all.

There now he liveth in eternall blis,
Joyning his goddesse, and of her enjoyd:
Ne feareth he henceforth that foe of his,
Which with his cruell tuske him deadly cloyd:
For that wilde Bore, the which him once annoyd,
She firmely hath emprisoned for ay,
That her sweet love his malice mote avoyd,
In a strong rocky Cave, which is they say,
Hewen underneath that Mount, that none him losen may.

To raise thy fortune, twill be Sheep

Title page to The Dutch Fortune Teller (1600)

This afternoon I've been reading a Do IT Yourself book of fortune telling printed in 1600. The books comprises some questions a reader might like the answers to, followed by some sagacious words of wisdom, which apply to the question depending on a complicated set of instructions in the book's introduction. From what I can understand, a person asks a question (from the list provided), then makes a note of the number and letters next to that particular question. Then a sort of wheel is required, fortunately printed in the back of the book. The letters and numbers next to the question are then located on the wheel, and two dice are thrown. Whatever number the dice reveal is then located on the wheel, which gives the questioner a number. They then look up that number in the list of answers in the book, and thus have the answer to their question. Not at all complicated.

The book gives this rather baffling example of how to use it.

If you throw 12 upon both Dice, look then for the Number 12 in the same Wheel, whereby you shall find written Worms; this signifieth so much unto you, that you shall go from this Wheel to the lesser Globes, and there to look for the Worm-Globe, which is in the Number 70, within is written JASON, under it this Number 92; which sheweth you further, where you, under the title of JASON, and Number 92, shall find your cast, which was 12, and the Resolution upon your Question.

So, clear as mud. A page from the book showing some of the mysterious wheels:

Here are some of the questions listed in the book. Lovely evidence that in 1600, both men and women were as preoccupied with money, sex, and death, as we are today.

Of all the Questions in general 

Whether the sick body shall recover Health?
Whether what is said be Truth or not?
Whether the Person who giveth you fair and good words remains constant to you?
What your dreams may signify to you?
What adventures you shall have this Present day?
Whether the Person who is gone to travel shall come in good Health back again.
In what Trade or Traffic you may have best fortune to adventure your estate or money in?

Merry QUESTIONS for Men and Bachelors only 

How many wives a man shall be like to have?
What manner of wife he shall get?
Whether that which you now think upon will come to pass?
To know whether you shall live long, increase in Riches, and be fortunate in your age, yea or no?
To know what fortune may happen to a a child newly born, either boy or girl?
Whether she whom you love so dearly and would fain have doth likewise love you?

For Women and Maidens

Amongst what people one may be accepted of?
To know whether you shall have any Children, yea or no, and how many?
If it were good and convenient to marry him you so constantly bear in your mind?
What Husband may be allotted for you?
Whether you shall get him whom you do love? 

Now here come some of the answers, in the shape of individual four-line rhymes (no, it's not one long weird poem). If you want to read your own fortune 17th Century style, ask one of the questions above (don't bother with the wheel business), close your eyes, scroll down, point at your screen, and open your eyes. Voila! Your future.

Of any Thing which thou canst keep,
To raise thy Fortune, twill be Sheep:
Thou canst not have a better Thing,
Which will to thee more Profit bring. 

So many Suitors you have now,
That very well you do not know
Which amongst them for to take,
Nor who you should your Husband make [helpful] 

His love is greater unto thee,
Than ever thine to him will be:
And if his Love should now decline,
The Fault is none of his, tis thine. 

Friend, to be short, and end the Strife,
Thou must and shall have but one Wife:
Make much and cherish her therefore,
For when she's dead, thou get'st no more [nice]  

A Pigeon-Merchant right you are,
Your Wealth comes flying in from far:
Be sure that once a Month, or least,
Your goods are like to be increased.

The Journey dangerous will be,
And most unhappy unto thee;
If in the same thou dost proceed,
Its good for thee to take great Heed [buy travel insurance] 

Breeding of Hogs is such a Thing,
As special Luck will to you bring,
Wash, Bran, or Grains, they feed on all,
Or that which from your Wife's backside doth fall. 

It is not good to trust this Man
With any Thing, for if he can
In private do thee any ill
'Tis very like that so he will 

And my two personal favourites:

Your Husband will be very old,
Of Features grim, and Nature cold;
With rotten Teeth, and stinking Breath,
And you each Day will wish his Death.  

Think on no second Marriage-Bed,
Your husband is already dead;
Prepare yourself, for you, his Wife,
Shall quickly after leave this Life [charming]

Woodcuts

This morning I stumbled upon these incredible woodcuts. One depicts the interior of Parliament in 1641, the other, the execution on Tower Hill of the Lord Lieutenant of Ireland, also in 1641. Clicking on an image should open a larger file to view.

They should kiss the Devil's buttocks

Today's post comes from a contemporaneous account of the North Berwick Witch Trials, which took place in Scotland in 1591-2. The case was an overnight sensation since it featured the attempted murder of King James VI (later James I of England) by witchcraft.

Agnis Sampson, which was the elder Witch, was taken and brought to Haliriud house before the Kings Maiestie and sundry other of the nobility of Scotland, where she was straitly examined, but all the persuasions which the Kings maiestie used to her with the rest of his counsell, might not provoke or induce her to confesse any thing, but [she] stood stiffely in the deniall of all that was laide to her charge. Whereupon they caused her to be conveied awaye to prison, there to receive such torture as hath been lately provided for witches in that country. 

By due examination of witchcraft and witches in Scotland, it hath latelye beene found that the Devill doth generally marke them with a privie marke. The Witches have confessed themselves that the Divell doth lick them with his tung in some privy part of their bodie before he doth receive them to be his servants, which marke commonly is given them under the haire in some part of their bodye, whereby it may not easily be found out or seene, although they be searched. Generally, so long as the marke is not seene by those which search them, the parties that hath the marke will never confesse any thing. By special commandment this Agnis Sampson had all her haire shaven off in eache parte of her bodie, and her head thrawen [twisted] with a rope according to the custome of that Countrye, being a paine most greevous, which she continued almost an hour, during which time she would not confesse any thing untill the Divels marke was found upon her privities, Then she immediately confessed whatsoever was demanded of her, and justifying those persons aforesaid to be notorious witches.

The saide Agnis Tompson was after brought againe before the Kings Maiestie and his Counsell, and being examined of the meetings and detestable dealings of those witches, she confessed that upon the night of Allhallows Eve last, she was accompanied as well with the persons aforesaide, as also with a great many other witches, to the number of two hundred. And that all they together went by Sea each one in a Riddle or Cive, and went in the same very substantially with Flaggons of wine, making merrie and drinking to the kerke of North Barrick in Lowthian, and that after they had landed, tooke handes on the land and danced this reill or short dance, singing all with one voice

Commer goe ye before, commer goe ye,
Gif ye will not goe before, commer let me

Agnis Tompson confessed that the Divell being then at North Barrick Kerke attending their comming in the habit or likenes of a man, and seeing that they tarried over-long, he at their comming enjoyned them all to a pennance, which was, that they should kisse his Buttockes, in signe of duetye to him: which being put over the Pulpit barre, everye one did as he had enjoyned them: and having made his ungodly exhortations, wherein he did greatlye enveighe against the King of Scotlond, he received their oathes for their good and true service towards him, and departed: which done, they returned to Sea, and so home againe.

The witches demanded of the Divel why he did beare such hatred to the King, who answered, by reason the King is the greatest enemy he hath in the worlde: all which their confessions and depositions are still extant upon record. Agnis Sampson confessed before the Kings Maiestie sundrye thinges which were so miraculous and strange that his Maiestie saide they were all extreame lyars, wherat she answered, she would not wishe his Maiestie to suppose her words to be false, but rather to beleeve them. And thereupon, taking his Maiestie a little aside, she declared unto him the verye wordes which passed betweene the Kings Maiestie and his Queene at Upslo in Norway the first night of their mariage. Where at the Kinges Maiestie wondered greatlye, and swore by the living God, that he believed that all the Divels in hell could not have discovered the same: acknowledging her words to be most true, and therefore gave the more credit to the rest. 

Agnis Tompson, by the Divels persuasion should have intended and put in execution the Kings Maiesties death in this manner: She confessed that she tooke a blacke Toade, and did hang the same up by the heeles, three daies, and collected and gathered the venome as it dropped and fell in an Oister shell, and kept the same venome close covered, until she should obtaine any parte or peece of linen cloth, that had appertained to the Kings Maiestie, and shirt, handkercher, napkin or any other thing which she practised to obtaine. And the said Agnis Tompson by her depositions since her apprehension saith, that if she had obtained any one peece of linen cloth which the King had worne and fouled, she had bewitched him to death, and put him to such extraordinary paines, as if he had beene lying upon sharp thornes and endes of Needles.

Moreover she confessed that at the time when his Maiestie was in Denmarke, she tooke a Cat and christened it, and afterward bound to each parte of the Cat, the cheefest partes of a dead man, and severall joyntes of his body, and that in the night following the saide Cat was conveyed into the midst of the sea by all these witches sayling in their riddles or Cives as is aforesaide, and so left the saide Cat right before the Towne of Lieth in Scotland. This done, there did arise such a tempest in the Sea, as a greater hath not beene seene: which tempest was the cause of the perrishing of a Boate or vessell comming over from the towne of Brunt Island to the towne of Lieth, wherein was sundrye jewelles and riche giftes, which should have been presented to the now Queen of Scotland. 

Againe it is confessed that the said christened Cat was the cause that the Kinges Maiesties Ship at his coming forth of Denmarke had a contrary winde to the rest of his Ships, which thing was most strange and true, as the Kings Maiestie acknowledgeth, for when the rest of the Shippes had a faire and good winde, then was the winde contrarye and altogether against his Maiestie: and further the saide witche declared, that his Maiestie had never come safelye from the Sea, if his faith had not prevailed above their intentions.

As is clear from the account, Agnes Sampson was tortured in prison prior to her confession. She was probably forced to wear a scold's bridle - an iron device which was fitted over the head and had sharp clamps which crushed the tongue, and sometimes spikes which poked into the face. She was also deprived of sleep, chained to the wall of her cell, and abused. It was only after extreme torture that Agnes confessed to witchcraft. She was eventually strangled and burned alive for her supposed crimes. Estimates suggest that up to four thousand people in Scotland were executed for witchcraft through the late sixteenth and seventeenth century.


For more on witchcraft see here