Custom contrived: Whitby Krampus Run

Whitby is a delightful seaside town which a considerable amount of history but it lacks any calendar customs compared to nearby Scarborough and so the arrival of the Krampus run is to be considerably welcome even though it makes no sense whatsoever to have it in the town let alone Britain being a custom restricted central Europe Austria, Croatia and Slovenia but no worries because in a strange way it fits in well with Whitby’s burgeoning Gothic (and Goth) Steampunk scene. For those unaware the Krampus, is a demon who accompanies St Nicholas when he visits the houses of children on the 5th December. Whilst St Nicholas gives out gifts to the good children, the Krampus punishes the naughty often collecting into a bag carried on its back.

Despite the first Whitby Krampus Run being 2015 it has now firmly established itself. For the 9th run the BBC reported in the 2023 article by Julie Bryson Whitby Krampus Run: Festive folklore marked in Yorkshire town reported that:

“Mr Mitchell said the idea for the event was sparked by a holiday souvenir. In 2003, we went to the Czech Republic and picked up this wooden figure who we didn’t know much about,” he said. “We did our research and thought – this will be fun! And it’s grown into what it is today.” He said the Krampus parades which take place in Austrian villages can be wilder than the one they have created, with Krampus often seen running into crowds and whipping them…..We have had to tailor it for our audience.”

As such the article continues to describe the run

“Organiser Laurence Mitchell said: “About 50 people joined Whitby Krampus Run in the North Yorkshire town…Some were dressed as Krampus, in full “fells outfits” including wooden masks – and others were dressed as animals such as foxes or reindeer….Speaking ahead of the popular event, Mr Mitchell said: “We have reindeer heads on sticks, and an old dog cart that’s pulled up the hill that has music and speakers on. We also have drummers and fire performers, who will all stop along the way to perform for the crowds.”
Mr Mitchell said the event is designed to bring together European and local traditions, and those taking part will be experience a “salt blessing” where they will be showered in Whitby Sea Salt. Others carry a model of the Whitby Wyrm, a dragon-like creature which legend has it used to live on the headland by Whitby Abbey. Events also include a snowball fight, with fake snowballs, and a stand-off between a fox and the parade’s drummers, the Krampus Krumpettes.”

The costumes are absolutely incredible and it is evident this is no DIY pastiche which the impressive masks being scary and realistic. Much of the morning is spent with small groups of Krampuses (Krampi?) processing and posing for photographs around the narrow streets of the town to the delight and fear of the people and children going about their day.

Then in the afternoon all the Krampuses assembly at the band stand at the harbour side of the town to make their procession or run around the town. The costumes glistened in the bright December light with children being equally delighted and scared worrying they would end up in a krampus bag. The light begins to fail the Krampus become even scarier and as night has fallen accompanied with eerie Germanic techno music they reach the cliffs overlooking the bay and start to dance, swirling around and scaring the audience.

Custom contrived: The Santa Fun Run

Christmas appears to be celebrated earlier and earlier each year many claim but one colourful reminder that its time to sort the presents is the Santa fun run or dash – a bizarre blur of red and white, bearded and non bearded Santa impersonating runners. Often run by the local branch of the rotary club they are found up and down the country from Bedfordshire to Yorkshire.
Santa Fun run start from late November to to late December – the earliest being Skipton on the last weekend of November and last on Christmas Eve which must be pretty confusing to any children awaiting the real Father Christmas that day!

Naughty or nice? 

The oldest running one – not literally of course – claims to be Lincoln’s being 18 years old in 2023. Not only that as Doug Scott organiser of the event states the location and effort required it pretty unique:
“Of course there are lots of Santa Fun Runs and dashes around the country but what makes this one – I think – quite special is the backdrop. So you’re starting in Castle Square and going through historic uphill Lincoln with a sea of red flowing through the beautiful Lincoln so it does make it a bit special.

No sleigh for Santa

It is certainly a popular one:

“Even last year, it was very successful – it was very cold, in fact – for the first time we almost had to cancel, because it was ice with rain on the forecast, so we had about 1,200 runners last year, as of today, we’re expecting to have around 1,600 or 1,700 this year, with about 1,000 spectators to be cheering them on.”

Most other Santa Fun runs appeared in the 00s such as nearby Stamford’s in 2008 in the delightful Burghley Hall, Glasgow’s in 2008, Battersea Park in 2006, Marlow’s in 2004. However, deeper research reveals that the oldest and the original was Newton’s in 2001 as reported by Gavin Grosvenor in the Powys County Times – The December day when the streets of Newtown turned red with 4,000 Santas:

“However it is important to remember the first ever Santa Run was held in Newtown in 2001 and held three world records by 2004.
A record 4,260 runners donned the famous red suit and hat and white beard to run around the streets of Newtown – a year after the largest charity Santa Run and Aerobic Santa events were recorded in the town.
While imitation is flattering, the fact so many other towns across the UK staged their own events in the years which followed saw the original event in Newtown suffer.”

Sadly the Newton event has lapsed as the article continues:

“The once annual event was organised by Newtown and District Dial-a-Ride, a community charity providing transport for the elderly and people with disabilities.
Half of the proceeds from the run go to Dial-a-Ride and the other half to a charity of each competing Santa’s choice.
The event raised at least £150,000 for charity during 10 successful years but its decline in runners culminated in just 200 runners taking on the course for the final edition in 2011- bringing to an end a brief but glorious period in the town’s history.”

Whilst this event lapsed others have thrived. Some even did virtual runs during the Covid pandemic. What is strange is how many would not enter a race but the fact it has an association with Santa and involves dressing up appears to attract athletes and non-athletes alike, young and old. As a modern custom and one that raises a considerably amount of charity money it is in no fear of disappearing and a cursory look on the internet will find many opportunities and indeed from November to Christmas you can attend one or maybe even two a week!

Custom transcribed: Leed’s Caribbean Carnival

“Carnival is the embodiment of their sense of being and purpose and its celebration is an essential and profoundly self-affirming gesture of a people.”

Dr Geraldine Connor, renowned ethnomusicologist and artistic creator of Carnival Messiah

I have reported on here about the Notting Hill Carnival, a giddying display of sounds and sights which is one of the jewels in the crown of our calendar customs. However, the oldest Caribbean carnival is the lesser known Leeds West Indian Carnival as it calls itself and despite being considerably less well-known is every way as vibrant and awe inspiring.

There is certainly a carnival feeling that has taken over Leeds as even in the city centre one could see suitably attired individuals jumping aboard buses heading to Chapeltown where the carnival is based. The buses do not go far though as soon they get diverted as all roads to carnival central are closed and the passengers pour out to make their pilgrimage on foot. Soon the excitement begins to build as one comes across sound system after sound system nestled in shop fronts, check by jawl with food stalls. The sounds of reggae, soca and zouk mixing with the smells of rice and peas, saltfish and jerk. People laughing and singing clearly getting into the party mood – however, they would have a long time to wait these sound systems were towards the end of the parade.

Hot, Hot, Hot

August’s bank holiday monday was warming up and so was the crowd. I arrived at the carnival’s centre which was Potternewton park, here acts filled the stage and large crowds relaxed, danced and enjoyed the atmosphere. Soon dancers and portable sound systems began to assembly to process out of the park and people line the route. The costumes were impressive and show the artistry of the community and one is astounded at both the complexity and challenge created to those wearing them! The dancing was mesmeric and addictive and yes as of course soca classics Hot Hot Hot and Follow the Leader boomed out of the trucks leading their dancers on – it could not be carnival without these – as well as blending with modern sounds of Afrobeat and RnB as one sound system departed the sounds being replaced by another.

Follow the leader, leader, leader – who was first?

The first British Caribbean carnival event did appear in London in 1959 and although there was such a presence in the 1966 Notting Hill Street fair but this was combined with with people from all over Europe in their national costumes. Thus the first West Indian carnival parade which was organised by Black Caribbeans comprising of largely Caribbean diaspora with steel bands was actually the idea of Arthur France, from St Kitts-Nevis in 1967. Together with Trinidadian Frankie Davis and Jamaican Tony Lewis, University of Leeds students organised the first carnival at what is now Leeds City College which is claimed was a few years before the first Notting Hill one; although other sources claim that was first held in 1966 although it may well have been a street fair rather than a parade!

Carn for all!

Carnival is important for Britain’s Caribbean community as stated by Arthur France interviewed in 1994 stated:

“Carnival also reminds us of our roots, the struggle our ancestors had to bear, the oppression of our leaders, and great role models, but not in vain, for while we continue to celebrate carnival their achievements will remain with us forever”.

However, Guy Farrar, Tim Smith, Max Farrar in their 2017 Celebrate! 50 Years of Leeds West Indian Carnival state that at first there was opposition from the local Leeds black community as the vast majority thought it was degrading and a low class activity. This is certainly not the view now and fast forward over 50 years the carnival continues to celebrate Caribbean culture but now it is even more inclusive as our community has become more integrated and diverse and everyone is welcome to celebrate the music, dances and above all foods. Notting Hill despite its view of being a gold standard, many eschew it as a result of its crowds and reputation (although you would be hard pressed to find any event with a million of so people and alcohol which would be trouble free I would say!), Leeds is certainly a worthy alternative and of course if you plan it well you could attend both.

Custom survived: The Hepworth Feast

Hepworth is one of those large villages that nestle in the valleys between the large conurbations of West Yorkshire. To be honest apart from the views and the pubs little would draw all but the curious casual visitor. However, on the evening of the last Monday of June it comes alive with its annual Hepworth Feast

A moveable feast

The feast is said to commemorate the village’s escape from the 1665 Great plague of Hepworth. Local tradition tells that a cloth was sent from London arrived at the home of a family called the Beevers at Foster Place in the village. Local tradition states that the maid who opened the package was the first victim and to prevent the spread the villagers established at Barracks Fold, a barricade across the lane. However, although thirteen people died, the majority survived as a such when the plague had run its course, a celebration was established.

However, there is some doubt over whether the feast was established then or revived then. The date is significant, being near the 24^th June, St John’s or Midsummer’s Eve, a popular time for such feasting and often thought to have a pagan origin. This was certainly the view of the Rev J. D. M Jones in his 1980 History of Hepwoth. This is a view in the village as well and it is also possible that it was a revived custom after the Commonwealth dissolved and the monarchy restored. Indeed such feasts were common as indicated by this account in the 2^nd July 1934:

“Penistone Feast: Open-Air Festival for Hospitals. The Penistone Feast, a survival of ancient times, and always held during the week-end following 24 June each year, is in full swing. It started on Saturday, and summer-like weather prevailing, a huge crowd assembled in the Recreation Ground, where the pleasure fair, with its many attractions, was crowded until midnight. Yesterday afternoon, the 49th annual open-air musical festival was held in a field adjoining the Feast ground, the proceeds being for the hospitals and kindred institutions.The chorus of 90 members occupied a raised platform and an orchestra of 20 persons were in front. The singing of the special hymns and choruses from the “Messiah” and the “Creation” was creditably done under the conductorship of Mr. A.W. Jagger. The Denby Silver Band, under the conductorship of Mr. W. Kaye, and the Hepworth Iron Works Brass Band, conducted by Mr. Ernest Kaye, each played a selection, and massed for the playing of a march, conducted by Mr. Ernest Kaye.”

One might also add that the nature of the custom a perambulation of the main parts of the town also suggests it could be modified beating of the bounds or rogation custom.

Feast or famine

Thus, indicating that such Feasts at this time were widespread locally but have now died out. Indeed, the Hepworth Feast nearly died out in the 1940s. Julia Smith in her 1986 Fairs, feasts and frolics states that a Mr John Smith said that attendance at meetings had dwindled to only one or two and he had threatened them by saying ‘Are you going to have a feast or not?’ The general consensus being to keep it and a committee was established, John Smith was elected as secretary and his wife did the food. One of the reasons why it may have died out is its association with drunkeness and trouble as emphasised by this case:

“The parties are both young men, and appear to have had a quarrel between them for a long time. On the 30th June, which was Hepworth Feast Monday… Kaye hit Whitehead on the head with both fists as hard as he could. Whitehead held his head down then, and Kaye deliberately kicked him in the eye with his boot. The kick had an upward tendency, and it cut his eyelid severely…”

Now the Hepworth Feast Committee made it more family oriented with the main street having stalls for children races and other entertainments such as Punch and Judy, coconut-shies and magicians acts. An account on the 3th July 1858 in the Huddersfield Chronicle reports a scene not dissimilar to what one sees today:

“Hepworth Feast was celebrated last Monday. The village presented a very animated appearance, as the day was observed as a general holiday. The procession of the children, accompanied by teachers and friends, paraded the district in the afternoon, headed by the ‘Temperance Brass Band A selection of hymns were sung by the children at the several villages they visited. On returning to the school, the usual good things were awaiting them; and the entertainments in the evening were added to by the performance of music by the band.”

Feast for the eyes

Today the band is Hepworth Brass Band has been a part of this since its formation in 1882. The bands long history puts it amongst the oldest brass bands in the country. There is only one other school that at Scholes which is visited. The Feast begins with a procession behind the Hepworth banner from the local primary school uphill, downhill, uphill and around…it’s a cruelling procession perhaps the most arduous I have ever seen a brass band do! At regular spots  en route the procession would stop, the vicar with his portable speaker and microphone would call out a number and hold it up. This would refer to a number of nationally well-known and locally well-known hymns which would be powerfully song at different locations. And despite the long route and nature the singing was impassioned and popular; especially at the pubs where they could rest longer and recharge.

Smith neatly sums up the sentiment and importance of the custom:

“The sound of the approaching band and people gathering outside the Butcher’s Arms heralds the highlight of the feast, the united sing….In his short address the Rev J D. M Jones referred to the feast as an expression of the sense of community in the village. Mr Smith, the feast secretary echoed these sentiments, as he told me how people who left the village returned annually fpr the feast; there were people here today from as far away as Bournemouth.”

The joy of the children who had followed the procession’s long route with little complaint were finally at the end rewarded with their portable feast in a brown paper bag was evident and gladly grabbed hold of it; as was the adults had theirs in the Village Hall. It was clear that the Feast is still a big day in the village and shows little sign of disappearing soon.

Custom transcribed: Polish Holy Saturday Swieconka

It is interesting as a researcher into customs and traditions is that although one naturally assumes that the custom landscape is fossilised and never changes, bar a few revivals; hovever this is far from the truth and just as commentators wrongly bemoan the loss of British customs (the revivals far outweigh those demised); it would be wrong to say that new customs do not develop or are imported from the diaspora of other nations. The Swieconka is one such custom like the Christingle or Advent crown which appears to be spreading through the churches, although unlike the later it appears to be only Roman Catholic churches for reasons which will be clear as we progress

So what are Swieconka?

Made by children, the foods within have a symbolic message and meaning. The Good Shepherd website helpfully records the interpretations of the components:

“A Yeast Cake (Babka): Reminiscent of the Risen Lord.

Colourful dyed eggs: Symbolise hope in Christ’s Resurrection and new life.

Bread: Symbolic of Jesus, the Bread of Life.

A Lamb figure: Represents The Paschal Lamb.

Horseradish: Symbolises the bitterness and harshness of the Passion of Jesus.

Salt: A necessary element of our physical life and to preserve us from corruption.

Polish Salami (Kielbasa): Indicative of God’s mercy and generosity.

Sprigs of Greenery: Represents joy in Spring and the Resurrection & finally some Spring Flowers.”

 

How far has it spread?

My first experience of the custom was at the Good Shepherd Catholic church, Arnold, where in an area of third or even fourth generation Polish settlers it has been well established and certainly dates back 30 years or older.

Nottingham and Newark have a long established Polish community and in Catholic churches the blessing of the Easter food, or  ‘Swieconka’ is undertaken. Such baskets have been done in Arnold’s Good Shepherd at least since the 1980s. A cursory enquiry on the internet suggests that it considerably widespread. From  the Immaculate conception in Clevedon Somerset to Harrogate in Yorkshire from St Mary’s Leek Staffordshire to the Ely in Cambridgeshire.

The website for Immaculate conception Clevedon, Somerset states:

“The blessing of the Easter food, or the ‘Swieconka’ is a tradition that is very dear to the heart of every Pole. Traditionally, food is brought to the church in a basket, with a linen cover, and blessed by the parish priest on Holy Saturday morning. After the blessing, the food is set aside until Easter morning when the head of the house shares blessed egg, symbol of life, with his family and friends.”

St Joseph’s Church Harrogate (North Yorkshire) states that:

“ On Holy Saturday Morning, around 130 people attended the Blessing of Easter Baskets – Święconka. Fr Stephen led the liturgy, and three young people read prayers in Polish.  It was a wonderful occasion in preparation for the celebration of Easter.”

In Essex, Witham’s Catholic church records:

“We will celebrate the polish tradition of Swieconka (sh-vee-en-soon-kah) again this year. Everyone is invited to join our polish brothers and sisters on Holy Saturday afternoon.
Baskets of Easter food will be blessed – bread and baked goods, meats and eggs. The baskets are decorated with ribbons and Easter evergreen. In gratitude to God for all His gifts and his grace the Easter food is sanctified with the hope that in the joy of the resurrection, we too will be blessed by His goodness and mercy.”

In Southampton, the tradition has attracted local press interest. In the Southern Daily Echo, the article Food blessing is new ingredient for city’s rich cultural mix 2008 records that:

“Hundreds of people from Southampton’s Polish community attended St Edmund’s Catholic Church bringing decorated baskets containing samples of tradition food to be blessed. The typical “Swieconka” basket contains hard-boiled shelled and painted eggs, bread, salt, ham, smoked sausage, horseradish, butter and cake. All of the food that was brought to the church on Saturday was decorated with spring flowers, colourful ribbons and an Easter lamb moulded from sugar or chocolate.”

A more recent adopter of the custom is St Clare’s Catholic church, Fagley, in Bradford (West Yorkshire)

“Once again, St Clare’s Fagley will celebrate Święconka – the blessing of the Easter baskets – with members of the Polish community on Holy Saturday.  This event has taken place over the past 6 years here at St Clare’s and the numbers are growing steadily – over a hundred and twenty people gathered, among them 50 children, many of whom attend our parish schools. Fr Paul Redmond, the parish priest, will lead the service of blessing with the prayers in Polish and English.”

The spread had attracted the attention of the Church times, where David Self in an 2007 article, Mass and Swieconka in the Fens states that:

“Immigrants can be both a source of revival and of new growth for parishes.”

He continues:

“In the town, there may be some typical Fen suspicion of the incomers. But the parish priest, Fr John Doman, believes they are accepted in the church partly because the congregation became used to a Polish pope, partly because the newcomers are conservative by nature, and partly because they so obviously want to be there. There was no trouble, for example, with the introduction of Swieconka, a Polish Holy Saturday service in which food-baskets are blessed.”

Which is an interesting observation. However, what is not evident yet is the tradition spreading beyond its Polish diasporan population and out of the Roman Catholic church into other denominations or even to a more secular tradition.

 

Custom revived: Carlin Peas on Carlin sunday

“The tradition of cooking carlins is relatively unheard of today. But we still mark the occasion at Beamish, usually by cooking peas, seasoned with either salt and vinegar or sugar! See carlin pea displays at Pockerley Old Hall and The 1900s Pit Village.”

Beamish Museum website

The fifth Sunday in Lent and is known as Carlin Sunday due to its association with Carlin peas, one of the few surviving localised dishes perhaps in England – I had never heard of them until I had visited the north and read more in books on folk customs – but despite what Beamish says above is still enacted and the peas can be seen for sale in northern soups and elsewhere. In the North a saying; developed to help people remember what days were what being derived from the psalms and hymns and names of the Sundays in Lent:

“Tid, Mid, Miseray, Carlin, Palm, Pace-Egg Day”

Tid was the second Sunday when Ye Deum Laudamus was sung, Mid was third Sunday when the Mi Deus Hymn was sung, Miseray – the fourth Sunday, was when the Misere Mei Psalmwould be chanted and then Carlin, the fifth Sunday, Palm the sixth and final and Pace Egg was Easter Sunday. As the communities became separated from the Catholic doctrine it would seem only the last three would be remembered.

Give peas a chance!

So what are Carlin peas? They are dried maple peas or pigeon peas often fed to bord and used for fish bait, but somehow became a Lenten staple. The were usually soaked in salt water overnight on Friday, then on Saturday boiled in bacon fat enabling them to be eaten cold or hot on the Sunday, often being served  with a sprinkling of salt and pepper, vinegar or rum.

Two peas in a pod

So why the North only? Well, there are two origins said to why the peas were restricted to the North-east as related in Chris Lloyd in his excellent 2021 Northern Echo article “Why the North-East traditionally spends today eating dried pigeon peas.:

“This tradition may have started in 1327 when Robert the Bruce and his Scots were besieging Newcastle. The starving Novacastrians were saved on Palm Sunday when a shipload of dried peas – perhaps sailed by Captain Karlin – arrived from Norway. Fortified by the carlins, the defenders fought off the Scots who went and attacked Durham instead.

Or it may have started during the Civil War in 1644 when, from February 3 to October 27, another army of Scots besieged the Royalist forces in Newcastle. This time, Captain Karlin arrived with a boatload of peas from France to save the day”

Versions of this later story have the ship of peas wrecked or stranded at Southshields a fortnight before Easter Day, which was also in time of famine and the peas washed ashore and were eaten, the salt adding to the flavour, which is still recommended to eating it. And equally say the shop came from Canada. Despite being a North -eastern tradition it soon spread to Yorkshire and Lancashire – my first experience was at a Good Friday fair just south of Manchester..

In the 20th Century, the tradition began to die out, although it seems to have clung on in pubs. With all pubs now closed, perhaps the pandemic will kill off a North-East tradition that may be 700 years old and could have been started by Captain Karlin.

A correspondent of Notes & Queries (1st S. vol. iii. 449) tells us that on the north-east coast of England, where the custom of frying dry peas on this day is attended with much augury, some ascribe its origin to the loss of a ship freighted with peas on the coast of Northumberland. Carling is the foundation beam of a ship, or the beam on the keel.

So there is another explanation of the name. Yet another suggestion is made by Brand in his 1849 Popular. Antiquities:

“In the Roman Calendar, I find it observed on this day, that a dole is made of soft beans. I can hardly entertain a doubt but that our custom is derived from hence. It was usual among the Romanists to give away beans in the doles at funerals; it was also a rite in the funeral ceremonies of heathen Rome. Why we have substituted peas I know not, unless it was because they are a pulse somewhat fitter to be eaten at this season of the year.” Having observed from Erasmus that Plutarch held pulse (legumina) to be of the highest efficacy in invocation of the Manes, he adds: “Ridiculous and absurd as these superstitions may appear, it is quite certain that Carlings deduce their origin from thence.”

This explanation, however, is by no means regarded as satisfactory.

Pease offering

Chris Lloyd (2021) states:

“I remember when I lived in the Stokesley area, neighbours used to mention Carlin Sunday and it was something to do with eating peas on that day. I wondered if you would be able to find out more about it, please?”

He also states that they were commonly sold at fairgrounds and mobile food counters, being eaten with salt and vinegar as I had. Lloyd (2021) notes that:

“At fairgrounds, they were traditionally served in white porcelain mugs and eaten with a spoon. In more recent years, they have been served in thick white disposable cups”

And that in:

“ world famous Bury Market and in Preston, parched peas are sold ready-cooked and served in brown-paper bags or in plastic tubs.”

He also claims that:

“Consumption is limited to certain areas within the historical boundaries of  Lancashire, notably Oldham, Wigan, Bury, Rochdale, Prestob, Stalybridge, Leigh, Atherton, Tyldesley and Bolton.“

However it may have had a wider distribution. Thistleton-Dwyer’s 1836 Popular customs states:

“On this day, in the northern counties, and in Scotland, a custom obtains of eating Carlings, which are grey peas, steeped all night in water, and fried the next day with butter.”

It is indeed remembered in Ritson’s Scottish songs:

“There’ll be all the lads and lassies. Set down in the midst of the ha’, With sybows, and ryfarts, and carlings, That are bath sodden and raw.”

Whatever the truth despite a decline and apparent disappearance in the early 20^th century, carlin peas are now again sold in pubs and in food stores and carlin Sunday continues.

Custom contrived: The Battle of Wakefield memorial walk

The 30th of December is an auspicious day in the War of the Roses and an auspicious day for Wakefield so it seems fitting that the city have established a memorial walk which deserves to be better known. I attended the Cathedral bathed in winter sunshine and here was a small band of re-enactors some dressed as a band who appeared to be awaiting others and sure enough some knights appeared carrying standards. A small crowd of onlookers had assembled in the shadow of the cathedral and soon the Bishop of Wakefield arrived and as the great clock struck the group organised themselves for the attending press and then we were off following the sound of a drum band behind some well dressed knights and the Bishop; an odd sight no doubt for Wakefield.

Remember the fallen

This is a relatively new custom that has arisen and been enlarged upon a simpler affair. Ever since 2005, the battle has been commemorated only by an informal wreath laying ceremony and a minutes silence by the statue of Richard of York near Sandal Castle. The original custom appears to have stopped at some point as in 2017, as in 2018 a Dr Keith Souter, chairman of the Friends of Sandal Castle, said:

“It is the first time that there has been a memorial march on the anniversary and it seems a very apt thing to do.“

Thus I believe the memorial walk has been organised by the Friends of Sandal castle, stopping at key points to remember those lost. Accompanied by drumming the group processed down on their route to Sandal Castle. The site of the Bishop, knights and medieval minstrels is always an odd one when it processes down modern street and here more than much with its conglomeration of concrete an outcome of a more recent conflict. Our first point of pilgrimage was the delightful bridge chapel and here we crammed in to witness one of its members laid a wreath of white flowers in memory of Richard of York’s second son, Edmund, who was also slain at Wakefield aged only 17. It was a very poignant wreath laying. Well, I say poignant the first time was but the assembled scrum of professional photographers did not get it the first time and thus asked for rather staged photos! The press person’s desire to get a good shot meaning once the wreath was laid it repeatedly laid to achieve that all in important shot. It rather ruined the moment I felt but had a rather Two Ronnies feel to it. Here we also stopped for a well-received cup of tea and biscuit. Suitably refreshed we made our way.

The next stopping point was a small piece of green, the supposed last piece of a larger area where the battle took place. Here a large memorial could be found and it was clear this time others had left their respects beforehand. Indeed, before the memorial walk, the Richard III society had always marked the day with wreath laying at this moment and indeed there was evidence of their presence. Here we paused and the Bishop paid his respects and off we went to our final destination – Sandal Castle, an imposing ruin on the edge of the city, Here a large crowd had assembled and the procession snaked its way around the mound to reach to the top where the Bishop again led prayers and thoughts for those slain. Afterwards, the knights posed for some very atmospheric photos around the ruins and the re-enactors entertained the crowds. where Bishop Tony said prayers and laid a posy of white roses at the plaque of Edmond, Earl of Rutland. It then continued along Barnsley Road to Manygates to lay a wreath of white roses and say prayers at the site of the memorial to Richard III, Duke of York. It ended at Sandal Castle where the Re-enactors marched up the hill and down again – before the Bishop laid a wreath of red and white roses and led a short service of remembrance, where 557 years ago on this day, the Battle of Wakefield made the history books for its role in the English Civil War.

The Bishop of Wakefield, the Rt Revd Tony Robinson had been reported in local press that:

“Battle of Wakefield was a key moment in the War of the Roses and this is an opportunity to commemorate that event but also to think and pray for all those involved in conflict on the world stage today….It is important that we remember the people who lived and died for the causes they believed in. If we can learn from them, then so much the better.”

And one thing equally could be learned by the local tourist board who appeared oblivious to the existence of what was both a moving and evocative event and one which could surely pull in visitors.

Custom survived: Lee Gap Fair, Yorkshire

“Stallions proud and ribbands prancing

Joyous fiddling and dancing

Isaac Horsfield who was there

He made sport for all the fair.

A handsome show of china ware

Of much variety was there

Cheesecakes plenty might be got

Gingerbread and good tom-trot.”

 

Lee Gap Fair was founded over 800 years ago been chartered by King Stephen in 1139, thus it can rightly claim to be England’s oldest horse fair only the local church is older and the two are linked.  Traditionally the fair took place on the Feast of the Assumption (15^th September) and finished on the Nativity of the  blessed Virgin (8th September) and thus was linked to the church.

Making leeway

The fair became a major event People travelled vast distances to attend the fair. In the Middle Ages Lee Gap Fair attracted merchants from France, Spain, Florence and the low lands of Germany. Not only Horses bur cattle, sheep, goats and other livestock were sold at the fair.

Such was the occasion that people attending are said to have married or got their children baptised and hence the fair was good revenue for the church who had a priest on call the whole fair. Miracle plays were also performed to bring the faith to the masses.  The fair was owned by Nostell Priory until the Reformation when it was granted to a Dr Leigh and the fair moved to West Ardsley and took on his name although written as Lee and I am unsure where the Gap came from. However, there is some confusion over whether the Nostell Priory Fair and the current fair are the same continuation as their fair was five days starting on St Oswalds’s feast day on the 9^th not 24^th and early writers state that it was discontinued ‘centuries ago’.

Interestingly, the Charter does not tie the fair to one site only that it be held in the parish of Woolkirk or West Ardsley. Which is good because its most traditional site was lost to building many years back forcing a new location to be held. However, not only is its location fluid but its function too. Originally it was wool fair only becoming a horse fair as the need for horses through increasing warfare and agriculture forced the necessity.

Fairly well met

On first arrival you think there cannot be a horse fair here its too urban as you survey the neat gardens, hedges and waxed cars in their drives. And indeed, the first site was built upon a few years on. However, soon there appear to be see a parade of cones and then a small handwritten sign Lee Fair at the side of a farm lane. Going down here past some rather large houses the lane snakes down into a small, enclosed field and here 100s have gathered. A detailed sign at the gate informs me of what I can and cannot do there – no racing of horses and silly string stand out!

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A fair assessment?

Attending a horse fair is one of those rare experiences. A completely unvarnished natural organic custom devoid of any tourist pretensions. Indeed, at one point I think I am the only non-traveller there! Certainly, the only one with a camera around my neck which makes me self-conscious as I snap away but despite one boy asking for a photo; I appear invisible and inconsequential to those assembled. Such events always appear to be associated with problems

The horse fair is a window on another world. A world within a world. A world divorced from the mainstream. The stalls mainly sell materials which only suit its close clientele – metal churns, horses’ bits and various nick-nacks. There are of course cloth stalls but again in the main their apparel appeal to those who are there particularly the young girls who view these events as both a fashion parade and an opportunity to meet boys. Indeed, I came across and listened in on one such approach by a boy who runs over and asks ‘excuse me but my friend really likes you will you talk to him?’ None of that grabbing that was parade in the populist media a few years back.

Standing on the corners one comes across groups of old men. They had seen it all before. They appear the more traditionally dressed in their tweeds and barbers catching up with old friends and looking on at the young folk and their courting. Unlike a more formal selling environment with an arena and animals paraded in and out it is in these huddled groups that the horse trading is done. So often seeing or hearing a deal can be a rarity.

Walking around I noticed lots of strands of green, pink, blue materials and soon come across some younger kids attacking each other with kit and then looking like they immediately regretted it and set about removing it from each other’s hair! The silly string! Looks good they heeded then warning!

Every now and then a horse rushes by ridden, trotted or on occasion on its own! The crowd parts and everyone watches – again I am sure they said there was none of this-but I am glad there is because it adds some degree of excitement and authenticity.

Occasionally there are some other animals – chickens and caged canaries seem to be popular, and I see a number wandering around with the birds in colourful quaint wooden cages. The community are keen to maintain their traditions but unlike other customs where such things are kept up, here it seems natural and functional, rather than tradition for its own sake.

A fair representation?

Sadly, fairs and antisocial behaviour seem always to go hand in hand. One only need to delve into the records to see. The earliest being the 1315 Wakefield  Court Rolls which records three complaints brought against John  de Heton. He was accused of assaulting a man and a woman and overturning a stall, causing the owner damages and injuries totalling a loss of forty shillings. Regular accounts in the local press record thefts, selling of stolen horses and pick pockets litter the 19^th century press accounts. Fairs always attract all types and certainly over the years drunkenness, damage to property and indeed bloodshed forced the local residents in 1656 to petition the West Riding justices to have it abolished stating that it was a nuisance and Wakefield market could provide their needs. It did not work of course, especially as the local community had not grasped that the fair whilst open to them was not really for them. By end of the 18th century the fair did indeed last from 24th August (St. Bartholomew’s) until 17th September. As the twentieth century developed it was moved to have the fair only on the starting date- 24^th August and its last day and thus gave the name early Lee and Later Lee.   Alcohol was highlighted as a cause for much of the issues and as such there is no license to sell it at the fair.

Fairly well remembered

Julia Smith in the excellent 1989 Fairs, Feasts and Frolics spoke with a Mr J A Rawson, who she met at the ‘latter Lee’ in 1985. She said that he remembered when the fair was on the Baghill site. She says:

“He had been coming regularly for almost sixty years, and was only fourteen when he bought his first pony there for £4. 10S. He recalled once buying a foal and taking it home on the bus! He had spent his working life down the local pit and drove a pit pony when he first went underground. In order not to miss the fair, he would work the night shift and so have the day free. In the past a Welsh dealer had brought ponies and kept them on the moors at Hartshead to fatten them up for a few weeks prior to the fair, and Mr Rawson had often helped to drive them from there to Lee Gap. A Welsh dealer had been at the fair last year but had not returned this year, much to the disappointment of many of the visitors. Forty or fifty years ago, Irish traders also came to the fair bringing crates of geese and pullets, and the locals would buy a goose from them to fatten up for Christmas.”#

Little appears to have changed over the years since Smith’s description although gone have the:

“big chromium-plated gypsy caravans with their displays of Crown Derby china and their owners sitting on the steps, ‘as if they were showing off their homes and vying to outdo each other’.”

But the display of traditional wooden caravans appears to have increased in their absence as the community looks to continue its traditions. Everything else is almost identical to what greets the curious today she states that:

“the edges of the field were lined with horse boxes, vans and trailers. Horses for sale were tethered at the sides of them and tack, leather and ironwork were displayed on the tail-gates which were turned into makeshift stalls. Some of the traps and carts were decorated with delicately painted designs, I saw little actually changing hands, apart from a pedigree pup and a painting. Men huddled together in groups, deep in earnest conversations; it was here the real trading was done. At various intervals a shout would go up, a path would be cleared down the middle of the field and a horse would come galloping through the crowd, its bareback rider putting it through its paces. Buyers and sellers appeared to know each other, and there were shouts of encouragement or criticism as horse and rider sped by. Two minutes later and warning shouts would proclaim the presence of a huge shire horst being trotted, its owner running furiously alongside. Things would

quieten down for a little while and the huddles be reformed, but before long there was the crack of a whip and a pony and trap would dashdown the field.”

Interestingly unlike other fairs Lee Gap has not been swallowed up by its fringe activities and whilst Smith could watch:

“a man swallow and regurgitate a seven foot long chain! In the afternoon he escaped from a series of bonds and chains, accompanied by a good line in patter.

The business of the day was decidedly the buying and selling horses; four small swing-boats and a couple of slot machines were only concession to entertainment, apart from the escapologist of course.”

Today there are no fringe entertainments, certainly no miracle plays, only than the entertainment of meeting old friends, making new ones and silly string.

Of this buying and selling despite the lowkey nature of trading, I was fortunate to watch a number of deals which involved much too-ing and fro-ing, bluff and counter bluff, persuasion and the final slap of each other’s hands in a motion quite rhythmic and poetic. The deal being sealed and the horse sold.

It is a privilege to be able to see the Horse Fair, one which has remained unbroken for 800 years and whilst it may have its detractors its function being so pivotal to its community means it is a custom that on its own is in no danger of dying out as long as it is protected from those outside forces with their blinkered ways of looking at it!

Custom demised: Raisin’ and buryin’ St Peter at Nun Monkton Yorkshire

Until the first half of the 19th century, Nun Monkton villagers annually performed a unique ceremony connected to St Peter, the village’s patron saint. This being associated as T.F. Dwyer Thistleton 1875  British Popular customs present and past records:

“The feast day of Nun-Monkton is kept on St. Peter’s Day, and is followed by the “Little Feast Day,” and a merry time extending over a week.”

He continues:

“On the Saturday evening preceding the 29th a company of the villagers, headed by all the fiddlers and players on other instruments that could be mustered at one time went in procession across the great common to “May-pole Hill,” where there is an old sycamore (the pole being near it).”

So nothing unusual but when they reached there it was for the purpose of

““rising Peter,” who had been buried under the tree. This effigy of St. Peter, a rude one of wood, carved—no one professed to know when—and in these later times clothed in a ridiculous fashion, was removed in its box-coffin to the neighbourhood of the public-house, there to be exposed to view, and, with as little delay as possible, conveyed to some out-building.”

Here it was apparently:

“stowed away and thought no more about till the first Saturday after the feast day (or the second if the 29th had occurred at the back end of a week), when it was taken back in procession again, and re-interred with all honour which concluding ceremony was called “Buryin’ Peter.””

As recorded in notes and queries N. & Q. 4th S. vol. i. p. 361:

“In this way did St. Peter preside over his own feast. On the evening of the first day of the feast, two young men went round the village with large baskets for the purpose of collecting tarts, cheese-cakes, and eggs for mulled ale—all being consumed after the two ceremonies above indicated.”

The author reports that:

“This last good custom is not done away with yet, suppers and, afterwards, dancing in a barn being the order while the feast lasts.”

When the custom died out is unknown but presumably it was in the 1800s. The culprit being a vicar who regarded it as a pagan survival. And whilst St Peter’s feast is celebrated still with the usual jollities including maypole dancing….St Peter is nowhere to be seen. Does he still lay buried near the sycamore…ready to be revived?

Custom demised: Bradford’s St Blaise’s Day processions

Hone in his Book of Days discussed the importance of St Blaise’s Day to the Yorkshire city of Bradford he states:

“The large flourishing communities engaged in this business in Bradford, and other English towns, are accustomed to hold a septennial jubilee on the 3rd of February, in honour of Jason of the Golden Fleece and St. Blaize; and not many years ago the fête was conducted with considerable state and ceremony.”.

The author continues to report the procession as in 1825:

“Herald bearing a flag, Woolstaplers on horseback, each horse caparisoned with a fleece. Worsted Spinners and manufacturers_ on horseback, in white stuff waistcoats, with each a sliver over the shoulder, and a white stuff sash; the horses’ necks covered with nets made of thick yarn. Merchants_ on horseback, with coloured sashes.

Three guards. Masters’ Colours. Three guards. Apprentices and Masters’ Sons_, on horseback, with ornamented caps, scarlet stuff coats, white stuff waistcoats, and blue pantaloons.

Bradford and Keighley Bands. Mace-bearer, on foot. Six guards. King. Queen. Six guards. Guards. Jason. Princess Medea. Guards. Bishop’s Chaplain. Bishop Blase. Shepherd and Shepherdess. Shepherd Swains. Woolsorters, on horseback, with ornamented caps, and various coloured slivers. Comb Makers. Charcoal Burners. Combers’ Colours. Band. Woolcombers_ with wool wigs, &c.  Band. Dyers, with red cockades, blue aprons, and crossed slivers of red and blue.”

Before the procession started it was addressed by Richard Fawcett, Esq., in the following lines:

“Hail to the day, whose kind auspicious rays Deign’d first to smile on famous Bishop Blase! To the great author of our Combing trade, This day’s devoted, and due honour’s paid, To him whose fame thro’ Britain’s isle resounds, To him whose goodness to the poor abounds. Long shall his name in British annals shine. And grateful ages offer at his shrine! By this our trade are thousands daily fed, By it supplied with means to earn their bread. In various forms our trade its work impart, In different methods, and by different arts: 

Preserves from starving indigents distress’d, As Combers, Spinners, Weavers, and the rest. We boast no gems, or costly garments vain,  Borrow’d from India or the coast of Spain; Our native soil with wool our trade supplies, While foreign countries envy us the prize. No foreign broil our common good annoys, Our country’s product all our art employs; Our fleecy flocks abound in every vale, Our bleating lambs proclaim the joyful tale. So let not Spain with us attempt to vie,  Nor India’s wealth pretend to soar so high; Nor Jason pride him in his Colchian spoil, By hardships gain’d, and enterprising toil; Since Britons all with ease attain the prize, And every hill resounds with golden crie, To celebrate our founder’s great renown. Our shepherd and our shepherdess we crown, For England’s commerce and for George’s sway Each loyal subject give a loud Huzza.   Huzza!”

There was apparently a town-wide celebrations in 1804, 1811, 1818 and 1825 as recorded above and by a Bradford Dr John Simpson who wrote about:

“by different individuals connected with the trade of the place’ and that Bradford ‘may expect a great influx of strangers, indeed great numbers have arrived today’. His diary entry for the 3^rd February, Saint Blaise’s Day, recorded how there had been ‘wind. . . snow and rain’ overnight but it had cleared by morning – ‘the morning was beautiful . . . it seemed as of the weather had taken up purposely for the celebration of the Blaise’.

This apparently was the first festival although there were apparently a smaller scale event in 1857 and 1930 and then no more! However, there is a campaign for a revival of sorts. Local poet and writer Glyn Watkins has campaigned to revive the festival through a series of walks, talks and events in Bradford combined with one year with a Bring Back Blaise Wool Festival at Bradford Industrial Museum. But so far it has not encouraged a real civic ceremony being revived.