Why was the Partridge in the Pear Tree? (3 page)

Apparently, the tradition was first recorded at Fordwich, Kent in 1585 and it appears in Devon in the 1630s according to a poem by Robert Herrick:

Wassail the Trees, that they may bear

You many a plum, and many a pear.

Later it features quite frequently in the diary of a vicar who ministered to congregations in Sussex in late seventeenth century. The tradition was both regular and widespread, taking place each year around Christmas time in the fruit growing areas of Britain.

Another rhyme begins, ‘Here’s to thee, old apple tree, That blooms well, bears well. Hats full, caps full, Three bushel bags full, An’ all under one tree. Hurrah! Hurrah!’ There is some disagreement amongst some historians as to whether this wassail derives from pre-Christian ritual or whether it is an extension of the village wassail, from the Middle Ages. The eleventh edition of the
Encyclopedia Britannica
states that:

What is popularly known as wassailing was the custom of trimming with ribbons and sprigs of rosemary a bowl which was carried round the streets by young girls singing carols at Christmas and the New Year. This ancient custom still survives here and there, especially in Yorkshire, where the bowl is known as ‘the vessel cup,’ and is made of holly and evergreens and trimmed with ribbons. The cup is borne on a stick by children who go from house to house singing Christmas carols. In Devonshire and elsewhere it was the custom to wassail the orchards on Christmas and New Year’s Eve. Pitchers of ale or cider were poured over the roots of the trees to the accompaniment of a rhyming toast to their health.

The bowl itself could take many forms; many were very ornate, decorated with birds, berries, oak leaves and other figures, though earlier bowls were much plainer. The wassail song of the Gower, in South Wales, mentions that the bowl was made of an elderberry bough, and the Welsh Folk Museum in St Fagans is home to one that is made of a wood called guayacan or
lignum vitae
, translated from the Latin as ‘Wood of life’, known for its extraordinary strength, density and toughness. In Jesus College, Oxford, there is a wassail bowl that can hold almost ten gallons of drink.

In one wassailing song, the singers tell that their bowl is ‘made of the white maple tree’. White maple is a completely tasteless wood, commonly used even today to make some kitchen utensils and it is likely most simple peasant wassail bowls were made from white maple. There are also surviving examples of puzzle wassail bowls, with many spouts. As you attempt to drink from one of the spouts, you are drenched from another spout.

In the last few centuries the wassail has changed from merely drinking the health of your hosts, and has even become more than the blessing of trees; ‘The Gloucestershire Wassail’ carol, celebrates the traditions of dipping toast into the bowl full of ale, but it also asks for a blessing on their animals and staff too.

Wassail! wassail! all over the town,

Our toast it is white and our ale it is brown;

Our bowl it is made of the white maple tree;

With the wassailing bowl, we’ll drink to thee.

Here’s to our horse, and to his right ear,

God send our master a happy new year:

A happy new year as e’er he did see,

With my wassailing bowl I drink to thee.

So here is to Cherry and to his right cheek

Pray God send our master a good piece of beef

And a good piece of beef that may we all see

With the wassailing bowl, we’ll drink to thee.

Here’s to our mare, and to her right eye,

God send our mistress a good Christmas pie;

A good Christmas pie as e’er I did see,

With my wassailing bowl I drink to thee.

So here is to Broad Mary and to her broad horn

May God send our master a good crop of corn

And a good crop of corn that may we all see

With the wassailing bowl, we’ll drink to thee.

And here is to Fillpail and to her left ear Pray

God send our master a happy New Year

And a happy New Year as e’er he did see

With the wassailing bowl, we’ll drink to thee.

Here’s to our cow, and to her long tail,

God send our master us never may fail

Of a cup of good beer: I pray you draw near,

And our jolly wassail it’s then you shall hear.

Come butler, come fill us a bowl of the best

Then we hope that your soul in heaven may rest

But if you do draw us a bowl of the small

Then down shall go butler, bowl and all.

Be here any maids? I suppose here be some;

Sure they will not let young men stand on the cold stone!

Sing hey O, maids! come trole back the pin,

And the fairest maid in the house let us all in.

Then here’s to the maid in the lily white smock

Who tripped to the door and slipped back the lock

Who tripped to the door and pulled back the pin

For to let these jolly wassailers in.

Presenting the Wassail Bowl.

Whatever its origins, wassailing, the wassail and wassailers have quite a history in certain parts of Britain. It would also be wrong to assume that it has been confined to the south of England.

In parts of Northern England, according to the book
British Popular Customs Past and Present
(1876) villagers in Cumberland on Twelfth Night would celebrate the end of the Christmas holidays by meeting together in a large rooms and begin dancing at seven o’clock. When they stopped dancing at midnight, they would sit down to a meal of lobscouse (beef, potatoes and onions fried together); and ponsondie (another name for wassail or wael-hale or ale), warmed with sugar and nutmeg, into which roast apples are placed. All the villagers would pay an equal share for the food and drink.

Similarly, it appears that the tradition of singing at a wassail was considerably stronger in the north of England. The first recorded wassailing carol, ‘Here we come a-wassailing’ (found at the beginning of this chapter) was first published in the 1871
Oxford Book of Carols
, and originated in the north of England. It is a lively piece in a 6/8 time, with close harmonies, giving the pace for the dancing.

In Wales, the tradition of the wassail sat comfortably with local traditions. In Kidwelly, a custom called Perllan was popular. A small rectangular board was carried around the village on New Year’s Day by young men, the board had apples affixed to the four corners and a minature tree with a bird on it in the middle. They were accompanied by a large wassail cup of beer. The song included the words:

And with us we have a perllan

With a little wren flying in it

He is the king of all birds.

The links with wassailing are quite clear in Perllan. However, the really popular tradition in Wales is the Mari Lwyd. The name ‘Mari Lwyd’ is a colloquial form of the Welsh,
Y Fari Llwyd
, or ‘Grey Mare’, and is one of the most ancient traditions that the people of Wales practice to mark the passing of the old year and the darkest days of midwinter.

The Mari Lwyd is a horse skull with a sprung lower jaw, mounted on a pole, which is covered in a white sheet; leather reins with bells are held by the leader, who carries a stick for knocking on doors. The revellers challenge householders to a singing contest in Welsh. In a nutshell, the Mari Lwyd is wassailing par excellence. It brings out the raw Welsh talent for singing, that to this day continues in the hundreds of male voice choirs and church and chapel choirs dotted all over Wales.

On New Year’s Day (
Dydd Calan
in Welsh) householders knew that the Mari Lwyd wassailers would be calling and would plan their defence in advance. They would either ply the visitors with alcohol or food, or they would challenge them to a choral contest. A joker, who would visit all kinds of practical jokes on householders who tried to avoid the revellers, would usually accompany the Mari Lwyd party.

In its purest form (still to be seen at Llangynwyd, near Maesteg, every New Year’s Day) the tradition involves the arrival of the horse and its party at the door of the house or pub, where they sing several introductory verses. Then comes a battle of wits (known as pwnco) in which the people inside the door and the Mari party outside exchange challenges and insults in rhyme. At the end of the battle, which can be as long as the creativity of the two parties holds out, the Mari party enters with another song.

Some examples of this are shown below:

The Mari Lwyd party sing: ‘Open your doors/let us come and play/it’s cold here in the snow./At Christmastide.’

The House-holders reply: ‘Go away you old monkeys./Your breath stinks and stop blathering./It’s Christmastide.’

Outsiders: ‘Our mare is very pretty (The Mari Lwyd)./Let her come and play./Her hair is full of ribbons/At Christmastide.’

House-holders (giving in): ‘Instead of freezing,/We’ll lead the Mari,/Inside to amuse us /Tonight is Christmastide.’

Or, alternatively

House-holders (Repelling invaders thus): ‘Instead of freezing/Take the Mari home./It’s past your bedtime /Tonight is Christmastide.’

The Mari Lwyd custom was not fixed and variations throughout Wales were common. Sadly, by 1920, the custom had started to die out. Some suggested that it might have been because of the decline in the Welsh language at the turn of the twentieth century, there have also been suggestions that the decline could have been a product of the 1904 Welsh religious revival, that saw preachers speaking out against what they saw as Pagan practices, some suggest that the austerity practiced between the wars forced people to avoid such events.

In recent times, the Mari Lwyd has made somewhat of a comeback. One writer on the subject suggested that a full return to the days of the Mari Lwyd would be impossible, because the world is no longer ready for the sight of Welshmen demanding money or alcohol with menaces, being repelled by householders with the strength of their choral singing.

Llantrisant’s Mari Lwyd custom was revived nearly two and half decades ago by members of the Llantrisant Folk Club very much in the style in which it was being performed when it originally died out.

Barbara Bailey, a Monmouthshire resident, has recorded information about the Mari Lwyd and recounts that the party with the Mari would sing a song or a poem of sometimes fifteen verses, then the Mari would ask, in Welsh, ‘Oes bwyd yma?’, ‘is there any food here?’. If the answer came ‘oes’, ‘yes’, then the party would enter the house and the Mari would ask one more question, ‘Oes gafr eto?’, ‘are there any more goats?’. Then everyone present would join in the song, whilst the Mari would run wildly around the house, snapping at any girls present, until it was time to eat.

Oes gafr eto?

Oes gafr eto?

Oes heb ei godro?

Ar y creigiau geirwon

Mae’r hen afr yn crwydro.

Gafr wen, wen, wen.

Ie fin wen, finwen, finwen.

Foel gynffon wen, foel gynffon wen,

Ystlys wen a chynffon.

Wen, wen, wen.

Gafr ddu, ddu, ddu.

Ie finddu, finddu, finddu.

Foel gynffon ddu, foel gynffon ddu,

Ystlys ddu a chynffon.

Ddu, ddu, ddu.

Gafr goch, goch, goch.

Ie fin goch, fin goch, fin goch.

Foel gynffon goch, foel gynffon goch,

Ystlys goch a chynffon.

Goch, goch, goch.

Gafr las, las, las.

Ie fin las, fin las, fin las.

Foel gynffonlas, foel gynffonlas,

Ystlys las a chynffon.

Las, las, las.

Gafr binc, binc, binc.

Ie fin binc, fin binc, fin binc.

Foel gynffonbinc, foel gynffonbinc,

Ystlys binc a chynffon.

Binc, binc, binc.

Is there another goat? (Translated)

Is there another goat?

That’s not been milked?

On the craggy rocks

The old goat is wandering.

A white, white, white goat,

Yes a white lip, white lip, white lip,

A white tail, white tail

A white flank and tail,

White, white, white.

A black, black, black goat,

Yes a black lip, black lip, black lip,

A black tail,black tail.

A black flank and tail,

Black, black, black.

A red, red, red goat,

Yes a red lip, red lip, red lip,

A red tail, red tail.

A red flank and tail,

Red, red, red.

A blue, blue, blue goat,

Yes a blue lip, blue lip, blue lip,

A blue tail, blue tail.

A blue flank and tail,

Blue, blue, blue.

A pink, pink, pink goat,

Yes a pink lip, pink lip, pink lip,

A pink tail, pink tail.

A pink flank and tail,

Pink, pink, pink.

Although there are significant regional variations for this song, traditionally, the last goat is always pink. I have been unable to fathom why this might be. However, it is clear that there is a strong link between wassailing and the Mari Lwyd; they sit well together as culturally important events in the lives of their communities.