British traditions: tea, tomatoes, and the House of Commons

Is tradition any more important in Britain than it is in other countries? Probably. This is a country that, in advance of the monarch’s address to Parliament, searches nonexistent cellars for gunpowder because in 1605 some was hidden there. (The building had cellars then.) The people who do that searching wear uniforms that are traditional enough to have gone eye-catchingly out of sync with what your average human actually wears these days.

A relevant photo, which is a rare item around here. These are Yeomen of the Guard, in uniform, searching the nonexistent cellars, using lanterns and looking entirely serious about the whole thing.

During the address, a Member of the Commons (yes, they capitalize that) is ceremonially held hostage in Buckingham Palace until the monarch is safely returned from the hostile territory that is the Commons. That dates back to 1649 and Charles I, who was eventually beheaded and did, arguably, have a good reason to think the neighborhood was dangerous.   

So yes, tradition’s a powerful force. We’ll get to its role in politics in a minute. First let’s look at the breakfast table. 

 

Tea

If I’ve learned anything from living in Britain, it’s this: Don’t mess with the tea. It sits at the heart of British culture and outsiders shouldn’t meddle. I’m not sure about insiders, but they’d probably be wise not to mess around either.

Did it take me 17 years (and counting) to learn that? No, but however long it took I’ll pass it on to you for free so you’ll be spared the fate of American chemistry professor Michelle Francl, whose book Steep: The Chemistry of Tea has been greeted with caffeinated giggles on this side of the Atlantic.

What did she do? She told us to add a pinch of salt to our tea. If you’re American and don’t understand how that went over, imagine a British writer telling you to add–oh, I don’t know, let’s say ketchup to your coffee. If you’re not British and not American, I don’t want to go too far out on a limb but you could, just maybe, imagine me recommending that you take your national beverage and filter it through a pair of old socks.

What’s Francl’s salt supposed to do? Take the bitterness out of the tea. 

Am I brave enough to try it? Hell no. I did think about it and lost my nerve. So far I’ve only found one food writer who tried, and she admits that it “brings out savoury notes” in the tea, which she’s “not averse to,” although that’s not what you’d call an enthusiastic endorsement.

The others? They’re all either too outraged or laughing too hard to experiment.

Francl also recommends heating the milk before you add it on the grounds that it reduces the risk of it curdling.

Has cold milk ever curdled when I’ve added it to my tea? Only when it was older than me, in which case it was kindly warning me to pour out the tea and start over. 

To be fair, Francl also recommends some sensible things, like boiling the water, a trick your average American has trouble with. I don’t know what it is about Americans, but (generalization alert here) we’re convinced that if you allow lukewarm water in the same room as a stove, it’s hot enough to make brew tea. 

It’s not. You could get as much good out of your teabag by taking it into the bathtub with you.

So boiling the water is good advice, but it’s not enough to redeem her. Tea is British culture. It’s tradition. It’s what you turn to in a crisis. It’s what you offer someone who crosses your threshold (assuming you want them there). It’s–you know, it’s Britain. So that thing with the salt? It’ll see Francl banned from Britain forever.

 

Breakfast

Asking what’s for breakfast just became unexpectedly controversial. The English breakfast is under threat from no less traditional an organization than the English Breakfast Society.

Is there such a group? Yes indeedy deed, kids, it’s real. I’d have made it up if I could, but I don’t need to and it would never have crossed my mind anyway.

The society hit the headlines with an announcement that people should get rid of the mushrooms or tomatoes that are a longstanding part of the English breakfast (along with a fried egg, baked beans, bacon, sausage, toast, and of course unsalted tea) and add a slice of pineapple instead. 

The society’s founder and chair–

Hang on. Founder and chair? What is it, a closed shop? I’ll admit to wondering if the society has any actual members, but its website lists 31 fellows, so apparently it does. It also assures me that it’s a “learned society.” I feel smarter already.

Anyway, its founder and chair, Guise Bule de Missenden, said nobody ever liked the tomatoes anyway, “So why shouldn’t we swap them?” 

And he knows this how? Because he taps into the psyche of the entire nation when it sleeps, that’s how. He knows what people eat  not because they like it but because they feel they have to. He knows what they shove to the side of their plates. He’s the founder and chair of et cetera, after all.

And this being Britain, he bases his suggestion on history and tradition. Pineapples were a luxury item in the late 16th and early 17th centuries, he tells us (as if we didn’t all know that already). The elite ate them at breakfast, he says, and he doesn’t say but I’ve learned elsewhere that they served them at their fancy dinners. Then pineapples came down in price and, come on, what was the point of eating them if they didn’t demonstrate how rich and important you are? I mean, even if they do taste good. So they fell out of favor. 

Why add them to the English breakfast now? Because they’re traditional, at least if you bend your history around corners at just the right times. And maybe the society felt it was in need of a headline. Or got a kickback from the Pineapple Promotion Society. 

I don’t predict a long life for this new tradition, but then if you’d asked me whether baked beans would catch on as part of a traditional English breakfast I’d have laughed myself into insensibility. So don’t bet heavily against this based on my say-so.

 

How do we decide what becomes a tradition?

Good question, even if I did ask it myself. The tomatoes became part of an English breakfast sometime around World War I, so they’re not in the same category as thatched roofs or monarchy. Mushrooms and hash browns came along even later, but the English breakfast itself only dates back to the Victorian era, when it was the breakfast of the wealthy. Still, it’s been adopted enthusiastically, and maybe that’s the dividing line between tradition and non-tradition: enthusiasm trumps longevity.

Or maybe not. Let’s slide carefully onto thicker ice. A YouGov poll (you see how important this is) asked people what the essential ingredients of the English breakfast were. For more than half the people polled, they were bacon (89%), sausage (82%), toast (73%), beans (71%), fried egg (65%), hash browns (60%), mushrooms (48%), and black pudding (a lonely 35%). A whopping 83% said they liked a full English breakfast and 15% said they didn’t; 2% said, “Don’t bother me, I’m eating.”

 

Political traditions

Tradition, of course, isn’t only about food, it’s also about politics. As far as I can figure out from reading the papers in recent years, it’s perfectly acceptable to destroy the country’s infrastructure, safety net, and human rights record as long as you color within the lines that tradition dictates.

To wit: having very nearly drained his party’s talent puddle, Prime Minister Rishi Sunak was driven to resurrect former Prime Minister David Cameron and give him the office of foreign minister, and that’s brought us all nose to nose with an obscure political tradition, and a slightly less obscure problem, which is that recent convention says ministers should be either MPs–Members of Parliament–or members of the House of Lords, and Cameron was neither.

Why is that a convention instead of a tradition? Beats me.You need a law degree and a dowsing rod to find the line between the two. What matters is that Sunak solved the problem by be-lording Cameron: making him a lifetime peer, entitled to sit in the House of Lords, wear a fancy robe on dress-up days, and collect £332 on any day he shows up for work and/or passes Go. Plus expenses and subsidized food and drink.

I can tell you–reliably, since I have a link right her on my computer screen, and now on yours –that this isn’t the first time a minister has been chosen from outside Parliament, so we’re still inside those all-important lines. Be-lording them is a recent way of handling the awkwardness, but it turns out not to solve all the problems, because if you’re not an MP, you can’t just walk into the House of Commons and address the country’s highest legislative body and its only elected one.

Why not? 

Because it’s not done.

Wait, though. MPs are expected to scrutinize what the foreign secretary’s up to. How are they supposed to do that if he’s not allowed in? 

Before we get to that question, let’s ask what  they mean scrutinize. 

Well, kiddies, it’s political-speak for giving him grief (if you’re in the opposition party) or support (if you’re in his own). The Commons is a raucous place that traditionally (see how I snuck that word in again?) rewards braying and hear-hear-ing and verbal bullying as long as the MPs say the people they’re berating are honorable, as in, “The honorable member has surely mistaken a Dr. Who episode for a budget.”

Hear-hear? That’s what a minister’s supporters bray when they’re trying to drown out the opposition’s heckling. Yes, this is politics in the hands of adults.

Now tuck all that in your back pocket and let’s review the pieces of the puzzle: We need the minister in the room so MPs can bray and heckle and hear-hear and occasionally ask useful questions, but only MPs are allowed into the House of Commons. Because it’s a tradition. 

You may be wondering why only MPs are allowed in. Think of it this way: let’s say the room where the MPs meet is a chicken coop and let’s say the Lords are geese. You can see where this isn’t going to work. Different feet. Different ways of sleeping. Different requirements of all sorts. Even the subsidized champagne they drink is different.

Sorry, I slipped right out of my metaphor there.

A further convention (or possibly tradition) holds that ministers stand at the dispatch box to speak to the Commons and be scrutinized and generally made miserable. But allowing the newly be-lorded Cameron (or any other Lord) to walk that far into the Commons would “risk blurring the boundaries between the two houses,” according to a cross-party procedure committee.  

Disaster looms. What are they to do? 

The committee proposed having him stand behind an actual, as opposed to metaphorical, white line on the Commons floor. It’s called the bar and visitors aren’t allowed to cross it when Commons is sitting. Because that would violate the Natural Order of Things. So he can address the Commons from there.

Last I heard, the government hadn’t responded to the committee’s recommendation. They might be happier if the foreign secretary wasn’t available to answer questions just now.

How much does a free portrait of the king cost?

Britain’s government, in its wisdom, has set aside £8 million so that schools, police stations, courts, and any organization run by the state can request a portrait of King Charles. In full regalia, as a government website reminds us, making him sound like an action figure–the kind you’ll find on the shelves of your local toy store–and I won’t post the link for that because this is the first paragraph and posting links in the first paragraph is against my religion.

But this is not only a portrait of the king in full regalia that’s on offer, it’s a free portrait of et cetera. True, you don’t get any extras with it–no surprise gift, no fries, no pickle–but still, free is free. Especially if we don’t count that £8 the government will fork out for however many it sends or the £86.3 million the country pays to support the monarchy itself. 

Irrelevant photo: I think this is a kind of thistle. Anyway a wildflower. Definitely not a king.

The portraits will be particularly welcome in police stations and courts. There’s nothing like getting arrested to make a person grateful for a glimpse of the overdressed face of authority.

 

Hang on. How much does the monarchy really cost?

That £86 point whatever million is only the Sovereign Grant, formerly known as the Civil List–money that funds the monarch’s official duties, which include cutting ribbons, pulling cords that dramatically sweep back itty-bitty miniature curtains to unveil plaques. (Cue applause from thrilled spectators.) Ah, but that’s not all. The royal family’s duties also include dressing in improbable clothing for ceremonies, waving, smiling (not as easy as you think), and entertaining a carefully selected group of interlopers on the grounds of Buckingham Palace. 

The Sovereign Grant also has to cover property maintenance, travel, payroll, and whatever I’ve forgotten.

But that’s not the royal family’s only income. We haven’t counted the money it gets from Cornwall and Lancaster, which are duchies held personally by the prince of Wales (Cornwall; £21 million a year) and the king (Lancaster; £24 million). We also haven’t counted whatever else is included because that info’s private.  

Even without that, I may still be underestimating their cost to the country, because we should add security–possibly only security for special events like the queen’s funeral, but hey, this all gets murky pretty quickly–and I have no idea what else. Republic, an organization trying to establish (you saw this coming, right?) a republic, estimates the total annual spend at £ 345 million.  

So £8 million for a free portrait? Don’t be stingy. It’s a bargain.

 

By way of comparison

In 2012, the Department for Education was prepared to spend £370,000 to send a leather-bound copy of the King James Bible to every school in the country. The government was supposed to cough up the money, but all hell broke loose and the program ended up being funded by–well, the list I glanced through featured a lot of hedge-fund gazillionaires and donors to the parties that were then in power, the Conservatives and the Liberal Democrats.

That didn’t shut up anyone who thought the thing was a waste of money (most schools already had a bible, they said, so what was the point?), but it did let me compare the number of pages in the King James Bible (many) with the number of pages in the king’s portrait (one) and wonder what they’re printing these portraits on. I mean, yes, photographic paper’s expensive, and yes, the King James Bible Project only sent out 24,000 Bibles compared to no-one’s-saying-how-many portraits, but still, on a page-to-page and order-to-order comparison, it does sound pricey.

 

And since we’re talking about that Bible project

The then-education secretary, Michael Gove, was asked if he’d back a similar plan to send around copies of the Quran. 

Um, yeah, sure, he mumbled. The Quran, the Bhagavad Gita, the Talmud. What the hell. Name a holy book and he was all for it–and all the more so because you can’t say Quran in a positive context unless you buffer if with several other holy books

Oddly enough, that was the last we heard of those follow-up projects.

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Discussing the bible project with Lord Google raised some interesting issues. People, he reminded me, often ask whether the British crown owns rights to the bible.

Sure, I thought. And it’s got a monopoly on god. 

It turns out the question isn’t as silly as I thought. The King James version is covered by crown copyright, which applies to work made by civil servants, government ministers, and other people you can stuff into related categories. To quote WikiWhatsit, “There is . . . a small class of materials where the Crown claims the right to control reproduction outside normal copyright law due to letters patent issued under the royal prerogative. This material includes the King James Bible and the Book of Common Prayer.”

I don’t usually quote Wikipedia. On an average, it’s as accurate as standard encyclopedias (or was when I was working for a standard encyclopedia and looked it up), but it’s also subject to brief fits of madness, and it changes, making it an awkward beast to cite. But it’s late in the week, I post on Fridays, and I’m short of time. It’ll do.

According to a copyright advice website, “To split hairs a bit, the King James Bible is not subject to copyright in the UK, however because of Letters Patent issued by the Crown, only the Queen’s Printer may print, publish and distribute the KJV Bible within the UK and its Overseas Territories.” 

A grammar advice website (mine will do in a pinch) would tell you to replace the comma before “however” with either a semicolon or a period. You’re welcome. 

But to return to the copyright issue, if you planned to print the King James Bible in the back bedroom and you live in the UK, you’re advised to find a new hobby. If you have other plans for the weekend, this won’t affect you.

Strange English Customs: The Ashbourne Royal Shrovetide Football Game

Something in England’s soil nurtures bizarre traditions, from the soberly political (think Black Rod) to the brutally folkloric. The Ashbourne Royal Shrovetide football game belongs to the second category, and it puts the emphasis on brutal

What could possibly be more fun?

Basically, we’re talking about a mass football game that runs for two days. That’s eight hours each day. One article claims it has only two rules, you can’t move the ball in a motorized vehicle and you can’t murder anyone, but don’t take that too seriously. It has other rules, but not murdering anyone is important. It’s that kind of game. Although I’m not sure that’s a rule. One of the assorted articles I read says “unnecessary violence” is frowned on but it’s not banned. It doesn’t mention murder.

Irrelevant photo: a romantic-looking shed door.

 

Sounds like fun. How do I play?

It helps if you’re from Ashebourne, because the town divides into teams according to which side of the river you’re born on. Outsiders can throw themselves in on whichever side they want, but they’d be wise to be (a) large and (b) young enough to heal well. And probably male. I haven’t seen any women in the photos, and wild-eyed feminist that I am, I’m not about to campaign my way into this. Look at it this way: If a group of men decide to do something insanely stupid, being a feminist doesn’t mean I’ll join them in the name of equality. If someone else wants to, I’ll cheer her on, but I’ll do it from the sidelines. 

Here’s how the game works: Someone lets a ball loose in the middle of town and everyone tries to get hold of it, so it immediately turns into a shoving match involving hundreds of people. Odds are that for at least part of the time most of the players won’t have a clue where the ball is, so they’ll shove whoever’s closest and trust it contributes to the greater good. Or that it doesn’t, but at a certain point instinct takes over and who cares? Players get lifted off their feet. They get squeezed until they see stars–which actually does happen when your body doesn’t get enough oxygen. They get broken ribs, broken other things, bruises, black eyes, and injuries to any part of the human body that’s injurable.

The object is to get the ball to the opposite team’s goal–it’s a millstone–and the goals are three miles apart, so the rule about not using motorized transportation begins to make sense. Once you get it there, you hit the ball three times against the stone to score a point. 

It sounds like you need to jump in the river to do that. (See? There are rules.)

Then your teammates carry you back to the town center on their shoulders and if you made your goal before 6 pm, the whole thing starts over with a new ball and the game runs until 10. If it’s after 6, then play’s over for the day and everyone heads for the pub, where people buy you drinks. 

People will be buying you drinks for weeks to come, and you get to keep the ball, which is handmade and hand painted.

On the second day, everyone who isn’t too hung over does it all again.

 

And if I don’t want to play?

You’d be wise to stay well out of the way, because onlookers can get swept into the mayhem, as one reporter was, losing his notebook but gaining some experience in the process. At some point, someone grabbed him by the hood and yanked him out. 

The mob is called the hug and it isn’t entirely in anyone’s control, but it’s powerful. When I read about it knocking over walls, I thought I was reading a bit of poetic exaggeration. Then I saw a photo of a brick wall that had been pushed over. The reporter who lost his notebook wrote about the hug barreling through a barbed wire fence. Shops (wisely) board up their windows. 

And pubs? They sell a lot of beer. 

 

The history

No one knows how the tradition started, but that doesn’t stop people from making it up. According to one theory, it started with an execution. The severed head was thrown into the crowd (of course) and the fun began. You can choose to believe that if you like. No one can prove you wrong.

Or right, but that doesn’t bother people as much as it used to.

The game can be documented as far back as the seventeenth century but probably started long before. A fire wiped out the town records, so that’s as far back as we go. The medieval period’s not an irrational guess. 

A couple of other English towns have similar games at Shrovetide, but most places settle for running around flipping pancakes and seeing who crosses the finish line first.

 

What’s Shrovetide?

The days before Lent. And Lent is the days before Easter, the soberest holiday in the Christian calendar. You needed a Jewish atheist to explain that to you, right? As far as I can figure it out, the medieval approach to Lent was for people to give up everything they enjoyed–meat, dairy products, eggs. Sex. They’d eat one meal a day. 

People were supposed to go to confession at Shrovetide and do all that sober stuff in preparation for Lent. But flipping pancakes and shoving your neighbors through a barbed wire fence and into the river? That also makes sense as a preparation for a somber season. 

 

Mayhem and community spirit

Local people will swear that the point of the game is community spirit. “It’s the lifeblood of the town,” an Ashebournian told the reporter who lost his notebook to the hug. “The media focuses on the fighting, but that’s all forgotten the moment the game ends. The real legacy is how it brings people together.”

Backing that up, a different reporter got a quote from a local businesswoman: “It looks like Armageddon. It’s knee-deep in litter, there’s stuff everywhere piled up in the doorways, in the road.” But after the second day, “all the players will be out mending fences, they’ll help you take your boards down, they’ll be picking up litter, because they want it to continue the next year.” 

Quaint olde English laws

London’s Millennium Bridge needed some work recently–some cleaning, some urgent repair, a good tooth brushing–and an ancient bylaw required the contractor to dangle a bale of hay over the side of the bridge to warn boats that the headroom had been reduced. 

How ancient is the bylaw? No one’s saying, but the contractor modernized the tradition by adding a light at night. Couldn’t do that in the old days. The hay would’ve caught on fire. 

News articles are talking about it all as one of London’s charming quirks, but what strikes me as far stranger is that five of the Thames river crossings are maintained not by local government but by a 900-year-old charity, which is British for a nonprofit organization. 

But any discussion of quaint bylaws leads, naturally enough, to quaint ordinary laws, and England does a flourishing trade in quaint. Let’s review a handful.

Irrelevant photo: Sunrise behind the village shop.

In England, it’s illegal to:

  • Wear armor in Parliament. 
    • A recent article about fashion–I usually skip those but by the end of the sentence you’ll see why this caught my eye–tells me that chainmail is a hot look this season, giving us chainmail-look dresses, miniskirts, tops, and unspecified menswear. “Chainmail is sexy,” someone or other is quoted as saying.  
      • I’m pretty sure you still can’t wear it in Parliament.
  • Walk a cow through the streets between 10 a.m. and 7 p.m.
  • Be drunk in a pub. 
    • To be fair, the law bundles this together with being drunk in other public places, but pubs are the only places on the list that sell alcohol.
  • Be drunk when in charge of a cow, which neatly combines the two previous laws.
  • Cause a nuclear explosion, although who’ll be around to enforce that isn’t clear.  
  • Take off your black cocked hat at a ceremonial event, but only if a) you’re a woman, b) you’re a Thetford town councillor, c) it’s before 2016, and d) you don’t have the mayor’s permission. 
    • That was a loosening of the rules. Women used to have to keep the hats on, no matter what the god, the mayor, or the Grinch Who Stole Christmas said. A whole different set of rules applied to men–of course.  

This doesn’t fit my nifty  it’s-illegal-to formula, but cab drivers are required to ask passengers if they have either the plague or smallpox. And that dates back only to 1936. I’m not clear what the driver’s supposed to do if the passenger says yes, but as a former cab driver, my impulse would be to get the hell out of there. Compassionate cab drivers do exist, but the job doesn’t push a person toward compassion.

Cab drivers are also forbidden to transport rabid dogs or corpses, and I’d like to put it on record that I never broke that law. And was never asked to. 

In another interpretation of the plague-or-smallpox law, the onus is on the passenger to tell the driver if he or she has the plague or smallpox–or any other notifiable disease. 

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I doubt anyone other than me cares about the odd spacing between paragraphs. I’m sure there’s some way to control it, but I’m damned if I know what it is.

Religious oaths in British history, or how to keep groups you don’t like out of Parliament

The British state is as tangled in arcane rules as a kitten in a ball of yarn, but it’s not above issuing itself a scissors when either necessity or the political mood of the moment demands, and that’s what it did in 1833, when a Quaker, Joseph Pease, was elected as a Member of Parliament

The strand of yarn that needed to be cut was the requirement that MPs swear their allegiance to the monarch-of-the-moment. Who’s not called the monarch-of-the-moment but the king or the queen, with a capital letter I can’t be bothered to hand out, and it’s all taken very seriously, thank you.  

Irrelevant photo: This is what cats do on a rainy day. But hey, I did mention kittens…

 

Quakers and oaths

The problem in 1833 was that Quakers didn’t swear oaths, and I assume they still don’t. It’s against their religion, and you don’t have to read very far into Quaker history to find that when something’s against their religion, serious Quakers will go to no end of trouble not to do it. Their founder was well acquainted with prison. He was jailed for blasphemy, for refusing to take an oath, for having long hair, for assorted other things. That long-hair charge was ruled not proven (i’m not sure how–you’d think the evidence would be on hand, or on head), but he and several others weren’t released. Instead they were fined for refusing to take their hats off in court. They refused to pay the fine, which they considered unjust, and were returned to prison. 

They’re a stubborn lot, the Quakers. I admire them. 

So, no oath for Joseph Pease, who wasn’t the first Quaker elected to Parliament. One was elected in 1698 but never got to take his seat. Three years earlier, Quakers’ affirmations had been accepted in place of oaths in most situations. The exceptions were giving evidence in court, serving on a jury, and holding a paid crown office. (in 1828 that was modified so that affirmations were accepted if they were giving evidence. (In 1828 that was modified so that affirmations were accepted if they were giving evidence.)

MPs weren’t paid until 1911–they were assumed to be independently wealthy and the setup pretty much restricted the post to people who were–so it wasn’t irrational to think the new MP might be able to take his seat. He wrote to the speaker saying he hoped “my declarations of fidelity . . . might in this case, as in others where the law requires an oath, be accepted.”

The hell it would be. No oath, no seat in the Commons. A by-election was ordered and someone else was elected. 

 

Which brings us back to Joseph Pease

That explains why when Pease was elected he expected trouble. He told his constituents that he was prepared to “go through much persecution in your cause” and wouldn’t “be surprised if the [Commons’] Serjeant-at-Arms be ordered to take me into custody.” 

But it was now 1833–practically modern times, right? Two seventeenth-century laws that kept anyone but Anglicans out of public office had been repealed in 1828, and the Catholic Emancipation Act had been passed in 1829.  

So Pease showed up, announced that he wouldn’t take the oath, surprising no one, and was asked–or possibly told–to step outside while the Commons discussed its response. 

What the Commons did was set up a committee to look at laws and precedents, because what Britain has instead of a written constitution is an endless collection of precedents. How anyone who enters that maze finds their way back is beyond me, but find a way back they did, and in what must be record time they recommended that Commons accept his affirmation. The house agreed and he got to take his seat.

That same session of Parliament passed a law accepting affirmations for jury duty and public office from Quakers and Moravians.

Moravians? They’re a Protestant group founded in Bohemia by Jan Hus and predating Martin Luther. (Bet you didn’t know that. I didn’t know about that pre-dating business.)

 

Happy days. Have we reached the promised land?

Um no. Because although Catholics had been admitted to Parliament in 1829, Jews had to wait until 1858. And voting was still restricted to people with money. 

Did I say “people”? I meant men. The idea of women either voting or running for office was too absurd to spend time on. So let’s focus on the next category of people to wriggle through the eye of the political needle.

Jews weren’t specifically excluded from Parliament, but to take a seat they had to swear an oath that included the words, “Upon my true Faith as a Christian,” and you can see what that’s a problem if you take this stuff seriously. Or even if you don’t. That would be a step too far, even for my own irreligiously Jewish self.

Disraeli, who’s known as Britain’s first (and only) Jewish prime minister, was born Jewish but converted as a child, when his parents did, so he had no problem a Christian oath. Interesting that he’s still considered a Jewish prime minister, don’t you think?

We can also unearth an MP and a Lord or two who had Jewish ancestors somewhere in the background but who was Christian enough to feel comfortable about the oath. Were they Jewish? Weren’t they Jewish? I’m sure it depended on who you asked, and quite possibly still does. 

In 1850, a clearly Jewish Jew was elected to represent Greenwich, and instead of disappearing politely as a previous Jewish would-be MP had, he took his seat and refused to leave, causing an uproar. The house voted on whether to adjourn and he cast a vote. He also spoke on a motion that he be asked to withdraw.

The whole thing went to the courts and he was fined £500 for every vote he cast.

Over time, the Commons passed more than one bill that would have allowed Jews to take a different oath, but the Lords kept blocking it. Eventually, a compromise allowed each house to modify their oaths by a special resolution for each Jewish member elected. 

None of this applied to people from other religions, or to atheists, although I haven’t seen evidence that any either ran for office or got elected at this point.

It’s hard to say when dissenting Protestants were allowed to take seats in Commons. At the end of the seventeenth and beginning of the eighteenth centuries, according to Parliament’s website, some dissenters attended Church of England services occasionally to be sure they wouldn’t be excluded. That makes them hard or impossible to count. 

So basically, I can’t offer any information on them.

 

But let’s got back to Joseph Pease yet again

Once he took his seat, he had one last problem to contend with: In this period, men took off their hats as a sign of deference to their superiors, and Quakers refused to recognize either superiors or inferiors, so they kept their hats on their heads. That’s one of the things George Fox was jailed for. So as Pease came in, the Commons doorkeeper would sweep his hat off for him and leave it in the Commons library. 

Problem solved. 

Breaking with tradition, he didn’t address the Speaker of the House as sir, and where other MPs referred to each other in speeches as the honorable member, he settled for the member. The roof did not fall in.

 

What oath do MPs take these days?

It’s all loosened up considerably. If they’re going to swear, they use a wording settled on in 1868. They get to choose their sacred book and say, “I swear by Almighty God that I will be faithful and bear true allegiance to [his or her] Majesty [fill in the appropriate name], [his or her] heirs and successors, according to law. So help me God.” 

I’d recommend inserting an and before “heirs and successors,” but no one’s asked me. 

Having a choice of sacred books reminds me that, to date, no Church of the Flying Spaghetti Monster member has been elected as an MP, which is a shame because they’d have to appear with a colander on their head and hold a copy of The Gospel of the Flying Spaghetti Monster. 

May I live long enough to see that happen.

But we’re not done with the choices now available. They can take the oath in Welsh, in Cornish, or in Scottish Gaelic. They can hold the book up. They can raise a hand but not hold the book. They can kiss the book. They can dance the hula and leave everyone speechless.

No, you can’t trust everything I say.

On the other hand, if they’re going to affirm, they say, “I do solemnly, sincerely, and truly declare and affirm, that I will be faithful and bear true allegiance to” etc. 

I don’t know why they have to both declare and affirm, but it’s okay because it comes with a side of fries and a fizzy drink, but they don’t get to dance the hula.

What happens if you’re an anti-monarchist? You have a problem. Would-be MPS who don’t either swear or affirm their loyalty to the crown can’t take their seats, speak in debates, vote, or receive a salary. They can’t pass Go. And they can be fined £500 if they try to do any of that. And if that isn’t enough, their seat sill be declared vacant “as if they were dead.”

The House of Lords: how it formed and what it does

Britain’s House of Lords traces its history back to the 11th century, which means it predates the country itself, because although Britain did eventually show up at the party, it was unforgivably late.

The part of the 11th century that we happen to be talking about is the Anglo-Saxon part of the century, before the Norman invasion, when the king had a witan–a group of advisors to consult if and when he wanted to. It would’ve been made up of the king’s ministers plus the most powerful of the lords and religious leaders–you know, the country’s big bruisers–and a wise king sometimes made sure they’d support whatever he had in mind before going too far out on a limb.

Although having said that, there’s some debate about who got invitations to the witan and who got to stay home and sulk. A lot of Anglo-Saxon history is subject to debate, but we’re going to rampage through this quickly because we were looking for Britain, remember? And Britain isn’t here yet.

Irrelevant photo: morning glories, a.k.a. bindweed

Before we leave, though–have a drink while I’m messing around, why don’t you?–I should mention that whatever the Witan did (and that sounds a little hazy too), it did get to select the king. The Anglo-Saxons didn’t automatically go with the oldest son. 

 

Then the Normans invaded and everything changed…

…except for what didn’t. Kings still summoned the country’s big bruisers once or twice a year. Because in theory the kings might’ve been all-powerful, but they couldn’t govern without the backing from their lords–at least not well and not for long. It’s not hard to find examples of English kings offending the nobility more than they were willing to be offended and ending up in history’s large and unsentimental trash can. 

After one of those not-quite-all-powerful kings was forced into signing Magna Carta (1215, and yes I did have to look it up), he and all the kings who came after him were committed to asking the barons’ consent before they imposed taxes. This gave his proto-parliament–that yearly or twice-yearly gathering of lords–a well-defined power. 

As the thirteenth century wore on, locally elected representatives of counties, cities, and boroughs also began to be summoned when taxes needed to be approved. Among other things, this made the taxes easier to collect. 

Representatives of the towns and cities were called burgesses and tended to be rich lawyers and merchants. Representatives of the counties were called knights of the shire and were mostly from the landed gentry. I haven’t a clue what representatives of the boroughs were called. They may also have been called burgesses, since the root word looks the same and a borough was nothing but a town with a fancy hat. 

The burgesses outnumbered the knights and were paid two shillings a day when parliament met, but the knights (probably) dominated the proceedings because they were better connected and, as everyone at the time would’ve agreed, more important and better looking, and in recognition of all that were paid four shillings a day. 

After 1325, no parliament met without the commoners.

Now let’s get to the small print: When I said these assemblies could approve taxes, that doesn’t mean it was easy for them not to approve them. They had to go pretty far out on a limb to say no. In 1376, when they did refuse one, they had to claim that funds had been misappropriated by some of the king’s courtiers. 

Short of saying no, though, they could negotiate. They could drag their feet and sulk. They could, in general, be a pain in the neck. 

Never underestimate the power of being a pain in the neck.

Much to the monarch-of-the-moment’s annoyance, he (or the occasional she) needed Parliament. The monarchy’s income from its own lands had decreased over the years–hey, it’s tough up there at the top of the heap. And they kept taking the country to war, which is an expensive little habit. So however annoying parliament became, the monarch was constantly driven to call it back and ask for some new tax. 

Parliament was also the place where communities and individuals, high and low, could go to petition the king, and it was petitions involving the affairs of the country gradually drew parliament into a law-making role. At first, it was the king’s prerogative to initiate a law, but in the 14th century parliament began petitioning the king about this or that and making gradual moves into what the king’s territory.

 

The houses separate

But we’ve spent entirely too much time brushing our refined elbows against the commoners elbows. We should be talking about lords.

If we can duck back for a minute to the 13th century, we’ll see a forerunner of the House of Lords in a small group of councilors clustered around the king. And by councilors, of course, I mean important people, and by important people I mean nobles. By the 14th century, they’d become a larger group that began meeting separately. These were dukes, earls, barons, marquesses, viscounts, and the top layer of the clergy. They were called, collectively, the peerage. 

And I’m sure the peers were much happier meeting that way. The commoners had been getting too big for their little bootsies. An anonymous publication from the 1320s argued that parliament’s barons could only speak for themselves, unlike (as the BBC puts it) “the knights, citizens and burgesses who represented ‘the whole community of England’ . . . who alone should grant taxation on behalf of the people.”

Yeah. A pesky lot, those commoners. 

As the two groups separated, the king’s key officers–the chancellor of the exchequer, the treasurer, the senior royal judges and key members of the royal household–met with the lords, not the commoners, and the real business was done there, at the top. As someone put it in 1399, the commons were merely “petitioners and suitors,” and all judgments of parliament “belong solely to the king and lords.”

 

The mysterious shrinking peerage

This isn’t strictly relevant, but it’s interesting: during the Tudor period (start counting in 1485 and stop when Elizabeth I dies), the number of peers shrank. Part of that was the War of the Roses–the count dropped from 64 to 38–but nobles had always died in wars; under normal circumstances dead ones would’ve been replaced with live ones who were either their heirs or, if no heir was to be had, someone the king owed a favor to. Or liked or wanted to placate or hoped to control. Or whatever motivated that particular king at that particular moment. 

Henry VII, though–the first of the Tudors–didn’t replenish the stock, probably because he didn’t want a group of powerful nobles who might challenge him, starting another war. He’d seen enough of that, and the country was out of roses anyway. 

So start there, then run through the rest of the Tudor kings and queens and count the number of nobles executed for treason whose titles were taken from them, which meant their heirs didn’t inherit them. I doubt being a Tudor-era peasant was a barrel of laughs, but belonging to the nobility had its own dangers. Romanticize it all you want, the Tudor era was a dangerous time to be part of the nobility.

For the last 30 years of the Tudordrama, the country had zero dukes, in spite of the after-VII Tudors (not to be confused with After Eight Mints) having created some new peers as they went along, and most of the 16th-century nobility were of recent coinage. 

With the dissolution of the monasteries under Henry VIII, the number of abbots in the House of Lords (no surprise here) shrank, and by the end of Elizabeth’s reign there wasn’t an abbot to be found in the Lords, and only 26 bishops. For the first time, the secular lords formed a majority. Semi-relevantly, the secular lords were and still are called the Lords Temporal, because everything needs a fancy name.

We now return you to our regularly scheduled drama.

 

From the Civil War to the 19th century

From the Tudor period, it’s a short march to the Civil War, when Parliament seized power. In 1642, it excluded bishops from the House of Lords. Then in 1649, it abolished both the monarchy and the House of Lords. I’m sure that made the bishops feel better about having been tossed out. Guys, the party ended just a few years after you left, so don’t feel bad.

When the monarchy was restored, everybody pushed the Reset button and Parliament was reconstituted in its old form–Commons, Lords, Church worthies–and when (you thought we’d never get there, didn’t you?) Scotland and then Ireland were folded into the batter that became first Great Britain and then the United Kingdom, the Scottish and Irish peers elected representatives to the Lords. 

Now we do a couple of fancy steps until we get to the 19th century, when the number of bishops in the House or Lords was limited to 26 and the monarch got to create life peers. That’s as opposed to hereditary peers. Once they’re appointed, they can put down roots and make themselves at home, but they can’t shoehorn their kids in after them.

 

20th century

In the 20th century, the story gets interesting enough that I’ll slow it down again. By the beginning of the century, it was standard for the prime minister to govern from the House of Commons, so basically the power had shifted. The last PM to govern from the Lords was the Marquess of Salisbury in 1902.

Then we get to 1906, when the Liberals won a big honkin’ majority in the Commons–132 seats–and figured they’d use it to introduce radical things like sick pay and old age pensions.

Horrors, the Lords said in one aristocratic voice. And double horrors because the programs would be paid for by a tax on the rich–especially on the landed rich: in other words, on the people sitting in the House of Lords.

You might have already figured out that the House of Lords had a built-in Conservative–and lower-case conservative–bias. So predictably enough, the Lords refused to pass the budget. After a bit of back and forth, including a general election, the Lords did pass the budget, though, along with the Parliament Act of 1911, which limited  the Lords’ power. 

Why’d they do that? Because the government threatened to flood the house with 400 new Lords, all of them Liberals. 

The bill left the Lords with the power to, at best, delay money bills by a month, and it completely lost the ability to veto bills. It could delay non-budget bills for two years, but that was the limit.

The two years have since been reduced to one.

That takes us to 1958 and the Life Peerages Act, which poured in a group of life peers, including experts in various fields and for the first time–gasp; horrors–women. It was a gesture in the direction of counteracting the house’s built-in rightward tilt. 

Then we skip forward again. Tony Blair had a three-stage plan that would fold the House of Lords into a paper airplane, sail it out to sea, and replace it with a fully elected house. 

How did that fare? Well, the House of Lords started 1999 with 758 hereditary lords and ended the year with 92, but then it all bogged down. The plan’s probably still stashed on some governmental shelf, gathering dust, and we still have 92 hereditary peers. They’re chosen by all the country’s hereditary peers, making the aristocrats, in a nice little piece of irony, the only elected members of the Lords.

People who think seriously about these things, along with people who don’t but who shoot their mouths off anyway, have suggested all sorts of ways to reform what’s clearly an antiquated system, including setting a limit on the number of lords, but tradition allows outgoing prime ministers to shovel in new members, and we’ve been through a lot of prime ministers lately. Each one got a shovel of their very own. A committee’s supposed to weed out anyone who’s inappropriate, but the committee doesn’t get the final say. 

At the moment, 779 people sit in the House of Lords. Or don’t sit there. Nothing says they have to show up. 

Why a Member of Parliament can’t resign, and how they do it anyway

Since we’ve seen a handful of MPs resign from the House of Commons lately, this might be a nice time to talk about what an MP has to do to escape MPdom. Because like everything else in Britain, it’s wrapped up in tradition and more complicated than you’d think.

Officially speaking, MPs can’t resign. A 1624 law locks them into their jobs unless they’re expelled, disqualified, or dead. Since relatively few politicians are willing to squeeze their feet into those uncomfortable shoes–I’m not a politician, but the dead part would make me hesitate–and since over the course of a long and complicated history some MPs were deeply committed to getting out of the job, a workaround was invented: they can be appointed to one of two “paid offices of the Crown. These are the Crown Steward and Bailiff of the Chiltern Hundreds and the Crown Steward and Bailiff of the Manor of Northstead.” 

The small print says that accepting either position disqualifies them as MPs. So without dying or being expelled, they get to push open the fire exit without setting off alarms. Neither position is paid, but they do become the recipients of a shitload of capital letters. 

Irrelevant photo: roses in a nearby town.

What does a former MP have to do if they’re  appointed to one of those positions?

Nothing. The jobs are long past their best-before date and have been kept alive only to allow MPs an exit that doesn’t involve death, expulsion, or uncomfortable shoes, although MPs–especially those of the female variety–are free to wear uncomfortable shoes if they so choose. I disapprove, but hey, who asks me? They’re not my feet.

 

What are the Chiltern Hundreds?

The hundreds are divisions of government and taxation–or at least they were back in the Anglo-Saxon long ago. In terms of size they stand somewhere between a village and a shire.

What’s a shire? 

It’s the Anglo-Saxon equivalent of a county.

The Britannica says the hundred was probably an Anglo-Saxon area of a hundred hides, with a hide being the amount of land it took to support a family. Each hundred would have a court to settle  criminal cases and disputes between neighbors. Originally, everyone who lived within the hundred would be expected to attend, but gradually they came under the control of the lords. By the time you get into the medieval period, if a crime was committed, the hundreds were collectively responsible unless they could cough up the perpetrator, or someone who’d pass for the perpetrator.

The hundreds weren’t formally abolished until 1894, although by then they’d pretty well lost all relevance.

 

A bit more history

I’m not clear on whether the 1624 resolution established the rule against resignation or built an escape hatch. Parliament’s website seems to be arguing both sides. On the one hand, it says many MPs saw serving in Parliament as an obligation, not an honor or opportunity to be chased after. So members weren’t encouraged to step down. On the other hand, Parliament didn’t usually stay in session for more than a few weeks, so ”a procedure for resignation was hardly necessary.”

Take your pick. 

It goes on to say that if an MP accepted a paid office from the crown, he (and at this point he would’ve been a he) could no longer be expected “to scrutinise the actions of the Crown or the Crown’s government,” so he’d have to step down.

Did I say “step down”? It was nothing so gentle: “All Offenders herein shall be expelled this House.”

So take that, you offenders.

Once upon a time, lots of crown stewardships roamed the land and could be used this way. They paid actual money and had actual responsibilities. Only two survive and they exist only as a back door out of the House of Commons. You can think of them as a nearly extinct species. They only surviving pair are preserved in the zoo that is the Parliament.  

 

Are there any other ways out of the job?

Yup, and although some are appealing and some are not. An MP can bail out of Commons:

  • By becoming a member of the House of Lords. 
    • A couple of the MPs who left with Boris Johnson were hoping for that promotion, and when their names were crossed off the list felt–okay, I’m speculating here, but it looks to the casual observer like they felt cheated. Here they’d been expecting a job that pays £332 plus travel expenses and access to subsidized restaurants on any day they show up, plus the occasional loan of an ermine robe, and then they’re told they didn’t get the job? Hey, that’s hard on the old ego. https://www.electoral-reform.org.uk/how-do-house-of-lords-expenses-work/ 
  • By becoming a police and crime commissioner or a member of the National Assembly for Wales, the Northern Ireland Assembly, or a non-Commonwealth legislature (except the Houses of the Oireachtas of the Republic of Ireland). 
    • The Houses of the Oireachtas? That’s Ireland’s parliament. Exactly why you can be a member of that and not be disqualified as a British MP is way over my head.
  • By being “sentenced to be imprisoned or detained indefinitely for more than a year in the United Kingdom, Isle of Man, the Channel Islands, or the Republic of Ireland; or if they are convicted of treason.”
    • Sometimes, you know, you’re better off just showing up at the goddamn job you already have, no matter how much you hate it. 
  • By going bankrupt, but only under some circumstances.
    • Please don’t ask which circumstances or why those and not others.  
  • Or, as we’ve seen, by accepting “one of a number of offices which are incompatible with membership of the House of Commons.”

So on the off chance that you wake up some morning and find that against your will and despite all your protestations you’ve been made a Member of Parliament, don’t despair. It doesn’t have to be a life sentence. The Chiltern Hundreds would be happy to act as your host, for however short a time.

How do members of the House of Lords resign? By writing a nice little note to the Clerk of Parliaments and then going out for a cup of tea. Or, of course, they can get their mothers to write the note: “Please accept Lord Supper-Dish’s apologies for withdrawing from the House of Lords. His time is currently occupied helping the police with their inquiries.”

But once the door slams behind the ex-lords, they’ll find that champagne’s more expensive on the mean streets of the real world than it is in the Lords’ subsidized eating and drinking establishments. The transition’s a tough one.

*

And having nothing to do with any of that, if you’ve read or will be reading my new novel, A Decent World, it would really help if you’d leave a review on Goodreads of Amazon. Or if you have a blog and want to review it yourself, that’d be great. Anything that makes it visible, from social media to graffiti, helps.

Except possibly the graffiti.

The coronation bling: what does it all mean?

Now that those of us who live in Britain can once again turn on the news without fear of getting mugged by coronation news, let’s sneak into the space that’s opened up and review a bit of the bling that’s been put back in storage.

But before we do, I have to remind you–I believe it’s a legal requirement–that every bit of that bling signifies something. The king’s scepter? It signifies his temporal power (such as it is). The orb? That symbolizes that his power’s derived from god. If you doubt that, feel free to ask either the king or god, whichever one you figure is more likely to give you an answer.

Sadly, explaining what things signify goes against all my writerly instincts, which insist that if symbols work at all, they’ll explain their own damn selves. So my explanations will be, at best, sporadic.

Yes, the headline was just a touch misleading. I should be ashamed.

The Photo of Irrelevance

 

The stone

The Stone of Scone, also known as the Stone of Destiny, making it sound like a prop from an Indiana Jones movie, isn’t what you’d call bling. It’s roughly carved sandstone and the size of three pillows piled on top of each other. It weighs 152 kilos. That’s 335 pounds, or 23 stones.

A stone? As an out-of-fashion way to measure weight. One stone equals 14 pounds, and it does seem sensible to measure the weight of a stone in stones, even if it makes for confusing sentences.

The Stone of Scone was seized from Scotland in 1296, back when England and Scotland were two separate countries with two separate monarchs and an enduring habit of going to war with each other. It was a symbol of the Scottish monarchy, which is one reason the English wanted it. The other reasons were: 

2) That legend connected it back to the biblical Jacob of Jacob’s ladder, who was supposed to have used it for an extremely uncomfortable pillow. People took that stuff seriously back then. 

3) That taking it really pissed off the Scots and gave the English bragging rights.

The earliest written record connecting a Scottish king to the stone comes from 1249, when Alexander III was kinged at Scone Palace, which was not a cafe serving tea and baked goods but a palace with, um, you know, a stone. An important stone. Legend and poetry trace it back further but we’ll move on, reminding ourselves as we go that the English hauled this 23-stone stone south at a time before railroads had been invented and possibly before the wheel had been.That’s how badly they wanted it.

The English then proceeded to crown their own kings on it. Edward I (1239 – 1307) was so pleased with the thing that he had a coronation chair built to hold it, and 26 monarchs have put their kingly butts on it while being crowned. Everyone took it seriously enough that during World War II it was buried for safekeeping. Because if the Nazis took over the country, at least they wouldn’t get their hands on the stone, right? Just imagine if they had. All those 1950s World War II movies would’ve had the Nazis talking with Scottish accents instead of German ones.

In the 1950s, four Scottish students stole it, breaking it in the process. Or else, they discovered that the Suffragettes had already broken it when they bombed the chair in 1914. Either way, the students ran off with both pieces. Or not exactly ran. Even in two pieces, it was still a hefty hunk of rock. They hid them in odd places–a garage; a factory, a hole in the ground (it’s a stone; who’d notice it?)–before finally getting it to Scotland, where it stayed briefly before (the point having been made) it was returned to England. The students were never prosecuted.

In 1996, England gave it back to Scotland, which means it had to be hauled south again for Charles’s coronation.  

So that’s 335 pounds of sandstone being schlepped north and south so it can sit under a chair for a few days, looking like the lump it is, while people run all around it wearing fancy costumes.

Maybe you have to be British for that to make sense to you.

 

The swords

You need five swords to be kinged, apparently. The sword of offering, the sword of temporal justice, the sword of spiritual justice, the sword of mercy, and the sword of state, which was originally one of two swords but somewhere along the line the other one was covered with a cloak of invisibility and no one’s seen it since.

One sword gets blessed by a bishop and given to the newly minted king, who lays it on an altar then buys it back for 50 shillings, which no one uses anymore so they’ve substituted newly minted 50-pence coins. I don’t know if the king has to cough those up himself or if someone hands him the money the way a parent slips a kid some money in a candy store so they can think they’re paying for their own candy. 

Each of those moves symbolizes something, but you have to keep a straight face to explain it all, so I won’t try.

 

The bracelets

The bracelets of sincerity and wisdom have been around so long that no one knows quite what they’re supposed to do–other than make you sincere and wise, of course. Didn’t Wonder Woman’s deflect bullets? I can’t help wondering if anyone’s tried using them that way. 

Anyhow, since no one’s sure what their powers are, they’re given to the king, who “acknowledges” them, then they’re put back on the altar. He doesn’t wear them.

Back in the dark ages, when I was in my teens, women were expected to wear lipstick and– 

This is relevant, so stay with me. 

–women were expected to wear lipstick and I spent some time trying to figure out what to do with the stuff and ended up doing more or less the same thing as the king does with the bracelets: I acknowledged the Lipstick of Adulthood by smearing some on my lips, then looking in the mirror, deciding it was ridiculous, and rubbing it off. Since we didn’t have an altar, I put it back in the medicine cabinet and went out into the world a quick smear closer to adulthood and with no one any the wiser. 

 

The glove

Yes, singular. The king has one coronation glove. He puts it on, then he takes it off. That makes it a bit like the Lipstick of Adulthood, only more expensive. Much more expensive. It symbolizes that the king thought it might be cold in the church and then decided it wasn’t. 

 

The gold spurs

Once upon a time, they were buckled onto the king’s legs. I’d have though ankles, but what do I know? The article says legs. Anyway, these days they’re only tapped against his ankles. They symbolize that in a ceremony this long, it might be wise to make sure the main character stays awake.

 

The crown

English kings before the Norman conquest might (it’s unclear) have settled for a relatively simple ceremony and a blinged-up helmet instead of a crown, but as a usurper William the Conqueror had a point to make–I’m your legitimate king, not some nobody who arrived in a small boat–so he went all out with both his crown and his coronation ceremony. So much so that the ceremony included having the people in attendance call out in unison that they accepted him as their king, and they were noisy enough that they spooked the soldiers Will had left outside, who did what any group of sober, armed men would do in that situation and set fire to the place. William stuck around long enough to get the holy oil poured on his head, giving the church’s seal of approval to his hairstyle, as the church went up in flames around him.

Since he didn’t end up getting deep-fried, the business with the oil is still with us. It now has its own special spoon. 

It would take J.K. Rowling to make this stuff up. 

The front and back of the current crown look so much alike that one of the past kings–I’ve lost track of which–was never sure he had it on right. And if he’d gotten it wrong, all the other kids would’ve made fun of him.

 

Gold Stick in Waiting

The tradition of the Gold Stick in Waiting dates back to Henry VIII. There really is a gold stick involved, but as soon as we introduce capital letters we’re not talking about the stick itself but about the bodyguard who rides behind the royal coach after the coronation, carrying a gold-tipped stick with which to protect the monarch from, um, bling-phobic assassins and whatever else you can ward off with a gold-tipped stick. I’ll experiment with one someday. 

Anyone got a gold-tipped stick I can borrow? 

For the recent coronation, the role went to the king’s 72-year-old sister, who’s almost as fearsome (and almost as old) as I am.

The article I stole this from thought it had to mention that the role’s now symbolic, but honestly, I’d guessed that already.

 

Other stuff

Over the centuries, no coronation’s been complete unless someone added a new bit of ceremony. Let’s settle for talking about just one: Medieval kings prepared for their coronation by bathing. That must’ve been unusual enough to get a mention. So iIn 1399, when someone introduced the idea of turning a few marginally normal humans into knights on the eve of the coronation, it only made sense to call them Knights of the Bath.

Settle down in back. It’s not that funny.

Okay, it is that funny but put away the rubber ducks, please. 

 

Money and protest

How much did the coronation cost this time around? A thousand civil servants are still punching numbers into their computers and palace officials are looking embarrassed and saying some of the published estimates are “more fanciful than others,” but Lord Google informs me that it’s in the neighborhood of £100 million.

Or by another Lord Google estimate, between £50 million and £100 million. Or by the estimate a friend mentioned this afternoon, £150 million.

Whatever the figure is, it’s been paid out of taxes. 

Fifty-two anti-monarchist protestors were arrested along the coronation route under a newly passed law that criminalizes not just causing a public nuisance but being prepared to cause one. Or fixin’ to get ready to harbor the intent to be prepared to cause one. The police have since “expressed regret” about six of those arrests. One of the six, a leader of the anti-monarchy group Republic, said he’d spent months working out legal tactics with the police only to be arrested on the day. He’s not in the mood to  accept an apology, which is good because he hasn’t exactly gotten one.

 

Souvenirs

If you’ve read all that and still a little something to remember the mayhem by, what’s available? The Guardian’s list of souvenirs includes a lifesize cutout of the king that sells for £36.99. You never know when you might need one, but you don’t have to settle for that if it doesn’t match your lifestyle. Heinz made some commemorative ketchup. The recipe’s the same-ol’, same-ol’, but the packaging’s different. Hug (they make pet food) came up with a special dog food. Our dog’s not a royalist, so we didn’t buy any. 

Celebrations (they make candy) made a bust of the king out of their very own chocolates. It weighs 23 kilos, or 3.6 inedible stones, and (sorry) you can’t buy it. They only made one. It’s pretty strange looking but better than the beauty-queen busts the Minnesota State Fair carves out of butter. 

I’m not sure what they’ll do with it now the coronation’s over. Would it be disrespectful to eat it? Is there a respectful way to throw it out?

You can also buy the more pedestrian mugs, tea towels, plates, paperweights, and teddy bears. Or flags or–well, whatever someone can find a way to slap a crown or a face on, it’s for sale. Remember kids, today’s cheesy souvenir is tomorrow’s treasured keepsake. Or next week’s landfill. 

A quick history of the Cornish pasty

If Cornwall and Devon go to war–and nothing’s too crazy these days–it will be about either who baked the first pasty or who knows the right way to make a cream tea. You’ll agree, I’m sure, that these are reasonable things for neighboring counties to shed blood over, but they may have to wait until people aren’t quite so distracted by the cost of living crisis that the important things slip past them unnoticed.

In the meantime, allow me, please, to stoke the fires of cultural warfare by exploring, in my usual even-handed way, the history of the Cornish pasty. Or possibly the Devon pasty. 

We’ll skip that business about cream tea for now.

Irrelevant photo: a hellebore

What’s a pasty?

Basically, a semicircular pie made of beef, potatoes, onions, and turnips, only the turnips are called swedes. It might just possibly have other stuff as well, but before we get to that let’s dive down the closest rabbit hole and ask why turnips are called swedes.

According to one gardening catalog’s website, “The swede is thought to have been introduced into Britain around 1800. It is said that King Gustav of Sweden sent the first swede seeds as a gift to Patrick Miller (1731 – 1815) of Dumfries and Galloway, and that this act resulted in the vegetable being called ‘swede.’ ”

The website also says they’re called rutabagas in the US, from a Swedish word meaning thick root. Well, maybe and maybe not. I grew up in New York and remember turnips being called turnips, although I don’t remember that we ate them. Rutabaga, I think, is a regionalism. Or else calling a turnip a turnip is a regionalism. But that’s the wrong rabbit hole, so we’ll back out before we get stuck.

A different gardening catalog site says the swede is “bigger, tougher skinned, yellow fleshed and much hardier than a turnip.“ So basically, by this definition they’re the same thing but different.

You needed to know all of that, right? Now we’ll leave the rabbits and their burrow in peace and get to something vaguely resembling the point. 

Before Britain left the European Union, the Cornish pasty got protected status from the EU, meaning that if a pasty wasn’t made in Cornwall, it couldn’t claim to be a Cornish pasty. Or, since no pasty makes claims on its own behalf, the person selling it couldn’t make that claim.

To translate that into handy bureaucratese, “At least one stage of the production, processing or preparation of the product must currently take place in Cornwall.”

If I’m reading that correctly, you could run the length of Cornwall with a potato and a knife and just as you’re about to cross the Tamar River into Devon cut the potato in two, then use one or both halves to make a pasty in Devon, and still call the result a Cornish pasty, although you’d have gone to a lot of trouble without getting much benefit from it.

Besides, Cornwall left the EU along with the rest of Britain, so the pasty lost its protected status. I admit, that’s well down the list of problems Brexit caused, but the Devon pasty never had protected status to lose, so if we’re keeping score that’s one point for Cornwall. Unless you’re a Brexiteer, in which case you’ll give that point to Devon anyway.

 

Do pasties always have beef, potatoes, and whatever?

As far as most people are concerned, yes. If someone asks for a pasty, they’re expecting beef, potato, onion, and swede, wrapped in pastry and crimped along the edge. You might slip in a bit of carrot or five army-green peas, but I understand they’re controversial. These days, though, you can also buy cheese and onion pasties, vegan pasties, gluten-free pasties, steak and stilton pasties. In Padstow, I’ve even seen apple pasties and chocolate pasties in displayed shop windows. 

The tourists don’t know any better, but Cornwall’s patron saint, Piran, is in despair and rumor has it he’s taking applications from other counties, hoping they’ll show more respect for their traditional foods.

 

Was that always what was in a pasty?

Of course not. Where’s the fun in writing about something that has a simple history? If we go back to medieval times, we can find recipes that use venison, beef, lamb, seafood, and eels, flavoring them with gravies and fruits. 

Okay, someone else can find the recipes for us. I’ll surprise no one if I admit to relying on secondary sources. 

Were those the first pasties, then–the pasty pioneers? Once again, of course not. Those are the ones that got written down. Folk pasties, like folk songs, had to make their way in the world without benefit of written records. 

In addition to their having been written down, what tells us that these aren’t folk pasties is that only the rich (along with a lucky poacher or two) ate venison. So if ordinary folk ate pasties–and they probably did–that’s not what they wrapped their pastry around, and if you’ll follow me further into the realm of guesswork, I’m going to assert that they used whatever they had, because most people lived on the edge. Food was scarce. They made what they could out of what they had. And before 1586, that wouldn’t have included potatoes because they hadn’t reached Britain yet. They’re a New World import.

The ordinary Cornish pasty–what we could call the folk pasty, although no one else does–first becomes visible with the rise of the Cornish mining industry in the 1700s. Pasties were filling enough to keep a miner going through a hard day’s work at a time when not even the wildest of wild-eyed radicals were suggesting the 8-hour day or the 5-day week. 

The website of the Cornish Pasty Association (of course there’s Cornish Pasty Association) tells us that “the wives of Cornish tin miners would lovingly prepare these all-in-one meals to provide sustenance for their spouses during their gruelling days down the dark, damp mines.”

I won’t argue with dark or damp, but I will argue with the double L in grueling because I’m American by birth and spelling. I’ll also argue about every last pasty being prepared lovingly. Some wives and husbands were loving. Others were disappointed and bitter. A few were baffled or indifferent or repelled. Either all or almost all were exhausted, which takes a good bit of the love out of cooking, and sometimes out of love itself. Still, make them they did, because carryout (or takeout, or whatever you want to call it) hadn’t been invented, and neither had disposable income.

In everything I’ve read about miners and pasties, no one’s bothered to mention whether the bal maidens–the women who worked above ground at the mines–also ate pasties. It’s always the men eating and the women cooking. Interesting, isn’t it? 

Bal? It’s the Cornish word for mine. 

 

The shape

The standing belief is that the reason pasties were (and are) shaped like a capital D was to allow miners to hold the crust at one end with a work-grimed hand, then throw that final piece away. Arsenic was a presence in Cornish mines–so much of it that in the nineteenth century mining companies dug it out and sold it as a pesticide, and it was from that humble start that arsenic went on to power many a British mystery. How else was a mere woman to kill her husband?

That business about holding the pasty by the crust isn’t an established fact, though. Some people argue that miners carried their pasties in muslin bags, or in paper ones, and used the bags to hold the pasty while they ate. At least one photograph supports the argument, and it only makes sense considering that they had to not only carry their pasties to the mine but set them down someplace filthy until lunchtime.

According to legend, miners used to leave the final piece of crust for the knockers, who were–well, I can’t find a reliable source for this, so let’s go with WikiWhatsia. Knockers lived underground and were about two feet tall, with big heads, long arms, wrinkly skin, and white whiskers. They dressed like miners and were mostly benevolent. If you listened to their knocking, they could help you find productive seams. They could warn you of an impending collapse. They could also steal your tools or put out your candle. So a bit of crust from your pasty? Sure. You’d want these guys to like you. 

How did these creatures exist if they were all guys and all had whiskers? One strand of belief held that they were the spirits of miners who’d died underground. Another held that they were the ghosts of Jews who worked the mines in the eleventh and twelfth centuries–or possibly earlier.

Yes, kids, we’re getting deep into the land of unsubstantiated legend here. Some tales have Jews coming to Cornwall in ancient times–ancient enough that you can throw a few Phoeniceans into the conversation and not have it get any stranger than it already is. Others have Jews working the mines in the decades leading up to 1290, when Edward I spoiled the fun by expelling all the Jews from England.

Unsubstantiated as they are, you will find the word Jew in a few Cornish place names. Penzance, for example, has a Market Jew Street. Speaking as a marginally Jewish Jew, I’ve never figured out whether I should be offended by that or not. On a balance of probabilities, my guess is that I should, although I’m not exactly, just deeply weirded out.

Academic guesswork holds that these names are the descendants of unrelated Cornish words, which as the Cornish language was lost became corrupted to match local legend. 

The presence of Jews in Cornwall can’t be documented before the eighteenth century.

Didn’t think we’d get here from pasties, did you?

 

Oggy oggy oggy

While we’re chasing after unsubstantiated beliefs, this would be a good time to chase after the chant “Oggy, oggy, oggy.” 

Authoritative sources are too smart to weigh in on this, but Lord Google led me to sources offering various explanations: An oggy is a pasty–a corruption of a Cornish word for pasty. (At least it didn’t end up as Jew.) Or else the chant came from (gasp) those pesky Devonians, trying once again to claim the pasty as their own. Or it’s what the miners’ wives called down the pit when the pasties they were baking on the surface were ready to eat. (Take that with a cup or three of salt. The shafts were deep and the miners were likely to be working far from the entrance. You could call, “Oggy” all you wanted, they wouldn’t be likely to hear you.) Or it’s what pasty sellers on the streets called to drum up business.

Whatever it meant and wherever it was heard, the correct response if you hear it is, “Oi, oi, oi.”

Somehow or other it ended up as a Welsh rugby chant.

Do you begin to understand why it’s easy to think no Jews were involved in the making of Market Jew Street?

 

So who gets to claim the pasty, Devon or Cornwall?

An account book in Plymouth (that’s in Devon) mentions pasties in either 1509 or 1510. But a Cornish website cites earlier mentions, one involving Great Yarmouth and another St. Albans Abbey. Neither is in Devon. Neither is in Cornwall either, but they do undermine the value of that Plymouth mention. 

Take that, Devon.

A BBC article notes, with the print equivalent of a straight face, that a Cornish chronicler of the pasty claims that ancient Cornish cave paintings depict the pasty.

Does Cornwall have ancient cave paintings? Well, no, but let’s not let that ruin a good argument.

Okay, go ahead, rule out the cave paintings. That leaves us with some written records–more of them than I mentioned–but no one’s going to prove much about the pasty’s origins by citing written records. And we weren’t doing all that well with the unwritten ones, were we? It’s entirely possible that no one’s going to prove anything at all. Devon’s case isn’t strong. And Cornwall’s isn’t either, but we’ll say that quietly if you don’t mind. I live in Cornwall. I have to be careful.

None of that is likely to stop the rush to war, but I did try.

 

Yeah, but what about that cream tea?

Oh, that. We’re out of space. I’ll have to refer you to that notorious non-expert, me, for an explanation

Translating from English to English: What does pudding mean in Britain?

Almost anyone who knows and loves the English language will agree that it’s mildly insane. Some of us admit that reluctantly and the rest of us think it’s what gives the language its eccentric charm. I’m in the second category, so I’m taking us all to play in a spot where linguistic oddity meets food. 

How far wrong can we possibly go?

Very, but let’s do it anyway. The question of the week is, What are the British talking about when they talk about pudding?

 

Irrelevant photo: a begonia flower

Definitions

As far as I’ve been able to tell after sixteen years of haphazard research, pudding means four very different things in Britain.

  1. Something sweet at the end of a meal. 
  2. Something made with a batter.
  3. Something either sweet or savory (savory being the opposite of sweet) that’s been tied into a cloth and steamed or boiled.
  4. A “sausage-like mass of seasoned mince meat, oatmeal, etc., stuffed into a prepared skin or bag and boiled.” (That’s from the Collins Dictionary.) 

If that last category doesn’t send you running to Lord Google for recipes, I sympathize. It doesn’t sound like my idea of what to cook on a slow Sunday afternoon either, although I’m sure someone will tell me that a mass of seasoned minced et cetera can be delicious, and I’m sure they’ll be right, at least if they’re serving it to meat eaters. I, however, live on raw carrots and the stems of organic herbs, so it’s not for me. Even if I ate meat, though, the word mass is what did me in. Any food writers out there? Put mass on your list of unattractive words.

And speaking of unattractive words…

 

The unfortunate origins of the word pudding

How did two ordinary syllables come to mean so many different things? Etymology Online takes us back to the year 1300, when pudding meant a sausage made of meat, blood, and all sorts of fun things, stuffed into the intestines of a pig, sheep, or other unfortunate, and then boiled. 

That explains meaning number 4, the boiled mass. 

The word may have come from a Germanic word meaning “to swell,” which means it’s related to words for all kinds of unpleasant swellings. But cheer up, it may come have a whole ‘nother source: a vulgar Latin word by way of an Old French word meaning sausage and having to do with animal intestines.

In the sixteenth century, in fact, if you talked about puddings, plural, you were talking about someone’s intestines, so we’ve got a pretty strong set of sausage-y connections here. But in that same century, pudding was slang for vagina. And–not to be outdone–for penis. 

I wouldn’t suggest holding out for any sort of logic there. Slang isn’t answerable to careful reasoning.

And now, let’s drop that thread before we give up on the topic altogether.

 

Moving right along

How did the word  transition from a sausage to a dessert? Well, in Tudor times it wasn’t unusual to sweeten a sausage, and to add dried fruit, and a sweet sausage-y thing is surely a step in the direction of what we know as a dessert. 

Also in the sixteenth century, a pudding became something involving flour, milk, eggs, and maybe some dried fruit. It could still be either sweet or savory. That points us to meaning number 1–dessert. The connection to those sausage-y things is that you could take those floury, milky, eggy things and boil them in pudding bags, because if you’re not going to stuff them into an intestine, you have to hold them together some other way. So that takes care of meaning 3, something tied in a bag and acquainted with hot water. 

 

Yeah, but what about meaning 1?

According to GreatBritishMag, calling something sweet at the end of the meal a pudding has to do with the British class system. 

Everything in Britain has to do with the class system. 

Traditionally, it says, puddings were rustic things eaten by the lower classes–things like rice pudding and (fasten your seat belt) spotted dick.

Yes, spotted dick. It’s a dessert–or a pudding, if you like–and no, you won’t get a funny look or a medical referral if you say you have or want some. 

While the rustic lower classes were eating spotted dick and wondering if anyone would get the joke, the upper classes were eating not pudding but dessert–chocolate mousse, sweet souffles, and that sort of fancified stuff. 

(Truth in blogging paragraph: Dick doesn’t seem to have become slang for penis until the late nineteenth century. EtymologyOnline says, “It has long been a synonym for ‘fellow,’ ” and dates that back as far as the sixteenth century.) 

Forget that, though. Somewhere along the line, and I’m not sure when or how, the word pudding not only jumped classes but appropriated the entire category of sweets-after-a-meal, and ended up being one of the few British words that doesn’t mark a person’s class. (Others in the category are and, of, or, but, and a scant few thousand others.)

Or so say one or two sources. Arguing against them, Country Living magazine lists pudding as upper class and dessert, afters, and sweet (as in (I think), “Should we have a sweet?”) as non-upper class, where they join declasse words such as couch and settee (instead of sofa), pjs (instead of pajamas), and movie (instead of film). Oh, the horror. How could one hold one’s head up–?

Who’s right? I haven’t a clue.

 

So what gets called a pudding?

Just about anything.

Okay, it does have to be edible–no chairs; no bike racks–and (I think) either solid or semi-solid. And it has to have more than one ingredient. I’m sure there are other limits, but hey, I’m a transplant. I’m doing the best I can here, but you wouldn’t want to trust me out of your sight. 

Now that I think about it, you might want to consult somebody sensible about this, and I invite comments on this from both the sensible and the senseless. 

But with that warning out of the way, foods that have pudding in their names include:

Yorkshire pudding. This is a breadlike thing generally served with meat, gravy, and all the sidekick foods. It used to be served before the meal to fill people up so they’d eat less meat. And it’s baked–it used to be cooked under the meat so it soaked up the drippings–not boiled. It lives in the flour-and-other-stuff room of the pudding house.

Christmas pudding. This is a fruitcake, and it’s steamed or boiled. [You’ll find an explanation of why is isn’t a fruitcake in the comments.] It can sleep in the flour-and-stuff room or the cooked-in-a-bag room, depending on the mood it’s in.

Black pudding. This is a blood sausage and it lives in the sausage room.

White pudding. Another sausage, but bloodless. It lives right near the black pudding.

Rice pudding. This has rice, milk, sugar, and whatever bits of flavoring you like to toss in. I learned to make it on the stove (that’s the hob in British), but most recipes I’ve seen in Britain toss it in the oven. Or, okay, slide in in carefully. It lives in the milk-and-bread room, even if it does substitute rice for flour. A starch is a starch.

Toad-in-the-hole. This involves sausages and a milk, egg, and flour batter, so it wanders from room to room at night, dragging its sleeping bag behind it.

Summer pudding. This is made of bread, fruit, sugar, and nothing else. It’s spectacular, but as far as I can tell it doesn’t have a pass to any of the rooms. It sleeps in the hall, mumbling that it was made in a pudding bowl so why’s everyone so mean?

I could go on but we wouldn’t be much wiser. I’ll stop. 

So what do the British call that stuff Americans call pudding?

Nothing. You won’t find it in Britain, so they haven’t given it a name. I’ve seen sites claiming that the British call it custard, but custard’s a whole ‘nother beast.

 

The Black Pudding Throwing Contest

It wouldn’t be right to leave the topic without mentioning the World Black Pudding Throwing Championships, held in (you can’t make this stuff up) Ramsbottom in September. Legend has it that the contest dates back to the War of the Roses, when the houses of Lancaster and York ran out of ammunition and started throwing food at each other. 

Legend has it that a lot of legends were made up in the pub, but never mind. The tradition was revived–or started–in 1839 and then re-revived in the 1980s.

The idea is to throw black puddings at a stack of Yorkshire puddings and see how many you can knock down. 

My thanks to The Year without Wimbledon for making sure I didn’t miss this. The information’s spent a long time sitting on my list of topics I never get to. I’m happy to see it fight its way out.