© 0302 J. Lea-Jones, Bristol Historical Research,
“The Loving Cup – The Ceremony and its Derivation”
Background
Today, in the 21st Century, the term ‘Loving Cup’ is often applied to any two-handed drinking vessel and there are many ceremonies associated with its use. Confusion can arise because in many of its modern uses the term ‘Loving Cup’ is applied almost generically to mean a cup of friendship or love, as in the exchange of cups as wedding or anniversary gifts. However the cups and the associated ceremonies forming the focus of this research are those connected with groups of people coming together at banquets or formal gatherings, re-enacting a medieval ceremony to pledge their fraternity. Particular aspects of the ceremony are devised to ensure the safety of the celebrants and date from a time when feudal pressures meant that fraternity had to be enforced. Like many ancient ceremonies they have been modified and adapted by successive generations of users, such that only the core principal remains.
Since the 18th and 19th centuries, many organisations have adopted / introduced a form of the ‘Loving Cup’ ceremony into their fraternal gatherings without necessarily having an understanding of its origins – but merely because it is ‘ancient’ and adds an element of gravitas to the proceedings. Whilst not decrying these reasons, after all they are perfectly legitimate and laudable, it is unfortunate that the celebrants may not understand the long history and pre-medieval roots of the ceremony in which they are participating. Hopefully this paper will fill that gap and give celebrants a greater understanding of the ceremony’s significance and the reason for the different names of the cups used.
In general there are three strands to the subject epitomised by the terms in general use. They are: Loving Cup, Grace Cup and Pledge Cup. Although the original functions of each were different and designed to meet different needs they all date from the mists of antiquity through the middle ages down to our own time. A word of warning: although the ceremonies associated with each may have ancient roots, many will have died out or fallen into disuse with changing social conditions. The upsurge of interest in mystery and ancient lore in the 19th and early 20th century, and more recent ‘New Age Paganism’, has resulted in modern and often romantic interpretations of the old ceremonies.
Introduction
Those attending functions where they are invited to partake of the “Loving Cup,” whether by this, or any of its other names, may not realise they are participating in a ritual that goes back to medieval times and beyond. In some instances the vessel that the celebrants will be drinking from will be a large double-handed, elaborately decorated, silver-gilt cup, many centuries old.
Although drinking ceremonies have been noted throughout recorded history, those found and noted within the context of this research date from 450AD and are from within the bounds currently defined as the United Kingdom. The alternative names referred to include: The Grace Cup, Poc’ulum Charitalis, The Pledge Cup, and the Byrde Cup.
Research into the background of one such Loving Cup ceremony, which regularly takes place today in Bristol, England and dates from the 1500’s led to the discovery of parallels with other similar drinking rituals. The particular drinking ceremonies described have continued in an unbroken succession from the days of the medieval craft guilds, baronial halls right through to today’s University Colleges, London Livery Companies, Masonic Lodges and Civic Ceremonies.
The research covers the evolution of the ceremony, together with the reasons for the ritual wording, with an explanation of how the cups themselves have evolved from classically simple but important wooden objects to often elaborate and prestigious objects in their own right. The ceremonies described here are distinct from toast drinking which did not become fashionable until the time of King Charles the Second. In health drinking a man would mention the name of a friend and empty his cup – whereas the custom of toasting was performed much as we do today.
Because in the 21st century the terms used to describe the cup and the associated ceremony are more often than not determined not by their use or historic tradition but by the association, body or organisation enacting the ceremony, a brief explanation of the generally accepted differences between the three terms may prove helpful before looking in detail at the cups and the ceremonies.
Much of the confusion and misunderstanding about the names given to the cups and their use in various ceremonies arises from a combination of lack of awareness of the medieval origins coupled with the fact that the modern ceremonies appear to be syncretic. One modern ceremony, which exemplifies this syncresis, is that of the medieval Grace Cup’ still in use today in Bristol, England. The Cup, named for the 1597 Century benefactor, William Byrde, is used in both Grace Cup and Loving Cup ceremonies, whilst the wording and actions of the celebrants enact the ceremony associated with the Pledge Cup.
The medieval London Guilds, England’s earliest trade associations, known as Livery Companies of the City of London, referred to collectively as ‘the Livery’, predate the Norman Conquest and are unique in their survival, number and diversity. Indeed, many livery companies still exist, from the Tallow Chandlers (founded in 1462, and originally candlemakers or dealers in tallow - rendered animal fat) to the Merchant Taylors (1327). Livery involvement at Billingsgate Fish Market continues to ensure consistent standards, and there is even a company of Chartered Secretaries and Administrators. One of the most modern is the Worshipful Company of Information Technologists who still uphold the tradition of the Loving Cup. Throughout the year there are a number of opportunities to enact the ceremony, such as the New Freeman's Dinner, an introductory function for new members, although the main event for the Company is probably the annual partners' dinner at Mansion House, the official home of the Lord Mayor of London. There follows a short review of each in that order.
The Grace Cup
First let us consider what is meant by the word ‘Grace’. Dictionary definitions for the word Give us:. [F. grâce, L. gratia, from gratus beloved, dear, agreeable;, favor. The exercise of love, kindness, mercy, favor; disposition to benefit or serve another; favor bestowed or privilege conferred. The divine favor toward man; the mercy of God, as distinguished from His justice; also, any benefits His mercy imparts; divine love or pardon; a state of acceptance with God; enjoyment of the divine favor. Privilege or concession that cannot be gained as right. Short thanksgiving before or after meal. [i]
From this it can be seen why the terms Grace Cup and Loving Cup seem to be used interchangeably.
Although it is usual for grace, in the form of a short thanksgiving prayer, to be said at the commencement of a meal, the grace cup usually accompanies a parting grace at the end. One such use, often quoted and which may be apocryphal, is when Margaret Atheling, wife of Malcolm Kanmore devised, (utilised?), the ceremony to persuade the Scots to remain long enough after the meal for Grace to be said. The cup was filled with strong wine and each guest was invited to drink, "Ad - Libitum". [ii]
For an example of the confusion that arises from the interchangeability of the terms, let us consider the aforementioned 16th century grace cup still used today in the 21st century, but in loving cup ceremonies.
In Bristol, England, "Byrde" Grace Cup was given to Queen Elizabeth's Hospital in Bristol, (modelled on Christ’s Hospital in London), as a result of the deathbed request of William Byrde, (Bird), the Younger. His father, also William Byrde had been a generous benefactor of the school. His son, when remembering his father's generosity, regretted not remembering Q E H in his will and in expiation asked his wife to present them with a piece of plate as a gesture of his affection. The piece of plate presented by his widow in 1599 was the silver - gilt Grace Cup. This with cover stands fifteen and a quarter inches high, surmounted by a female figure bearing the Byrde coat of arms, and weighs 30 ounces. [iii]
The Loving Cup
It is likely that the ceremony of the Loving Cup is in part a Christianised version of the Anglo - Saxon Wassail Bowl. This was a cup of Mead, Cider or spiced ale drunk on New Years Eve or Day. The Anglo-Saxons used the phrase Wæs hal! as an everyday greeting. Wæs is a form of the verb "to be" related to modern English was. Hal is the ancestor of the modern English words whole and hale. Thus, wæs hal literally meant "Be healthy!".
The Vikings who later settled in Northern England used a dialectal variant of the same phrase: Ves heill!. Since the Anglo-Saxons and Norse shared a custom of welcoming guests by presenting them with a drinking horn of ale or goblet of wine or other welcoming drink, the greeting evolved into a toast.
The taking over of pagan traditions and sites was in accord with Pope Gregory's instructions to Abbot Mellitus, in AD 601. The Pope instructed Missionaries to these shores to "…set up Christian chapels on pagan sites or sacred groves, so that the natives may continue to use those places with which they are familiar and so be converted to Christianity…”.[iv] The monks renamed the Wassail Bowl, Poc'ulum Carita'tis;- The Loving Cup. Thus, with the introduction of Christianity, wassailing was not abolished but assumed a religious aspect.
This is the term still used by the London Livery companies, whereas the universities and colleges generally refer to it as The Grace Cup.
The term wæs hal was eventually contracted into one word, wassail, and came to refer to the act of toasting to someone’s health, wassailing, and used to toast people's health on special occasions. The welcoming toast, the subject of this study, was only one of three elements of Wassailing celebrations.
The full wassailing ceremonies included "carolling" (as in "Here we go a-wassailing...") and stems from the habit of singing songs whilst drinking from the "wassail-bowl" during Christmas and New Year celebrations and going from door-to-door in the community. This is a tradition that went hand-in-hand with the Welsh, Mari Lwyd and other Christmas get-togethers.
Just as mulled wine and punch is drunk at Christmas and New Year parties in the twenty first century, a Welsh Christmas at the end of the nineteenth century involved drinking from the wassail bowl. These bowls were often elaborate, ornate and many-handled. The bowl was filled with fruit, sugar, and spices, topped up with warm beer. As it was passed around, the drinkers would make a wish for a successful year's farming and a good crop.
The third aspect of Wassailing is the practice of visiting the village’s apple orchard, where dancing and singing took place around the apple trees, both to frighten away bad spirits and to placate the good spirits and for the health of the trees.
This latter ceremony, which includes Folk Dancers, ‘Morris Men’, has seen a revival in recent years 1970’s to 2002 - and has been encouraged by some owners of commercial cider apple orchards, due to the conclusion that Wassailing has improved their harvest. A modern twist to this surviving pagan ceremony, is the firing of shotguns or fireworks into the branches to frighten away bad spirits. [v]
The Pledge Cup
The reason for the need to guard the drinker's back arose from the assassination that took place in CorfeCastle in England on the 18th March AD978. Although assassination when the victim is fully occupied and off-guard is a well-known stratagem, the British historical example quoted here that resulted in a change to the royal succession is probably the most well known.
It was at the castle that King Edward, (subsequently known as ‘Edward the Martyr’), was assassinated on the orders of his stepmother Elfrida. When hetook the cup from his stepmother, his arms were grasped from behind and he was killed.This murder left the throne vacant for her son Aethelred, (‘The Unready’).
Fortunately, fears of assassination no longer figure in our after dinner ceremonies. However the tradition that arose to protect other diners from the same fate lives on. Although there are many variations of the wording and details of these ceremonies, which survive amongst fraternal groups, and although there haven’t been any recorded instances in modern times of similar assassinations, one wonders at the motivation behind the modern ceremonies. Are they a fulfilling a talismanic need? Or is the re-enactment, just a case of using the ceremony to impart a sense of antiquity, and hence longevity, to what may be a modern institution?
There must be a certain Socratic irony in using a ceremony that had such bloody beginnings to cement modern fraternity. Whatever the reasons, the ceremonies that appear to have been based upon dramatic occurrences from the middle ages vary from institution to institution, and for this reason it might be of interest to look at some modern English examples.
The Vessel
In the Middle Ages, drinking vessels were often of horn or maple, when the British name for maple, “Marsam”, evolved into the more familiar term “Mazer”. The use of metal, whether of silver or, more frequently pewter, was rare but Early English and Irish examples can still be found. Due to the nature of the source, a knot from the maple tree, and the method of manufacture the bowls were generally of a wide, shallow form. Sometimes these were fitted with a richly adorned silver rim and foot.
Wassail, Wassail, all over the town,
Our bread it is white and ale it is brown;
Our bowl it is made of the green maple tree;
In the Wassail bowl we'll drink unto thee. [vi]
Reference: single verse extract from ‘Wassail’ an English folk song set to music by Ralph Vaughan Williams, 1872 – 1958.
The Grace Cup was generally of the form of a small silver chalice, and whilst in some colleges two handled bowls were so described. By the end of the seventeenth century they had become taller, with a domed cover with a low circular foot – of a style ushered in by the aforementioned Byrde Grace Cup. Another early example, also in silver-gilt, is the sixteenth century pear shaped cup at Corpus ChristiCollege, Oxford. About seven inches tall, it is less than half the height of the Byrde Cup, chased with foliated scrolls, and has two cast handles terminating at either end in a small scroll. Three dolphins supporting a finial surmount the slightly domed cover. [vii]
There are still many Grace or Loving Cups in use today, 2002. In addition to those used by Freemasons within Bristol, and Bristol's Grace Cup, given by William Byrde in 1589, there is a fine collection in the V & AMuseum in London. In the collection there are a number of two - handled silver Loving Cups, see exhibits.[viii] Also in the Irish Silver collection there are another four. A particularly splendid example is the "Islington Cup" dated 1899 made by Gilbert of London.
Another rare form of the ‘College Cup’, so named because most were made for the Oxford Colleges, have a plain pear-shaped body with a low foot and ring handles attached to the shoulder. The earliest known example of this type forms part of the plate of the Mercers London Livery Company. It is unusually heavy at 69 ounces, whereas the average is about 25 ounces, as the Byrde Cup.
The purity of line in this example is from the Channel Islands. Because ChannelIsland silver was not subject to the hallmarking enforced on mainland Britain, the only way pieces can be dated is if there are dateable engraving. Three generations of the Amiraux family, all named Pierre, all worked as silversmiths in St. Helier, Jersey, between 1696 and 1808 and this is typical of their workmanship.
The pair of Masonic Loving Cups shown here are used in Gloucestershire, England. And feature in a double ceremony as described in the following section.