‘Robber’ Snooks: The last highwayman to be hanged in England

Tags

Boxmoor, capital punishment, crime and punishment, eighteenth century, footpads, hanging, Hemel Hempstead, highway robbery, highwayman, James Blackman Snooks, last hanging, Last highwayman, newgate, nineteenth century, regency crime, Robber Snooks, robbery, The Old Bailey, theft

A life of crime

James Snooks was born in Hemel Hempstead on the 16^th August 1761, the second of four children to John and Mary Snooks. That is pretty much all that is known of the early life of James Snooks.

The Highwayman. Image from Victorian Toy Theatre.

The next time the name of James Snooks appears is in connection with a case held at the Old Bailey on the 15 January 1800 where he was indicted for stealing a gelding valued at 91 shillings. The horse the property of Thomas Somerset disappeared from his paddock in Preshute near Marlborough on the 1^st November 1799. On the 1^st December 1799, the horse was discovered by one of Somerset’s men being driven along the Bath road on the way to the Cinque Port Fencibles. The investigation carried out determined that the horse had come into the possession of a Mr James Langhorne who had sold it in a private auction to a Mr Bishop who in turn had sold it to a Mr Marsden, a horse dealer. Mr Langhorne testified that the name “Blackman” was entered in his books as the person from whom he had acquired the horse. Langhorne also stated that after receiving a good character reference from a Mr Chancellor for James Blackman Snooks, he gave Snooks the money owed to him from the sale. After it was discovered that the horse had been stolen, Mr Langhorne’s foreman had searched for Snooks and after a game of cat and mouse had finally caught the prisoner. Snooks was acquitted of the charge due to lack of evidence since no-one had ever seen the horse in Snooks’ possession and Mr Somerset couldn’t be 100% sure that the horse had been stolen and not simply got out of its paddock[1].

Painting by George Stubbs via Wikimedia.

Although Snooks escaped from justice this time, he didn’t learn his lesson. At some point either before or after his trial Snooks took to the road and enjoyed for a time at least, a relatively successful career as a highwayman, his preferred area of operation being the road between Bath and Salisbury. That is until he made during one of his heists, a grave error in judgement which led to the hangman’s noose.

One theft too many

Hemel Hempstead in the 19th Century. Image from Herts Genealogy website.

On Sunday 10^th May 1801 at around 10.15pm, John Stevens, a post boy was travelling from Tring to Hemel Hempstead when he was ambushed and robbed at gun point by a single highwayman mounted on a dark coloured grey horse. The man stole six mail bags full of promissory notes and letters. One of the letters contained a large sum of money comprising of £50 and £10 notes. In total the amount stolen was estimated at £500. Once the bags had been emptied of anything of value, he threw away the rest and left them strewn over the moor[2].

The man had chosen an isolated part of Boxmoor near Bourne End to make his attack, probably reasoning that the remoteness as well as being under the cover of darkness would conceal his identity. Unfortunately it was as he was making his get-away that he made a fatal mistake and one which he would live to regret. Along with the empty mail bags and the worthless letters, he also discarded a saddle with a broken strap.

After the highwayman had disappeared, Stevens made his way back and reported the robbery to both the Postmaster and the High Constable John Page (of the King’s Arms of nearby Berkhamsted). The next day they began their investigation.

To catch a highwayman

During the course of his enquiries, Page discovered that several people remembered seeing a man at the King’s Arms fixing a broken girth strap[3]. The man in question was identified as James Snooks. Snooks had previously worked for Page as an ostler a year or so earlier. He was known to have lived in Hemel Hempstead in 1800 and so was perfectly positioned to observe the post boy’s route[4].

The next step was to find Snooks. On top of the ususal £100 reward offered for the capture of highwaymen by Parliament, a further £200 remuneration was promised by the Postmaster General. The high price on Snooks head shows just how serious and determined the officials were to bring Snooks to justice.

The London Chronicle in May 1801 published an article on the crime in which they recounted what took place on the night in question as well as giving a detailed description of Snooks. In most myths, novels and folklore highwaymen tend to be cast into the role of debonair, handsome, roguish adventurers. In the case of Snooks this couldn’t be further from the truth. He was described as in his late 30s/early 40s, 5 feet 10/11 inches tall with short light brown hair and a face left pitted due to smallpox. The Chronicle also states that Snooks was last seen leaving his lodgings at 3 Woodstock Street wearing a blue coat, black velvet collar, Marcella waistcoat with blue and white stripes, velveteen breaches and dark coloured stockings[5].

Snooks had after leaving the King’s Arms headed to Southwark before continuing on to Hungerford. Why he decided to return to his home town where he was well-known seems strange; maybe he was panicking, maybe he was arrogant or maybe he simply trusted in his friends and family to protect him.

London Stage Coach. Via Wikimedia.

Despite his precarious situation it was reported that Snooks could not help bragging about his nefarious deeds and finally his luck ran out. On the 8^th December 1801 whilst driving a post-chaise through Marlborough Forest, the driver William Salt recognised Snooks and with the help of his passengers managed to apprehend him[6]. Salt had gone to the same school as Snooks and so was in no doubt about whom he was capturing. When searched £200 were found on Snooks’ person as well as a brace of pistols. Snooks’ career as a highwayman was over.

The evidence

Although it was pretty much universally accepted that Snooks had been the man behind the highwayman’s mask, proving it was a little harder. Due to the theft having taken place at night Stevens was unable to conclusively identify Snooks as the thief.

Earliest £5 note (18th century). Image copyright Bank of England.

The nail in the coffin turned out in the end to be the money itself. Whilst in Southwark, Snooks had despatched a servant to purchase some cloth for a coat on his behalf and to bring him back the change. accidentally he had given the girl £50 instead of a £5 note[7]. £50 in 1800 would have been worth about £900 in today’s money. This note aroused the trader’s suspicions and he contacted the authorities. On investigation the note was traced back to the Tring mail robbery. Snooks must have been aware of his blunder and this was probably why he fled Southwark in such haste.

Trial and Judgement

The Old Bailey. Image via BBC website.

Hanging in chains. Image via Wikimedia.

Snooks was initially imprisoned in Newgate prison before being transferred to Hertford gaol on the 4^th March 1802. The trial was held at the Hertford Assizes five days later. The verdict was guilty and he was sentenced to be hanged. Transportation was not an option as the crime was considered “of a nature so destructive to society and the commercial interests to the country”[8].

The actual sentence was for Snooks to be hanged in chains, a rather gruesome means of execution. Page, now promoted to the position of High Constable of the Hundred of Dacorum was given the task of deciding where the execution was to take place. Page decreed it would be held at the place where the crime had been committed. This ruling was not unusual and was often used when officials wanted to make an example out of a particular case.

By the start of the 1800s people were starting to lose their taste for grisly public executions and that was probably the reason why the residents of Boxmoor decided to petition the court to commute the sentence to that of a simple hanging.

Execution day

Two days later on the 11^th March 1802, James Snooks was taken from the gaol and transported to his final destination on Boxmoor. As custom dictated the condemned man was allowed to stop for one final drink. It was reported that Snooks when faced with his escorts’ impatience exclaimed “it’s no good hurrying – they can’t start the fun until I get there”[9].

Hogarth’s Idle Apprentice. Via Wikimedia.

A large crowd had been gathering since early that morning to witness justice being served. The day had been declared a local holiday and people were excited and eager to hear the highwayman’s last words. Unfortunately from their point of view Snooks failed to live up to their expectations. His audience made their feelings clear as they stamped and hissed as he spoke about the necessity to observe the Sabbath and the need for children to listen to their parents and follow their advice in order to avoid being drawn into a life of crime[10]. At the end of his monologue he offered his gold watch to anyone who was prepared to assure him of a decent burial. No-one accepted his offer and he was strung up from one group of five horse-chestnut trees[11]

Robert Snooks grave, Boxmoor. Image by Rob Farrow Creative Commons license.

His body was eventually cut down and unceremoniously tossed into a makeshift grave which had been layered with straw. A rather unpleasant scene then ensued with the executioner trying to strip the corpse of its clothes insisting that it was his right. Page had to step in and stop the chaos and prevent any further desecration of the body. He ordered the remaining straw to be thrown in on top of the corpse and the grave to be filled in. The officials then retired to the Swan Public House for a drink.

The next day the villagers obviously had a change of heart as they returned to the execution site, exhumed the body, placed it in a wooden coffin and then reburied it at the same spot.

In 1904 the Box Moor Trust placed a small white headstone on a site which is believed to have been the area where Snooks was hanged. The exact location of the grave is unknown. The inscription on the gravestone is simply “Robert Snooks 11^th March 1802”. James Snooks has gone down in history as Robert Snooks probably due to a corruption of his nickname ‘Robber Snooks’[12]. The headstone and a small footstone placed in 1994 now stand some 20m off the A41 on Boxmoor Common between Bourne End and Boxmoor.

The last highwayman to be hanged in England

Satire 4120. Copyright Trustees of the British Museum.

Snooks himself was a common all garden thief. There was nothing distinctive about him in life but in death he achieved a rather unexpected notoriety, that of the last highwayman to be hanged in England.

The occupation of highwayman was becoming less attractive as a criminal activity and by 1815 it was rare for mounted robberies to take place. There were a number of reasons for this decline. One of which was the expansion of gated and manned toll roads and turnpikes which hampered the highwaymen’s escape. Another reason was the increase in 1800 of horse patrols. This together with the newly formed police service[13] which had started in London in 1805 had resulted in pushing the highwayman’s area of operation away from the city and further into more remote locations[14]. A final obstacle and the one that had been Snooks’ downfall was the introduction and greater use of notes as currency. Notes as Snooks found out were traceable and so harder to get rid of than gold[15]. The golden era of the highwayman was over.

M0012499 Tottenham Court Road Turnpike, about 1800.  Wellcome Collection.

Into folklore

As tradition dictates Snooks has become somewhat of a mythical figure and a number of supernatural stories have become associated with him.

Robert Snooks gravestone. Image by Rob Farrow, creative commons license.

It is said that if you run around the four trees where Snooks was hanged you will see his ghost. A slight issue with this particular story but one which seems not to bother this particular restless spirit, is that the trees which now stand near the grave are not the same ones as in 1802 (the original trees were cut down years ago when they became diseased)[16].

One legend states that if you walk around the gravestone three times and call out Snooks name he will materialise[17]. A slight variation on this theme recounts that if you summon Snooks whilst circling the stone twelve times he will appear and join you in a danse macabre!

On a number of occasions it has been reported that the grave site has been disturbed at night by people trying to find Snooks skull and bones to use them in magical rituals[18].

Lastly fresh flowers are often seen at the stone along with children’s drawings. [19]. For me for some reason the idea of children’s sketches being given almost as an offering sends a chill up my spine.

Bibiliography

Robert Snooks, https://en.wikipedia.org/wiki/Robert_Snooks
Robert Snooks – Highwayman, http://www.bbc.co.uk/history/domesday/dblock/GB-500000-204000/page/2
Last highwayman hung in Hemel Hempstead, http://www.hertsmemories.org.uk/content/herts-history/towns-and-villages/hemel-hempstead/last-highwayman-hung-in-hemel-hempstead
James Snooks, the last highwayman to hang, http://www.watfordobserver.co.uk/news/5759738.James_Snooks___The_last_highwayman_to_hang/
Robert Snooks – Out of Place Graves on Waymarking.com, http://www.waymarking.com/waymarks/WM3CAW_Robert_Snooks
Snook’s Grave, http://www.thegranthams.co.uk/paul/graves/snooks.html
Highwaymen, http://www.hungerfordvirtualmuseum.co.uk/index.php/14-people/254-highwaymen
Whores and Highwaymen, Crime and Justice in the Eighteenth Century Metropolis by Gregory J. Dunston, 2012
Stand and Deliver: a history of highway robbery, David Brandon, 2014
Beware, the ghost of highwayman Snooks, http://www.hemeltoday.co.uk/news/beware-the-ghost-of-highwayman-snooks-1-6380931
10 Notorious Men from European History, http://listverse.com/2016/04/02/10-notorious-highwaymen-from-european-history/
Haunted Hertfordshire: A ghostly gazetteer, Ruth Stratton and Nicholas Connell, 2002
The proceedings of the Old Bailey, JAMES-BLACKMAN SNOOK, Theft > animal theft, 15th January 1800., https://www.oldbaileyonline.org/browse.jsp?id=t18000115-45-person434&div=t18000115-45#highlight

Notes

[1] The proceedings of the Old Bailey, JAMES-BLACKMAN SNOOK, Theft > animal theft, 15th January 1800., https://www.oldbaileyonline.org/browse.jsp?id=t18000115-45-person434&div=t18000115-45#highlight
[2] Robert Snooks, https://en.wikipedia.org/wiki/Robert_Snooks
[3] ibid
[4] Robert Snooks – Out of Place Graves on Waymarking.com, http://www.waymarking.com/waymarks/WM3CAW_Robert_Snooks
[5] Highwaymen, http://www.hungerfordvirtualmuseum.co.uk/index.php/14-people/254-highwaymen
[6] Robert Snooks, https://en.wikipedia.org/wiki/Robert_Snooks
[7] Robert Snooks – Out of Place Graves on Waymarking.com, http://www.waymarking.com/waymarks/WM3CAW_Robert_Snooks
[8] Robert Snooks, https://en.wikipedia.org/wiki/Robert_Snooks
[9] ibid
[10] Stand and Deliver: a history of highway robbery, David Brandon, 2014
[11] Robert Snooks – Out of Place Graves on Waymarking.com, http://www.waymarking.com/waymarks/WM3CAW_Robert_Snooks
[12] Robert Snooks, https://en.wikipedia.org/wiki/Robert_Snooks
[13] Highwaymen, http://www.hungerfordvirtualmuseum.co.uk/index.php/14-people/254-highwaymen
[14] James Snooks, the last highwayman to hang, http://www.watfordobserver.co.uk/news/5759738.James_Snooks___The_last_highwayman_to_hang/
[15] Highwaymen, http://www.hungerfordvirtualmuseum.co.uk/index.php/14-people/254-highwaymen
[16] Robert Snooks – Highwayman, http://www.bbc.co.uk/history/domesday/dblock/GB-500000-204000/page/2
[17] 10 Notorious Men from European History, http://listverse.com/2016/04/02/10-notorious-highwaymen-from-european-history/
[18] Robert Snooks – Out of Place Graves on Waymarking.com, http://www.waymarking.com/waymarks/WM3CAW_Robert_Snooks
[19] Haunted Hertfordshire: A ghostly gazetteer, Ruth Stratton and Nicholas Connell, 2002

Wimund: Bishop-Pirate and Scourge of Scotland

Tags

bishop, castration, Cumbria, fighting churchmen, furness abbey, Gille Aldan, King David, King Stephen, Medieval, pirate, Scotland, Wimund

Background

Adhémar_de_Monteil_à_Antioche. 13th Century. Wikimedia.

Wimund’ s background is shrouded in mystery with even the chronicler William of Newburgh, a canon of Newburgh Priory and the author of Historia rerum Anglicarum (“History of English Affairs”), who had direct contact with Wimund and wrote a brief account of his life unable to give a clear picture.

William of Newburgh recounted that Wimund was “born in the most obscure spot in England”[1]. From the information that is given Wimund was probably born in Cumbria possibly near the area of Furness.

Wimund himself believed that he was the heir of the Earls of Moray in Scotland although at the time most of his contemporaries viewed this claim as spurious. Recently a re-examination of the evidence has led some historian to give credence to Wimund’s assertion. Many have supposed that Wimund was referring to Angus of Moray, the son of Lulach, King of Scotland, who was killed in 1130 but Richard Oram in his book ‘Domination and Lordship: Scotland 1070 – 1230’ presents the theory that it was in fact William, Earl of Moray and son of Duncan II, who was in actual fact the father of Wimund.

William himself spent some time in Allerdale with his mother’s family after the murder of his father in 1094. Allerdale is also located in Cumbria, so it is not out of the realms of possibility that William could have met Wimund’s mother and had a child by her.

If Wimund was the illegitimate son of William of Moray and so was the grandson of Duncan II of Scotland then it would explain why Wimund believed he had a claim to the crown of Scotland and why he chose to go down the path he did.

Education

Wimund was educated at Furness Abbey. The abbey was founded by the future Stephen I of England in 1127. Although the architecture lacked the grandeur of some of the older and more established religious houses the “isolation of Furness increased rather than checked a power possessed by few religious houses in the north; and the abbot ruled vast territories with feudal independence and social advantage”[2].

Furness Abbey. Image source Wikipedia.

It was said that due to Wimund penmanship that he was assigned the task of transcribing old writings in monasteries. Wimund had proved that he was a good scholar, intelligent and astute. He was also ambitious and being fortunate enough to belong to an important religious centre must have made him hungry for advancement and power.

Bishop elect

Walters Manuscript W.163, fol. 109r

In 1134 Olaf I, King of the Isles (which included the Isle of Man, the Hebrides and the Islands of the Firth of Clyde) requested that Furness Abbey should found a sister abbey on the Isle of Man. Wimund was a member of the party that was sent to help establish and manage the Abbey of Rushden. Wimund made a good first impression. He was tall and athletic with a “sweetness of face” and “three admirable requisites – an ardent temper, a retentive memory and competent eloquence”[3]. Therefore it was only natural that when the abbey was granted the right to elect a bishop during the time of Thurstan, Archbishop of York, Wimund was chosen. He was given the title of ‘Bishop of the Isles’ or ‘Bishop of Sodor’ and was described as the bishop of sancta ecclesia de Schith, ‘Bishop of the Holy Church of Skye’.

On the warpath

At some point in the late 1140s, probably after the death of William of Moray, Wimund decided to fight for what he believed was rightfully his.

William of Newburgh’s disapproval of Wimund’s actions rings out loud and clear as he writes “[n]ot content with the dignity of his episcopal offices, he next anticipated in his mind how he might accomplish great and wonderful things; for he possessed a haughty speaking mouth with the proudest heart”[4].

Medieval royal family tree. Image source: Harley 7353

Although most historians agree that Wimund began to terrorise Scotland to avenge himself on David whom he believed had unfairly deprived him of his inheritance, there also seemed to be another grievance which involved Gille Aldan, the Bishop of Whithorn. Some researchers have merged the two conflicts but others see them as separate issues[5].

The first, Wimund’s paternal inheritance is well-documented. At the time of William’s death his legitimate heir was not yet ten years of age and so was not able to take on his father’s responsibilities and role. William as well as being the Earl of Moray had possessed the areas of Skipton and Craven in Yorkshire and so David had not only lost a key ally but also a strategic foothold in northern England. This foothold had been vital component in David’s expansion plans as well as his desire to pressurise and dominate the already weakened King Stephen. Wimund obvious believed that he was entitled to a share of his father’s lands and saw David as an obstacle. He may have also seen David as a usurper. If Wimund was the son of William then he could claim the eldest son of Malcolm III as his ancestor which would mean he did in fact have a stronger claim to the throne of Scotland than David who was descended through the line of Malcolm’s youngest son.

The second conflict was with Gille Aldan. Aldan was made the first bishop of the restored bishopric of Whithorn. The appointment was made with the approval of Pope Honorius III. The lands of Whithorn were subject to the Bishops of the Isles and so it could have been that Wimund was trying to prevent the loss of lands belonging to Rushden Abbey.

Whatever the reasons behind his subsequent actions, Wimund managed to raise a large army from the male population of the Isle of Man. His army were either convinced by Wimund’s arguments or money to follow him into battle.

A seafaring warlord

Image source: Histoire de pirates et corsaires 1846.

William of Newburgh describes how Wimund came by boat and descended on Scotland embarking on a “mad career” of pillage, rapine and slaughter disturbing “the tranquillity of a nation happy and contented under the government of a virtuous prince”[6].

Standing a head and shoulder taller than his men, he must have been an imposing figure as he sailed around the islands of Scotland striking fear into the hearts of the islanders.

David sent royal troops to deal with Wimund’s threat but Wimund had the upper hand. His army would either dissolve into the forests or take to the sea and just wait until the troops had left. They would then return to carry on attacking and terrorising the local villagers.

Even in an age which was inured to hardship, violence and warfare, being attacked in this manner by a man of god and their own bishop turned seafaring pirate and warlord “this fisher of men turned hunter of men”[7] must have been viewed as a strange and disturbing turn of events.

Bishop versus Bishop

It is recorded that an unknown bishop, probably Gille Aldan, refused to pay the levy demanded by Wimund. It is said that the bishop swore that he “never will establish a precedent for one bishop paying tribute to another”[8]. Finally the bishop unable to take any more provocation and threats from Wimund raised his own army and met Wimund on the battlefield.

Tower Manuscript 1.33. Image source: Royal Armouries

Despite probably being less skilled in the art of warfare and with less experienced men, the bishop threw the first hatchet and managed miraculously to strike Wimund, wounding him severely. Somehow Wimund managed to escape but seeing their leader felled, the rest of his men turned tail and fled.

Rapprochement

Even being seriously injured did not put a stop to Wimund. Somehow he managed regroup his men and continue to be a thorn in David’s side.

Eventually David realised that Wimund was too strong and too dangerous to be stopped by force and decided that a new approach was needed. David who had been given control of the whole of Cumberland and Westmoreland by Stephen in 1136, granted Wimund the lands and monastery of Furness as a symbol of reconciliation.

The reckoning

Although both David and Wimund might have been satisfied with the arrangement, the people of Furness and the surrounding lands which were now under the control of Wimund were less than pleased.

Wimund must have infuriated them with his arrogance and manner and it is highly likely that Wimund treatment of them must have both harsh, ruthless and contemptuous because after a while, they could no longer stomach his presence and plotted to overthrow him.

The people with the consent of their nobles decided to teach their errant bishop a lesson he would never forget. They laid a trap. Somehow they managed to isolate Wimund from his men whilst he was following behind a large party of entertainers. They grabbed him, kidnapped him and bound him. They then proceeded to castrate him making “him a eunuch for the sake of the kingdom of Scotland, not for that of heaven” and “as both eyes were wicked, deprived him of both”[9].

Castration image from The Romain de la rose. Image source Vincente Lachan I.

A repentant retirement!

Wimund was taken and imprisoned in the castle of Roxburgh. He was later pardoned and retired to the Abbey of Byland in Yorkshire.

It was here that William of Newburgh, whose abbey was only two miles from Byland, came into contact with the notorious bishop.

William stated that despite Wimund’s severe mutilation, his spirit was neither dampened nor chastened. He never expressed regret for any of his actions or the harm that he had caused. Instead the complete opposite, he joked that he had never been beaten in battle except by a silly bishop and boasted of his deeds declaring that if he only had “the eye of a sparrow his enemies should have little occasion to rejoice at what they had done to him”[10].

Hardly the traditional image of a humble man of god!

A larger than life figure

Was Wimund a fraud and “a flagitious impostor”[11]? It is so hard to tell with the limited information available. Even William who had direct contact with Wimund seemed unable to come to a firm conclusion. The one thing that does suggest that there was some validity to Wimund’s claim is that despite all his terrible actions and the threats he had issued against the king of Scotland, David never exacted the ultimate revenge by executing his adversary. Despite being cruel, brutal and merciless, Wimund must have had a magnetic personality and an unquenchable thirst for life. In some ways he reminds me of a medieval, real-life Long John Silver and he was unique in being the one and only ‘Bishop-Pirate’.

Wimund, larger than life.  Image Source:  Image source Blackadder II by Ben Elton and Richard Curtis.

Bibliography & Images

William of Newburgh, https://www.britannica.com/biography/William-of-Newburgh

King Orry & King Olaf – Ramsey, Isle of Man, http://www.waymarking.com/waymarks/WMTWR9_King_Orry_King_Olaf_Ramsey_Isle_of_Man

Óláfr Guðrøðarson (died 1153), https://en.wikipedia.org/wiki/%C3%93l%C3%A1fr_Gu%C3%B0r%C3%B8%C3%B0arson_(died_1153)

Wimund, https://en.wikipedia.org/wiki/Wimund 

The exploits of Wimund, http://www.electricscotland.com/history/wars/05TheExploitsOfWimund1141.pdf

The Tale of a Man Called Wimund, http://furnesshiddenheritage.blogspot.co.uk/2016/09/the-tale-of-man-called-wimund.html

William of Newburgh: Book one, https://sourcebooks.fordham.edu/basis/williamofnewburgh-one.asp#24

Domination and Lordship: Scotland 1070 – 1230 by Richard Oram, 2011
Houses of Cistercian monks: The abbey of Furness, http://www.british-history.ac.uk/vch/lancs/vol2/pp114-131

David I: The King who made Scotland by Richard Oram, 2008

Notes

[1] William of Newburgh: Book one, https://sourcebooks.fordham.edu/basis/williamofnewburgh-one.asp#24
[2]Houses of Cistercian monks: The abbey of Furness, http://www.british-history.ac.uk/vch/lancs/vol2/pp114-131
[3] William of Newburgh: Book one, https://sourcebooks.fordham.edu/basis/williamofnewburgh-one.asp#24
[4] Wimund, https://en.wikipedia.org/wiki/Wimund
[5] ibid
[6] The exploits of Wimund, http://www.electricscotland.com/history/wars/05TheExploitsOfWimund1141.pdf
[7]ibid
[8] ibid
[9] William of Newburgh: Book one, https://sourcebooks.fordham.edu/basis/williamofnewburgh-one.asp#24
[10] ibid
[11] The exploits of Wimund, http://www.electricscotland.com/history/wars/05TheExploitsOfWimund1141.pdf

The Green Children of Woolpit

Tags

aliens, broad beans, english, English folklore, extra terrestrial, folklore, folktale, green, green children, green man, Medieval, Ralph of Coggeshall, William of Newburgh, Woolpitt

Woolpit Sigh Image by Rod Bacon via Wikimedia

The story of the Woolpit children is one which many people know. Countless articles have been written and numerous theories put forward by various people to explain what happened. There are so many ideas and interpretations that I am only going to look at a few of them briefly but in the bibliography below I have listed a number of sources that explore the topic in much more detail.

The Chroniclers

There exists two near contemporary sources which chronicle the events at Woolpit and the appearance of the green children, one of whom is Ralph of Coggeshall and the other is William of Newburgh.

Medieval Scribe c1490_1500. Harley MS4425

Ralph was appointed as the sixth abbot of the Cistercian abbey of Coggeshall in Essex and served from until he retired in 1218 due to bad health. After he stepped down from his duties he took up and continued his house’s Chronicon Anglicanum. His account contains few original documents but he seems to have taken pains to check his facts and collect anecdotal accounts from visitors to the abbey. It is possible that it was from one of these visitors that Ralph discovered the story of the green children of Woolpit[1].

The second chronicler was William of Newburgh. William was a well-respected 12th century English historian and an Augustinian Canon of Newburgh Priory. His work contains important historical accounts as well as being “a major source for stories of medieval revenants, those souls who return from the dead, including early vampire stories and the only source for the bishop-pirate Wimund”[2]. The likelihood is that he took many of his facts about the Woolpit green children directly from Ralph, although many of the details differ slightly from the earlier account[3].

The Tale of the Green Children of Woolpit

Sometime in the 12^th century  during the reign of either Stephen or Henry II, two young children, a boy and a girl were discovered by reapers. They were found either in a wolf pit by the village of Woolpit or at the edge of a field (according to which account you read). The children were frightened and thin, wore odd clothes and spoke a language incomprehensible to the villagers. The strangest thing about the children was that their skin was green in colour. The children were taken to the house of Richard de Calne[4]. For a few days the children refused to eat any food until they were given broad beans. They eagerly accepted the beans but instead of opening the pods they opened the stalks. On seeing them empty they wept. When shown how to eat the beans correctly they stopped crying. For a long time beans were all they would eat. The boy became depressed and eventually weakened and died but the girl was healthy and thrived. She was baptised Agnes, learnt English, started to eat other food and completely lost her green colouring.

According to Ralph’s account she told the villagers that they had come from a twilight underground world where the sun never shone and everyone and everything was green. One day they followed their cattle into a cave and heard the sound of bells. They walked through the cave towards the sound until they reached the wolf pits where they laid down in a daze, blinded by the sunlight. They became frightened after being woken by the reapers and tried to escape back through the cave but couldn’t find its entrance.

However, William wrote that the girl revealed that her home was called “St Martin’s Land” and that Christianity was practiced there. She said that she was unsure how they had arrived at Woolpit as they had been herding their father’s cattle when they suddenly heard a loud noise and the next minute found themselves at the village.

As Agnes got older she worked as a servant. From Ralph we learn that she was employed in the household of Richard de Colne but was “rather lose and wanton in her conduct”[5] and from William that she married a man from King’s Lynne.

What is interesting is that neither William nor Ralph made any attempt to question or explain the story of the green children of Woolpit.

Medieval Ploughing. Public Domain via Wikimedia.

Investigating the tale

A number of theories have been put forward to explain the story of Woolpit’s green children. These can be separated into two main categories, historical or folkloric. There is also an extra-terrestrial hypothesis which is held by a small number of people who believe that the children arrived through a space portal and that their green colour was due to the vegetation on their home planet.

Medieval Aliens? Alleged sighting from Nuremburg 1561. Wickiana Collection Zurich.

The historical angle

Many support the theory that the story does contain a kernel of truth in it. For instance through his research on children escaping their masters, Charles Oman sees something more sinister such as drugging and kidnapping behind the tale. There is a story retold in the area which must have been rooted in a distant memory of two children whose uncle, the children’s guardian, tried to poison them with arsenic. He was said to have left them in Thetford Forest to die so that he could claim their lands and money. The tragic folk tale “Babes in the Wood” was probably based on this story. Arsenic would have turned their skins a green colour. On the other hand Jeffrey Jerome Cohen believes the story is an allegory recalling the differences between the English and the indigenous Britons.

Effects of arsenic. Image Wellcome Institute.

Another interpretation given is that the children were part of the Flemish immigrant community which arrived in the 12^th century. The Battle of Fornham, sited in Suffolk not far from Bury St Edmunds, took place in October 1173. It was fought between Henry II and Robert de Beaumont, the 3^rd Earl of Leicester. The rebel forces contained a large contingent of about 3000 Flemish soldiers. The rebels were eventually defeated and the Flemish soldiers forced into the swamps near the battle site where most were killed by the local peasants[6]. The children after their parents’ deaths fled into Thetford Forest and lost their way. Suddenly they heard the ringing of Bury St Edmunds’ bells and making their way towards them, they entered the flint mines known as Grimes Graves emerging at the village of Woolpit. The green colour came from a diet deficiency disease such as chlorosis which would have been cured once the children ate nutritious food.

On the surface this last explanation seems plausible enough but in Brian Haughton’s excellent article he presents some problems with this particular theory[7]. Firstly he states that it was Flemish mercenaries who were killed. They were unlikely to have brought their families with them and there is no historical evidence of Flemish merchants or weavers being targeted. A second problem relates to the location of the forest and mines. The forest is 20km from Bury St Edmunds so the children could not have heard the bells and the mines themselves do not end near Woolpit. Also the distances from Fornham St Martins to Woolpit and in particular from the forest to Woolpit are considerable and a long way for the children to walk especially in their weakened state. A last point that he raises is that it is unlikely that a wealthy, educated and noble lord such as Richard de Colne would not have recognised the Flemish language even if he could not understand it himself.

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Folkloric elements

Haughton also makes an interesting statement and one which I think cuts to the heart of the matter. He states that the story of the green children has “elements of truth mixed in with mythology and folk beliefs of fairies and the afterlife”[8]. Three themes which run through the story; the caves, the beans and the colour green all have links with the supernatural.

The caves

In the past caves were perceived as mysterious and sometimes threatening. Unknown supernatural entities were thought to inhabit them and many believed that they were portals to another world either the land of the fae or to the underworld. As far back as the Greeks, caves were seen as openings to the underworld. For instance Charonium cave in Greece which emited poisonous fumes was believed to be the entrance to Hades.

Owenagcat the Cave of Cruachan. Image via Wikimedia. Davska 2005.

Closer to home there are folktales from all over the British Isles that tell of spirits or the fae dwelling in caves. It was a common belief that if a human entered these caves then they might be rewarded with new talents or skills but should be aware that time worked differently there and a moment with the fae could mean years had passed in the world of mortals.

A famous Irish myth concerns Oweynagat Cave in Roscommon. The cave also known as the ‘Cave of Cats’ was located near the ancient Connaught capital of ‘Cruachan’ and believed to have been the birthplace of Medh, the powerful queen of Connach. The cave was also used by Morrigan, the goddess of fate (in particularly doom and death in battle) who would at sunset drive her otherworldly cattle through the caves to her world[9].

It is not surprising then that if the children were believed to be supernatural and that the land the girl described was otherworldly that they would have reached what became their new home by journeying through a cave.

‘You are what you eat’

In British folklore it is often said that a human should never eat fairy food because by doing so you will bind yourself to their world and you will never leave. In fact it was common if relatives went missing for families to leave food in a basket outside their homes so that their missing kin would not have to eat the food of the faeries. Since it was strongly believed that “you are what you eat” it makes sense that faery food can change a mortal into a faery. Even in Greek mythology Persephone was bound to Hades when she ate some pomegranate seeds.

This idea was thought to work the other way round as well. There is a Scandinavian tale of an elf-maiden who ate mortal food to stay with her lover and there are various Celtic stories of sidhe eating mortal food to become human[10]. In terms of the green children, maybe the loss of their green colouring was seen as the natural result of their eating the food given to them by the villagers so changing their essential physical nature.This is definitely what Willim of Newburgh believed as he wrote in his history “by degrees, they changed their original colour, through the natural effect of our food, and became like ourselves…“. If this idea is accepted then the boy’s death could be seen as his body simply being unable to adapt.

The Sinister broad bean

Broad beans. Image via Wikimedia.

Then there are the beans. It is hard to imagine but fava beans, more commonly known as broad beans have in the past been looked on with some suspicion. To the Greeks and Romans this type of bean symbolised death. Aristotle was convinced that the beans looked like testicles, were evil and that eating them was a one way ticket to Hades! Both cultures thought the shape of the bean resembled the doorway to hell. The Romans also believed that they contained the souls of their ancestors and used to offer them to newly-married couples on their wedding day to attract the souls of male ancestors in order to ask for their help in carrying on the bloodline[11]. Even today on All Soul’s Day, Italian will make cookies in the shape of a bean and eat bean soup.

With the beans being associated with death, spirits and the supernatural it is again not surprising that they turned up in the story of the green children.

The Colour Green

Green is the colour of the forest, nature and the cycle of life. It is also associated with youth, hope and springtime as well as some negative ideas such as wildness, envy, death, sickness and the devil. Faeries and elves are often described as green-hued and wearing green coloured clothing. So when green skinned children appeared it would have been only natural for the villagers to assume they were forest sprites or some other supernatural being.

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The old and the new

Green man at Rochester Cathedral. Image by Akoliasnikoff 2008. Via Wikimedia.

Why was it so easy for the villagers and others to so accept that the children were from another world? In my opinion a major reason would have been that although they considered themselves to be strong Christians, beliefs which emanated from the old pagan religion were still firmly entrenched, colouring their perceptions of their world. The merging of pagan and Christian symbols and practices was common. An obvious example is the green man carvings which adorn many early churches. These symbols of fertility, nature and rebirth are visible expressions of the old religion which although supressed was never eradicated. Even the two chroniclers, men who represented the new religion did not seem to question the authenticity of the tale too closely. If Ralph’s version is accepted then you can see the story as a parable i.e. the children are attracted away from their home (pre-Christian) which is without the warmth of the sun to a bright new world by the sound of bells, representing Christianity. Additionally when Ralph describes Agnes as wanton, he could be referring to a wildness which he believed derived from her pagan or otherworldly origins (the fae were considered seducers of men).

Remembering the green children

The green children are still remembered in Woolpit. They appear on a village sign and on the church’s altar cloth. As mentioned before the fable “The Babes in the Wood” has distinct links to the story of the green children. In this morality tale written in the 16^th century, two young children are looked after by their aunt and uncle after their parents die. Eager to get his hands on their fortune he pays two men to take them into the forest and kill them. During an argument between the two men, the kinder of the two kills his accomplice. He then promises to return with provisions for the children. He never does and the children left to wander in the forest eventually die. The birds cover their bodies with leaves.

My final thought!

Whatever the truth, I love the way a story probably rooted in fact was embellished with supernatural elements to create a unique, mysterious and fascinating tale which has captured the imagination of so many.

Kylie Minouge as the Green Fairy in Baz Luhrmann’s ‘Moulin Rouge’.

Bibliography

Ralph of Coggeshall, https://en.wikipedia.org/wiki/Ralph_of_Coggeshall
William of Newburgh, https://en.wikipedia.org/wiki/William_of_Newburgh
Battle of Fornham, https://en.wikipedia.org/wiki/Battle_of_Fornham
A dictionary of English folklore, Jacqueline Simpson and Steve Roud, 2000
Green Children of Woolpit, https://en.wikipedia.org/wiki/Green_children_of_Woolpit
The Green Children of Woolpit: the 12th century legend of visitors from another world, http://www.ancient-origins.net/unexplained-phenomena/green-children-woolpit-12th-century-legend-visitors-another-world-002347
The Green Children of Woolpit, http://brian-haughton.com/ancient-mysteries-articles/green-children-of-woolpit/
Green children of Woolpit, http://myths.e2bn.org/mythsandlegends/origins24-the-green-children-of-woolpit.html
Welcome to Woolpit village, http://www.woolpit.org/
Creepy History: Who Were The Green Children of Woolpit? https://thoughtcatalog.com/steven-casale/2015/05/creepy-history-who-were-the-green-children-of-woolpit/
The Green Children of Woolpit – Investigating a Medieval mystery, http://eclectariumshuker.blogspot.co.uk/2012/11/the-green-children-of-woolpit.html
Folklore, History and the Study of Myth, http://garyrvarner.webs.com/
Oweynagat Cave, Roscommon, Ireland, https://visionsofthepastblog.com/?s=cave+of+cats
Faerie Feast – Writing in margins, http://writinginmargins.weebly.com/faerie-feast.html
Archetypes and motifs in folklore and literature: A handbook, Carole G. Silver, (eds) Jane Garry and Hasan El-Shamy, 2016
The evils of beans, http://writinginmargins.weebly.com/faerie-feast.html
1135~1154: The Green Children of Woolpit, http://anomalyinfo.com/Stories/11351154-green-children-woolpit
William of Newburgh: Book one http://sourcebooks.fordham.edu/halsall/basis/williamofnewburgh-one.asp#epistle

Notes

[1] Green Children of Woolpit, https://en.wikipedia.org/wiki/Green_children_of_Woolpit
[2] William of Newburgh, https://en.wikipedia.org/wiki/William_of_Newburgh
[3] ibid
[4] ibid
[5] ibid
[6] Battle of Fornham, https://en.wikipedia.org/wiki/Battle_of_Fornham
[7] The Green Children of Woolpit, http://brian-haughton.com/ancient-mysteries-articles/green-children-of-woolpit/
[8] ibid
[9] Oweynagat Cave, Roscommon, Ireland, https://visionsofthepastblog.com/?s=cave+of+cats
[10] Archetypes and motifs in folklore and literature: A handbook, Carole G. Silver, (eds) Jane Garry and Hasan El-Shamy, 2016
[11] The evils of beans, http://writinginmargins.weebly.com/faerie-feast.html

Nicholaa de la Haye: The female sheriff of Lincolnshire

Tags

Barons War, Battle of Lincoln Fair, female, Henry III, King John, Lincoln, Magna Carta, Medieval, Nicholaa de la Haye, sheriff, women

Lincoln Castle. Image by Lenora.

In 1215 King John journeyed to Lincoln intending to inspect the castle’s defences and visit its castellan, his faithful subject, Nicholaa de Lay Haye. As John made his final farewell, Nicholaa who was then at least 60 years of age was reported to have asked the king his permission for her to step down from the governorship of the castle citing her old age and weariness. The king was said to have refused to allow her to retire and answered her sweetly saying “I will that you keep the castle as hitherto until I shall order otherwise”[1]. The trust that John had in her was not misguided. John as a person found it exceedingly difficult to trust the people surrounding him[2] but Nicholaa was an exception. She had already proven her loyalty to him on numerous occasions and in the not so distant future she would have to draw again on her reserve of strength, courage and sheer bloody-mindedness in support of her king.

The Early Years

Medieval Lady. Source unknown.

Nicholaa was born in the 1150s but the exact year of her birth is unknown. She was the eldest daughter and co-heiress of Richard de la Haye, a minor Lincolnshire baron. On his death in 1169, Nichola inherited the office of castellan of Lincoln castle.

At some point, although the details of the marriage are obscure, Nicholaa wed William Fitz Ernes and had one child. He died in 1178 and shortly afterwards she married her second husband, Gerald de Camville, the son of Richard de Camville with whom she had four children. When present her husbands carried out the castellan duties on her behalf but when absent (which happened frequently) the burden of responsibility lay firmly and squarely on Nicholaa’s shoulders (indeed many contemporaries viewed Nicholaa as much more capable than her husband, Gerald).

Under Richard I reign

Even during Richard’s reign it was clear where Nicholaa and Gerald’s loyalties lay. In 1191 during another one of the King’s absences, the Lord Chancellor and acting regent William de Longchamp issued a demand that the supporters of the king’s younger brother change their allegiance. The bitter dispute between the two men intensified and Gerald to show his support joined John in Nottingham. Whilst Gerald was away, the chancellor ordered a retaliatory attack on Lincoln. For 40 days Nicholaa bravely defended the castle against a contingent comprising of 30 knights, 20 mounted men and a 300 strong infantry[3]. The chronicler Richard of Devizes wrote of that time that Nicholaa acted manfully “not thinking about anything womanly”. On his return in 1194, Richard punished Gerald and Nicholaa for their disloyalty. In 1199 Richard died and John took the throne. In all likelihood the new king would have rewarded those who had remained loyal to him, including of course, Nicholaa and Gerald.

Female Medieval fighter.  Source unknown.

The First Baron War

Nicholaa became a widow for the second time in January 1215 and it was from this point on she truly flourished and showed England what she was made of. That summer witnessed the outbreak of the First Baron War. The cause of the conflict was the king’s refusal to abide by the terms of the Magna Carta which had been signed on the 15 June 1215 at Runnymede. The barons led by Robert Fitzwalter declared openly their opposition to the King and called on Louis, the Dauphin of France for assistance, inviting him to invade England and challenge for the throne. In May 1216 Louis landed on the coast of Kent. John seeing Louis’ advance escaped to Winchester. Louis entered London and was proclaimed but not crowned king. Many of the John’s followers seeing the support that Louis was amassing changed sides. By the 14^th June 1216, Louis controlled large areas of England including Lincoln.

Magna Carta.  British Museum Collection.

England’s First Female Sheriff

Throughout this period Nicholaa remained firmly in King John’s camp. In early October 1216 John in recognition of Nicholaa’s long standing loyalty and fully aware of how little support he commanded among his subjects appointed her as co-sheriff of Lincolnshire, along with his infamous and feared henchman, Philip Mark[4]. Shortly after his appointment Philip was relieved of his position possible due to John’s death from dysentery at Newark Castle on the 18 of that month. This left Nicholaa as the Sheriff of Lincolnshire, one of only two women (the other being Ela Longespee) ever to be appointed to the role of sheriff. This powerful position gave Nicholaa the chance to increase her influence and wealth.

Nicholaa De La Haye’s seal. Dutch of Lancaster Collection.

“A worthy lady”

Louis probably in an attempt to arrest control of Lincoln from John’s supporters made one of his own, Gilbert de Gant of Folkingham, Earl of Lincoln. Shortly after the start of the war de Grant headed the first attempted siege of Lincoln Castle by a combined force of the French and the rebel barons. Again Nicholaa led the defence against a city now in the hands of the enemy. She held out and eventually the siege was abandoned after Nicholaa arranged the purchase of a truce. John and his supporters praised her success calling her a “worthy lady”. His opponents were less chivalrous deriding her as “a very cunning, bad hearted and vigorous old woman”[5]. A number of attacks on the castle followed all of which Nicholaa staved off successfully (unlike many other castles controlled by men which fell). Surrounded by enemies which included the religious men of the city she must have faced a daily battle for survival. Knowing how near Lincoln castle and the cathedral are to each other they would have been able to observe each other’s movements closely.

John’s death changed the direction of the war. His nine year old son Henry III was declared the rightful successor and crowned at Gloucester Abbey. Persuaded by the powerful, respected and shrewd William Marshal, the king’s guardian and the country’s regent many of those who had welcomed Louis began to have second thoughts. Marshal’s argument rested on the view that a child should not be held accountable for the faults of its’ parent “he was innocent, and a stranger to sin, whom his enemies were endeavouring in their pride to disinherit”[6].

The Battle of Lincoln Fair

The Second Battle of Lincoln known as the ‘Fair’ occurred on the 20^th May 1217. Roger of Wendover a monk at St Alban’s monastery wrote a first-hand account of the battle. He describes how the French mercenaries trudged to Lincoln, dressed only in rags and how when they arrived were welcomed by the majority of the city’s residents and the clergy who still supported Louis. On arrival they began an assault on the castle but were met by a “shower of stones and deadly weapons” which were thrown in an act of “great courage”[7]. William Marshal on hearing of the attack gathered together an army of castellans and knights at Newark and proceeded to Lincoln.

The Battle of Lincoln Fair from a manuscript by Matthew Paris.

Robert Fitz-Walter and the Earl of Winchester on learning of the enemies approach left to check their numbers. On returning they convinced the French to join them in their attack on the Marshal’s incoming troops but the French only seeing the first section of the Royalist’s army decided to focus their efforts on the assault on the castle, confident that the barons had overestimated the numbers. Marshal sent a contingent of his men led by Falkes de Breaute to force open the north gate of the city. Unseen by the French and their allies they entered the city and positioned themselves on the castle walls, raining down a shower of arrows on their enemies, killing many of the horses from under their riders. They then went to meet their opponents and a violent battle ensued. The Count of Perche, heading the French army refused to surrender and was eventually killed. Seeing their leader’s death the French fled leaving the Royalists in control of the city[8]. Over 300 men were captured but only a few were killed besides the Count, these included the Earl of Winchester, the Earl of Hereford and de Gant.

Inside the Walls

Walls of Lincoln Castle.  Image by Lenora.

The account of what happened outside the castle’s walls is well documented but we have fewer exact details about what was happening inside the castle. Nicholaa moved to the tower as she was too important to be placed anywhere where her life would be in jeopardy. The physical running of the castle was left in the hands of her deputy, Geoffrey de Serland. De Serland was tasked with showing the Marshal’s nephew the secret entrance to the castle and escorting the Bishop of Winchester to a meeting with Nicholaa[9]. Despite this Nicholaa would have controlled the overall plan for protecting the castle. Even if the castle’s inhabitants were afraid I am sure that they would have been reassured and lifted by the iron spirit of their brave, formidable and determined leader, the Sheriff of Lincolnshire. It was Nicholaa’s courage in holding the castle during a dire and tumultuous time that changed the tide of the war leading to the eventually defeat of the barons and the French[10].

After the Siege

Four days later Nicholaa was replaced as Sheriff by Henry III’s uncle, the Earl of Salisbury. On the surface it seems a harsh move after all she had done and achieved but maybe it was her choice or possibly she was glad to no longer shoulder the responsibility, not a far-fetched scenario since only two years earlier she had tried to give up her role as castellan. Initially she may have been relieved but it did not last long as she spent her last years engaged in a power struggle with the Earl.

The removal and restoration of Nicola de la Haye as constable of Lincoln Castle and sheriff of Lincolnshire, October 1217.  National Archives Collection.

Nicholaa’s granddaughter and her heiress, Idonea had married Salisbury’s son and Salisbury was determined to wrest control of the castle from Nicholaa’s hands. His means were entirely underhand. Initially he used force and then took hostages in order to convince her to leave. Eventually Nicholaa had had enough and handed him the castle in June 1226[11]. She did have the last laugh though. Dying at her Lincolnshire manor of Swaton in 1230, she had managed to outlive the Earl by four years!

Tradition held that this was the tomb of Nicholaa de la Haye, however the dress suggests a slightly later date.  It may be her niece.  British Battlefields website.

A Remarkable Woman

Medieval Manuscript.  Source Unknown.

For me Nicholaa is a remarkable character. For 30 years she held the position of castellan, a rare feat in a time when women wielded their power behind the scenes and were expected as the ‘weaker sex’ to listen and obey their men. Strong, redoubtable and intelligent she stood at the front of the Royalist cause. Equally astonishing her qualities were widely recognised, respected and admired. She even managed to retain the trust and affection of a notoriously fickle and difficult king whose faith in her abilities led him to appoint her as the country’s first female sheriff. Fittingly Lincoln’s link with John continues to this day as the home of one of only four surviving original copies of the Magna Carta.

 

Side note: For anyone interested in Lincolnshire and women’s roles, the book by Louise J. Wilkinson is highly recommended.

Lincoln Cathedral, opposite the castle.  Image by Lenora.

Bibliography

King John and Richard I: Brothers and Rivals, http://www.bbc.co.uk/history/british/middle_ages/john_01.shtml
Lady Nicholaa de la Haye, http://magnacarta800th.com/schools/biographies/women-of-magna-carta/lady-nicholaa-de-la-haye/
Nicholaa de la Haye, https://en.wikipedia.org/wiki/Nicolaa_de_la_Haye
Nicholaa de la Haye, England’s Forgotten Heroine, https://historytheinterestingbits.com/2015/06/13/nichola-de-la-haye-englands-forgotten-heroine/
Nichola de la Haye, castellan of Lincoln Castle, https://www.geni.com/people/Nichola-de-la-Haye-castellan-of-Lincoln-Castle/6000000008630635752
The Monstrous Regiment of Women, http://www.monstrousregimentofwomen.com/2017/05/nicholaa-de-la-haye-defender-of-lincoln.html
Nicola de la Haye, http://www.catherinehanley.co.uk/historical-background/nicola-de-la-haye
Lady Nicholaa de la Haye, Women’s Network, https://womenshistorynetwork.org/tag/lady-nicholaa-de-la-haye/
06 – Sheriff De La Haye, http://www.knightstrail.com/the-knights/sheriff-de-la-haye/
English government in the thirteenth century, Adrian Jobson, 2004
The Sheriff of Lincoln a “very cunning, bad hearted and vigorous old woman”, http://www.theobservationpost.com/blog/?p=874
Women in Thirteenth-Century Lincolnshire, Louise J. Wilkinson, 2015
William Marshal, 1st Earl of Pembroke, https://en.wikipedia.org/wiki/William_Marshal,_1st_Earl_of_Pembroke
Battle of Lincoln (1217), https://en.wikipedia.org/wiki/Battle_of_Lincoln_(1217)
The Battle of Lincoln (1217), according to Roger of Wendover, http://deremilitari.org/2014/03/the-battle-of-lincoln-1217-according-to-roger-of-wendover/
History, https://www.lincolncastle.com/content/history
King John: Treachery, Tyranny and the Road to Magna Carta, Marc Morris, 2015
The Greatest Knight: The Remarkable Life of William Marshal, the Power behind Five English Thrones, Thomas Asbridge, 2015

Notes

[1] Nicholaa de la Haye, https://en.wikipedia.org/wiki/Nicolaa_de_la_Haye
[2] King John and Richard I: Brothers and Rivals, http://www.bbc.co.uk/history/british/middle_ages/john_01.shtml
[3] Nicholaa de la Haye, https://en.wikipedia.org/wiki/Nicolaa_de_la_Haye
[4] Lady Nicholaa de la Haye, http://magnacarta800th.com/schools/biographies/women-of-magna-carta/lady-nicholaa-de-la-haye/
[5] ibid
[6] The Battle of Lincoln (1217), according to Roger of Wendover, http://deremilitari.org/2014/03/the-battle-of-lincoln-1217-according-to-roger-of-wendover/
[7] The Battle of Lincoln (1217), according to Roger of Wendover, http://deremilitari.org/2014/03/the-battle-of-lincoln-1217-according-to-roger-of-wendover/
[8] ibid
[9] Women in Thirteenth-Century Lincolnshire, Louise J. Wilkinson, 2015
[10] History, https://www.lincolncastle.com/content/history
[11] Lady Nicholaa de la Haye, http://magnacarta800th.com/schools/biographies/women-of-magna-carta/lady-nicholaa-de-la-haye/

Will Kempe: The Elizabethan dancing clown

Tags

Ann Fritton, Clowns, dancing, Great Spoon of Ilford, Jesters, jigs, Kempes Men, Morris dancers, Norwich, Shakespeare, Will Kempe

 The end of an extraordinary adventure

On the 8^th March, a noisy and excited throng of spectators gathered together to witness the final stage of a remarkable event, one which had long been anticipated and which had captured the imagination a city. The onlookers came from all walks of life and surrounded by music, singing and dancing they waited impatiently for the entrance of a man who was one of the most famous clowns of the Elizabethan theatre.

Elizabethan revellers. Source unknown.

Suddenly a figure was seen jumping and skipping its way through the heaving crowds from the direction of St Stephen’s Gate towards Thomas Gilbert. Gilbert had been selected to make the initial welcome on behalf of Norwich and to read his poem in honour of this man and the occasion. Once the initial greeting was over, the man continued on his way, dancing through the marketplace towards the Mayor’s House followed by his excited audience and a fanfare of music. His progress was hampered by the sheer number of well-wishers who unthinkingly blocked his way resulting in him accidentally stepping on a girl’s petticoat causing it to fall down leaving her red faced. Unable to continue on his original course he suddenly and to everyone’s amazement jumped the wall of St John Maddermarket Church reaching in a few short leaps the Mayor of Norwich’s house, the official welcome committee and the end of his dancing marathon.

The man behind the clown

The man who had undertaken this extraordinary endeavour was Will Kempe, a comedic actor who was not only beloved by his public but was also held in high esteem by his peers. Kempe was acclaimed as the worthy successor to Richard Tarleton, the greatest clown of the era and instrumental in turning the theatre into a form of mass entertainment. A dedication in Thomas Nashe’s An Almond for a Parrot (1590) praises Kempe calling him “that most comical and conceited cavalier, Monsieur du Kempe, jest-monger and vicegerent general to the ghost of Dick Tarleton”[1].

Will Kemp. Woodcut c1600. via Wikimedia.

Kempe’s origins are obscure. Guesses for his date of birth range widely from the 1540s to the 1560s. Some researchers have speculated that he had strong links to Norwich, others that he was related to the Kempes of Olantigh in Kent[2]. It is possible that before turning to the stage he worked as a servant for the Earl of Leicester, since in May 1585 he is mentioned as part of the Earl’s own acting troupe, travelling with them to the Netherlands and Denmark[3]. He played with a number of other troupes including the Lord Strange’s Men and the Lord Chamberlain’s Men. He was even requested to perform for Frederick II of Denmark at Elsinore[4].

Kempe had also for a time been the ‘clown’ of choice for the popular playwright William Shakespeare, performing in a number of his plays at the Rose theatre. Kempe’s name appears as one of 26 actors listed as performers in the first folio of Shakespeare’s plays and it is believed that Shakespeare created the characters Dogberry in Much ado about nothing and Peter in Romeo and Juliet specifically for Kempe.

An unusual wager

The Chandos Portrait of Shakespeare. National Portrait Gallery.

Attempting bizarre journeys to gain public attention was nothing new in the 16^th century. The eccentric self-styled ‘water-poet’, John Taylor was famous for his crazy stunts. On one occasion he tried to sail in a brown paper boat from London to Kent with dried fish stuck to his makeshift oars[7]. Unsurprisingly he failed. Kempe’s wager was simple, there was no time limit and he was allowed to rest and recover for any number of days but he had to dance the entire way to Norwich. George Spratt was engaged as an overseer to ensure that Kempe did not cheat. Kempe himself laid down a sum of money before he left on condition that he would receive 3x the amount when he completed the challenge[8]. It turned out to be one of the cleverest and most successful acts of self-promotion to ever be attempted and for one month, his name was on the tip of everyone’s tongue and his star which was beginning to fade, shone brightly.

The road from London to Norwich

Kempe’s started his dance in London, leaving from the Lord Mayor’s house on the 11^th February 1600 in Whitechapel surrounded by onlookers who gave him “bowed sixpences and groats and hearty prayers”. A woodcut on the front of Kempe’s published account of his journey show him wearing an elaborate costume possibly similar to that worn by clowns and fools. As well as Spratt, Kempe was attended by Thomas Slye, a taberer and William Bee, a servant.

Jester by William Merrit Chase. Pennsylvania Acadamy of Fine Art.

From Whitechapel, Kempe danced his way to Mile End and from there to Stratford and then on to Ilford. From Ilford his route to Norwich passed through Romford, Burntwood, Chelmsford, Braintree, Sudbury, Melford, Bury, Thetford, Rockland and Hingham. His journey was punctuated with many stops, some intended, others unexpected. Sometimes it was due to weather conditions such as heavy snow in Bury, at other times due to physical exhaustion and on occasion simply because he was enjoying the attention he was receiving. He jigged through all types of landscapes including woods, bogs and heaths. Some places were more difficult to cross than others such as an area near Braintree where he fell into a pothole and strained his hip whilst other areas such as the route from Bury to Heath were so easy that he “counted the ten miles no better than a leape”[9].

On the 8^th March, after a delay of three days, to allow time for an appropriate celebration to be arranged, Kempe entered Norwich where he was received by the Mayor of that city. Kempe had achieved his goal, he had danced from London to Norwich, a distance of over 100 miles and had done so in nine days (even it did take nearly a month in reality to complete). He deservedly received a number of accolades and prizes including five pounds in Elizabethan Angels, a pension for life of 40 shillings and the Freedom of the Merchant Adventurers[10]. In return Kempe donated to the city his dancing shoes (which must have been pretty worn by that time) which were fastened to the walls of the Guildhall.

Whipping up a dancing frenzy

As he danced his jig (a dance made up of skips and leaps) crowds appeared to cheer him on. Some people offered him hospitality whilst a few other enthusiastic souls decided to join Kempe in his dance with differing degrees of success.

Kempe talks in his pamphlet about the many people he met along the way, these included a 14 year old girl who danced for an hour in his room in one of the pubs in which he was staying; his host in Rockland whose nervous and rather odd welcome speech left Kempe slightly bemused “thou art even as welcome as the Queen’s best greyhound”; two youths who tried to dance with him but misjudged a broad stretch of water and fell into a muddy pothole; a butcher who despite being described as a “lusty tall fellow” gave up after only ½ mile; and the fool of Master Colt’s who accompanied him for one mile before they “parted faire in a foule way”[11].

Peasant Wedding by Pieter Breugel II.

Kempe’s most successful dancing companion was a “comely lass” who took up the challenge after calling the butcher “faint hearted”. Kempe fitted her out in bells and she danced alongside him for the one mile to his next stop where she was rewarded with a skinful of drink and an English Crown. Kemp was so impressed with her that he invented a rhyme in her honour, which begins

A  Country Lasse browne as a berry,
Blith of blee in heart as merry,
Cheekes well fed and sides well larded
Every bone with fat flesh guarded,
Meeting merry Kemp by chaunce,
Was Marrian in his Morrice daunce…,[12]

The Great Wooden Spoon of Ilford

In Ilford he stopped at a local tavern and was entreated to take some refreshment there. Ilford was famous for its unique measure of ale which was known as a ‘Great Spoon’. A spoon is the equivalent nowadays of two pints and so a great spoon would have been much larger. The exact amount is unknown, although there is some speculation that the ale was poured into a large wooden utensil possibly in the shape of a spoon from which customers could quench their thirst. For as long as I can remember there has always been a pub called ‘The Great Spoon of Ilford’. Now owned by Wetherspoons, the pub keeps the memory of Kempe’s visit alive, displaying a board, hung outside showing him dressed in all his dancing finery on route to Norwich. According to Kempe’s own account he refused all offers of alcohol on his journey as he states “it stands not with the congruity of my health”[13].

An unusual dancing achievement

At the time Kempe’s success was celebrated and much commented on. Kempe dedicated his own account to Anne Fritton, maid of honour to the Queen, entitled “Kemps Nine Daies Wonder Performed in a Daunce from London to Norwich…written by himself to satisfie his friends” and to also correct any false information that was being spread. Kempe introduces himself as “Cavaliero Kemp, head-master of Morrice-dauncers, high Head-borough of heighs, and onely tricker of your Trill lilles, and best belshangles”.  Other critics were less enthusiastic. Not everyone was a fan of Kempe’s antics. In Ben Johnson’s poem “On the Famous Voyage” he scorns those that engage in these types of betting activities and mentions Kempe and his “famous Morrise, unto Norwich”[14].

Kemp’s Men of Norwich, Morris dancing troupe. Source Facebook.

Kempe’s dance still ignites the imagination of many today and on its 400 year anniversary,  Morris dancers from all over the UK joined together to re-enact Kempe’s dance including members of Kemp’s Men who keep alive the Morris dancing tradition[15]. More recently in April 2015, Rick Jones to celebrate Shakespeare’s anniversary also recreated Kempe’s journey. Jones started from Southwark Cathedral and danced through many of the same places that Kempe had done, dressed in a similar costume and carrying a lute[16]. He completed the journey in exactly nine days. In Norwich a new walkway connecting Bethel Street to Theatre Street was named Will Kemp Way and a statue erected to Kempe can be found in Chapelfield Gardens in Norwich, carved by Suffolk sculptor, Mark Goldsworthy[17].

Kempe’s final swan song

Kemp’s memorial. Image by Keith Evans via Wikimedia.

Kempe’s extraordinary dancing feat turned out to be his swan song and little was heard from him afterwards.  In 1601, an entry in an account book belonging to Philip Henslowe, the manager of the Rose theatre, records that he had made Kempe a loan of 20 shillings[18]. At about the same time Kempe was reported to have joined the Worcester’s Men. No one really knows why Kempe fell into such financial straits and why he fell out of favour. Kempe died in poverty and obscurity possibly during a plague outbreak in 1603[19]. This date would tie in with an entry in St Saviour in Southwark Parish which simply mentions the death of “Kempe, a man”[20]. Whether this is the jigging, eccentric, flamboyant, larger than life William Kempe, dancer extraordinaire, is unclear but it does seem that the man that once lit up the Elizabethan theatre, left his final stage with barely a flicker.

Thomas Gilbert’s Welcome Poem honouring Will Kemp

W   With hart, and hand, among the rest
E    Especially you welcome are
L    Long looked for as a welcome guest,
C   Come now at last you be from farre.
O   Of most with the city, sure,
M   Many good wishes you have had;
E    Each one did pray you might indure,
W   With courage good the match you made
I     Intend they did with gladsome hearts
L     Like your well wishers, you to meete:
K    Know you also, they’l doe their parts,
E    Esther in field or house to Greece
M    More you than any with you came
P     Procur’d thereto with rump and fame [21]

Bibliography

Will Kempe, http://www.shakespeare-online.com/biography/willkempe
Will Kempe, https://en.wikipedia.org/wiki/William_Kempe
Hamlet by William Shakespeare
William Kemp, www.bardstage.org/william-kemp-actor.html
The water poets, pageants and the Thames, http://blogs.bl.uk/english-and-drama/2012/06/the-water-poet-pageants-and-the-thames.html
Kemp William, https://en.wikisource.org/wiki/Kemp,_William_(fl.1600)_(DNB00)
Will Kemp’s Jig, http://www.amaranthpublishing.com/Kemp.htm
Will Kemp, www.literarynorfolk.co.uk/Norwich/will_kemp.html
On the famous voyage by Ben Johnson, https://www.poetrynook.com/poem/famous-voyage
Richard Tarlton, https://en.wikipedia.org/wiki/Richard_Tarlton
Shakespeare’s jester William Kempe’s historical 1600 journey from London to Norwich has been recreated, Eastern Daily Press, http://www.edp24.co.uk/news/shakespeare-s-jester-william-kempe-s-historical-1600-journey-from-london-to-norwich-has-been-recreated-1-4062384
Kemp’s Men of Norwich, http://kempsmen.org.uk/wp/
A last Elizabethan journal by G.B. Harrison
Will Kemp, http://www.heritagecity.org/research-centre/whos-who/will-kemp.htm
William Kempe, https://www.britannica.com/biography/William-Kempe

Notes:

[1] Will Kempe, http://www.shakespeare-online.com/biography/willkempe
[2] Will Kempe, https://en.wikipedia.org/wiki/William_Kempe
[3] Will Kempe, http://www.shakespeare-online.com/biography/willkempe
[4] ibid
[5] Hamlet by William Shakepeare
[6] William Kemp, www.bardstage.org/william-kemp-actor.html
[7] The water poets, pageants and the Thames, http://blogs.bl.uk/english-and-drama/2012/06/the-water-poet-pageants-and-the-thames.html
[8] William Kemp, https://www.en.m.wikisource.org/wiki/kemp_william
[9] Will Kemp’s Jig, http://www.amaranthpublishing.com/Kemp.htm
[10] Kemp William, https://en.wikisource.org/wiki/Kemp,_William_(fl.1600)_(DNB00)
[11] Will Kemp’s Jig, http://www.amaranthpublishing.com/Kemp.htm
[12] ibid
[13] Will Kemp’s Jig, http://www.amaranthpublishing.com/Kemp.htm
[14] On the famous voyage by Ben Johnson, https://www.poetrynook.com/poem/famous-voyage
[15] Kemp’s Men of Norwich, http://kempsmen.org.uk/wp/
[16] Shakespeare’s jester William Kempe’s historical 1600 journey from London to Norwich has been recreated, Eastern Daily Press, http://www.edp24.co.uk/news/shakespeare-s-jester-william-kempe-s-historical-1600-journey-from-london-to-norwich-has-been-recreated-1-4062384
[17] Kemp’s Men of Norwich, http://kempsmen.org.uk/wp/
[18] Will Kempe, http://www.shakespeare-online.com/biography/willkempe
[19] Will Kempe, www.Shakespeare-online.com/biography/WillKempe
[20] William Kempe, https://en.wikipedia.org/wiki/William_Kempe
[21] Will Kemp, www.literarynorfolk.co.uk/Norwich/will_kemp.html

Claude Duval: The highwayman of hearts

Tags

Bagshot Heath, cavaliers, Charles Lennox, Claude Duval, crime, dandy, Domfront, Duke of Richmond, footpads, Hampstead Heath, highwayman, robbers, seventeenth century, Squire Roper, Surrey, tyburn

Stand and Deliver!  the dandy highwayman

…He continued his highway robbery, but he made two bad blunders-not from the point of view of a thief, but from that of the gentleman in him. The first was when he stopped an opulent looking chariot, which he found to contain two ladies, their maid and their jewels… and he had hastily retired after tendering a naive apology…[1]

The dandy highwayman. Image source: Adam and the Ants, Stand and Deliver, 1981. CBS Records

Taken from the Queen of Regency romance novels, Georgette Heyer, ‘The Black Moth’, the novel tells of the English Lord Jack Carstares who is forced to become a highwayman after taking the blame for a cheating scandal a few years before in order to save the life of his younger brother, Richard. As you would expect from this type of novel which is not exactly a gritty factual account of the period (although personally I don’t care as I adore Heyer) her portrayal of a highwayman follows the romantic image. He is handsome, noble and courageous, fallen on hard times through no fault of his own and even though forced to lead a life of crime behaves gallantly towards women. Although real life highwaymen were miles away from Heyer’s Carstares, the idea of the courteous masked man of the road did have its roots in stories of real flesh and blood highwaymen.

---

The First Gentleman Highwayman

One of which is Claude Duval. Duval’s memoirs were written by William Pope whilst Duval was imprisoned at Newgate. It is largely thanks to Pope’s (at worst fictional and at best embellished) biographical account that Duval has been turned into a folkloric legend. Duval in turn has paved the way for all future depictions of the chivalrous highwayman.

The Early Years

Normandy in the 17th Century. Image source: public domain[?]

Duval was born in Domfront in Normandy in 1643 to a respectable but poor family. His father Pierre earned his living as a miller whilst his mother, Marguerite was the daughter of a tailor. Pope refutes an idea that must have been circling at the time that Duval was actually English and had been born in Bishopsgate, London. His reason is completely irrational but at the same time rather revealing “If he had not been a Frenchman, ‘tis absolutely impossible that he should have been so much beloved in his life, and lamented at his death by the English ladies”[2]. Obviously the French were considered to be much more skilful and successful in the art of love and seduction than Englishmen! Duval’s life seems to have been the stuff of prophesy. Pope recounts a story that tells of a friar who seems to have been struck by this ability when looking at the young Duval. The friar predicted that Duval would be a traveller when he was older, would never be short of money and would be successful with women above his station[3]. His parents were as you would expect delighted with the news although the friar either did not see the whole picture or purposely held back some salient details as to how Duval would achieve his fame and fortune. Possibly for the best!

A Parisian Education

The Rakes Progress by William Hogarth.  Image source: public domain.

In his early teens Duval left Domfront to travel to Paris and make his fortune. He seems to have fallen into the employment of a group of English Cavaliers who had followed the exiled Charles II to France. Duval settled in the St Germain district of Paris and spent his time running errands for the Englishmen and working at a place called St Esprit, which was a cross between a tavern, an ale house, a cook shop and a brothel. It was here that he probably learned the ways of the world and became a connoisseur of women as well as dabbling in a little stealing on the side. On Charles II’s restoration to the British throne in 1660, Duval accompanied the returning Englishmen to England working in either the stables or as a page boy in the household of Charles Lennox, Duke of Richmond[4].

A knight of the road

Claude Duval, theatrical lithograph from 1850. Image source: public domain.

Duval only worked for the Duke for a short time before he was dismissed. It was rumoured that he may have got a bit carried away with his master’s fiancée or she with him[5]. He was said to have rented a house in Wokingham and continued to live the high life, but being overly fond of women, drinking and gambling plays havoc with your finances especially if you don’t have much to start with. Duval finding himself financially embarrassed seems to have decided to turn to a life of crime. He was obviously good at it as he somehow became the leader of a gang of notorious highwaymen. As a highwayman Duval seems to have found his purpose in life, choosing a lifestyle which brought him the fame, fortune and women which he craved. He revelled in being an infamous highwayman preferring to operate on the roads to London where the richest picking could be found. In particular the area of Holloway between Highgate and Islington became his patch and despite his genteel manners he had no qualms about living a life of crime and debauchery. He was also clever enough to be in control of his own publicity carving his image as a debonair and courteous highwayman.

 “Yes Sir. I have had sport enough from a son of a whore…”[6]

He also wanted it to be known that he abhorred the use of violence. This must have been from a sense of fun and theatrics rather than from any practical reason as you would hang just the same whether you killed a man or not. An example often given is of Squire Roper, the Master of the Royal Buckhounds from whom he stole 50 guineas and left tied to a tree[7]. Squire Roper was not amused and complained bitterly about the way he had been treated. This was in sharp contrast to the well-heeled ladies who tried their hardest to be robbed by Duval!

A musical interlude involving a flute and a coranto

The most famous episode from his life and which has been romanticised to such a degree that it probably has squeezed any truth from it is the account of Duval holding up a carriage in Hampstead Heath (or possibly Bagshot Heath in Surrey according to some reports). On seeing the carriage appear he made the standard call ‘Stand and Deliver’. Inside the carriage were a beautiful young lady and her older husband. Determined not to be seen as frightened and impressed with the handsome face of the highwayman she suddenly produced a flageolet which she just happened to have on her (why springs to mind – did she expect to be held up or did she always carry musical instruments on her person in case the need might arise for a tune?) and started playing. As you would expect of a highwayman along with his pistols and sword he also carried a flute and in response started to play as well. Duval then asked the musical lady whether she could dance as well as she played. She accepted his invitation and with I guess music being played by one of Duval’s equally versatile men, the lady and the highwayman danced a coranto under a moonlit sky. Duval showed his skill and grace by out dancing all but the greatest of French dancing master despite wearing rather restrictive riding boots[8].

The lady’s husband naturally a bit miffed at this point strongly suggested that his wife get back into the carriage. As the husband started to give orders to drive off Duval politely reminded him that he had to pay for his evening’s entertainment. Now either the gentlemen only gave Duval £100 which was accepted by him in good humour and “with a flamboyant sweep of his feathered hat”[9] despite knowing full well that there was a further £300 hidden under the man’s seat or Duval only accepted £100 despite being offered the full sum. According to Leigh Hunt this episode was “an eternal feather in the cap of highway gentility”[10]. Even though it is hard to believe that Duval had time for a romantic musical interlude in the midst of a theft whilst avoiding arrest it is definitely an enchanting tale.

Claude Duval by William Powell Frith, 1860. Image source: public domain.

A less than chivalrous incident

Another episode which does not show Duval in such a favourable light was reported to have occurred in Blackheath. Duval and his men stopped a coach containing a number of ladies, one of whom was feeding a baby with a silver bottle. Apparently Duval on seeing the bottle grabbed it but after being admonished by a member of his gang who reminded him about the need to protect his reputation, Duval grudgingly gave it back. A slightly different version possibly circulated to counteract any negative publicity states that it was in fact one of Duval’s men who snatched the bottle and it was Duval who convinced his man to give his prize back.

Escape to France

On the 19 November 1669 a royal proclamation was issued with Duval named first in a list of notorious offenders and a reward of £20 placed on his head. The London Gazette described him as “the most wanted highwayman in England”[11]. Duval was forced to leave England and return to France to wait until things had cooled down. Although back on home territory and probably trying to lie low, Duval was unable to keep out of trouble. Finding highway robbery less lucrative over that side of the Channel since carriages travelled with less money and more guns Duval decided to return to England.

Capture and trial

Unfortunately shortly after his return Duval’s luck ran out. It was reported (although no corroborating evidence exists[12]) that during a drunken night of revelry at the Hole-in-the-Wall in Chandos Street in London, early in 1670, Duval was finally arrested. Pope states that if Duval hadn’t been drunk (and considering three pistols and a sword were found on him) he would never have been taken so easily. Duval was arraigned and convicted at the Old Bailey of six counts of highway robbery (with others known of but not proved). It seems that even at this stage Duval was convinced that he would be pardoned by Charles II but in the end due to the judge, Sir William Morton threatening to resign if the conviction was overturned Charles decided to stay well out of it.

The Idle ‘Prentice executed at Tyburn. William Hogarth. Image source: public domain.

Execution

Whilst Duval was imprisoned it seems he was not short of company as a steady flow of wealthy women; some of whom might have been his victims and others simply eager to get a glance of the devilishly handsome highwayman. It seems he did not disappoint as many of them petitioned the king and other leading officials on his behalf and “…Not a few accompanied him to the gallows, under their vizards, with swollen eyes and blubbered cheeks”[13]. On the 21 January 1670 at the age of twenty seven, Duval was hanged at Tyburn. According to records as well as the ladies quite a few men attended. The men were possibly relieved that the spell that Duval had cast on their wives, daughters, sisters and even mothers would finally be vanquished.

A Celebrity Hanging – Captain jerry Jackson goes to the gallows.  Image source: Michael Winner’s 1983 adaptation of The Wicked Lady.

Lying in state

After his death, Duval was cut down and brought in a mourning coach to a pub near Covent Gardens. He lay in state for several days although the name of the deceased was withheld from the pub owner so as not to cause any problems. The bed posts were covered in black drapes, candles lit and the body watched over by several men in black. He was visited by a number of veiled women who stricken with grief took their last tearful leave of Duval.

A chivalrous thank you and fitting epitaph

Duval managed his reputation or legend to the last. If true a note was found on his body when his clothes were searched which included a thank you to all the women who had visited him, tried to attain a pardon for him, comforted him and would accompany him on his final journey to the gallows. He also reassured them that he was prepared for his death and had made his peace with his maker. Duval made a last dig at the men in their lives as he states that he admits that his obligation to them is great since they have loved him “better than your own country-men, better than your own dear husbands”[14]. Duval was buried in the churchyard of St Paul’s (possibly under the name of Peter Duval) and his headstone bore the epitaph

Here lies Du Vall:

Reader if male thou art,

Look to thy purse;

if female to thy heart.

Much havoc has he made of both;

for all men he made stand,

and women he made fall.

The second Conqueror of the Norman race,                                          

Still one for the ladies

Even in death Duval’s amorous activities seem to have continued. His ghost is believed to haunt the Holt Hotel in Oxfordshire. The hotel was previously known as the Hopcroft’s Holt, a staging post on the north road to Oxford and was a favourite drinking hole and possible headquarters of Duval. Duval’s ghost is said to be particularly fond of Room 3 and many women are said to have felt they were being watched[16]. Duval’s link with the inn is commemorated in a painted carved wooden sign displayed outside the hotel.

The Holt Hotel Oxfordshire. Image source: RAF_Upper_Heyford website.

A gracious leader of thieves

Duval is considered to be the first gentlemen highwayman and for some he “brought class and dignity to the profession of highwayman”[17]. Whether he really deserves the praise he has garnered is open to debate as although he fascinated women of all ages, he was when it came to it a thief, a charming one but still a thief. It should also not be forgotten that he rode with men who were hardened criminals and in all likelihood did not ascribe to the same code of conduct. He must have wielded power as he was believed to have controlled a gang of up to fifty men and robbed houses and convoys as well as carriages and coaches. They would not have followed him if they thought him to be a weak, foppish and ineffectual leader however gallant he was! He was also successful as he managed to evade capture through his own skills and cunning for ten years, outperforming most of his fellow highwaymen. None of them really expected to live a long life and die in bed.

A considerably less chivalrous highwayman – Dick Turpin. Image source public domain.

The legend of Duval

The myth of Duval life later became even more elaborate with some people claiming that he once saved the life of Charles II and that he was more than a friend to Nell Gwynne[18]. As with every legend there is no separating myth from fact. The image of the charming witty debonair and handsome highwayman galloping through the country with his pistols at his side and dressed in a curly wig, black hat and eye mask is defining appealing. In my mind I imagine him cut from the same cloth as the highwayman described by Alfred Noyes in his poem ‘The Highwayman’

…He’d a French cocked hat on his forehead,

a bunch of lace at his chin,

A coat of the claret velvet,

and breeches of brown doe-skin;

They fitted with never a wrinkle.

His boots were up to his thigh.

And he rode with a jewelled twinkle

His pistols butts a-twinkle,

His rapier hilt a-twinkle, under the jewelled sky…

Bibliography

The memoirs of Monsieur Du Vall: Containing the history of his life and death, William Pope, 1670

Stand and deliver: a history of highway robbery, David Brandon, 2010

Claude Duval, https://en.wikipedia.org/wiki/Claude_Duval

Claude Duval, https://www.britannica.com/biography/Claude-Duval

Claude Duval: Gentleman highwayman, http://www.sloughhistoryonline.org.uk/ixbin/hixclient.exe?a=query&p=slough&f=generic_theme.htm&_IXFIRST_=1&_IXMAXHITS_=1&%3Dtheme_record_id=sl-sl-claudeduval&s=1MBABDA5YeF

Claude Duval (1643-1670), http://www.berkshirehistory.com/bios/cduval.html

Claude Duval –  the romantic highwayman, http://www.hounslow.info/libraries/local-history-archives/claude-duval/

Claude Duval – The Gallant Highwayman, http://stand-and-deliver.org.uk/highwaymen/claude-du-vall.html

1670: Claude Duval, gentleman highwayman, http://www.executedtoday.com/2010/01/21/1670-claude-duval-duvall-gentleman-highwayman/

Highwaymen, http://www.historic-uk.com/HistoryUK/HistoryofEngland/Highwaymen/ The ladies love Claude Duval, http://www.roguesgalleryonline.com/the-ladies-love-claude-duval/

The Highwayman, Alfred Noyes, 1906

The Old Bailey: Eight Centuries of Crime, Cruelty and Corruption, Theresa Murphy, 2011

The thief of hearts: Claude Duval and the Gentlemen Highwayman in fact and fiction, John and Philip Sugden, 2015

Antiques at the Holt, http://www.antiques-at-the-holt.co.uk/holt.htm

Foul deeds of suspicious deaths in Hampstead Heath and St Pancras, Mark Aston, 2005

Duvall, the dandy highwayman from Domfront, http://www.normandythenandnow.com/tag/claude-duval/ The Holt Hotel, https://www.hauntedrooms.co.uk/product/holt-hotel-oxford-oxfordshire

The Black Moth, Georgette Heyer, 1921

Notes

[1] The Black Moth, Georgette Heyer, 1921

[2] The memoirs of Monsieur Du Vall: Containing the history of his life and death, William Pope, 1670

[3] ibid

[4] Stand and deliver: a history of highway robbery, David Brandon, 2010

[5] Duvall, the dandy highwayman from Domfront, http://www.normandythenandnow.com/tag/claude-duval/

[6] ibid

[7] Claude Duval, https://en.wikipedia.org/wiki/Claude_Duval

[8] Claude Duval – The Gallant Highwayman, http://stand-and-deliver.org.uk/highwaymen/claude-du-vall.html

[9] The Old Bailey: Eight Centuries of Crime, Cruelty and Corruption, Theresa Murphy, 2011

[10] The ladies love Claude Duval, http://www.roguesgalleryonline.com/the-ladies-love-claude-duval/

[11] Duvall, the dandy highwayman from Domfront, http://www.normandythenandnow.com/tag/claude-duval/

[12] Claude Duval, https://en.wikipedia.org/wiki/Claude_Duval

[13] The memoirs of Monsieur Du Vall: Containing the history of his life and death, William Pope, 1670

[14] ibid

[15] Stand and deliver: a history of highway robbery, David Brandon, 2010

[16] The Holt Hotel, https://www.hauntedrooms.co.uk/product/holt-hotel-oxford-oxfordshire

[17] The Old Bailey: Eight Centuries of Crime, Cruelty and Corruption, Theresa Murphy, 2011

[18] The Holt Hotel, http://www.antiques-at-the-holt.co.uk/holt.him

Margaret Finch, Queen of the Gypsies

Tags

Cartomancy, eighteenth century, England, Folk hero, Fortune-telling, Gipsy, Gypsy, Gypsy Hill, Gypsy life, Gypsy Queen, John Keats, Margaret Finch, Norwood, palm reading, Romany, South East, Surrey, Vagrancy Act

Theatrical image of Sarah Egerton as Meg Merrilies. Public domain [?]

Old Meg she was a gipsy;
And liv’d upon the moors:
Her bed it was the brown heath turf,
And her house was out of doors.

Her apples were swart blackberries,
Her currants, pods o’ broom;
Her wine was dew of the wild white rose,
Her book a church-yard tomb.

Her brothers were the craggy hills,
Her sisters larchen trees;
Alone with her great family
She liv’d as she did please.

No breakfast had she many a morn,
No dinner many a noon,
And ‘stead of supper she would stare
Full hard against the moon.

But every morn, of woodbine fresh
She made her garlanding,
And every night the dark glen yew
She wove, and she would sing.

And with her fingers old and brown
She plaited mats o’ rushes,
!And gave them to the cottagers
She met among the bushes.

Old Meg was brave as Margaret Queen,
And tall as Amazon:
An old red blanket cloak she wore,
A chip hat had she on.
God rest her aged bones somewhere–
She died full long agone! [1]

John Keats by William Hilton. National Portrait Gallery.

This poem was written by John Keats for his sister Fanny, in either the July or August of 1818, whilst on a walking tour of Scotland with his friend Charles Brown. The beauty of the Kirkcudbrightshire coastline with its “craggy moors towering inland”[2] reminded Brown of Sir Walter Scott’s evocative descriptions in his book ‘Guy Mannering’. Brown recounted the story to Keats who was unfamiliar with the book.

The character of the gypsy Meg Merillies in particular caught Keats attention. In the novel Meg plays a pivotal role in moving the plot forward and is instrumental in bringing the story to its happy and resolved conclusion. Scott eschews the widely held view of gypsies as criminal (e.g. horse thieves) and sinister and instead presents a romanticised version. Meg is portrayed as mysterious and enigmatic fulfilling the traditional role of the kind and generous wise woman and healer who uses her otherworldly senses to help those around her.

Scott based his character of Meg on the famous Scottish gypsy Jean Gordon who lived in the first half of the 18^th century. Jean is described in contemporary sources as being unusually tall (six foot), having a remarkable appearance and an unusual dress sense[3]. She was regarded by all who knew her as honest and respectable, unfortunately for her, her sons were not. On the 5^th June 1730 her three sons and two of their wives were hung for sheep stealing at Jedburgh. Two years later, Jean herself was arrested possibly for vagrancy and banished. In 1746 she was grabbed and drowned in the River Eden after angering a crowd with her vocal support for Bonnie Prince Charlie.

View of the highlands of Scotland.  Lenora.

Keats’s Meg is as much a part of the physical landscape as she is the world of people. The verses emphasise the harshness of the life she leads and her poverty but for me the overriding impression it leaves is one of freedom. Despite the overall beauty of the words it is the first line of the last stanza ‘Old Meg was brave as Margaret Queen’ which always catches my eye. Although it refers to the Scottish Queen Margaret, it conjures up in my mind the image of another Margaret, another queen who fits the theme of the poem so perfectly, that is, Margaret Finch, Queen of the Gypsies.

Gypsy Hill

In the 17th and 18th centuries, the Roma generally travelled around the country making a living as best they could, returning to London and its outskirts during the winter months. The largest identified group of Roma congregated in Norwood, Surrey. The main families were believed to be the Lees and the Coopers who “were reputed to be rich, [and]…were not held in disrepute like poorer gypsies in some other areas”.[4]

Old postcard showing Gypsy Hill Norwood, early 20th Century. Bromley Historic Collection.

The popularity of Norwood was due to its “remote and rural character, though lying so handy for both London and Croydon”[5] and this is one of the reasons why Finch and her community decided to settle there. A hill in Norwood originally derogatorily nicknamed Beggar’s Hill eventually due to its strong historical and cultural association with the Roma became known as Gypsy Hill.

Gypsy encampment. Source uncertain.

A leader of her people

As so very little is known about the life and background of Margaret Finch, her role as the Queen of the Gypsies has to be gauged from other sources. To be named as the Queen is the ultimate accolade so the fact that Margaret was elected to the role shows how important and respected a person she would have been in her community.

Gypsy fortune-teller. Source unknown.

How old she would have been when she was elected is unknown, it could have been at any age depending on when her predecessor decided to name a successor. Evidence from a newspaper article published on the 2^nd August 1899 gives some idea of the characteristics needed to fulfil the role of Queen. The article reports on the election of Laurel Harrison, 17, to replace her grandmother Snake Mary who at the time was 94. Laurel is described as carrying “herself well and has the dignity befitting her new position. She is said to possess the gift of intuition to an unusual degree, being this especially well fitted for her future as the principal fortune teller of her people”[6]. It is more than likely that as in the case of Laurel Harrison the role of Queen was passed on in Finch’s own branch of her family as after Margaret’s death her niece ‘old Bridget’ took on the role. After Bridget’s own death in August 1768, her niece, another Margaret became Queen.

In her role, Margaret’s advice would have been sought on any important issues affecting the Roma society. The Roma have an extremely complex socio-political structure made up of nations or ‘natsiia’ which are then broken down into other subgroups with the family being the smallest unit. One of the most important components of the structure is the Kris or Council of Elders which deals with any issues or disputes which are too complex or grave to be dealt with by the bandoliers (rulers of the Communities). Margaret would have had the power to choose each bandolier for each community and would have used her wisdom and experience to choose a suitable candidate. She would have also elected the head of the Kris which unlike the other Elders was a permanent position. As the leader of the combined Gypsy nations she would have had the final word in all decisions or instructions among the tribes with all the members pledging loyalty to her.

It is not surprising then that when Margaret Finch, Queen of the Gypsies chose to settle in Norwood in Surrey it became the beating heart of Gypsy London.

Queen of the New Forest Gypsies, Hannah Lackey, died 1903.  Photographer John Short c1900.

The most famous gypsy of her age

Finch was a unique individual. As the Queen of the Gypsies she must have inspired fear, devotion and respect from amongst her own people. Not much information is known about her early life but more than likely she had spent the first half traveling throughout Britain. It is only when she grew older and settled permanently in Norwood that descriptions of her appeared. As an old woman she was described as “a withered, wild and grotesque”[7] figure with bony, claw-liked hands who lived with an emaciated terrier and smoked a pipe.

Margaret Finch etching: Copyright 2009, Department of Special Collections, Memorial Library, University of Wisconsin-Madison

Her singular appearance and behaviour fascinated people who travelled large distances to visit her and ask her advice. According to one report Margaret lived in a conical shaped hut made out of branches at the base of an ancient tree at the lower end of Gypsy Hill.

A report published by James Caulfield a year after Margaret Finch’s death stated that the “oddness of her figure and ye fame of her fortune-telling draw a vast concourse of spectators from ye highest rank of quality, even those of ye lower class of life”[8]

Margaret Finch’s reputation was such that she was considered the greatest and most famous gypsy of her era. This may have been the reason why in his ‘History of Signboards’ the author Larwood tries to suggest the possibility that Margaret was one of the gypsies that Samuel Pepy’s wife visited along with some of her companions in August 1668 at Lambeth[9]. Although there is no concrete evidence to suggest that Margaret was at Lambeth on that date and some of his calculations are suspect (he states that Margaret was seventeen at the time but if her age at the time of death was roughly correct, she would have been in her thirties), it does show the depth of her fame.

The role of fortune telling ♠ ♣ ♥ ♦

Gypsy fortune-teller.  Source unknown.

As a foreign people in a foreign land, looked on with suspicion due to their unusual lifestyle, looks and customs, gypsies would have had limited employment choices and so had to make a living as best they could. Their numbers added to those already travelling through the country searching for work i.e people forced off their land due to land enclosures and later the Industrial Revolution as well as war veterans. With the limited opportunities open to them they became pedlars, hawkers, street performers and fortune tellers.

Fortune telling has been an important source of income for many gypsies over the centuries. In general fortune tellers were regarded with suspicion. This situation was not helped by the fact it was known that groups of professional vagabonds disguised as gypsies travelled to fairs to rip off anyone they could. By the late 18^th century it was not uncommon to find male con artists dressed in a green robe and wearing a false beard (beards equalled wisdom) purporting to be from the mystical East. Stories abounded of young serving girls allowing in pretend gypsy women who promised to tell them their future for a shilling and then proceeded to steal their master’s silver plate or cloth. It was nearly impossible for most people to differentiate between genuine and fake gypsies. This combined with the pervading fear of the other, those who did not fit into the commonly accepted pattern of social behaviour, made gypsies both fascinating and frightening.

Gypsy fortune-teller with girls.  Felbrigg Hall, National Trust.

Not only was fortune telling a way to earn money but it would have given Margaret an aura of mystery and magic as well as an opportunity for her to make contacts amongst non gypsies. Usually gypsy society is insular with contact with non gypsies (except when it is necessary) disapproved of but the role of Queen was also seen as a contact point between the two societies. From the people that came to her to find out their futures, Margaret would have been able to learn about changes in the social and political climate and to discover secrets and useful information[10]. Gypsies used many different divination methods to predict the future such as crystal gazing, tea leaves and palmistry, the method that Margaret was believed to favour was cartomancy.

Cartomancy, whereby a meaning was ascribed to each card in a standard deck was extremely popular in the 18^th and 19^th centuries. Louisa Lawford in her 1851 book ‘The Fortune-Teller’ gives a list of the card meanings[11]. Although there is no surviving written record of the meanings that Margaret would have assigned to her cards it is highly possible that they would have been very similar for example,

Ten of Clubs – fortune, successes or grandeur; reversed, want of success in some small matter

Ace of Clubs – signifies joy, money or good news; reversed, the joy will be of brief duration

King of Hearts – a fair liberal man; reversed, will meet with disappointment

Seven of Hearts – pleasant thoughts, tranquility; reversed, ennui, weariness

Ten of Spades – tears, a prison; reversed, a brief affliction

Queen of Spades – a widow; reversed, a dangerous and malicious woman

Seven of Diamonds – satire, mockery; reversed, a foolish scandal

Nine of Diamonds – annoyance, delayed; reversed, either a family or love quarrel

Above all Margaret must have been a shrewd woman as she ran a highly successful business. She would have been well aware how much her image contributed to her popularity. She would not have been so successful if she had given people unfavourable or distressing readings. In was in her interest to keep her clients happy and that included maintaining an exotic and bizarre appearance.

The end of an era

When Margaret Finch died on the 24 October 1740 she was reported to be about 109 years old. She had spent over half a century telling fortunes. She was buried in St George’s, the Parish Church of Beckenham. It is said that a large crowd gathered to see her on her final journey accompanying her body in a procession which included two mourning carriages. In death as in life she remained a strange and unique character. She had to be buried in a deep square box because due to her habit of sitting with her chin resting on her knees, her muscles had become so contracted that she could not alter her position.

 

Funeral Procession by Thomas Bewick

In one way Margaret was lucky to die when she did as only four years later King George II’s Vagrancy Act was passed. Although bills against vagrancy had been in existence since the mid-16^th century (when the number of people with no fixed abode rose due to the dissolution of the monasteries) with punishments fluctuating in severity from slavery and death to whipping and branding and where at one point it was illegal just to be a gypsy, this new law ushered in a new era, establishing strict guidelines on how to deal with ‘vagrants’. The Act allowed the authorities to arrest anyone they didn’t like and those without a visible means of subsistence such as “unlicensed pedlars, fencers, jugglers, bearwards, minstrels, fortune tellers and gamesters”[12].

As the century finally due to a close the situation of the Norwood gypsies was becoming increasingly precarious. In August 1797, 30 men and children were arrested under the Vagrancy Act and in 1802 the Society for the Suppression of Vice brought charges against the Norwood fortune tellers. Faced with forced enclosure of the Common and persecution, the gypsy families including the Lees and the Coopers finally left Norwood for good. By 1808, the area was being referred to as the place which was “once the haunt of a numerous horde of gipsies”[13]. Remarkably the small building which Finch had lived in was still standing.

Gypsy Encampment.  Source unknown.

Things did not get any better. In the Vagrancy Act of 1824, Section 4, it is clear that gypsies were being singled out and closely monitored as the authorities attacked them through one of their main means of survival “every person, pretending or professing to tell fortunes, or using any subtle craft, means or device, by palmistry or otherwise, to deceive and impose on any of his Majesty’s subjects”[14] were to face the full force of the law. The Roma were only removed from the Vagrancy Act in 1989!

The legacy of Margaret Finch

Romantic image of a gypsy.  Source unknown.

Margaret Finch was considered one of the most remarkable people of her time and her fame and those of the Norwood gypsies continued after her death. For instance, in 1777 a very success and popular pantomime called ‘The Norwood Gypsies’ was performed in Convent Gardens. A number of publications believed to be either written by or inspired by the Norwood gypsies were published including the ‘Norwood Gypsy Fortune-Teller’ which was extremely popular with all levels of society. The book claimed to be able to teach its readers the art of divination including telling fortunes by grounds of tea or coffee and by lines in the hand, the science of foretelling events by cards and ‘directions to choose a husband by the hair’!

Not only did Margaret earn money for herself and her community but her presence generated income for local businesses, “Norwood, and the roads leading to it; on a fine Sunday, resembled the scene of a fair; and, with the greatest difficulty only, could a seat or a mug of beer be obtained, at the place called the Gipsy-house.”[15]. From that time onwards there has always been a pub near the site which has taken it name from its famous inhabitants including the Gypsy Queen and Gipsy Tavern (both of which have now closed). The latest inheritor of the title is the ‘Gipsy Hill Tavern’.

On a last note, in the Victorian artist John McCullum 1851 painting of the lych gate at St George’s Church you can see the small figure of a woman on the right. Many believe this to be Margaret Finch. Even today crystals mainly amethysts are left at the lych gate[16]. Amethysts are believed to be a calming and meditative stone which help people make contact with the psychic and spiritual realms. The stones are only ever to be found at this spot in the churchyard. Maybe they are left as a tribute to Margaret Finch or as recognition of the spiritual essence of the place, or simply as a reminder of this area’s unique nature. Whatever the reason the memory of the gypsies of Norwood and their famous Queen lives on.

John McCullum’s 1851 painting of the lych gate at St George’s Church

Bibliography

Keats: Poems Published in 1820, John Keats
Summary and Analysis of Meg Merillies by John Keats, https://beamingnotes.com/2014/09/21/summary-analysis-meg-merilies-john-keats
Jean Gordon, www.scottishgypsies.co.uk/jean.html
The Norwood Gypsies, http://www.rwhit.dsl.pipex.com/chp14.htm
The Norwood Gypsies, http://romanygenes.com/the-norwood-gypsies/4574799978
Reading Eagle, August 2^nd 1899, https://news.google.com/newspapers?nid-19558
South London Gypsy History http://transpont.blogspot.co.uk/search?q=margaret+finch
The History of Signposts by John Camden Larwood, 1868
The Gypsy!, http://larp.com/jahavra/gypsy1.html
The Fortune-Teller or peeps into futurity, Louisa Lawford, 1861
Vagrancy in Sixteenth and Seventeenth Century England, Sara Byrnes, http://www.cornellcollege.edu/english/blaugdone/essays/vagrancy.htm
The Norwood Society, http://www.norwoodsociety.co.uk/articles/85-the-norwood-gipsies.html
Margaret Finch, www.beckenham.history.co.uk/margaretfinch
Vagabands and Beggar, www.rictornorton.co.uk/gu10.htm
Gypsies and Travellers, www.oldbaileyonline.org/static/Gypsy-travellers.jsp
19^th century fortune telling from the drawing room to the courtroom, https://mimimathews.com/206/01/11/19th-century-fortune-telling-from-the-drawing-room-to-the-court-room
Romani people in fiction, https://en.wikipedia.org/wiki/Romani_people_in_fictionhttps://en.wikipedia.org/wiki/Romani_people_in_fiction
Gypsies – Sociopolitical Organization http://www.everyculture.com/Russia-Eurasia-China/Gypsies-Sociopolitical-Organization.html

Notes

[1] Keats: Poems Published in 1820, John Keats
[2]Summary and Analysis of Meg Merillies by John Keats, https://beamingnotes.com/2014/09/21/summary-analysis-meg-merilies-john-keats
[3] Jean Gordon, www.scottishgypsies.co.uk/jean.html
[4] The Norwood Gypsies, http://www.rwhit.dsl.pipex.com/chp14.htm
[5] The Norwood Gypsies, http://romanygenes.com/the-norwood-gypsies/4574799978
[6][6][6] Reading Eagle, August 2^nd 1899, https://news.google.com/newspapers?nid-19558
[7] South London Gypsy History, http://transpont.blogspot.co.uk/search?q=margaret+finch
[8] ibid
[9] The History of Signposts by John Camden Larwood, 1868
[10] The Gypsy!, http://larp.com/jahavra/gypsy1.html
[11] The Fortune-Teller or peeps into futurity, Louisa Lawford, 1861
[12] Vagrancy in Sixteenth and Seventeenth Century England, Sara Byrnes, http://www.cornellcollege.edu/english/blaugdone/essays/vagrancy.htm
[13] The Norwood Society, http://www.norwoodsociety.co.uk/articles/85-the-norwood-gipsies.html
[14] Vagrancy in Sixteenth and Seventeenth Century England, Sara Byrnes, http://www.cornellcollege.edu/english/blaugdone/essays/vagrancy.htm
[15] South London Gypsy History, http://transpont.blogspot.co.uk/search?q=margaret+finch
[16] Margaret Finch, www.beckenham.history.co.uk/margaretfinch

Lovey Warne of the New Forest: the smuggler in scarlet

Tags

Burley, England, Free trade, Hampshire, Lovey Warne, New Forest, Revenue Men, Smugglers road, Smuggling, Vereley Hill, Warne Brothers

Smugglers by John Atkinson. Public domain.

Britain has an amazing selection of local beers and ales which you can often only find at a few select pubs close to where they are produced. Many of them have been given names which have a strong regional historical or cultural relevance. Manufactured at the Ringwood Brewery, Lovey Warne is one such ale. Classified as a golden or blonde ale, it has a moderate toasted malt and caramel aroma and a bitter citrus taste[1]. It is named after a famous local figure, the female smuggler, Lovey Warne and its amber colour is meant to symbolise her scarlet coloured cloak.

When people think of smuggling in the 17^th and 18^th centuries in Britain they immediately think of the coasts of Cornwall and Dorset. Books such as Jamaica Inn by Daphne du Maurier set in the wild, remote landscape of Bodmin Moor and Winston Graham’s Poldark series have also helped cement this connection in people’s minds. People tend to forget that smuggling went on all over Britain and how well organised and sophisticated the smuggling network became at its height.

Free trading: A respectable occupation

Smuggling or Free Trading as it was otherwise known became an important source of income for many families hit hard by exorbitant taxes. These unpopular taxes implemented to help pay for the wars on the continent and fill the Treasury’s coffers, had left many families on the brink of starvation. So in order to augment their meagre or in many cases non-existent wages many people turned unsurprisingly to smuggling. People from all levels of society were involved in the trade with the high-duty goods such as brandy, tobacco, lace and tea bringing the best profits.

Revenue men in a gangs lair. Copyright National Maritime Museum.

Smuggling was considered by many to be an honourable trade and a recognised occupation. In addition many people even though not directly involved in the trade themselves were sympathetic to the smugglers’ cause. One such sympathiser, a farmer by the name of Burt Chubbs helped rescue smugglers being chased by excise men. He hid them in his barn and then misdirected the officers by claiming the smugglers’ wagon had broken his leg whilst heading towards Burley[2]. This attitude together with the deep mistrust rural communities felt towards outsiders and especially the King’s men known for their corruption meant that it was nearly impossible to convince anyone to become an informant and most rewards for information were left unclaimed.

A centre of smuggling: The New Forest

The New Forest. Source Wikipedia.

One such area which became well-known as a centre of the smuggling trade was the New Forest. The New Forest (one of the most beautiful areas in England) in Hampshire lies inland away from the harbours of Christchurch and Bournemouth in Dorset. The dense forest which would have then extended much further south made an ideal hiding place for contraband transported from the coast. Indeed many of the villagers who lived within the boundaries of the forest played an important and active role in the distribution of these goods and it was once claimed that every labourer in the forest was either a poacher or a smuggler or both. In the mid-18^th century, it was written “We hear from the New Forest in Hampshire that smugglers have got to such a height in that part of the country that scarce a week passes but great quantities of goods are run between Lymington and Christchurch”[3]. Another source showing the scale of the operations stated that he had heard of “twenty or thirty wagons laden with kegs, guarded by two or three hundred horsemen, each bearing two or three tubs, coming over the Hengistbury Head, making their way, in the open day past Christchurch to the Forest”[4]. Some parts of the forest are still known as ‘the Boatyard’ despite being miles from the sea.

Smugglers Road and Vereley Hill in the distance. Image by Jim Champion via Wikimedia Commons.

A smuggler’s refuge

The picturesque New Forest village of Burley with its traditional cottages and pretty lanes is located about 4 miles south east of Ringwood. Today it is a charming stop for tourists visiting the New Forest but go back about three hundred years and the village reveals its much darker past. The village once a close-knit secretive community was a main centre for smuggling in the region. The village was so infamous that the revenue men preferred not to enter it unless they absolutely had to as they were aware that the villagers were able to raise an armed mounted troop of men at short notice more than capable of dealing with the King’s officials.

Burley in the 1940’s. Image source: new forest explorer website.

One of the main pubs in the village, The Queen’s Head Inn was used to store contraband and not long ago during building work a secret smugglers’ cellar was discovered. In the room the workmen also found some long forgotten loot including pistols, cutlasses, brandy bottles, coins as well as several straw hats from Italy[5]. It is even claimed that prior to the discover of the cellar, strange noises such as groans were heard coming from their direction, these sounds promptly stopped after the discovery. I wonder were the noises warning people away from or directing them to the cellar?

The infamous Warne Brothers

Hiding contraband. Source Copyright National Maritime Museum London.

In Burley you will find a small street called Warnes Lane named after the notorious Warne family who lived nearby. The Warne brothers Peter and John were believed to have run the Christchurch smuggling fraternity in the first quarter of the 1800s. They possibly acted as ‘landers’. The lander’s role was to move goods away from shore and inland as quickly as possible. They would then either hide the contraband somewhere safe such as a pub or a church or pass it on to their clients. It is rumoured that there was an oak tree in Burley where the gang would meet to discuss their plans. Peter and John lived with their sister Lovey in a house at Crow Hill Top called Knaves Ash. Knaves Ash was perfectly positioned for moving contraband unseen due to the number of tracks that converged at the house[6]. One of the most famous of these sunken tracks was known as Smugglers’ Road. It begun near the inlet village of Chewton, passed through Burley, continued onto the turnpike road at Picket Post and ended at Ridley Wood.

Not much is known about the Warne family but their father may have owned or managed one of the pubs in Burley[7]. If he did then there is a possibility that it could have been the Queen’s Head Inn. Although it was the brothers who were a leading force in the smuggling ring it is their sister Lovey (probably short for Loveday) who has passed into New Forest folklore.

The legend of Lovey Warne

The legend goes that Lovey would walk along Vereley Hill watching for any sign of the revenue men. If she saw them she would turn her cloak inside out to display a red lining which she would wear to warn the smugglers. The romantic image of Lovey wandering the heath in her red cape has captured people’s imagination and she has been immortalised not only in alcohol but also in music and books.

Lady Smugger. Source: public domain [?]

Signalling to the smugglers was not the only contribution Lovey made to her brothers’ business. For a while she took an even more active role. On orders from her brothers she would ride on her pony (most likely one of the New Forest ponies, known for their sturdiness and stamina) to pre-arranged meetings with ships’ captains in Christchurch harbour. There she would go to the captain’s cabin, undress, wind herself in valuable silks, put her clothes back on and return home[8]. As she left the ship she would have passed by the inept and oblivious revenue men who even if they were suspicious were under official orders not to search women. At home the silks would have been removed and possibly sold at the market at Ridley Wood which dealt in both legal and illegal goods.

The scam continued for a time until one incident when Lovey’s luck nearly ran out. One day as she left a ship she was stopped by a revenue man and invited for a drink at the Eight Bells in Christchurch, an offer she would have been unable to refuse without arousing suspicion. Once at the pub, the revenue man became a little too friendly, touching her legs and thighs and getting a little too close to the hidden silks. Acting quickly she jabbed the man in the eye with her elbow and fled whilst the landlady sat on the man pretending to tend to his damaged eye allowing Lovey the time she needed to get away[9]. It is believed this incident put an end to Lovey’s front line participation.

Lovey and her brothers pretty much disappear from history at this point. The only further brief glimpses we have is a possible record of Lovey marrying at the age of seventeen in Christchurch in around 1814 and a story surrounding her death. The church of St John the Baptist was built in Burley in 1839 and Lovey was one of the first villagers to be buried there. According to the story she wanted to be buried with her beloved pony but permission was not granted and instead the pony was buried in the middle of a ring of fir trees outside the churchyard[10].

Old Postcard of St John the Baptist Church, Burley. Source FGO Stuart.

The usefulness of a good, sturdy petticoat

It was not unusual for women to play a prominent role in the smuggling trade. Although they may not have been physically able to move the heavy tubs, they did contribute in other ways. Like Lovey they could act as look outs, be responsible for keeping the cargo hidden or deliver messages. Again just as Lovey had done many women would wrap themselves in silks and carry them hidden but openly past the revenue men who were powerless to do anything about it.

Rigging out a smuggler by Thomas Rowlandson.

Women would also transport alcohol by hiding cow or pig bladders filled with brandy and gin underneath their thick petticoats. In 1799 George Lipcomb described meeting some of these women. He was initially shocked by their “grotesque and extraordinary” appearance “till upon enquiry, we found that they were smugglers of spirituous liquors…and, indeed they were so heavily laden, that it was with great apparent difficulty they waddled along”[11]. Sometimes being so overburdened was useful, in Gosport a woman called Maclane was the only survivor when the Queen Charlotte boat sunk, she was saved from drowning by “being buoyed up with a quantity of bladders”[12]. In Folkestone women would disguise themselves as laundresses and hide liquor in baskets covered with linen.

Women were also involved in processing commodities. They would cut and dry ordinary leaves to mix in with the tea leaves to increase its bulk for selling and dilute French brandy. Brandy was shipped in its pure form, which made it easier to transport in large quantities but was undrinkable. The women would also heat the liquid and change its colour from clear to the honey colour which the British preferred[13].

Despite the fact that women were not allowed to be searched a number of them were arrested on smuggling related offences such as the 70 year old Catherine Winter, a Weymouth seamstress who served an 18 day sentence in 1844. Other evidence from the Register for Dorchester Gaol between 1782 and 1853 lists the names and occupations of more than 64 women from the surrounding villages and towns in prison on smuggling charges[14]. The end of the Napoleonic War together with the tax reforms of 1830 finally brought the country much needed social and economic relief and as a consequence made smuggling much less appealing.

Although smuggling did of course continue albeit on a much lesser scale the golden era of Free Trading was over and the New Forest shook off its disreputable reputation and eventually become what it is today, a beautiful and popular tourist destination.

Lovey Warne, still famous today. Source: unknown.

Bibliography

The New Forest, Bournemouth & Poole – smuggling, www.smuggling.co.uk/gazetter_s_13.htm

Burley, http://www.thenewforest.co.uk/discover/burley.aspx

Lovey Warne, www.perfectpint.co.uk/real-ale-beers-info/9852/Ringwood-Brewery/Lovey-Warne

Lovey Warne of the New Forest, http://the-history-girls.blogspot.co.uk/2013/06/lovey-warne-of-new-forest.html

The New Forest Smugglers, http://www.thenewforestguide.co.uk/history/new-forest-smugglers/

New Forest Smugglers, http://inewforest.co.uk/new-forest-smugglers/

Burley 1958, http://www.royhodges.co.uk/Burley.pdf

Smugglers Cove, http://dorsetsea.swgfl.org.uk/html/smuggler/smug_mr3.htm

Women and the smuggling trade, http://the-history-girls.blogspot.co.uk/2013/05/women-and-smuggling-trade.html

Smuggling in the eighteenth and early nineteenth Century, http://lugnad.ie/smuggling/

Dorset – Smugglers Coast, http://dorset-ancestors.com/?p=910

Cindy Vallar, Smuggling, www.cindyvallar.com/smuggling.html

Smuggling in and around Burton Bradstock, http://www.burtonbradstock.org.uk/History/Smuggling/Smuggling.htm

Notes

[1] Lovey Warne, www.perfectpint.co.uk/real-ale-beers-info/9852/Ringwood-Brewery/Lovey-Warne

[2] Burley 1958, http://www.royhodges.co.uk/Burley.pdf

[3] The New Forest, Bournemouth & Poole – smuggling, www.smuggling.co.uk/gazetter_s_13.htm

[4] The New Forest Smugglers, http://www.thenewforestguide.co.uk/history/new-forest-smugglers/

[5] ibid

[6] ibid

[7] Lovey Warne of the New Forest, http://the-history-girls.blogspot.co.uk/2013/06/lovey-warne-of-new-forest.html

[8] The New Forest, Bournemouth & Poole – smuggling, www.smuggling.co.uk/gazetter_s_13.htm

[9] Lovey Warne of the New Forest, http://the-history-girls.blogspot.co.uk/2013/06/lovey-warne-of-new-forest.html

[10] Burley 1958, http://www.royhodges.co.uk/Burley.pdf

[11] Smuggling, http://www.cindyvallar.com/smuggling.html

[12] Smuggling in and around Burton Bradstock, http://www.burtonbradstock.org.uk/History/Smuggling/

[13] Women and the smuggling trade, http://the-history-girls.blogspot.co.uk/2013/05/women-and-smuggling-trade.html

[14] Dorset – Smugglers Coast, http://dorset-ancestors.com/?p=910

 

Part Two: Thomas Edison: The Wizard of Menlo Park and his ‘spirit phone’

Tags

Edison's Diary, engineers, hoax, inventions, inventor, pact, Spirit phone, spiritual communication, Spiritualism, Thomas Edison, Walter Dinwiddie

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Click here to read Part One

A telephone line to the dead?

Thomas Edison with his phonograph. Source CNN.

“…I am now at work on the most sensitive apparatus I have ever undertaken to build, and I await the results with the keenest interest.”[13]

Many people believe that Edison was working on a device to contact the spirit world up until his own death in 1931. As to what the device was opinions differ. Edison never mentioned in any articles or in interviews that he was trying to create a ‘spirit phone’. The term ‘spirit phone’ was first devised in the 1940s and the term seems to have been applied to Edison’s experiment retrospectively. It may have been because for many people Edison’s name is intrinsically linked with the development and refinement of the telephone.

Whenever Edison does refer to a device, which would have the potential to contact the dead, in either an interview of in an essay he invariably described it as a valve and not a telephone. This valve he claimed would have to be so sensitive that it would respond to the very slightest movement and record and amplify the barest whisper of the life units.

A practical application

Some people claimed that Edison had said that he had made a pact with his engineer William Walter Dinwiddie that whoever died first would contact the other through the machine. Another story exists that Edison had stated that one of his employees who had been working on the device had died and that “he ought to be the first to use it if he is able to do so”[14]. For some these stories are all the proof they need for others it is an essay which appeared in 1933 in Modern Mechaix.

Thomas Edison in later life. Source [unknown].

The essay claims to depict an experiment which Edison undertook to try to contact the spirit world. This secret experiment was purported to have taken place in 1920 in Edison’s lab. The author also goes on to describe how Edison set up a beam projector and photoelectric receiver which were sensitive enough to register any movement across the beam. According to the paper, the experiment was a complete failure with the scientists sitting for hours waiting for something to happen[15].

It seems doubtful that the experiment ever took place as why did it take thirteen years for the article to be published and why was it only ever mentioned in one publication? Also the one man that could refute or confirm the article’s authenticity was no longer around.

A hoax on the world?

Thomas Edison – shining a light on the spirit world…or not? Source [unknown].

1920 Edison caused a media sensation when he told B.C. Forbes of American Magazine that he was working on a spiritual communication device. Other newspapers immediately jumped on the bandwagon and the story spread. The reaction to Edison’s statement was unprecedented. The editor of American Magazine received around 600 letters from members of the public. Gerald Falons, Museum Curator of Sound Recording at the Thomas Edison National Historical Park has grouped the letters under headings and summarised the content. The letters include offers of help with the design; people claiming that such a machine already existed; one man asking how to place a call once he had reached the afterlife (he apparently had not long to live); and people wondering whether they could purchase the machine early or would have to wait until it was in the shops. Some of the contents of the letters reveal panic among the newspaper’s readers such as those that thought that contacting the dead was going against religion whilst others were convinced that only evil spirits would answer. What is really interesting is that the most popular response was whole-hearted support for the machine’s creation and that three of these letters were from people from a science background who had been formally educated in the field. The furore that was caused is not surprising. Edison was a national hero, a man hailed as one of the most brilliant men to ever live and someone whom people trusted. It would never have occurred to the majority of people that Edison would have been teasing them or even worse deceiving them.

Edison in Scientific American. Source [?] on Pinterest.

A year later in an article in ‘The Scientific American’ Edison again referred to the subject stating that if personality survives death then it makes sense that those “… who leave the Earth would like to communicate with those they have left here…then, if we can evolve an instrument so delicate as to be affected by our personality as it survives in the next life, such an instrument, when made available, ought to record something.”[16] The article then went on to report that Edison had said that his apparatus was still in its experimental stage suggesting that he had already developed a prototype. The lack of details except for the fact that it was a valve does raise doubts about Edison’s research. Was it because Edison did not have a concrete idea on how to devise his instrument or did he simply want to keep his plans close to his chest or was it because he never had any intention of creating an instrument to communicate with ‘spirits’. The latter argument could be used to support Edison’s admission in an interview with the New York Times in 1926 that he had only said what he said to Forbes because “I really had nothing to tell him [Forbes], but I hated to disappoint him so I thought up this story about communicating with spirit is, but it was all a joke”.[17]

It seems strange that Edison would have made such a statement as a joke and let it fester for six years. If it was a prank was Edison really that bored or was it simply that he had been developing such a device but that it hadn’t worked. Is that why there are no pictures, plans or models or even a reference to the contraption in his diary? Or was it that Edison did invent a machine but could not get it to work and therefore embarrassed by his lack of success erased all evidence of his research, preferring instead to pretend it was said in jest rather than admit failure.

The missing evidence rediscovered?

For those who believe Edison did create or at least research the possibility of a ‘spirit communication device’ it is vital therefore to find some tangible evidence. In 1948 Edison’s book Diary and Sundry Observations detailing his research was published by the Edison Estate. It has often been cited that the last chapter comprising 80 or so pages detailing his spiritual investigation research were removed from the English version of the diary. In March 2015 an article published on the internet claimed that the French edition had been discovered with the missing pages intact. These pages were reprinted by Philippe Baudouin, a French radio presenter and philosopher in his book “Le Royaume de l’Au-dela” (The Kingdom of the Afterlife)[18]. Could these pages be authentic? I am not sure and I haven’t found any reviews yet on the book. I hope to read it soon but will have to wait until an English translation is available.

Edison’s Journal, to do list. Source Len Wilson website.

From beyond the grave: The last words

Years after Edison’s death, his ‘spirit phone’ was not forgotten. Despite the fact that Edison had little time for the work of mediums he seems to have on two separate occasions used their services. Participants at a séance in 1941 claimed that Edison had contacted them and told them that three of his assistants had the plans for his ‘spirit phone’. At another séance the participants reported that Edison had given instructions on how to improve the phone[19]. The thing which is strange is that if Edison was so successful at communicating through the mediums why was the ‘spirit phone’ even needed!

A deathbed confession?

Edison died at 9pm on the 18^th October 1931 at his home in New Jersey at the age of 84. He had been suffering from complications as a result of diabetes which had left him in a coma. Just before he passed away he awoke and said quietly to his wife, Mina “It is very beautiful over there”[20]. Was Edison dreaming or did he really see something? We will never know but it would be an ironic twist if this brilliant and unique man who had spent his life promoting science over the spiritual had at the very end changed his mind.

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So was Edison interested in creating a device to which would record the voices of the dead? In my opinion, yes it is more than likely he was. Did he build an instrument? He was an inventor, so again I think he probably did try. Did the device work? No, I am pretty sure it didn’t. Did Edison destroy his plans? Yes more than likely. Edison once said “A good idea is never lost. Even though its originator or possessor may die without publicizing it, it will someday be reborn in the mind of another”[21]. Edison was right! Ever since he made his announcement which astonished and frightened the world, people have been trying to create devices which can prove beyond a shadow of a doubt the existence of the spirit world. Will anyone ever succeed? Maybe. Possibly a more pertinent question is, if they do succeed will they ever be believed?

A modern day Spirit Box, used by many paranormal investigators to attempt to contact the spirit world. Source Ghost Hunt Now website.

Biography

The Biography of Thomas Edison, http://www.thomasedison.com/biography.html

Thomas Edison, http://www.history.com/topics/inventions/thomas-edison

Thomas Edison, https://en.wikipedia.org/wiki/Thomas_Edison

The religious and political views of Thomas Edison http://hollowverse.com/thomas-edison/

Thomas Edison, http://www.history.co.uk/biographies/thomas-edison

Thomas Edison’s Telephone to the Afterlife  http://institute4learning.com/blog/2012/08/21/thomas-edisons-telephone-to-the-afterlife/

Thomas Edison and His Mysterious Telephone to the Dead, http://itcvoices.org/thomas-edisons-telephone-to-the-dead-myth-or-fact/

Edison and the Ghost Machine, http://paranormal.about.com/od/ghostaudiovideo/a/edison-ghost-machine.htm

Thomas Edison and the Ghost in the Machine, ww.paranormal-encyclopedia.com/e/thomas-edison/

How Thomas Edison Pranked the 1920s With His “Dead People” Phone http://gizmodo.com/5676604/how-thomas-edison-pranked-the-1920s-with-his-dead-people-phone

Inventions by Thomas Edison (That You’ve Never Heard Of), http://science.howstuffworks.com/10-inventions-thomas-edison10.htm

Edison’s ‘Lost’ Idea: A Device to Hear the Dead, http://www.seeker.com/edisons-lost-idea-a-device-to-hear-the-dead-1769577566.html

Edison’s Lost Plan To Record Voices Of Dead, http://news.sky.com/story/edisons-lost-plan-to-record-voices-of-dead-10368974

Edison’s forgotten ‘invention’: A phone that calls the dead http://www.reliableplant.com/Read/27212/Edison-invention-calls-dead

Notes

[13] Edison and the Ghost Machine, http://paranormal.about.com/od/ghostaudiovideo/a/edison-ghost-machine.htm

[14] Edison and the Ghost Machine, http://paranormal.about.com/od/ghostaudiovideo/a/edison-ghost-machine.htm

[15] Thomas Edison and His Mysterious Telephone to the Dead, http://itcvoices.org/thomas-edisons-telephone-to-the-dead-myth-or-fact/

[16] Thomas Edison’s Telephone to the Afterlife  http://institute4learning.com/blog/2012/08/21/thomas-edisons-telephone-to-the-afterlife/

[17] ibid

[18] Edison’s Lost Plan To Record Voices Of Dead, http://news.sky.com/story/edisons-lost-plan-to-record-voices-of-dead-10368974

[19] Inventions by Thomas Edison (That You’ve Never Heard Of), http://science.howstuffworks.com/10-inventions-thomas-edison10.htm

[20] The Biography of Thomas Edison, http://www.thomasedison.com/biography.html

[21]The Biography of Thomas Edison, http://www.thomasedison.com/biography.html

Part One: Thomas Edison: The Wizard of Menlo Park and his ‘spirit phone’

Tags

Burt Reese, ghost telephone, invention, inventor, Life Units, Mediums, Menlow Park, science, Spirit communication, Spirit phone, Spiritualism, taking to the dead, Thomas Edison

‘Addle-brained’ young Thomas Edison. Source Wikipedia. Public domain.

This is the first part of a two-part post by Miss Jessel, looking at the extraordinary Thomas Edison (1847-1931), inventor and freethinker.  Famous for developing everything from the phonograph to the light bulb, he was also instrumental in bringing a scientific approach to the investigation of the spirit world. Lenora.

Thomas Edison was born on the 11^th February in 1847 in Milan in Ohio, America. When he was seven his teacher described him as ‘addled-brained’ because of his constant questions and so a decision was taken to home school him. Edison’s mother believed her son’s unusual demeanour and appearance were due to his extraordinary intelligence. The lack of formal education meant that Edison was able to develop his own approach to learning which included the importance of practical applications to test scientific theories.

A turning point in Edison’s life was when at the age of 14 he saved the 3-year-old son of a station master from being killed on the railway tracks by an oncoming box car. As a thank you the station master taught Edison morse code and the workings of the telegraph and as a result Edison began a career as a telegraph operator.

Edison’s experiments on improving the telegraph system and the use of electricity formed the basis of all his later inventions. In his life Edison registered 1093 patents either singly or jointly. His most famous inventions included the first practical electric lightbulb; dictaphone; memeograph; fluoroscopy; alkaline storage battery; and motion picture camera, the kinetoscope. Edison also set up the first industrial research lab at Menlo Park in New Jersey in 1876. The success of Edison’s research and inventions led him to be dubbed ‘the father of the electrical age’, ‘the greatest inventor who ever lived’ and my personal favourite ‘The Wizard of Menlo Park’[1].

Replica of the Menlo Park Lab. Source Andrew Balet via Wikimedia.

Probably the most controversial of Edison’s inventions is a device which many believe he never invented and others that the plans and models of were destroyed. This invention was an instrument which could communicate with the souls of the dead.

Atheist, Free-thinker or Deist

Edison has been labelled at different times and depending on the sympathies of the author either an atheist, free-thinker or deist.

Thomas Edison c1922. Source Wikimedia.

On being accused of atheism, Edison replied that he had never made such as a denial but that “what you call god I call nature, the supreme intelligence that rules matter”[2]. Although Edison is often described as a free-thinker he seems to have shared a very similar viewpoint to Thomas Paine who in his book ‘The Age of Reason’ expresses his opposition to institutionalized religions and the Bible. Edison’s belief in deism and the idea that although a creator existed beyond that it was only the laws of nature that ruled the world, is clear when he stated “I do not believe in the god of theologians, but that there is a supreme intelligence I do not doubt”[3].

A New Sixth Sense

A story is told about Edison’s first introduction to someone who claimed to be a clairvoyant. A stranger came to Edison’s lab and asked to see him. Edison was a little concerned about the man and so asked his assistant to come into the room. The man asked the assistant to write down a number of names which he then proceeded to repeat perfectly without looking at the paper. Edison then wanted to test the man’s ability and asked if he could write down a question. The man agreed. His response was ‘No, there is nothing better’. The question was whether there was anything better for a storage battery than nickel hydroxide. The man then left and Edison never saw him again[4].

Burt Reese 1851 -1926, Medium. Source Wikimedia.

This event may have been why Edison was so keen to test the famous medium Dr Bert Reese. Reese’s ‘divination method’ involved asking members of his audience to write names on pieces of paper which he would then roll up into small balls and rub on his forehead. He would then ‘read’ the paper with his mind. His accuracy amazed people as he would reel off the names correctly. Reese was revealed to be a charlatan by Harry Houdini at a séance but Edison was firmly convinced that Reese was genuine since he himself had never seen any evidence of Reese cheating[5].

These two experiences convinced Edison that clairvoyance was not due to some form of magical power but was proof of a new sensory ability which anyone could develop. It may have also confirmed and cemented Edison’s standpoint that the afterlife could also be deciphered by science.

Spiritualism vs Science

“I believe that if we are to make any real progress in psychic investigation we must do it with scientific apparatus and in a scientific manner, just as we do in medicine, electricity, chemistry, and other fields.”[6]

The Victorian era was the age of invention. Ideas that would have been seen as impossible a few decades earlier were now becoming a reality. Science was disproving many long-held beliefs. This new reality left some people uncomfortable and frightened. The desire to reconcile religion and science was one of the reasons for the rise of spiritualism. Some scientists felt that by scientifically proving that spirits and the afterlife existed they could then justify why so many people felt the need for religion.

Séance, 1872. Source Wikimedia.

Although Edison himself had no tolerance for people who believed in an afterlife or in the supernatural, “Because we are as yet unable to understand it, we call it immortal. It is the ignorant, lazy man’s refuge. There are plenty of savages, you know, who still call fire immortal”[7] it would have been strange for someone with his questioning personality if he had not got caught up in the spiritualism debate. Therefore it makes sense that Edison would have wanted to find answers using technology and if they exist give ‘spirits’ a better opportunity “to express themselves than the tilting tables and raps and Ouija boards and mediums and the other crude methods now purported to be the only means of communication.” [8]

Edison was first and foremost a scientist and so it is impossible to think that he would have ever conceived of the spirit or soul in the same way theologians or spiritualists did. There is evidence to prove that he was in contact with other like-minded scientists such as the British inventor, Sir William Crookes who claimed to have captured spirit images on photographs but what Edison always demanded was “Proof, proof! That is what I always have been after; that is what my mind requires before it can accept a theory as fact.”[9] It may have been this need for proof which was behind him thinking about building a device which could allow the souls of the dead to communicate.

If Edison did try to create such a device, the ‘spirits’ which he would have envisaged would not have been what spiritualists and religions refer to as shades, ghosts, phantoms or manifestations but a very scientific version i.e. what Edison called life units[10].

Swarms of life units

Edison’s idea of how life existed was quite unusual. He thought that animate objects were made up of extremely tiny particles which he called life units. These life units were even smaller than electrons and had yet to be officially discovered. Edison’s theory was based on the scientific concept that energy was interchangeable and that the energy which made up all lifeforms could not be created or destroyed. Therefore when an animate object died these life units broke up into their respective individual units, left their human vessel, created swarms and joined another form[11].

Since these life units made up all human functions they would also naturally make up the Broca’s Area of the brain which Edison believed wrongly was responsible for both personality and memory. Therefore as life units could not be destroyed, a person’s memory and personality would continue to exist after death[12].

It was these life units that Edison if he did create an instrument would have tried to contact.

Swarms of life units… Original Image by Bin im Garten via Wikimedia. Altered by Lenora.

In part two, Miss Jessel will look at whether Edison’s spirit phone was ever created, and evaluate the evidence as to whether Edison’s alleged invention was genuine or a hoax.  Click here to read Part Two.

biography

The Biography of Thomas Edison, http://www.thomasedison.com/biography.html

Thomas Edison, http://www.history.com/topics/inventions/thomas-edison

Thomas Edison, https://en.wikipedia.org/wiki/Thomas_Edison

The religious and political views of Thomas Edison http://hollowverse.com/thomas-edison/

Thomas Edison, http://www.history.co.uk/biographies/thomas-edison

Thomas Edison’s Telephone to the Afterlife  http://institute4learning.com/blog/2012/08/21/thomas-edisons-telephone-to-the-afterlife/

Thomas Edison and His Mysterious Telephone to the Dead, http://itcvoices.org/thomas-edisons-telephone-to-the-dead-myth-or-fact/

Edison and the Ghost Machine, http://paranormal.about.com/od/ghostaudiovideo/a/edison-ghost-machine.htm

Thomas Edison and the Ghost in the Machine, ww.paranormal-encyclopedia.com/e/thomas-edison/

How Thomas Edison Pranked the 1920s With His “Dead People” Phone http://gizmodo.com/5676604/how-thomas-edison-pranked-the-1920s-with-his-dead-people-phone

Inventions by Thomas Edison (That You’ve Never Heard Of), http://science.howstuffworks.com/10-inventions-thomas-edison10.htm

Edison’s ‘Lost’ Idea: A Device to Hear the Dead, http://www.seeker.com/edisons-lost-idea-a-device-to-hear-the-dead-1769577566.html

Edison’s Lost Plan To Record Voices Of Dead, http://news.sky.com/story/edisons-lost-plan-to-record-voices-of-dead-10368974

Edison’s forgotten ‘invention’: A phone that calls the dead http://www.reliableplant.com/Read/27212/Edison-invention-calls-dead

Notes

[1] The Biography of Thomas Edison, http://www.thomasedison.com/biography.html

[2] Thomas Edison, https://en.wikipedia.org/wiki/Thomas_Edison

[3] Thomas Edison, https://en.wikipedia.org/wiki/Thomas_Edison

[4] Thomas Edison and the Ghost in the Machine, ww.paranormal-encyclopedia.com/e/thomas-edison/

[5] Thomas Edison and the Ghost in the Machine, ww.paranormal-encyclopedia.com/e/thomas-edison/

[6] Edison and the Ghost Machine, http://paranormal.about.com/od/ghostaudiovideo/a/edison-ghost-machine.htm

[7] The religious and political views of Thomas Edison http://hollowverse.com/thomas-edison/

[8] Edison and the Ghost Machine, http://paranormal.about.com/od/ghostaudiovideo/a/edison-ghost-machine.htm

[9] The religious and political views of Thomas Edison http://hollowverse.com/thomas-edison/

[10] Thomas Edison and His Mysterious Telephone to the Dead, http://itcvoices.org/thomas-edisons-telephone-to-the-dead-myth-or-fact/

[11] Thomas Edison and His Mysterious Telephone to the Dead, http://itcvoices.org/thomas-edisons-telephone-to-the-dead-myth-or-fact/

[12] Thomas Edison and His Mysterious Telephone to the Dead, http://itcvoices.org/thomas-edisons-telephone-to-the-dead-myth-or-fact/