The Curse of Cleopatra’s Needle

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Cleopatra, Cleopatras Needle, curse of the mummy, curses, Egyptian curses, Egyptian Obelisk, Embankment, London, London lore, sites, Thames, tourism, tourist sites

PART ONE: HOW IT ALL BEGAN!

_{Cleopatra’s Needle, London. Public Domain, ^{https://commons.wikimedia.org/w/index.php?curid=735816}} 

If you stroll along the Victoria Embankment between Victoria Embankment and Temple underground stations, you will see a large obelisk flanked by two sphinxes jutting out into the sky. Cleopatra’s Needle is a distinctive landmark in London and a popular tourist spot but few people take the time to understand its history and the supernatural stories which surround it.

The Obelisk of Thutmose III

Although the obelisk in London is associated with Cleopatra, in reality its only connection to the famous Egyptian is that she moved it to Alexandria in 12 BCE, her royal city and set it up in Caesareum – a temple built in honour of Mark Anthony[1]. The obelisk was in fact carved over 1000 years before Cleopatra came to power. Hewed out of red granite from the quarries of Aswan and dedicated to Pharaoh Thutmose III[2], the obelisk was erected in the city of Heliopolis in around 1450 BCE. Two hundred years later inscriptions on the side lines of the shaft were carved out in honour of Rameses the Great commemorating his military victories[3].

A Gift for Great Britain

^{Lieutenant-General Sir James Alexander, c1880.
_{By Stephencdickson – Own work, CC BY-SA 4.0,
https://commons.wikimedia.org/w/index.php?curid=66156088}} 

In 1819, the Albanian Ottoman governor and ruler of Egypt and Sudan, Muhammad Ali gave the obelisk as a gift to Great Britain. The obelisk was seen as a fitting monument to commemorate the British victories over Napoleon in the Battle of Nile (1798) and the Battle of Alexander (1801)[4]. Unfortunately, the cost of transporting the 224-ton obelisk proved too much and plans to bring it over to Great Britain were dropped. The subject was again unsuccessfully revisited in 1822 and 1832.

In 1867, Lieutenant-General Sir James Alexander read a paper to the Royal Society of Edinburgh outlining his ideas for bringing the obelisk to Britain[5]. In 1875, Alexander visited Egypt to assess its condition. On his trip he met with the civil engineer and Egyptology enthusiast Mr John Dixon who had already been researching the obelisk. At the end of 1876, Dixon and Alexander consulted with Sir William James Erasmus Wilson, a distinguished anatomist, who agreed to contribute £10,000 to the endeavour. Dixon accepted full responsibility for any other expenses incurred as well as transportation logistics. With a firm plan and the permission of the then Khedive Ismael Pasha, Dixon set about drawing up blueprints for a ship strong enough to hold the obelisk[6].

^{The iron cylinder barge, Cleopatra. Victoria and Albert Museum Collection.}

The Cleopatra

The ship, Cleopatra, built to transport the obelisk was ingenious in its design. The cigar-shaped iron cylinder (around 92 feet long by 16 feet wide) which encased the granite monolith was constructed around it, with the sheets of metal riveted together. A bridge was built to shelter the crew. Once the iron case was complete, it was towed to the dry-dock of the Egyptian Admiralty and converted into a ship. Here the internal ballast rails, stern and rudder were added[7].

A crew of eight Maltese sailors led by Captain Carter were hired to steer the Cleopatra whilst the Olga, a steam ship was engaged to act as a tow ship under the command of Captain Booth[8]. On 21 September 1877, the Cleopatra and the Olga left Egypt bound for Falmouth.

The Deadly Bay of Biscay

Initially the journey was uneventful but on the 14 October as the ship entered the Bay of Biscay, the weather took a turn for the worse. The violent storm whipped up the sea causing the iron rails to break loose. At 9.20pm the Cleopatra signalled to the Olga that they were in trouble and a small boat manned by six volunteers were sent over to assist them[9]. Tragically, the crew of the Cleopatra were unable to secure the ropes flung to them and the small boat drifted away, swallowed up by the rough water. Having not heard from the Cleopatra, Captain Booth was under the impression that she was safe. It was only when a few hours later he received a second distress signal asking for the Olga to pick them up, that he realised the seriousness of the situation. The Olga managed to pull up alongside the container ship, collect the crew and cut the tow-rope[10]. An attempt was made to find the six men but to no avail, the boat had disappeared. The names of the men who drowned were William Askin, Michael Burns, James Gardiner, William Donald, Joseph Benton and William Patan (their names are inscribed on the base of the Needle)[11]. Thinking the obelisk lost, the Olga returned to Falmouth.

Incredibly a few days later, the container ship was spotted still afloat proving Dixon’s faith in his design correct, “its buoyancy and sailing qualities have been shown to be of a high order by one of the severest tests to which a vessel, likely to encounter ocean storms can be exposed”. The Cleopatra was picked up by the English steamer ship, Fitzmaunce and brought into the port of Ferrol. After a short and tricky negotiation (the captain of the Fitzmaunce had placed a lien for salvage on the container[12]), the steam ship Anglia was sent to bring the monolith to Britain. On the 21 January 1878, the obelisk arrived at Gravesend (school children in Gravesend were given the day off to welcome the Cleopatra[13]). Even at this stage, the obelisk’s final home had not been decided. Many sites were suggested but in the end the decision was made by the two men who had paid for its journey, Sir Wilson and John Dixon[14]. In September 1878, the obelisk was at last installed to cheers from the crowds and the 68 feet (21 metres) monolith became Cleopatra’s Needle.

_{The Cleopatra hits storm weather in the Bay of Biscay.
Victoria and Albert Museum Collection.}

PART TWO: THE CURSE OF THE OBELISK

Cleopatra’s Needle has developed a strange reputation. A reputation which probably stemmed from the idea that Egyptian objects are by their nature cursed and the tragic story of its journey to Britain.

The Suicidal Lady

For some unknown reason the site of Cleopatra’s Needle has become a popular suicide spot. On two separate occasions, a policeman was approached by a distressed woman urging him to come to the banks of the River Thames to prevent someone from jumping into the water. As the policeman reach the area of the needle, they see the same woman, who had just stopped them, leap into the river[15].

The Phantom Sailor

Unearthly laughter has been heard coming from the Needle at night. This eerie sound has been linked to the ghost of a naked man who has been witnessed on a number of occasions, running from out behind the obelisk and throwing himself into the River without making a splash[16]. The first sighting of this apparition occurred a few weeks after the installation of the obelisk leading many people to believe it was in fact the ghost of one of the sailors who died in the Bay of Biscay.

An Egyptian Curse

_{Aleister Crowley. Unknown author, Public domain, via
Wikimedia Commons} 
 

As with many Egyptian artifacts some believe the obelisk is cursed and that the soul of Rameses II has been imprisoned inside the granite.

There is a very odd tale relating to the obelisk and Egypt which may or may not have any basis in truth and which is closer to a horror than ghost story. In 1880, a Miss Davies, aged 27 from Pimlico, was wandering along the Embankment when she felt herself being unwillingly pulled towards the site of the Needle. As she got closer to the obelisk, she heard unearthly laughter and losing control of her legs she flung herself into the water. Luckily for her, she was saved by a vagrant. She was taken to hospital to recover. Although physically healed, she experienced terrifying nightmares in which a tall woman with a white face and black almond eyes wearing red robes appeared. As the woman opened its mouth, she revealed sharp pointed teeth and the flesh from her face is ripped off[17]. Miss Davies believed her ordeal to be caused by the obelisk. The description of the woman’s appearance conjures up the image of an Egyptian priestess or member of the Egyptian nobility.

The Crowley Connection

Another unsubstantiated story regards the occultist Aleister Crowley. It is said that Crowley performed dark sorcery one dark night at the base of the obelisk in order to release Rameses’ trapped spirit. The ceremony involved the feeding of animal blood to a human skeleton. Crowley was unsuccess and It is said that Rameses mockingly laughed at Cowley’s failure[18].

The Ill-fated Needle

Many believe that the curse of the obelisk lead to it being bombed in an air-raid during the First World War. At midnight on Tuesday, 14 September 1917, the obelisk was hit disfiguring the pedestal[19]. After the war ended, it was decided not to repair the bomb damage – the scars having become part of its history and its cursed legend.

A Haunting Time Capsule?

When the obelisk was erected, a time capsule was inserted into the pedestal. This capsule contains many objects including 12 photographs of the best looking women of the day,  box of hairpins, a box of cigars, tobacco pipes, a set of imperial weights, a baby’s bottle, toys, a shilling razor, samples of cables used in the erection of the obelisk, a portrait or Queen Victoria, a written history of the transportation of the obelisk and a map of London[20].

Could the time capsule contain objects which are themselves haunted? Is that what is responsible for the ghostly stories associated with the obelisk?

The Guardian Sphinxes

Lastly, there are the sphinxes. The sphinxes (as well as the pedestal) were sculptured by the English architect, George John Vulliamy[21]. As with the pedestal, the sphinxes were damaged by the same bomb. It has long been said that the sphinxes were accidentally placed the wrong way round. Logically, they should have been facing outwards, symbolising protection for the obelisk, but maybe the sphinxes were positioned correctly. Maybe their role was not to stop harm from coming to the obelisk but rather to prevent anything from getting out!

^{Inward facing sphinx, showing shell damage from World War I. This file is licensed under the 
Creative Commons Attribution-Share Alike 3.0 Unported license. Subject to disclaimers.} 

Final Word

The history of Cleopatra’s Needle is a fascinating and sad one and the obelisk itself is very beautiful. Personally, I highly doubt that there is any Egyptian curse on it. Egyptian curses became fashionable after the opening of the tomb of Tutankhamun and are now a mainstay of films and books but it is a mystery as to why the site has become a magnet for those with a desire to commit suicide. Does the obelisk have some sort of power or magnetic pull? I have visited it on numerous occasions at all times of the day and night and have never felt any particular draw to it but if you are brave enough there is a legend that if you want a particular question answered you should look at the pyramidon at the top and say the words “I call spirits from the vasty deep”[22]. Maybe you will receive an answer from the spirit of the obelisk!

Cleopatra’s Needle from across the Thames. Lenora 2022

Bibliography and Further Reading

Brier, Bob (Dr), Cleopatra’s Needles: The Lost Obelisks of Egypt, Bloomsbury Academic, 2021

Sir Erasmus Wilson, Cleopatra’s Needle: With Brief Notes on Egypt and Egyptian Obelisks, London: Brain & Co, 1877

---

Notes

[1] THROUGH THE ARCHIVES: Cleopatra’s needle arrives in London from Egypt From the News Letter, January 24, 1878, https://www.newsletter.co.uk/heritage-and-retro/retro/through-archives-cleopatras-needle-arrives-london-egypt-3103696

[2] Cleopatra’s Needle: The Story Behind Three Awe-Inspiring Obelisks, https://www.ancient-origins.net/artifacts-other-artifacts/cleopatra-s-needle-story-behind-obelisks-007051

[3] Sir Erasmus Wilson, Cleopatra’s Needle: With Brief Notes on Egypt and Egyptian Obelisks

[4] Cleopatra’s Needle: The Story Behind Three Awe-Inspiring Obelisks

[5] Cleopatra’s Needle: With Brief Notes on Egypt and Egyptian Obelisks

[6] Ibid

[7] Cleopatra (cylinder ship), https://en.wikipedia.org/wiki/Cleopatra_(cylinder_ship)

[8] William Penman Lyon, Cleopatra’s needle, London: The Book Society, https://books.google.co.il/books?id=RoYDAAAAQAAJ&pg=PA5&dq=cleopatra%27s+needle&hl=en&sa=X&ved=2ahUKEwjt77DGuLnvAhUIrRQKHdICBYoQ6AEwA3oECAAQAg#v=onepage&q=london&f=false

[9] Ibid

[10] Ibid

[11] Cleopatra’s Needle, https://www.historic-uk.com/HistoryUK/HistoryofBritain/Cleopatras-Needle/

[12] William Penman Lyon, Cleopatra’s needle

[13] THROUGH THE ARCHIVES: Cleopatra’s needle arrives in London from Egypt

From the News Letter

[14] Dr Bob Brier, Cleopatra’s Needles: The Lost Obelisks of Egypt

[15] Cleopatra’s Needle and Haunted Victoria Embankment in London, http://hauntedearthghostvideos.blogspot.com/2012/05/cleopatras-needle-and-haunted-victoria.html

[16] Cleopatra’s Needle, https://www.mysteriousbritain.co.uk/hauntings/cleopatras-needle/

[17] Cleopatra’s Needle Exorcism, https://www.wattpad.com/331285523-voodoo-creepypasta-1-cleopatra%27s-needle-exorcism

[18] Cleopatra’s Needle, https://topicaltens.blogspot.com/2014/09/12th-september-cleopatras-needle.html

[19] Cleopatra’s Needle, London, https://en.wikipedia.org/wiki/Cleopatra’s_Needle,_London

[20] Cleopatra’s Needle and Haunted Victoria Embankment in London

[21] George John Vulliamy, https://en.wikipedia.org/wiki/George_John_Vulliamy

[22] The London Obelisk: Cleopatra’s Ghosts, https://glennashton.blogspot.com/2010/12/the-london-obelisk-cleopatra-ghosts.html

The Mysterious Turf Mazes

_{Internet Archive Book Images, No restrictions,
via Wikimedia Commons}

A common definition of a turf maze is a “convoluted path cut into level areas of short grass” [1]. Sometimes the groove cut into the turf is to be walked but more commonly it is the turf itself which is the path. The maze is cut into level areas of short grass or lawn to create raised paths of turf marked by shallow channels excavated between twists and turns.

CATHOLISM AND THE MINATOUR

There are two types of turf mazes; classical and medieval. The medieval pattern of turf mazes is identical to pavement labyrinths found in Gothic Cathedrals elsewhere in Europe such as the famous example in Chartres Cathedral.

On the other hand, the classical form seems to have taken its inspiration from ancient Greek mythology and history. Coins depicting the minotaur’s labyrinth found in Crete at the site of ancient Knossos confirms this as does the names of three of the surviving English examples; ‘The City of Troy’, ‘Troy’ and ‘Troy Town’. The preference for the name Troy could refer to an ancient Roman equestrian game which re-enacted the battle of Troy played over a maze-like pattern with the grooves separating the pathways representing the walls of the ancient city[2]. The link between the name Troy and the design is taken as evidence of the deliberate decision to connect the mazes to the ancient world but there is another school of thought that asserts that ‘Troy’ is a corruption of the Celtic word to turn, ‘tro’[3]. I personally don’t see any reason why the name ‘Troy’ couldn’t have been chosen precisely because of its double meaning.

Although they are known as mazes, the name itself is misleading. They are actually labyrinths because unlike mazes there is only one route from the entrance to the centre.

_{Wi1234, CC BY-SA 3.0
http://creativecommons.org/licenses/by-sa/3.0/,
via Wikimedia Commons}

SURVIVAL AGAINST THE ODDS

Turf mazes come in all sizes and can be found in Britain, Ireland, Germany and Denmark but the practice of constructing mazes from stones and boulders was much more widespread. Most experts believe the tradition of ancient stone mazes predates the creation of the earliest turf mazes. This is more than likely correct but it is nearly impossible to verify because of the nature of turf mazes. In order for turf mazes to keep their shape they need to be constantly re-cut; this destroys any archaeological material which could have helped with the dating process.

_{Saffron Walden turf maze. Image by Miss Jessel}

Evidence from written sources such as W.H. Matthews, who in his 1922 book, Mazes and Labyrinths recorded over 30 mazes[4], and also from local oral folklore reveal that at one time turf mazes existed all over Britain but unfortunately only eight have survived in England. These are: –

• Alkborough, North Lincolnshire
• Breamore, Hampshire
• Dalby North Yorkshire
• Hilton, Cambridgeshire
• Saffron Walden, Essex
• Troy Farm, Somerton, Oxfordshire
• St Catherine’s Hill, Hampshire
• Wing, Rutland

So, what was the purpose of these mazes? Many theories have been put forward including those relating to religion and fertility rites. Whatever the reason, during the sixteenth and seventeenth centuries, the trend of cutting turf mazes reached its peak. More and more appeared, mainly on village greens but also on estates of wealthy landowners. During Cromwell’s reign the use of turf mazes was forbidden but they regained popularity after the restoration of the monarchy. A memorial obelisk placed at the centre of the Hilton turf maze by 19-year-old William Sparrow who re-cut the turf maze in 1660, commemorates both the return of King Charles II to England and the rededication of the maze [5]. Turf mazes witnessed a revival in interest in the nineteenth century although many on private land were destroyed by Capability Brown, who disliked their unnatural stylised form.

TORMENTING THE DEVIL

As was mentioned before, turf mazes cut in the medieval pattern are identical in style and shape to the engravings found in the naves of cathedrals in mainland Europe. These labyrinths symbolised the search for redemption. Penitents were encouraged to cleanse their souls by following the path of the labyrinth as it was believed that walking a twisting path would confound the Devil who could only travel in straight lines[6]. Many would do so on their hands and knees[7]. Few of these survive, most were destroyed, seen as a distraction from the religious solemnity of the services. You can sort of picture the scene, a queue of sinners all lined up to walk the labyrinth and so focused on keeping their place that they become oblivious to the words of wisdom coming from the pulpit.

_{Walking the maze at Wing. SiGarb at English Wikipedia,
Public domain, via Wikimedia Commons}

There are no records of pavement mazes inside English churches but there is evidence that some turf mazes existed just outside as well as close to places of pilgrimage such as Julian’s Bower, the twelve-circuit turf maze in Alkborough which was located next to a thirteenth century Benedictine cell [8]. This has led some to speculate that they fulfilled the same function as their European counterparts. An unsubstantiated but interesting legend recounts how the Alkborough maze was created to force a knight who took part in the murder of Thomas Becket to pay penance[9]. Even if this can explain why turf mazes were first introduced it does not account for the fact that so many mazes were located far from any religious sites. The evidence for a few mazes near churches have also led to some theorising that they actually predated Christianity which is also a possibility as early Christian sites do have strong links to the sacred places of pre-Christian religious practices[10].

If turf mazes were linked to Christian practices it leads to the question of why English churches or cathedrals did not incorporate them into their design? Could it have been due to differences in architectural, cultural or religious preferences or is there another reason that we are just not aware of. Did the early turf mazes have a religious purpose and if not, why was this particular design adopted? Do the origins of the English turf mazes lie in the European pavement labyrinths or were the church versions built upon an earlier tradition? There are so many questions, most of which we will never know the answers to.

PROTECTION FROM THE PERILS OF THE SEA

A number of stone mazes existed and still survive along the Baltic coast. According to the folklore of this area, these mazes were used by fishermen as a snare to trap evil sprites during tempestuous weather. It was believed that the smagubbar or little people followed fishermen everywhere and brought bad luck [11]. In order to prevent them from wreaking havoc the fishermen would walk the maze calling on the smagubbar to follow them. Once they reached the middle the men would flee and put out to sea, thus confounding the smagubbars’ dastardly plans. It was believed these sprites were unable to turn corners which links back to the Catholic belief about the Devil only being able to walk in straight lines[12].

Studies of labyrinth imagery from Scandinavia has shown that from the earliest times it was asserted that

“walking the stone labyrinths in the proper way gave fortune and protection healing and magical aid – even fishermen used labyrinths in the hope of being able to control the weather and increase the catch, as well as protection against the perils of the sea”[13].

_{St Agnes Lighthouse by Colin Park, CC BY-SA 2.0
https://creativecommons.org/licenses/by-sa/2.0,
via Wikimedia Commons}

Fishermen and sailors because of the perilous nature of their work and the fact that their lives depend on elements which are beyond their control have some of the most fascinating superstitions of any other group of people. Therefore, considering how so many countries share similar mythologies and practices I can see no reason why this link between fishermen and mazes shouldn’t have also existed in England. Although no examples exist in England, the closest comparison we have comes from St Agnes in the Isles of Scilly where a stone and boulder seven-ring maze can be found on the coast[14]. The present form of the maze was built by the son of a man who worked the local lighthouse in the 1700s[15]. Considering that the role of lighthouses is to keep sailors safe it would be logical to think that the maze was also a form of protection. Excavations of the site have revealed that the current maze was built on top of an earlier one, lending support to the idea that this connection goes back a long way.

FERTILITY RITES

As with every ancient countryside ritual or structure sooner or later we get back to the idea of fertility and turf mazes are no exception.

There are many different versions of this practice but they all centre around one particular theme, that of the boy finding his way to the girl and carrying her off. Often the event took place during village fairs. In some places the chosen girl would stand in the centre and a group of young men would run through the maze to reach her and claim her as their prize or the men would race to the middle, the winner able to take his pick of the young women waiting on the edges of the maze[16]. At the turf maze in Saffron Walden a young maiden would have to wait patiently at ‘home’ i.e. the centre of the maze, to be rescued by a boy who had managed to negotiate the twists and turns of the path without stumbling.

_{Saffron Walden turf maze. Image by Miss Jessel.}

Lending credibility to the similarity of uses of the turf mazes and their stone maze cousins is the fact that nearly identical fertility rituals existed in Scandinavia where races would take place and girls saved and ‘freed’ from their imprisonment in the maze. In Finland another strange custom existed called The Virgin Dances, whereby the man who won would be allowed to lead her in a dance[17]. In Sweden even as late as 1985, the folklore department of Abo Akademi recorded how locals from one area would still meet in secret at their stone maze during the summer, choose a girl to stand in the centre and watch the boys race the maze. The girl would belong to the first boy to reach her who had not taken any wrong turns. The rest of the villagers would watch the entertainment clapping and encouraging the participants[18].

In many ways these practices remind me of the rituals surrounding the harvesting the last sheath of corn and the creation of the corn dollies, in that the young men of the villages would run a gauntlet in order to demand a kiss from one of the village girls.

RUSTIC REVELRY

Connecting the mazes back to their classical associations can be seen in the writing of Abraham de la Pryme. Whilst at Alkborough in 1697, he relates how he sat on the hill overlooking the maze and watched two Roman games being played[19]. I would hazard a guess that this must have been an English version of the Battle of Troy re-enactment. From his account the games seemed to have been very popular.

Understandably the mazes became a source of amusement for local children who would make up games and invent rules for playing on the maze. Few details of these games have survived.

The mazes also seem to have been turned into a drinking game where local men would wager beer for walking the maze. In one village a game was played where three men, blindfolded, tried to follow the maze’s path without stepping off [20]. Not sure if they did this sober or drunk!

_{Saffron Walden turf maze. Image by Miss Jessel}.

In Saffron Walden there still survives the largest turf maze in Europe with a circumference of 132 feet, a pathway of one mile, seventeen circuits and enclosed by a bank and ditch. Four bastions are located at equal distances around the perimeter. A notebook owned by the town’s museum records how each part of the maze was named after a local town. During festivals and fairs everyone would come together to watch men race between the different sections of the maze within a set time. An umpire watched over the proceedings to ensure no cheating took place[21].

The cutting of the turf was also an occasion for celebration as the whole village would turn out to help with food being provided and music and dancing taking place. It seems that turf mazes played an important role in village life.

 THE LEIGH WITCHES

William Barnes in 1879, wrote how the eastern part of Leigh Common was called Witches Corner and that records from Somerset magistrates contain information about the site between 1650 to 1664, being the meeting places of a coven of witches. The turf maze at Leigh has long since disappeared and although there is no evidence of the maze having any association with witchcraft, a local legend has somehow developed which fuses the two together. Personally, I think it would have been a very appropriate place for them to meet except for the fact that it seems that evil beings are unable to traverse the mazes due to their circular design, maybe witches were an exception to this rule! According to sources in the 1990s, Leigh Women’s Institute designed a banner which depicted a witch on a broomstick viewing the six-sided puzzle[22].

MEETING PLACE FOR LOST SOULS

Not only does England boast the largest turf maze but we also have the smallest one too. The classical shaped seven-ringed turf maze in Dalby, North Yorkshire is tiny but beautifully preserved. I am not sure if someone was being ironic but it is known as the City of Troy. A sign nearby informs visitors that the maze is a waiting point for trapped lost souls and that they may be consulted at the centre of the maze[23]

_{Hilton Turf Maze by Alan Simkins via
Wikimedia Commons}

CONCLUSION

Although most documentary evidence suggests that turf mazes sprung up in the sixteenth century, there is no reason to suppose that they had not existed prior to this period. Why they appeared is a mystery, it is possible they originally had a religious purpose whether that was for Christians or Pagans but it is equally as likely that they were simply a form of rural entertainment.

Why they were allowed to overgrow and disappear was probably due to several factors. Maybe over time the reason for their existence disappeared alongside many traditional countryside superstitions, maybe just like many fads they just fell out of popularity or maybe the money and labour needed for their upkeep was seen as an unnecessary expense, for example in 1699, it cost 15 shillings to pay for three men to work for five days to cut the turf at the Saffron Walden maze[24].

I am just really glad that at least a few of them defied the odds and survived. They are a remnant of a bygone age and as such should be cherished and protected because they are just as much a part of our history and culture as the castles, iron age forts and standing stones which decorate the English countryside.

_{Dalby City of Troy turf maze. User:SiGarb,
Public domain, via Wikimedia Commons}

BIBLIOGRAPHY AND FURTHER READING

Kraft, John: The Goddess in the Labyrinth, Abo Akademi, 1995

Gogerty, Clare: Beyond the Footpath: Mindful Adventures for Modern Pilgrims, Little, Brown Book Club, 2019

Bounford, Dr Julie E: The Curious History of Mazes: 4000 years of Fascinating Twists and Turns, Wellfleet, 2018

Baker, Katherine: The Mizmaze at Leigh,  www.labyrinthos.net

Saffron Walden, http://www.visitsaffronwalden.gov.uk/Mazes.aspxlocal

Saward, Jeff: The Turf Maze on Saffron Walden Common, C41 Saffron Walden.pdf (labyrinthos.net)

Reprinted from: Saffron Walden Historical Journal No 23 Autumn 2017 Saffron Walden Historical Society, https://saffronwaldenhistoricalsociety.files.wordpress.com/2018/01/saffron-walden-turf-maze.pdf

Labyrinths and Ritual in Scandinavia, http://freya.theladyofthelabyrinth.com/?page_id=356

Troy Town Maze, https://www.cornwalls.co.uk/photos/troy-town-maze-4260.htm

City of Troy, the Dalby turf maze, https://www.worldwidewriter.co.uk/city-of-troy-dalby-turf-maze.html

The Megalithic Portal, https://m.megalithic.co.uk/article.php?sid=5901

The Riddle of English Turf Mazes, Karen Warren, https://www.worldwidewriter.co.uk/english-turf-mazes.html

English Turf Mazes in the Regency, Kathryn Kane, https://www.google.com/amp/s/regencyredingote.wordpress.com/2010/04/02/english-turf-mazes-in-the-regency/amp/

NOTES

[1] Wikipedia, Turf Mazes

[2] The Riddle of English Turf Mazes

[3] The Curious History of Mazes

[4] Wikipedia, Turf Mazes

[5] The Curious History of Mazes

[6] The Riddle of English Turf Mazes

[7] Wikipedia, Turf Mazes

[8] The Curious History of Mazes

[9] Ibid

[10] English Turf Mazes in the Regency

[11] Wikipedia, Turf Mazes

[12] The Riddle of English Turf Mazes

[13]Labyrinths and Ritual in Scandinavia

[14] Troy Town Maze

[15] Ibid

[16] English Turf Mazes in the Regency

[17] Labyrinths and Ritual in Scandinavia

[18] Ibid

[19] The Curious History of Mazes

[20] English Turf Mazes in the Regency

[21] The Curious History of Mazes

[22] The Mizmaze at Leigh

[23] City of Troy, the Dalby Turf Maze

[24] The Curious History of Mazes

A Confusion of Dragons

Tags

amphipetere, dragon slayers, dragons, george and the dragon, guivres, knuckers, lambton worm, sea serpents, types of dragon, wurms, wyverns

_{Chinese Dragon by Sodacan, CC BY-SA 4.0 <https://creativecommons.org/licenses/by-sa/4.0&gt;,
via Wikimedia Commons} 

There is no mythical creature more enduring in literature, myths and ballads or whose image both fictional or imagined has struck terror in the hearts of so many people from around the world, as that of the dragon.

It is not known when the idea of a ‘dragon’ entered the consciousness of people but texts from both the Sumerians and Ancient Greek civilisations contain references to such a creature[1]. Indeed, the word dragon comes from the Ancient Greek, drakōn and was originally used for any large serpent[2]. Dragons may come in all shapes and sizes but the one thing they have in common is their long serpentine torso.

The way in which the character of the dragon has been represented has changed over time, its appearance and nature adapting to the environment and culture in which it was created. In China, the dragon came to symbolise both imperial power and the emperor whereas in the Middle East, dragons were viewed as evil (transferring the characteristics of the poisonous and deadly snakes common in the region onto its mythical counterpart). In other regions, the feeling towards them was more ambivalent, for example in Ancient Greece, they were sometimes depicted as benevolent towards humans. [3].

In general, in Northern Europe and Britain, dragons were portrayed negatively, a belief which only intensified under Christianity when they came to represent an embodiment of evil, something to be destroyed at all cost. The legend of St George and the dragon typifies this belief, symbolising Christianity’s defeat of paganism and the old beliefs[4]. In stories and ballads, dragon slaying became almost a rite of passage for any brave young man or knight seeking to prove his worth (as well as save some terrified villagers and their livestock). The reward aside from fame, was often wealth and/or the hand of a nobleman/king’s daughter. It is interesting that despite their fearsome reputation, the dragons are nearly always defeated even when it is at the expense of their slayer.

This leads on to the question of what exactly are dragons?

Recognising a dragon!

_{St George and the Dragon, Newcastle War Memorial, image by Lenora}

As has been said before, the traits of dragons varied from country to country, so too do their physical appearance. In Asia, dragons are depicted as more serpentine whereas in Northern Europe, they are often shown as composite beasts i.e. composed of different parts of different animals[5].

If asked for a description, most people (in Europe) would describe a dragon as a gigantic creature with massive fangs, four strong clawed legs, a pair of powerful wings, a ridge of razor-sharp spikes along its entire torso, a barbed tail and a mouth from which deadly fire erupts. Although this is the image that in general people are the most familiar with and the one that commonly appears in heraldry, books and films, it is not the only one that exists in literature and oral traditions. There are a number of variations across countries and regions. Some are not even immediately recognisable as dragons but which do fall under the classification of dragon.

Here is my short guide to the more unusual types of dragons. It is not complete, there are just too many variations to include but if you are like me and find the whole subject daunting then it may just give you some clarity.

Wyverns: A Biped Dragon with Poisonous Breath

There are different views on the origin of the word wyvern. One interpretation is that it came from either the Middle English word wyver or from the Anglo-French word wivre taken from the Latin, vipera – meaning viper, adder or asp. The second school of thought claims that after the word was reintroduced into Medieval Latin, it took on a different meaning, that of light javelin. So, the meaning of viper and light javelin became melded to reflect the shape of the creature, creating a new type of flying biped snake[6].

Wyverns are described as having only two legs which end in eagle’s claws. Their wings extend from where their front legs would have been. Some descriptions have their front limbs forming the wings and in others the limbs are not visible. All descriptions depict the leathery wings similar to those of a bat, with a claw protruding from either the top of the wing or half-way down. Their tail is another distinctive feature, ending in either a diamond or arrow-shaped tip. Often drawn as a knot or turned in on itself, it carries a powerful sting which is fatal to humans. Rarely are they described as breathing fire, rather their breath is said to be poisonous and, in some stories, it is told that they pollute the earth over which they walk, causing fungus to grow (one explanation for fairy rings) and leaving distorted animals such as flounder fish in their wake[7]. They are said to always be hot – images of wyverns and sculptures found on medieval buildings usually show them with their mouths open[8. Wyverns occur in numerous tales. Some people believe, based on imagery, that Geoffrey of Monmouth in his Historia Regum Britanniae, was describing wyverns when he spoke of the prophecy that Wales would fall to the Anglo-Saxons[9],

“Woe to the red dragon, for his banishment hasteneth on. His lurking holes shall be seized by the white dragon, which signifies the Saxons whom you invited over; but the red denotes the British nation, which shall be oppressed by the white. Therefore shall its mountains be leveled as the valleys, and the rivers of the valleys shall run with blood.”[10]

_{Illumination of a 15th-century manuscript of Historia Regum Britanniae showing
king of the Britons Vortigern and Ambros watching the fight between two dragons. 
^{Lambeth Palace Library MS 6. Vortigern studies,
Public Domain, https://commons.wikimedia.org/w/index.php?curid=11738642}}

Another myth recounts how in the distant past, a “huge, coiling and writhing monster with a humped back and undulating neck”[11], took up residence in Llyn Cynwch in North Wales. People fearful of its presence avoided the lake. This beast (from its description recognisable as as a wyvern), terrorised the surrounding area, eating livestock and on occasion an unlucky villager. Eventually, the locals decided they had had enough and decided to put an end to the wyvern’s reign of terror. Many tried and failed, killed by either the creature’s poisonous green breath or by the deadly sting in its tail. A warlock from Ganllwid decided to use archers who would be positioned at a safe distance. Unfortunately, his plan failed, the wyvern could sense when the archers were close and would hide beneath the water. One morning a young shepherd from Meredydd, noticed the wyvern lying on the bank of the lake, sleeping under the hot morning sun. Seizing the opportunity, he ran to Cymmer Abbey where the monks on hearing the shepherd’s news, gave him a magical axe which they had in their possession. Returning to the lake, he was relieved to see the wyvern still asleep and with a powerful blow, severed its head from its body[12].

Many more stories of wyverns exist in other countries. Often in Northern Europe, no distinction is made between four and two legged dragons.

Lindwurms: A Dragon without Wings

_{Lindworm carving at Urnes Stave Church  
By Jchancerel – Own work, CC BY-SA 4.0,
https://commons.wikimedia.org/w/index.php?curid=59298225}  

Images of lindwurms can be seen as early as the eleventh century in Sweden, incised on runestones[13]. Although their descriptions can vary, in general they are shown as large wingless creatures with serpentine bodies, a dragon’s head, scaly skin and two clawed forearms. Its limbs used not to bear the weight of its body but to pull itself along the ground. Some believe that its name is derived from the Old High German word for flexible. Their shredded skin was believed to have magical abilities and could increase a person’s knowledge about nature and medicine. They were said to feed on cattle and human corpses, often invading a churchyard in order to eat the remains of those buried there[14].

A tale from Klagenfurt, Austria, in the thirteenth century, recounts how the villagers blamed a lindwurm for the severe flooding they were suffering. A duke offered a reward to anyone who could kill the creature. A group of young men decided to try their luck. Fixing a bull to a chain, they lowered it into the river. The lindwurm taking the bait, grabbed onto the bull, allowing the men to pull it up on to the bank and kill it[15].

Even as late as the nineteenth century, the belief in lindwurms in Sweden persisted, especially in the province of Småland where people claimed to have seen them first-hand. The folklorist, Gunnar Olaf Hyltén-Cavalius in 1884, became a figure of ridicule when he put up a reward for anyone who could bring him a lindwurm, dead or alive[16]. No-one did!

Wyrms: A Wingless and Legless Dragon

_{The Lambton Worm By Unknown author – English fairy and other folk tales. By Edwin Sidney Hartland, Pforzheimer Bruce Rogers Collection (Library of Congress).Public Domain, https://commons.wikimedia.org/w/index.php?curid=8250993} 

Wryms (worms) look exactly how they sound. They are simply wingless and legless dragons. Despite the fact that they lack appendages, myths recount their dangerous nature and the terror they inspired.

There are many stories centred around these wyrms including the famous tale of the Lambton Worm.

Set in the county of Durham in the North East of England, it tells the story of John Lambton who one Sunday morning, decided to go fishing in the River Wear. While fishing, instead of a fish he caught to his horror a hideous looking worm-like creature. Thinking he had snared a devil, he dropped it into a well. Years passed and John went off to fight in the Crusades. During this time, the creature presence had poisoned the well. Eventually it had grown to such a size that it slithered out of the well, coiling itself around a local hill (either Worm Hill or Penshaw Hill). It stayed there for awhile, devouring livestock, taking small children and preventing cows from producing milk. Finally, it decided to make its way to Lambton Castle. All those who attempted to kill it were despatched quickly. Its strength residing in the fact that every time a piece of its body was chopped off, it would reattach itself, making it near impossible to kill. On his return, John was horrified to discover what had happened during his absence and was charged with the task of killing the beast. John sought counsel from a local wise woman. She told him to wear armour covered in spikes but warned him that in order to avoid his family being cursed, he needed to kill the first thing he saw afterwards. Making his way to the hill where the wyrm resided, he confronted the creature which coiled itself around him, impaling itself on the spikes, allowing John the opportunity to cut the worm to pieces and float them away in the river – so the worm could not reassemble itself. He then blew a horn alerting his father of his success. His father in his excitement, instead of releasing a dog to be killed, ran to his son. John refused to kill his father and so his family was cursed [17].

Tatzelwurm: A Cat-faced Dragon

_{Depiction of the cat-faced “mountain dragon” of the Swiss Alps claimed to have been encountered in Sarganserland, c. 1660. By Johann Jakob Scheuchzer (author) – Houghton Library, Public Domain,
https://commons.wikimedia.org/w/index.php?curid=34694094} 

The Tatzelwurm (sometimes called a bergstutz) is a mystical creature found in the Alpine regions. It is said to be a relative of the dragon and lindwurm. Small in size, its physical appearance is rather strange with its snake-like abdomen, two paw-studied forelimbs, a reptile’s body and a head resembling a big cat[18]. The legends say that Tatzelwurms lived in tunnels and caves dug into rock and that although it was in general a shy creature, it could be dangerous and aggressive, preying on both humans and animals. It was believed that when a Tatzelwurm crawled through sand, it turned the sand into glass due to the extreme heat of its body[19].

A Swiss tale tells of how one Tatzelwurm was killed. On Mt Pilatus, a Tatzelwurm caused chaos by burning stables and killing cattle. No-one had the courage to face it. The only person who was willing to risk their life was the convicted killer, Heinrich von Winkelried who had nothing to lose. In return he was promised his freedom if he killed the monster. Using his sword to carve a sharp point at the end of a tree trunk, he confronted the beast. When the Tatzelwurm opened its mouth, Winkelried pushed the point of the thorny trunk into its mouth. With the beast in agony, Winkelried killed it. Unfortunately, when he raised his sword in victory, a drop of the Tatzelwurm’s venomous blood fell onto his hand, killing him instantly[20].

In a similar vein to Big Foot, the Loch Ness Monster and the Yeti, sightings of the Tatzelwurm had been reported as recently as the 1980s, in South Tyrol and Aosta in the Italian Alps.

Knuckers: A Sea Serpent with Tiny Wings

^{Olaus Magnus’s Sea Orm (knucker), 1555 Source: Ellis, R. 1998.
”The Search for the Giant Squid”. The Lyons Press. Public domain.}

Knuckers were considered to be a type of water dragon found in Sussex, England. Its habitat were the knuckerholes – a very deep (believed to be infinitely deep) pool. Their name comes from the old English word nicor, meaning ‘water monster’. They are mentioned in the Old English epic poem, Beowulf[21].

Knuckers have been described as possessing a giant slithering sea serpent’s torso, cold eyes, a deadly hissing mouth, four legs, tiny wings[22] and as having a fondness for shiny objects such as glass or marbles.

Legends of knuckers, centre around Lyminster, Lancing, Shoreham and Worthing.

The most well-known story concerns the Knucker of Lyminster. There are two versions of the tale. The first involves a knight-errant who agrees to kill the beast in return for the hand of the King of Sussex’s daughter. He is victorious and returns to claim his wife. In the second version, the Mayor of Arundel offers a reward to anyone who could slay the creature. A local farmer’s boy, Jim Pulk (or Puttock) accepts the challenge. After baking a huge poisonous pie, he transports it on a horse and cart to the knucker’s hole. The greedy knucker eats the pie, horse and cart and while it is dying, the boy cuts off his head (in some versions the boy also dies). A slayer’s slab reputed to be the grave of the knucker’s slayer can be found inside Lyminster Church[23].

Guivres: A Rather Prudish Dragon

^{Liber Floridus (1448) – Shuker, K. (2006). Draken. Een geïllustreerde geschiedenis. Kerkdriel: Librero. ISBN 9057647044, Public Domain, https://commons.wikimedia.org/w/index.php?curid=3052514} 

Guivres (also known as vouivres) are a dragon common in the legends of Medieval France. They were described as highly aggressive and dangerous with a breath that causes diseases. Interestingly they have one major weakness – naked humans. It was said that if you confronted the guivre wearing your birthday suit, it would blush and turn away![24]

Guivres were believed to live in woods, forests, lakes and pools, anywhere that was damp and isolated[25]. They were described as a monstrous reptile with the head of a dragon and horns protruding from its forehead. They were also said to be extremely greedy[26].

The book, The Drac: French Tales of Dragons and Demons, contains a tale adapted from a French legend which describes a female vouivre. She is said to have dazzling green scales which emit a sound when she flies and to wear a crown of pearls around her head and a gold ring on her tail. It claims that this vouivre preferred to live in a cave, which she only left for a short period of time, so she could bathe[27].

Amphiptere: Bi-winged Serpent

Stories of amphipteres (also spelt: amphithere, amphitere, phipthere[28]) can be found in Europe, Africa, Asia and the Americas. Although descriptions of them vary considerably, on two-points there is consensus: they have no legs but do have a serpentine shaped body. Some descriptions portray them as scaly; a few as having a body completely covered in feathers; while others state that they had light-coloured feathers, a body similar to a lindwurm’s, feathered bat-like wings and a wyvern-like tail[29]. In Egypt they were believed to guard Frankincense trees, defending them against anyone who wanted to harvest the trees’ precious substance[30].

_{Amphiptere by Edward Topsell (1608)} 
 

My Concluding Thoughts on Dragons

So, there you have it – my brief guide to dragons. Although, there are many differences between dragon types, they do share a few traits in common, aside from their serpentine bodies – that is their aggressive nature and preference for a solitary life. I hope that this guide will help you to identify them – just in case you happen to come across one! Still, whereas the differences might be important for an observer, I would think for the people in the tales and legends, when you are being eaten by a large serpentine creature, it doesn’t really matter whether it has two or four or no legs!

On a sidenote and just for accuracy sake, Daenerys Targeryen wasn’t actually the Mother of Dragons, but rather the Mother of Wyverns – I guess that didn’t sound quite so catchy!

^{Daenerys Targaryen, Mother of Wyverns! Emilia Clarke in HBO’s Game of Thrones,
created by David Benioff and D. B. Weiss for HBO 2011-2019} 

---

Bibliography and Further Reading

Ogden, Daniel: Dragons, Serpents, and Slayers in the Classical and Early Christian Worlds: A Sourcebook, Oxford University Press, 2013

Rose, Carol: Giants, Monsters, & Dragons: An Encyclopedia of Folklore, Legend, and Myth, W. W. Norton & Company, (Reprint) 2001

Shuker, Karl P.N: Dragons: A Natural History, Simon & Schuster, 1995

Notes

[1] Dragons: A Brief History of the Mythical, Fire-Breathing Beasts, https://www.livescience.com/25559-dragons.html

[2] Dragon, mythological creature https://www.britannica.com/topic/churning-of-the-ocean-of-milk

[3] Ibid

[4] For more information on this subject look at Daniel Ogden’s, Dragons, Serpents, and Slayers in the Classical and Early Christian Worlds: A Sourcebook

[5] Carol Rose, Giants, Monsters, & Dragons: An Encyclopaedia of Folklore, Legend, and Myth

[6] Wyvern, https://en.wikipedia.org/wiki/Wyvern

[7] Wyvern, https://www.mythicalcreaturesguide.com/wyvern/

[8] Ibid

[9] Wyvern, https://en.wikipedia.org/wiki/Wyvern

[10] Geoffrey Monmouth, Historia Regum Britanniae

[11] The Strange and Ancient Tale of a Welsh Dragon, https://mysteriousuniverse.org/2019/09/the-strange-and-ancient-tale-of-a-welsh-dragon/

[12] Ibid

[13] Lindworm, https://en.wikipedia.org/wiki/Lindworm

[14] Ibid

[15] Ibid

[16] Ibid

[17] Dragons in Folklore: The Lambton Worm and the Laidly Worm, https://www.icysedgwick.com/dragons-in-folklore/

[18] Tatzelwurm (mythical animal), https://de.wikipedia.org/wiki/Tatzelwurm_%28Fabeltier%29

[19] Ibid

[20] Ibid

[21] Knucker, https://en.wikipedia.org/wiki/Knucker

[22] Ibid

[23] Ibid

[24] Guivre, https://en.wikipedia.org/wiki/Guivre

[25] Dragon Species

Guivre / Wivre, http://www.blackdrago.com/species/guivre.htm

[26] Ibid

[27] Guivre

[28] Amphiptere, https://en.wikipedia.org/wiki/Amphiptere

[29] Ibid

[30] Time-Life Books, Dragons, https://archive.org/details/dragonstime00time

Wood-Wives, the Quarry of the Wild Huntsman

Tags

dark folklore, Dryads, Fairy lore, forest lore, German folklore, hunting, huntsmen, Moss people, Mythology, Wild hunt, wild hunt of Odin, wood wives, woodwives

Wood-wives, Protectors of the Forest

_{The Dryad By Evelyn De Morgan –
Public Domain}

The wood-wives of folklore are known by many different names depending on the popular local tradition; green woman, skoggra, skogsfru – wood-wife, wish wife, wood maid and wood women. They were believed to fall into the same fairy folk class as elves, dwarves and spirits and to dwell deep in the heart of the ancient forests[1]. They seem to have had a similar role to the dryads of ancient Greek myths, in that their lives were intertwined with the health of the forest. It was said that if the stem of a young tree was twisted until the bark was ripped off a wood-wife would die[2].

As with their name their appearance can change according to which tradition you are reading. In German folklore, the wood-wives are described as beautiful tiny creatures, with pale skin and long flowing gowns of green, red and blue. The appearance of the wood-wife bears close semblance to descriptions given of a female spirit which was believed to haunt the woods and forests of Sweden; the Skogsra. The Skogsra was also of a diminutive stature, beautiful dressed and friendly except towards hunters who regarded a meeting with the Skogsra as bad luck[3]. This is probably down to the fact that in place of fingernails she had claws and disliked hunters in her forest. The only way to placate her was to give her a portion of their catch or kill.

The wood-wives were mainly associated with Southern Germany and it was believed that prior to the introduction of Christianity, they were attendees at the court of the old gods, whose thrones were held between the branches of the trees.

It was said that wood-wives would often be attracted to the smell of baking coming from the houses in and around the forest. They would approach and ask for a cake to be baked for them. Sometimes they would appear with a tiny broken wheelbarrow which they would ask to be fixed. On other occasions, a wood-wife would emerge from deep within the dense forest to eat from the woodcutters’ cooking pot[4]. If met with welcome, she would leave wood chips in payment which would eventually turn into gold coins. These coins would stay in their gold form as long as their source was never revealed[5].

Moss People

There is another group of fairy folk which are often confused with wood-wives: these are the moss people. In many ways their behaviour is very similar to the wood-wives, especially in regards to their connection to the forest. The major difference, as you can imagine from their name, is their appearance, in which they more resemble dwarves. They are also known as wild-folk or forest-folk or in reference to the young females of their race, wood-maidens. In some stories they are portrayed as small, about the size of young child and as “grey and old-looking, with their bodies hideously overgrown with moss, giving them a hairy appearance“[8] and in others as tiny moss-covered creatures, with small wings on their backs. The females are said to wear cocked hats and dresses of green, faced with red[9].

A vivid description can be found in the poem or song The Moss Woman and the Widow in The Fairy Family[10], a collection of German folkloric ballads.

‘A moss-woman I’ the hay-makers cry.
And over the fields in terror they fly.
She is loosely clad from neck to foot.
In a mantle of Moss from the Maple’s root
And like Lichen grey on its stem that grows
Is the hair that over her mantle flows.
Her skin, like the Maple-rind, is hard,
Brown and ridgy, and furrowed and scarred;
And each feature flat, like the bark we see,
Where a bough has been lopped from the bole of a tree,
When the newer bark has crept healingly round,
And laps o’er the edge of the open wound;
Her knotty, root-like feet are bare,
And her height is an ell from heel to hair.

_{Gnome By Carl Spitzweg
Public Domain}

As with their wood-wife cousins, the moss people would often approach humans for assistance. They might ask for human breast milk for their young or to borrow items but would always leave generous gifts or impart helpful advice in return, getting extremely angry if their gift is refused[11]. They seem to have developed a reputation as healers, tending to sick animals and were also known for helping humans with their tasks for which they were given some form of payment in the shape of a bowl of porridge or bread, but only plain bread. They seem to have had a particular loathing for caraway bread. The leaving of caraway bread would infuriate the moss people who would complain bitterly, “caraway bread, our death” [12]. Confusingly enough they were seen as being responsible for causing plagues whilst also helping people find medicinal herbs to heal the sick during times of extreme suffering.

Their fickleness of behaviour is common to most tales of fairy folk. This duality can be compared to the power of nature, which is sometimes benevolent and sometimes destructive.

Germanic folklore also refers to a certain type of wood-wife known as a Dirne-weibl who lived in the forests of Bavaria. She was usually dressed in white but in one forest was said to wear a red gown and walk the forest carrying a basket of apples which she happily gives away and which if taken, turns to gold. She will often ask that person to accompany her and if she is refused, she returns to the wood weeping. It seems that wood-wives spend a good part of their lives crying, so much so that the phrase ‘you cry like a wood-wife’ became a common saying in Germany. Often used as a rebuke to a anyone who became upset over nothing[6]. Jacob Grim wrote a great deal about fairy folk and included a story about how when he had lost his way, he was helped by a wood-wife who he had discovered wailing beside a stream. [7].

Hunted

Unfortunately, the lives of both the wood-wives and the moss people could be far from pleasant. There is a German superstition that on Ash Wednesday the Devil hunts wood-wives for sport[13] but it is the Wild Huntsman who is their true enemy. For some reason they seem to have incurred his wrath. The wood-wives could save themselves from the Wild Huntsman if they could find a tree with a cross cut into it. They would then be able to dive into the centre of the tree and sit there secure and safe until the hunt was over. There is evidence that woodcutters in Germany at one time, would also cut three crosses into the bark of felled trees in order to aid the little wood-wives of whom they were fond of. There is one rather gruesome tale of a man who had joined the Wild Hunt and as a reward had found a quarter of a wood-wife hanging on his stable door. [14].

Another story very similar to that of the Wild Huntsman relates to a different spectral hunter known as the Grönjette. He hunted in the wood of Grünewald on the island of Möen and also specialised in tracking and killing wood-wives. A story is told of him having been seen with a dead wood-wife hanging over his horse, to which enquiring look he replied, “Seven years I had chased her, now in Falster, I have slain her” [15].

_{The Wild Hunt by Peter Nicolai Arbo – Nasjonalmuseet
Public Domain}

The Fury of the Wild Hunt

The question then arises, who is this Wild Huntsman who brims with hatred and desires the blood of little fairy folk. The Wild Hunt was first written about by the German folklorist Jacob Grim. In Germany the Wild Hunt is also called the Wild Army or Furious Army. Grim wrote that Wodan, the god of the wind and the dead had originally been credited as the leader of the Wild Hunt. He believed that under the ancient gods the hunt had been viewed by mortals as an act of benevolence on the part of their deities seeking to reward their devotions and accepting their offerings. It was only with the rise of Christianity which aimed to overthrow and disparage any pagan practices which obstructed the control of the Church that the hunt changed from that of a “solemn march of the gods” to being “a pack of horrid spectres dashed with dark and devilish ingredients” [16] and with it Wodan, “lost his sociable character, his near familiar features and assumed the aspect of a dark and dreadful power…a spectre and a devil.” [17].

The association of the hunt with ancient gods survived longer in the Scandinavian countries where the Viking traditions were deeply rooted in its people’s consciousness, here Odin is given the title of Wild Huntsman.

In Germany where the legend of the Wild Hunt was popularised, there are many variations in the folkloric tale of the Hunt and its origins. Here the Wild Huntsman was sometimes referred to as either Wodan; as entities based on the Germanic goddess Freya or Frigg or as undead nobles[18] whose irreligious deeds in life together with their fanatical love of hunting condemned them to hunt forever as souls transformed into demonic spectres.

Cursed By Heaven

In Southern Germany, the main realm of the wood-wives, one of the most popular tales tells of how in 1521, the Chief Master of the Hounds to the Duke of Brunswick, Hans von Hackelnberg lying on his death bed refused to listen to the parson’s speech regarding his entry to heaven. Hackelnberg scoffed and replied “The Lord may keep His Heaven, so he leave me my hunting”. To which the frustrated parson answered “Hunt then to the day of judgement”. Doomed to lead a never-ending hunt in the forests of Lower Saxony, he is accompanied by a night owl which locals called Tutosel. Tutosel was believed to have been a nun who after her death for some reason decided to join Hackelnberg on his infernal rampage. His approach is heralded by the baying of hounds and the sounds of carriages and horses[19].

_{The Owls by Hannes Bok, Public domain, via Wikimedia Commons}

Another Huntsman’s legend from Saxony concerns a rich and powerful prince who loved hunting beyond all things and punished severely anyone who broke his forest rules. A boy who had taken a piece of bark from one of the trees to make a whistle was on the prince’s orders killed and his entrails wrapped around the tree. On another occasion he had a peasant fastened to a stag that the man had shot at. This cruel prince was finally killed when he broke his neck riding into a beech tree. Now cursed, he can never stop hunting. He has been seen wearing armour, riding a white horse, cracking his whip and followed by a swarm of hounds. His war cry of “Wod, wod, hoho, hallo I” strikes fear into the hearts of all who hear him. He is said to hunt all manner of beasts and humans including witches, thieves, robbers and murderers[20].

Sometimes the Wild Huntsman would stop and speak with passers-by. In one tale, Eberhart, the Count of Wurtenberg heard the sound of the ghastly hunt approach. He then meets the demonic Wild Huntsman who tells him how he came to be damned. He hears how the Huntsman when alive could never satiate his lust for hunting and prayed that when he died, he would be allowed to hunt until the Day of Judgement. His prayer was granted but as with all such wishes that go against the natural order of things, it came at a price and for nearly 500 years, he has been hunting a stag that he can never overtake. Eberhart said that the Huntsman’s face was as “wrinkled as a sponge” [21].

Wood-wives versus The Huntsman

_{Fairy by Sophie Gengembre Anderson – Art Renewal Center, Public Domain}

There are many such tales about the Huntsman and his Hunt, his origins and the people that crossed his path. Sometimes the encounter ended well and on occasion through either luck or shrewdness they would be rewarded with gold and silver. Sadly, in many cases, they were not so fortunate[22]. The same can be said for the unlucky wood-wives that were unable to reach the safety of a cross engraved tree. Maybe the reason for this antagonism was that they stood for polar opposites beliefs. The wood-wives protected the forest; the animals and the trees. There are even stories of huntsmen found with their throats cut, a gruesome act which was attributed to the anger of the wood-wives towards those who threatened the balance of nature[23]. At the other extreme the Wild Huntsman epitomised the power and the unremitting fury of the hunt and the bloodthirsty need to destroy.

Bibliography and Further Reading

Encyclopaedia of giants and humanoids in myth, legend and folklore, Theresa Bane, 2016

Beware the Vengeful Wood-wives, https://www.vampires.com/beware-the-vengeful-wood-wives/

Moss People, https://en.wikipedia.org/wiki/Moss_people

The Forest in Folklore and Mythology, Alexander Porteous, 2002 (originally published in 1928)

Teutonic Mythology, Jacob Grim, 2010 (originally published in 1835)

Wild Huntsman Legends, ed. D.L. Ashliman, https://www.pitt.edu/~dash/huntsman.html

The Wild Hunt, https://norse-mythology.org/the-wild-hunt/

Spirits of the Forest: The Moss People, https://www.heathenhof.com/spirits-forests-moss-people/

Wild Hunt, https://en.m.wikipedia.org/wiki/Wild_Hunt

Dreamtime: Concerning the Boundary between Wilderness and Civilisation, Hans Peter Duerr, 1985

The Wild Hunt and the Witches’ Sabbath, R.E. Hutton, 2014, https://doi.org/10.1080/0015587X.2014.896968

NOTES

[1] The Forest in Folklore and Mythology

[2] Encyclopaedia of giants and humanoids in myth, legend and folklore

[3] The Forest in Folklore and Mythology

[4] ibid

[5] Encyclopaedia of giants and humanoids in myth, legend and folklore

[6] The Forest in Folklore and Mythology

[7] Teutonic Mythology

[8] The Forest in Folklore and Mythology

[9] Encyclopaedia of giants and humanoids in myth, legend and folklore

[10] The Forest in Folklore and Mythology

[11] Spirits of the Forest: The Moss People

[12] Moss People

[13] The Forest in Folklore and Mythology

[14] The Forest in Folklore and Mythology

[15] ibid

[16] Wild Hunt

[17] ibid

[18] ibid

[19] The Forest in Folklore and Mythology

[20] Ibid

[21] ibid

[22] Wild Huntsman Legends

[23] Beware the Vengeful Wood-wives

The Curious Incident of the Ghost Bear in the Night

Tags

ghost animals, ghost bear, Royal Menagerie, The Tower of London

The Tower of London. Photo by Bernard Gagnon, 2007. GNU licence.

The Tower of London is known to be one of the most haunted sites in London. With its grisly past, it is not really surprising that many people have claimed to have seen the traumatized spirits of those who have gasped their last breath behind its grim and imposing walls. Anne Boleyn (with head, not necessarily on her shoulders and without), Margaret Pole, Arabella Stuart, Guy Fawkes, Lady Jane Grey, Sir Walter Raleigh and the two Princes have all been seen at one time or another taking their ghostly constitutionals. There is even a suit of armour, once belonging to Henry VIII, which is believed to be possessed by a malevolent spirit who takes particular pleasure in choking night guards [1]. However, terrifying these experiences would be; crushed by an invisible enemy or watching the figures from your history books come to life (well figuratively at least), nothing would have compared with coming face to face with a ghostly fiend in the shape of an extremely large bear.

A Terrifying Manifestation

On one strange night in 1816, at the same time as Mr George Offer claimed to hear strange noises coming from the Martin Tower, one of the guards on night duty there was alarmed to witness the “figure of a huge bear issuing from underneath the Jewel Room door” [2]. Raising his bayonet to strike the creature, he was horrified to find his weapon went straight through it and lodged in the doorway behind. Scared out of his wits, he collapsed in a fit. On being discovered, all sign of the ghostly grey bear having evaporated, he was carried mumbling to the guard room. On enquiring about the man’s mental state before the incident, Edmund Lenthal Swifte, Keeper of the Crown Jewels was assured that the guard had been perfectly fine and in good spirits. The doctor who had been sent for, dismissed any concerns that the sick man had been drinking on duty, unequivocally stating that he could discern no signs of intoxication. Swifte checking on his guard was shocked to find him “changed almost beyond recognition [3]”. He never fully recovered, only managing to feebly and repeatedly recount what he had seen. He sadly died shortly afterwards. Whatever he had seen had shaken him to the core. It seems very much like he died of fright.

Six bears in an underground cave. Etching by J.E. Ridinger.
Wellcome Collection.

Taking on face value the truth of what happened and ignoring any suspicions of inebriation, what was it that the guard saw? A number of theories have been put forward over the years.

The ‘White Bear’ of the Tower

The Tower of London as well as being a prison for some of the most high-profile prisoners in the country and a safe for the most precious royal jewels, also had for over 600 years another unique function. It was the site of the Royal Menagerie.

Over the years the Royal Menagerie housed a remarkable number of diverse animals, most of which had been gifted to the English Royalty as a token of friendship, loyalty or esteem such as the three leopards and an African Elephant given to Henry III (the first by Frederick II on the occasion of Henry’s wedding to Frederick’s sister, Eleanor of Provence and the second by Louis IX). In the sixteenth century, the menagerie was opened to the eager public. From this period onwards, visitors could gaze in wonder at  lions, tigers, lynxes, porcupines, eagles, tigers, camels, ostriches and even a flying squirrel.

It doesn’t take a lot to imagine that the lives of these animals were dire and many died a miserable and agonising death, such as the ostrich fed iron nails and the Indian elephant given wine instead of water to drink. It was believed water was bad for elephants! How they thought that elephants managed to access alcohol in the jungles of India is anyone’s guess. It is not that they necessarily meant to be cruel but animal welfare was hardly an important topic in a time when human lives mattered so little.

So, back to the bear. In 1251, Henry III was also the recipient of a most unusual prize, a polar bear or ‘white bear’ as it was known then. The bear was a gift from the King of Norway, Haakon the Young. Could it be that this incredible creature had returned from the grave to exact revenge for its poor treatment during its life? Maybe it was angry at the treatment of another bear, Old Martin, which was residing at the Tower at the time. Old Martin had been given to George III by the Hudson’s Bay Company. A present George III was not exactly thrilled with, as he was heard to have commented that he would have much preferred a new tie or socks! [4] Old Martin was believed at the time to be a grizzly bear (later testing revealed he was, in fact, a black bear) and was known for his not so gentle temper “his ferocity; in spite of the length of time during which he has been a prisoner still continues undiminished”. It does seem unlikely that this was the reason behind the apparition as Old Martin was perfectly capable of fighting his own corner without a phantom champion, although, it may explain why the sentry tried to bayonet it, maybe in his confusion he somehow thought Old Martin had escaped.

The Royal Menagerie. Image from University of York.

Animal ghosts are not an unusual occurrence in Britain. Even in the Tower people have attested to hearing the ghostly roar of lions and the sound of hooves pounding the cobbles. There are even other accounts of ghostly bears. For instance, in a house in Cheyne Walk in Chelsea, there were regular reports of a phantom bear stumbling around in a frenzy. This haunting could have its seed in the stories of bears savaged to death in the cruel sport of bear-baiting, popular in the seventeenth century (a bear baiting ring was in operation very near Cheyne Walk). Another theory is that it was the spirit of a black bear belonging to Dante Gabriel Rossetti who lived at number 16 in the 1860s (this bear forming part of his collection of exotic pets) [5].

There is also another spooky tale from Nantwich in Cheshire which tells of how the landlord John Seckerton of the Bear Inn kept four bears as a marketing strategy. Unfortunately, in 1583, the inn caught fire and Seckerton released the bears, in order to save them. Those trying to put out the fire must have had a hell of a time trying to avoid these four frightened animals. I don’t know if they were killed soon after but people have claimed to have seen their spectral forms wandering the streets of Nantwich in a confused and distressed state [6].

So, was it the ghost of a mistreated medieval bear, or was it the manifestation of an even earlier incarnation and one which he had even more reason to harbour resentment against its human nemesis?

A Prehistoric Haunting

Elliott O’Donnell, a well-known expert in hauntings and compiler of ghost sightings refers to the incident at the Tower of London in his book Animal Ghosts: Animal Hauntings and the Hereafter. In it, he puts forward a number of theories including his favourite, that the bear was

“…the phantasm of some prehistoric creature whose bones lie interred beneath the Tower; for we know the valley of Thames was infested with giant reptiles and quadrupeds of all kinds”

Cave Bear skeleton. Photo by Benutzer Ra’Ike. View attribution.

This is just as probable a theory as any other. Before the onset of the Ice Age, brown bears were commonly found throughout Britain including London. These herbivorous, prehistoric cave bears (Ursus Spelaeus) were huge, larger than any bear alive today being five feet tall at the shoulder, nearly 10ft long and weighing 400kg [7]. Their population dwindled during the Stone Age, falling to very low numbers in the Iron Age until they were finally hunted to extinction [8].

Whether or not you believe that it was a primeval creature angry about the demise of its race or the revenge of a former captive making a one-off performance for old times’ sake, the odd feature of this haunting was that it did only happen once, all these other ghostly bear appearances have had more than one encore. Could there be a more sinister reason behind the creature’s manifestation and was it really a bear or simply a spirit in the form of a bear?

The Manifestation of a Vice-Elemental

Another theory put forward by O’Donnell was that the manifestation was that of a vice-elemental. According to him there exists in our world a number of ‘elementals’. They can be helpful and benevolent to humans but in general, most are not. O’Donnell believed that these vice-elementals (often used in occult practices) are always with us, whispering in our ear, trying to persuade us to harm ourselves; mentally, morally and physically.

These sinister supernatural entities can take many shapes including beautiful women and manipulative men as well as the “most terrifying creatures of both man and beast” [9]. Other examples given by O’Donnell are the Gwyllgi of Wales, a Welsh version of Old Shuck (see Hell-hounds, hyter-sprites and god-fearing mermaids) and the Mauthe Dog of Peel Castle, Isle of Man.

Peele Castle, Isle of Man. Public domain.

The legend of the Mauthe Dog although diverging in many ways from the Tower’s ghost-bear definitely had the same fatal outcome for one unlucky soul. The tale goes that in the time of Charles II when the castle was garrisoned, a large black dog appeared suddenly one night. Every evening it would make its way to the guard room and sit down at the hearth, where it would remain until morning when it would vanish. The guards initially frightened by its presence gradually became used to it, although they would always remain sober and were careful never to speak bad words in its hearing. One of the routine duties of the soldiers involved taking the keys to the Captain of the Guard Room after the castle was locked up for the night. The captain’s quarters lay at the end of a dark narrow passage. Ever since the dog’s arrival the guards had preferred to do this walk in pairs, that is until one night when one of them, brave due to drink, bragged that he was unafraid and would go alone. He refused to be dissuaded, challenging the beast with the words “Let him come, I’ll see if he is dog or devil”. As he left, the dog stood up and followed. Five minutes later, the men heard soul-wrenching screams and unnatural howls coming from the passage. Terrified, they found the guard unconscious. Three days later he was dead. He was never able to reveal what he had witnessed. The hound was never seen again [10].

In both the cases of the Mauthe Dog and the Tower Bear, the men saw something that frightened them to death. What it was we will never know. Was it an evil spirit or was it the Devil itself?

The Devil as a Bear

The Devil was believed to have the ability to transform into any creature, his favourite forms seem to have been cats, dogs, wolves and goats. He was also known to on occasion take the form of a bear.

Medieval image, source unknown.

In a pamphlet produced by the Rev. John Davenport in 1646, he includes a morality tale set twenty-four years earlier concerning the ‘witch’ John Winnick. Winnick was angry, he had lost seven shillings and was convinced that a member of his family had stolen his money. In a moment of rage, he declared that he would accept help from anyone even a ‘wizzard’ [sic]. Just then the spirit of a black, shaggy creature appeared before him with the paws of a big bear. The bear-like spirit agreed to help Winnick, if he would in return worship him. Winnick, his greed taking over, assented to this condition and as promised his money was returned. Unfortunately, Winnick had made a terrible mistake. The bear revealed itself to also be Satan in disguise, so not only did Winnick have to bow down to a bear spirit but he had forfeited his soul to the Devil, all for a few coins [11].

So, perhaps the guard in the tower saw the face of the Devil or perhaps not. There is one last theory which if you believe in ghosts might seem the most likely and would link itself to the history of the Tower. This is the idea that the ghost was the spirit of a man or woman who had taken the form of a bear.

 A Phantasm of a Human Being

The history of the Tower is a gruesome one, to put it mildly. Countless numbers of people were imprisoned there. Their suffering would have been immense. Most of them would have been interrogated and many tortured. In a way, worse than the physical abuse would have been the mental agony; not knowing what was happening or if they would ever be released. Often this anguish would last for years. If you believe that ghosts are echoes of the past and that walls of buildings can absorb negative energy than it is perfectly possible to accept that maybe the ghost bear was either a manifestation of this pain or the anger of one particular soul whose nature in life was already hardened and violent or became so during their incarceration. Maybe in death, they associated themselves with the ferocity of the bear and so for one night only, manifested as such.

Hallucination, Demonic Entity or Spirit?

No-one will ever know what the guard really saw if in fact, he saw anything at all. In the end, it doesn’t really matter. The legend of the Tower of London’s ghost-bear will continue to fascinate visitors and locals for years to come, as does the grim beauty of the Tower itself.

A word of warning, if you happen to see a bear-like form start to manifest itself in front of you whilst taking a tour of the Tower…run!

Scooby doo and Shaggy by Scooby Cool at DeviantArt

Bibliography

McCann. Erin, These are the all the ghosts haunting the Tower of London, https://m.ranker.com/list/what-ghosts-haunt-the-tower-of-london/erin.mccann

Redfern. Nick, The Ghostly Bear-Monster of London, https://www.mysteriousuniverse.org/2017/05/the-ghostly-bear-monster-of-london/ 2017

Underwood. Peter, Haunted London, 2013

Old Martin, https://.m.wikipedia.org/wiki/old_martin

O’Donnell, Elliott, Animal Ghosts: Animal Hauntings and the Hereafter (1913), Reprinted 2012

Briggs. Helen, Lost History of brown bears in Britain revealed, https://www.google.com/amp/s/www.bbc.com/news/amp/science-environment-44699233, 2018

Henriques, Martha, The lost beasts that roamed Britain during the Ice Age, http://www.bbc.com/earth/story/20150722-lost-beasts-of-the-ice-age, 2015

O’Donnell. Elliott, The Elliott O’Donnell Supernatural Megapack: 8 classic books of the supernatural, E-book Series, 2016

The Myth of the Moddey Dhoo, https://www.isleofman.com/welcome/history/mythology-and-folklore/the-moddey-dhoo/

Rennison. Nick, The Book of Lists, 2006

Gater. Paul, The Secret Lives of Ghosts, 2013

Miller. Charlotte-Rose, Witchcraft, the Devil and Emotions in Early Modern Britain, 2017

The Tower of London Ghosts: Headless Haunts, Suffocating Sensations and Wandering White Women, https://www.exploring-castles.com/uk/england/tower_london_ghosts/

Stuart. Julia, The polar bear who lived at the Tower… along with a grumpy lion and a baboon who threw cannon balls: Britain’s first (and most bizarre) zoo, https://www.dailymail.co.uk/news/article-1313816/The-polar-bear-lived-Tower–grumpy-lion-baboon-threw-cannon-balls-Britains-bizarre-zoo.html, 2010

Notes
[1] These are all the ghosts and ghouls haunting the Tower of London
[2] The Ghostly Bear-Monster of London
[3] Ibid
[4] Old Martin
[5] The Book of Lists
[6] The Secret Lives of Ghosts
[7] The lost beasts that roamed Britain during the Ice Age
[8] Lost history of brown bears in Britain revealed
[9] The Elliott O’Donnell Supernatural Megapack: 8 classic books of the supernatural
[10] The Myth of the Moddey Dhoo
[11] Witchcraft, the Devil and Emotions in Early Modern Britain

The Art of the Pickpocket and Cutpurse: Thief-trainers – Part 2

Child criminals. Image courtesy of Dorset History Centre.

Although many children were arrested again and again for stealing, a few were never caught, moving silently amongst crowds like ghosts and melting away into thin air. Those that were trained by a thief trainer possibly had a better chance of survival than those working alone or in small groups, but not by much. Even though the names of fences of goods such as Ikey Solomon and child thieves have come down to us through the public criminal records not many of the thief trainers were ever caught, maybe due to lack or proof or because many members of the gangs were too afraid to rat out their bosses.

Despite the fact that there were lots of thief-trainers both male and female in all the big cities in England most are shadowy nameless figures. Even those that are known such as Thomas Duggin of St Giles and Jemima Matthews of Upper Keate Street in the Flower and Dean Street rookery, who sent eight children out daily to steal in 1820[1], little is known of their background.

Cabbage Ann of Angel Meadow

There are some exceptions for example Cabbage Ann (real name Ann Powell) who lived in the infamous slum of Angel Meadow in Manchester. A widow aged 42, she ran a grocery shop and lodging house and was acquainted with criminals from across England. She was also well-known for regularly giving shelter to thieves. Despite her obvious fishy and underground activities she seems to have been a slippery character. The police to their frustration never seemed to have enough evidence to arrest her.

Angel Meadows slums. Courtesy of Manchester Libraries.

Finally in 1867, she was arrested after a stolen coat belonging to a milkman was found in her cellar. She denied all knowledge and accused 13 year old Michael Crane. Crane admitted to the theft and having left it without permission – whether he was truly responsible or taking the fall for Ann we will never know. To the authorities dismay she was let go but not before the Judge, Mr Fowler issued a damning statement “you are a regular trainer of young thieves – one of the worst women in Manchester – and I will take care to help the police in every possible way to get you transported as soon as possible”[2].

Grassing up the Boss

Although as said before most young thieves refused to dob in their leaders, some did – maybe hoping for a reduced sentence. One such case was reported in the Manchester Guardian on 28 May 1821, when a boy arrested on the charge of petty felony led the beadles to the lair of a 50 year old thief-trainer or fence who was with three other boys trying to melt down and disfigure a brass cock. The group was arrested and the man condemned to 14 years transportation[3].

Transportation to Australia. Courtesy of Hall of Names website.

Another famous story of a young thief turning against his master was the case of John Reeves and Charles King.

The Fall of Charles King

Charles King is for me a fascinating character because he managed to successfully work both sides of the law and reap awards – both as a thief-trainer and as a policeman remaining undetected for years.

During the heyday of his shady activities King was employed as a Metropolitan police detective and was considered a worthy man and who regularly received praise from his superiors for his “extraordinary vigilance”. In his other life he visited daily, the Prig’s Haunt in Tyndal’s Building, Gray’s Inn Lane where he would train ‘outcast’ boys to become efficient burglars. He demonstrated how to use various instruments and tools which would help them in their work and taught them how to pickpocket without being noticed. He would swing a coat on a line and get the boys to practice their skills both singly or in twos and threes. Possibly if the boys got out of hand King could punish them by arranging their arrest and conviction as he knew where and when they would be.[4].

Eventually King’s luck ran out when one of his most successful boys, 13 year old John Reeves turned against him. Reeves had been in and out of prison for years. He had started thieving from a young age. His first arrest had been for stealing bread from Newport market for which he was imprisoned for seven days; his other charges included stealing a bunch of cigars and pinching bacon from shops. According to Reeves he started on his career as a pickpocket after his 6th arrest (maybe it was around this time he first met King). Despite being caught numerous times he was considered a successful thief and must have brought King a tidy sum, for instance one week he managed to steal £100 worth of goods. It was even reported that he could afford “to keep a pony and to ride in the parks”[5].

It seems strange that all of a sudden Reeves agreed to testify against King since by his own admission King always watched over and protected him; trying to get him off charges and never giving evidence against him. Maybe Reeves was threatened or promised a lighter sentence (he was at the time serving a two year sentence for theft at Bridewell) or maybe he was just fed up with being controlled by King.

Image Courtesy of Victorianera.org

King was arrested and tried on the charge of ‘larceny from a person’ on the 9 April 1855[6]. The account of the proceedings can be read on the Old Bailey online records. The crime had taken place on the 31 December 1853, at the Serpentine where crowds of people had gathered to skate on the frozen lake. He was accused of having planned and orchestrated the theft. Reeves stated that he had known King for three years having first met him in Soho. Their association was confirmed by other witnesses seeing them together at other locations.

Reeves described what happened that day; how he met King at a public house in Pulteney Street, Soho, how they met up with other thieves many of whom he recognised at Hyde Park, how he was instructed to steal from a lady watching the skaters from a bridge, how King removed the money and placed the empty purse in the hollow of a tree and how the money was divided up. He also stated that King tried to obstruct another boy from being arrested by tripping a man up. Unluckily for King, Benjamin Sims, a Park Keeper had noticed King and his group acting shifty around the tree. After the party had moved on he found and handed the purse into the police. Other police on duty also recognised King including Police Sergeant Hubbersley who spoke to him and noticed some boys close by who seemed to be following King’s instructions[7].

At the time of the trial King was 32 and married with four children. He had left the police and was running a coffee shop possibly in Soho where he also lodged. He was arrested on the 3 January 1855, and was taken to Bow Street Station. Based on the evidence he was found guilty and sentenced to 14 years transportation to be served in Western Australia.

So the incredible criminal career of corrupt policeman-cum-thief trainer King came to a sudden end. When the full extent of his crimes was revealed it must have been a shock to many who had worked with him. Their feelings were summed up by a fellow policeman who said that he “had never heard a whisper against his character up to the time this charge was made against him”[8].

Concluding Thoughts

Society changed as more people began to campaign to eradicate poverty. The rise of orphanages and free schools together with the razing of slums and their replacement with housing associations such as the Peabody Trust ended much of the need for schools of thievery. Unfortunately, even though the image of a man wearing a long coat with a handkerchief in his pocket teaching urchins to remove it silently is no longer relevant, criminals taking advantage of neglected children and leading them into a life of crime will never disappear completely.

Victorian children. Image courtesy of Victorianera.org

Bibliography

Thomson, J & Smith, Adolphe: Victorian London – Publications – Social Investigation/Journalism – Street Life in London, 1877, http://www.victorianlondon.org/publications/thomson-35.htm

Garwood, John: Victorian London – Publications – Social Investigation/Journalism – The Million-Peopled City, 1853, http://www.victorianlondon.org/publications4/peopled-01.htm

White, Jerry: London in the Nineteenth Century: ‘a Human Awful Wonder of God’, Bodley Head, 2016

Hindley, Charles (ed.): Curiosities of Street Literature: Comprising ‘Cocks,’ Or ‘Catchpennies’, 2012 (digital version)

Old Bailey Online Records: Charles King, https://www.oldbaileyonline.org/browse.jsp?id=def1-484-18550409&div=t18550409-484#highlight

Mayhew, Henry: The London Underworld in the Victorian Period: Authentic First-person accounts by beggars, thieves and prostitutes, Dover Publications, 2005

Gilfillan, Ross: Crime and Punishment in Victorian London: A Street-Level of the City’s Underworld, 2014

Kirby, Dean: Angel Meadow: Victorian Britain’s Most Savage Slum, Pen & Sword History, 2016

Day, Samuel Phillips: Juvenile Crime: Its Causes, Character, and Cure, (original published in 1858), Sagwan Press, 2018

The Cornhill Magazine, Volume 2; Volume 6, October 1862

Vaughan, Robert: The British Quarterly Review, Volume 35, January and April 1862

Duckworth, Jeannie: Fagin’s Children: Criminal Children in Victorian England, Bloomsbury Academic, 2003

Notes

[1] London in the Nineteenth Century: ‘a Human Awful Wonder of God’

[2] Angel Meadow

[3] Fagin’s Children

[4] Curiosities of Street Literature: Comprising ‘Cocks,’ Or ‘Catchpennies’

[5] London in the Nineteenth Century: ‘a Human Awful Wonder of God’

[6] Old Bailey Online Records – full account of the proceedings

[7] Ibid

[8] Ibi

The Art of the Pickpocket and Cutpurse: Schools of Fobology – Part 1

Tags

child crime, crime, cut purses, Fagan, pickpockets, poverty, slums, theft

Training with Fagin

When the breakfast was cleared away, the merry old gentleman and the two boys played at a very curious and uncommon game…The merry old gentleman, placing a snuff-box in one pocket of his trousers, a note-case in the other, and a watch in his waistcoat pocket, with a guard chain round his neck, and sticking a mock diamond pin his shirt, buttoned his coat right round him, and putting his spectacle-case and handkerchief in his pockets, trotted up and down the room with a stick…All this time the two boys followed him closely about; getting out of his sight so nimbly, every time he turned round…If the old gentleman felt a hand in any one of his pockets he cried out where it was; and then the game began all over again. [1]

“The merry old gentleman’s pretty little game” by Frederic W. Pailthorpe — seventh illustration for “Oliver Twist” (1886) (victorianweb.org)

This passage from Oliver Twist is the most famous description of the training of young thieves in literature. Although it is a fictional account, as with all Dickens’ books it was taken from real life stories and events he had witnessed, read about or heard of from the people involved. The details of how pickpockets learnt their trade are corroborated by numerous factual accounts and Saffron Hill where Dickens placed The Three Cripples, Bill Sikes favourite alehouse was actually a lodging house in the Victorian period. Next to the lodging house was a pub called The One Tun which Dickens patronised. This public house was established in 1759, and is one of only two pubs of this name still in existence and trading in London today[2].

The One Tun of Old Pye Street

Incredibly there was another One Tun public house during the same period which also boasted a connection to Dickens. Although both pubs were located in slums, the pub in Old Pye Street managed to reach new lows even in a city noted for areas of abject poverty. The name of this infamous area of London paints a vivid picture – The Devil’s Acre. The Devil’s Acre was only a few yards from Westminster Abbey and the prestigious houses which surrounded it. The irony of its location was not missed by Dickens who wrote “The most lordly streets are frequently but a mask for the squalid districts which lie behind them, whilst spots consecrated to the most hallowed of purposes are begirt by scenes of indescribably infamy and pollution; the blackest tide of moral turpitude that flows in the capital rolls its filthy wavelets up to the very walls of Westminster Abbey”[3]. This notorious rookery (a popular slang word for slum in the eighteenth and nineteenth centuries) with its narrow streets, gloomy alleyways, overcrowded and dilapidated buildings was home to thousands of destitute and poor inhabitants, many of whom eked out a meagre living through criminal activities and prostitution.

Dorset Street 1902. Jack London, Public domain, via Wikimedia Commons

The pub in Old Pye Street was known to be a hideout for a thief-trainer and his boys, orphans who had been taken off the streets. On a visit, Andrew Walker, a member of The City of London Mission, was horrified to find the children living in such a place. He nicknamed it ‘The School of Fobology’[4] and witnessed first-hand, children being taught the art of pickpocketing. His report so shocked the Mission that the wealthy philanthropist, Adeline Cooper in 1853, bought the pub and along with the famous social reformer, the Earl of Shaftesbury, founded the first Ragged School which gave free basic education for poor children. Interestingly the landlord left without paying his rent and stripped the pub of all its furnishings and fittings. By 1871, the school had around 133 pupils[5].

The Billigsgate Cutpurses

One of the earliest known schools of theft was found at an alehouse at Smarts Key near Billingsgate in 1585. It was run by Wotton, a gentleman who had fallen on hard times. The Recorder, Fleetwood, wrote that somehow Wotton convinced all the cutpurses in the area to come to his house. He set up a school to train thieves and devised some ingenious methods to help them learn their trade. Two objects were hung from the roof, one a pocket and the other a purse. The pocket contained counters and was hung up with hawk’s bells and a little scaring bell. The purse held silver. The boys would try to remove a counter and the silver without disturbing the bells. Those that managed to get the counter became a “public foyster”(pick-pocket) and those that took out the silver was “adjudged a judicial nypper” (cutpurse or pick-purse)[6].

Life on the Streets

Amongst the filth and poverty and largely ignored were the street children. Neglected and abandoned both by their parents who were often in prison, absent or dead and society to whom they were either invisible or treated like vermin, they stole to survive. The large number of children in prison or in Houses of Correction is heart-breaking. In 1849, in England and Wales 10,460 children under 17 had been arrested and convicted[7]. Living on the streets, preferable to the brutal workhouse, was dangerous and so many preferred to band together into child gangs as there was safety in numbers.

See page for author, CC BY 4.0 https://creativecommons.org/licenses/by/4.0, via Wikimedia Commons

It is therefore no wonder that the professional thief-trainers had their pick of candidates. For street children suffering malnutrition and living in filth this represented a step up as they would gain a roof over their head and food in their belly. Thief-trainers would look out for boys and girls who were quick, sharp and steady. Sometimes they would notice a child stealing and approach them. If the child was good-looking this would be another point in their favour.

As well as teaching them the tools of their trade they would also instruct them on how to behave and dress in fashionable places such as railway stations and race-courses so they could blend in with the crowd. As for the thief-trainers they gained a source of income and knew that if the child got caught it was nearly impossible to trace the crime back to them and so they could “concoct crimes with a readiness and a recklessness arising only from impunity”.[8]

“Oliver amazed at the Dodger’s mode of going to work,” fifth illustration of “Oliver Twist” by George Cruikshank (victorianweb.org)

How to be a Thief

Nearly two hundred years later the Annual Register of the 5 March 1756, records another school which had managed to achieve notoriety[9]. The school was sited in a public house near Fleet Market where a club of boys were instructed on pickpocketing. Taken from the evidence given by the four boys who were arrested, an idea emerges of the techniques and skills which the boys were taught at this school.

Stage One: The ability to remove a handkerchief out of the thief trainer’s pocket and then a watch. They were taught to go for small light objects such as scarf pins which were easy to remove and hide; how to bump into and distract their prey; and where they could find the best pickings such as at crowded fairs and firework displays. Practice made perfect and eventually the trainee thief could remove the items without the owner being aware that their property had gone.

Image courtesy of www.janeaustenslondon.com

Stage Two: The next stage was how to pilfer from a shop. The first important step was to choose a shop with a hatch. One boy would distract the owner or manager by gaining entry whilst the other would lie on his belly close to the hatch. The hatch would be left slightly ajar when the first boy left. Once the owner had disappeared from the shop floor the second boy would crawl in on all fours and take whatever items they could, including money from the till. They would then escape the same way.

Stage Three: This stage saw the pickpocket move on to breaking and entering. Here they were instructed to work in pairs. The boys would be sent to a potentially lucrative target and pretend to be beggars. They would then lie down under the shop’s window and feign sleep whenever someone passed them. During the intervals when they were unobserved they would scrape out the mortar from around the bricks in the wall (which were usually thin and poorly constructed). Once they had a hole big enough, one of them would crawl in and steal anything they could carry and the other would hide the gap with his body, pretending to be asleep[10].

Lodging Houses and Flash Houses

Lodging houses also gained a bad reputation and as with public houses sometimes functioned as schools for thieves. These schools flourished during the Victorian era largely due to the end of apprenticeships and the march of industrialisation which worsened conditions in the slums.

Generally the training techniques did not vary that much wherever the children received their education. An unidentified lodging house trained both boys and girls (girls were often used as decoys and could be more successful as thieves since they could get closer to wealthy ladies without arousing suspicion). In this school a doll was hung up and dressed in the image of a gentleman or lady and a purse placed in its pocket. The purse contained 6 old pence and a bell. Again the children had to remove the money without ringing the bell[11].

Pubs because they sold alcohol were seen as places of vice and disrepute and so it is not surprising that they often became centres “for thieves and other evil-doers”[12]. Those pubs which had a particularly bad reputation became known as ‘flash-houses’ and were labelled “nurseries of crime”[13]. It was believed that in the first half of the 1800s, at least 200 flash-houses functioned in London. Here the police and crooks would drink side by side. Often the police ignored any dubious goings on within their walls such as the fencing of stolen goods since they provided such a rich source of information for any more serious criminal activities in the area. The infamous Mrs Jennings of the Red Lion in White Cross Street ran a very profitable flash-house where she acted as a fence, hiding goods behind cupboards and at the same time controlled a number of boys and girls who reported to her and lived with her [14].

Final Thoughts

In my mind the image of the Victorian thief and their training will always bring to mind Ron Moody from the musical Oliver dressed in a tatty green coat with handkerchiefs hanging out of his pockets dancing and singing You’ve got to pick a pocket or two to a group of cheerful urchins. Although, I know that in reality life for these children was far from jovial, I do find it fascinating that the musical does in its own way show the reality of how juvenile pickpockets and cutpurses were trained.

So who were the thief-trainers? That is another post…

Ron Moody as Fagin in Carol Reed’s 1968 musical drama film, Oliver!

Bibliography

Thomson, J. & Smith, Adolphe: Victorian London – Publications – Social Investigation/Journalism – Street Life in London, 1877, http://www.victorianlondon.org/publications/thomson-35.htm

Garwood, John: Victorian London – Publications – Social Investigation/Journalism – The Million-Peopled City, 1853, http://www.victorianlondon.org/publications4/peopled-01.htm

Rookeries, flash houses and academies of vice, https://forromancereaders.wordpress.com/2009/10/03/rookeries-flash-houses-and-academies-of-vice/

Slum Living: London’s Rookeries-, http://georgianlondon.com/post/49461306842/slum-living-londons-rookeries

Cholera and the Thames: The Devil’s Acre, https://www.choleraandthethames.co.uk/cholera-in-london/cholera-in-westminster/the-devils-arce/

White, Jerry: London in the Nineteenth Century: ‘a Human Awful Wonder of God’,  Bodley Head , 2016

Hindley, Charles (ed.): Curiosities of Street Literature: Comprising ‘Cocks,’ Or ‘Catchpennies’, Palala Press, 2012

Lower Thames Street, https://www.british-history.ac.uk/old-new-london/vol2/pp41-60

Saffron Hill, https://exploring-london.com/tag/the-three-cripples/

Day, Samuel Philips: Juvenile Crime: Its Causes, Character, and Cure, Samuel Phillips Day, (originally published 1858), 2014

Rookery (slum), https://en.wikipedia.org/wiki/Rookery_(slum)

Dickens, Charles: Oliver Twist

Plaque: One Tun pub – Saffron Hill, https://www.londonremembers.com/memorials/one-tun-pub-saffron-hill

The One Tun Ragged School, Perkins Rents, c.1870, http://www.museumoflondonprints.com/image/750780/the-one-tun-ragged-school-perkins-rents-c-1870

Rookeries, flash houses and academies of vice, https://forromancereaders.wordpress.com/2009/10/03/rookeries-flash-houses-and-academies-of-vice/

One Tun, 3 Perkins Rents, St John, Westminster, https://pubshistory.com/LondonPubs/WestminsterStJohn/OneTun.shtml

Notes

[1] Oliver Twist, Charles Dickens

[2] Plaque: One Tun pub – Saffron Hill

[3] The Devil’s Acre

[4] Cholera and the Thames – The Devil’s Acre

[5] The One Tun Ragged School, Perkins Rents, c.1870

[6] Thames Street

[7] Victorian London – Publications – Social Investigation/Journalism – The Million-Peopled City

[8] Juvenile Crime: Its Causes, Character, and Cure

[9] Victorian London – Publications – Social Investigation/Journalism – The Million-Peopled City

[10] Ibid

[11] Ibid

[12] One Tun, 3 Perkins Rents, St John, Westminster

[13] Juvenile Crime: Its Causes, Character, and Cure

[14] Rookeries, flash houses and academies of vice

Eastbury Manor House: Barking’s hidden gem and its Gunpowder Plot Myth

Tags

barking, Barking Abbey, conspiracy, dissolution of the monasteries, Eastbury Manor, gentry house, Gunpowder Plot, Lord Mayor of London, lost London, sixteenth century

Eastbury Manor.  Image by Gordon Joly Attribution Sharealike 2.5

In the middle of Barking surrounded by a council estate stands a Grade I listed Elizabethan manor house. I have heard people gasp when they first see it, not just because of the beauty of the building but because its sheer existence is so surprising. Its location seems incongruous almost as if it has been dropped from a great height and landed in an alien landscape. In fact, Eastbury Manor is one of the last reminders of a time when Barking was part of one of the most powerful and wealthy institutions in England.

The Most Powerful Abbesses in the Kingdom

Barking Abbey: curfew tower by Rept0n1x – Own work, CC BY-SA 3.0, https://commons.wikimedia. org/w/index.php?curid=10960052

The Benedictine monastery of Barking was founded in AD666 by Erkenwald, later Bishop of London. Erkenwald appointed his sister, Ethelburga as the Abbey’s first Abbess. Barking was built originally as a ‘double house[1]’ which meant that monks and nuns lived in separate communities but were both under the control of the Abbess. In 870, the Vikings attacked and the lands surrounding the monastery became part of Dane Law territory until the 900s when the English retook the area. The abbey and nunnery were rebuilt this time as a single-sex institution. Further building work and remodelling took place again in the 12^th century[2].

Over the next 600 years, the abbey grew in both wealth and size as it gained new charters relating to taxation and control of Barking water mill and tolls as well as accruing more and more holdings. The seat of abbess became highly sought after with kings and powerful barons desiring the position for their wives and female relations. Initially, the king had the power of choosing the abbess but later it became an elected seat at the insistence of the pope during the reign of King John.

The abbey was the richest and most powerful institution in the kingdom and the Abbess of Barking the most important religious female role in England with all other abbesses subject to her authority. Unfortunately, its eminence ended with Henry VIII and the dissolution of the monasteries in the 16^th century. In 1539 the Abbey surrendered, it was one of the last religious houses to be dissolved as the final abbess, Dorothy Borley was a friend of the King’s Representative[3].

In 1541 the abbey which had played host to William the Conqueror and had been ruled by some of the most influential women in medieval history including Mary Beckett (who had been promoted as abbess by a guilt-stricken Henry II to atone for the murder of her brother, Thomas Beckett[4]) was dismantled and the reign of the Abbesses of Barking came to an ignoble end. The nuns were given large pensions, the abbey’s treasures confiscated and the lands divided up and sold. Included in the property was the land on which Eastbury Manor House was later built.

The Early Years

There might have already been a house built on the land but no residence is mentioned in the listing of the halls (which included Mucking and Westbury) belonging to the abbey at the time of the dissolution. The land which was primarily marshland was acquired by Sir William Denham who had made his fortune in commerce and had been elected Master of the Ironmongers’ company seven times. He had also served eleven years as Alderman of Coleman Street Ward[5]. On his death, he still owned the lands of Eastbury although there is no evidence that he had ever lived on the property. Eventually, the estate came into the possession of Clement Sysley who was responsible for the building that exists today.

The Building of Eastbury Manor

In the booklet published by the London Borough of Barking and Dagenham, it says that the ‘architectural expert, Sir Nicholas Pevsner believed that various distinctive features were characteristic of the 1550s’[6]. He suggested that based on features such as the lead rainwater hopper head which has been dated to the 1570s the building took many years to complete. The political stability under Elizabeth I is reflected in the changing building styles. Eastbury Manor House was built with large windows on the outside instead of around a central courtyard with windows facing the centre and easily defendable outer walls.

Elizabeth I in coronation robes. By anonymous – Scanned from the book The National Portrait Gallery History of the Kings and Queens of England by David Williamson, ISBN 1855142287., Public Domain, https://commons.  wikimedia.org/w/index.php?curid=6639542

 

Eastbury Manor House is a handsome timber-framed building with red-brick work ‘enhanced with diaper-work patterns in a grey colour bricks’[7]. The main part of the house has two storeys with an attic above and cellar below. The manor has two wings. The western wing contained the sleeping quarters and the east side the ‘Great Chamber’. On the ground floor was the ‘dining room, vestibule, hall and buttery, plus a parlour and kitchen’[8]. Originally there would have been two octagonal turrets linking the floors but only one has survived.

The house has some interesting features. If you look at the wall of the entrance to the building you can see a blocked slit window. This window ‘once gave light to a hidden space above the porch ceiling but below the floor of the chamber above’[9] and is believed to have been used by Sysley as a strong room where he kept his valuables and important documents. Upstairs in the two main rooms above the hall, the remains of wall paintings are still visible. These stunning murals depict pastoral and fishing scenes framed by painted columns and archways. The building would have had murals in many of the rooms but unfortunately, the majority of them have been lost.

The house was known as a ‘gentry house’ as despite the wealth of its owner and the expensive materials used i.e. glass in all the windows and red brick in its construction it was still a provincial residence. Time has stood still for this building as it was never extended and so remains a perfect example of Elizabethan architecture

A Confused History

Although the actual structure of the Manor House is pretty simple to understand it is a completely different story when it comes to who was living in the house after Sysley’s death in 1578.

Monument to Sir Thomas Vyner, attributed to Jasper Latham in 1672, at All Saints’ Church in Gautby. Image by Richard Croft CC BY-SA 2.0

What is clear is that on Sysley’s death his wife Anne gained possession with the proviso that it would be passed onto their son Thomas ‘to him and his heirs forever at Eastbury[10]’, it was not to be. Thomas appears to have had serious money troubles and had to ask his mother’s second husband, Augustine Steward for assistance. So far so good but now things start to go adrift. Some sources state that in 1592 Thomas ‘granted a 500 year lease to his stepbrother, Augustine Steward the younger[11]’ but others imply that Thomas still owned the building at this time. The phrasing used is confusing as it says that Thomas was in possession to ‘just before 1608’[12] which could mean anytime between 1592 and 1608. If the later date is correct that maybe Steward was living in the property as a tenant. Other possible occupants of Eastbury at this time were the diplomat and tax collector John Moore and his Spanish wife Maria Perez de Recalde. Some researchers believe that they were responsible for the commissioning of the wall paintings in the early 1600s.

Things get clearer later on when in 1628 Martin Steward sells Eastbury to Jacob Price. The house for some reason did not stay with one family for very long. Most of the owners rented the property out to tenant farmers, who worked the land and on occasion housed their animals on the ground floor, rather than live in it themselves. The most well-known purchaser was Sir Thomas Vyner, Lord Mayor of London from 1653-1654 who bought the manor house in 1650[13].

The chronology for the late 16^th and early 17^th century of who lived when at Eastbury becomes really important when trying to work out if the most famous legend associated with the manor house has any grounding in truth. This is its connection to the plot to blow up the House of Lords more commonly known as the Gunpowder Plot.

Eastbury Manor and the Gunpowder Plot

17/18th Century Broadsheet. Unknown (printed for P. Brooksby, I. Deacon, I. Blare, I. Back.), Public domain, via Wikimedia Commons

To a large extent, the writer Daniel Defoe can be blamed for the longevity of the myth. Around 1770 he wrote in the publication ‘Tour throughout the whole island of Great Britain’

“a little beyond the town, on the road to Dagenham, stood a great house, ancient, and now almost fallen down, where tradition says the Gunpowder Treason Plot was at first contriv’d and that all the first consultations about it were held there”

Aside from the tradition that the conspirators met at Eastbury to discuss the plans for the blowing up of parliament, there was also a story circulating that Lord Monteagle was staying at the manor house when he received the anonymous letter that led to the discovery of the plot. Another tale refers to the plotters plan to return to Eastbury and watch the flash and the ensuing commotion from the top of one of the towers[14].

There are many holes in these scenarios for one thing Lord Monteagle stated that he received the letter at his town house in Hoxton[15]. The only tenuous connection is a baptism entry from the local parish records that suggests that at some point in Monteagle’s life he may have resided in the area but there is nothing to link him to residing at Eastbury. In addition, the idea of watching the aftermath of the explosion from Eastbury is definitely far-fetched. The only basis for this is that apparently, Fawkes hired a Barking boat to ferry him and another man to Gravelines, northern France.

William Parker, 13th Baron Morley, 4th Baron Monteagle (1575 – 1 July 1622) By John de Critz – Berger Collection: id #5 (Denver, Colorado), Public Domain, https://commons.wikimedia.org/w/index.php?curid=6436462

Those that in the past believed that the conspirators met at Eastbury usually base their supposition on the link between Francis Tresham and John Moore and his wife Maria, the Moores’ supposed presence at Eastbury and the fact they were all recusants. Their theory may go something like this: John and Maria being recusants who harboured ill-feeling toward the king and parliament and wanted the country to return to Catholicism allowed Francis, who was related to them through John’s step-daughter’s marriage to Francis’ younger brother Lewis, and the conspirators to meet at Eastbury.

The problem is that although John and Mary were recusants i.e. they refused to attend services of the Church of England and were likely disappointed that James was not more sympathetic to the Catholic cause, there is no evidence that they ever worked against the crown and indeed John Moore held an important official role.

On the other hand, Francis Tresham did know about the plot against the government and had previously been imprisoned for plotting against the crown. He had also been involved in what was called the ‘Spanish Treason’ in which he travelled to Spain with Thomas Wintour and more suspiciously Guido (Guy) Fawkes[16]. By 1605 he had seemingly renounced his treasonous activities and even sworn loyalty to James. Francis was also related by marriage to both Edward, 10^th Baron Stourten and William Parker, 4^th Baron Monteagle (whose father was also a recusant).

The fly in this ointment is that Tresham did not learn of the plot until the 14 October 1605 only three weeks before the planned attack. All details on the how and the when would have already been decided on. Maybe Robert Catesby, the plot’s chief instigator and the others were concerned that Tresham was a liability due to his reputation as a hot-headed[17] and his family connections. Indeed when Tresham raised concerns about the safety of Monteagle and Stourton he was told that unfortunately the innocent must also suffer for the greater good. This has led to many historians believing that Francis Tresham was the author of the anonymous letter warning Monteagle not to attend the opening of the House of Lords. The letter once deciphered was shown to Robert Cecil, 1^st Earl of Sainsbury and the King. Monteagle joined the search of the House of Lords’s undercroft where Fawkes was found with a match and the gunpowder. On being tortured Fawkes revealed the names of his co-conspirators including Tresham. The men were arrested and taken to the Tower. Tresham died of a urinary tract infection before he could be charged with treason. Despite not being formally charged his head was removed and displayed alongside Robert Catesby at Northampton and his body thrown into a hole at Tower Hill[18].

So unless Moore and his wife were involved themselves in the plot without Tresham’s knowledge and were without question living in Eastbury at the time, the legend does not really hold water. As a child I grew up hearing the story and believing in it and so was really disappointed when I learnt it was a myth, I would have loved it to be true!

The gunpowder plotters. National Portrait Gallery: NPG 334a

The manor house preserved for posterity

By the beginning of the last century, the house was in ruins. The Great Tower staircase was demolished in 1814, the wooden flooring and fireplaces had been removed and only the west wing was liveable. Luckily it came to the notice of Octavia Hill and C.R. Ashbee and they began a campaign to buy the house from its then owners. Eventually, the manor house was taken under the guardianship and protection in 1917 of the National Trust and restored with the London Borough of Barking and Dagenham later managing it on their behalf. It is now a popular wedding venue as well as holding cultural and educational events. So although the gunpowder plot connection is debunked, Eastbury is still a wonderful place to visit and we are so lucky to have it.

And of course…

…there are the resident ghosts, roughly about five of them including one of a young girl who has been sighted in the upper rooms but who can only be seen by women and children!

Bibliography

Tour throughout the whole island of Great Britain, Daniel Defoe

The ancient parish of Barking: Manors, https://www.british-history.ac.uk/vch/essex/vol5/pp190-214

Barking Abbey, https://historicengland.org.uk/listing/the-list/list-entry/1003581

Gentleman’s Magazine and Historical Review, Volume 7, Sylvanus Urban, https://books.google.co.uk/books?id=RaE3AAAAYAAJ&pg=PA664&dq=eastbury+manor&hl=en&sa=X&ved=0ahUKEwi1zPnbprDdAhUqK8AKHc1pBcg4RhDoAQhMMAg#v=onepage&q=eastbury%20manor&f=false

House of Benedictine nuns, https://www.british-history.ac.uk/vch/essex/vol2/pp115-122

Barking Abbey, http://valencehousecollections.co.uk/exhibitions/barking-abbey/

At Eastbury Manor, http://spitalfieldslife.com/2018/07/01/at-eastbury-manor/

Eastbury Manor House: Historical notes, https://www.british-history.ac.uk/survey-london/bk11/pp13-18

Eastbury House, https://www.barkingdagenhamlocalhistory.co.uk/barking-eastbury-house

Eastbury Manor House, Upney, https://lostcityoflondon.co.uk/tag/lord-monteagle/

William Parker, 4th Baron Monteagle, https://en.wikipedia.org/wiki/William_Parker,_4th_Baron_Monteagle

Connections to the Gunpowder Plot, https://www.nationaltrust.org.uk/lists/connections-to-the-gunpowder-plot

Francis Tresham, https://en.wikipedia.org/wiki/Francis_Tresham

Tresham baronets, https://en.wikipedia.org/wiki/Tresham_baronets

A guide to Eastbury House, Susan Curtis

British Express: Eastbury Manor House, https://www.britainexpress.com/attractions.htm?attraction=1431

Notes

[1] Barking Abbey (Valence House)

[2] Barking Abbey – Historic England

[3] Barking Abbey (Valence House)

[4] Ibid

[5] Eastbury Manor House: Historical notes

[6] A Guide to Eastbury House

[7] Ibid

[8] Eastbury House

[9] British Express: Eastbury Manor House

[10] At Eastbury Manor

[11] The ancient parish of Barking: Manors

[12] Eastbury Manor House: Historical notes

[13] Ibid

[14] Eastbury Manor House: Historical notes

[15] Eastbury Manor House, Upney

[16] Francis Tresham

[17] Ibid

[18] Ibid

The Witchcraft Werewolf Trials of Amersfoort och Utrecht

Tags

Amersfoort, Beast of Bedburg, Bersekers, Magic salves, Netherlands, pact with the devil, Peter Stumpp, shapeshifters, shapeshifting, Sigmund, Sinfjotli, sixteenth century, trials, Utrecht, vikings, warriors, werewolves, Witchcraft

Shapeshifters on Trial

By Lucas Cranach the Elder – Gotha, Herzogliches Museum (Landesmuseum), Public Domain via Wikimedia.

In The Netherlands in the 1590s, tales of the Devil’s evil machinations once again conjured up fear and horror in the minds of the inhabitants of Amersfoort and Utrecht. This time the cause was a trial that combined accusations of witchcraft and sorcery with the unnatural state of animal shapeshifting.

The trial held in 1595, led to the execution of Folkt Dirks a 62-year-old farmer from the Hoogland province of Utrecht and his 17-year-old daughter Hendrika along with members of their ‘coven’; Anthonis Bulck and Maria Barten. The main evidence against them was provided by Dirks’ sons, in particular 14-year-old Hessel and 13-year-old Elbert.

Elbert in his testimony spoke of having had made a pact with the Devil, along with his father, sister, older brother, and two younger brothers; 11-year-old Gijsbert and 8-year-old Dirk. He also claimed that the Devil had given his father a hairy belt after receiving the family’s oaths of loyalty. The belt gave them the power to turn into wolves. In this form, they had, after accepting the gift, immediately gone to the fields in Eemland, where he, together with his older brother, and his father had drunk the blood of cattle [1]. Elbert continued that the Devil had also ordered them to undress and had changed them into cats. In this guise, they had been taken to a place near Amersfoort where they had found other cats with whom they danced until two in the morning [2].

“The Water Torture.— Facsimile of a Woodcut in J. Damhoudère’s Praxis Rerum Criminalium: in 4to, Antwerp, 1556.” – Used to illustrate. Public domain via Wikimedia.

Hessel’s confession ran on very similar lines to his brother’s. He recalled that on one occasion while he was with his godmother, the Devil had come down the chimney along with a woman who danced for the Devil’s pleasure. In the original text, the woman is described as a “red cat (Tom)” (although it is unclear if she was already in the form of a cat when she first appeared). The Devil had given him a piece of black leather and a black cloth with pins in it [3]. Eventually, the Devil had stopped the woman’s dance with the words “Thou ugly beast, now you will go with me” and had tied a leather belt around her, changing her into a wolf. The Devil and the female were-wolf had then, along with Hessel (also in his wolf form) flown up the chimney to a field, where they attacked and fed on the local livestock [4].

After hearing this evidence, the local officials brought Folkt Dirks to listen to his sons’ accusations. After having gone through two separate stints of torture, the water test, and hearing his sons condemn him to his face, Dirks finally broke and on his knees confessed to being an emissary of the Devil, practicing witchcraft, and having taken the form of a wolf. He told his torturers how after receiving a black doublet a few years earlier he had been compelled to commit evil acts and had been given the ability to shapeshift. On the 14 June 1595, Dirks was sentenced to death. He was burned at the stake the very same day [5].

A week later, Hendrika Dirks, followed in her father’s footsteps. She admitted to having surrendered to the Devil when she was eleven years old and having for the last few years been sexually intimate with him. She spoke of attacking cattle in the fields [6] and described how she, accompanied by some unnamed female relatives, attended dances during the witches’ sabbath in the form of either a cat or a wolf [7] (there seems to be some confusion here as to which). During her interrogation, whether under duress or not, she gave her torturers the names of others whom she claimed had been present at these orgies. Based on her testimony; Grietje Segers, Cornelius Hendrik Bulck and his son Anthonis and Maria Barten were also condemned. Grietje Segers committed suicide in prison but Cornelius Hendrik Bulck managed to escape and was never heard from again. Anthonis and Maria were tortured and were finally executed alongside Hendrika [8].

The lives of Dirks’ sons; Hessel, Elbert, Gijsbert and Dirk were spared due to their youth but they were severely whipped until their backs ran with blood. They were also forced to watch the executions of their sister and Maria

The case of Folkt Dirks is an interesting one. It is more than likely that the Dirks’ family had been under suspicion for a long time. If they hadn’t then Hessel and Elbert must have really hated their father and sister in order to accuse them of committing such terrible, heretical crimes. At certain points during the trial, the boys seemed confused, unsure of what they were saying. This is reflected in their testimonials where they sometimes contradict themselves e.g. they state that they had never taken part in the mutilation of cattle but a local official testified that they had admitted to him of having been involved. Maybe they were under pressure to testify or were being controlled or were simply terrified.

One story which had floated about for about a year prior to his arrest, alludes to Dirks’ dark skills and in particular his unnatural control over animals. According to a female neighbour, Dirks had bewitched her horse with the words “what a nice bay that is, god bless him” [9]. The woman gives no further details about why he would want to curse her horse. Possibly she thought he had done it out of envy or spite. It is also interesting that another rumour existed that Dirks’ wife was descended from a matrilineal hereditary line of witches. Although there is no mention of her (probably she had already died), it might explain the accusations against Hendrika and possibly why it was considered safe to allow the boys to go free.

There is one more case that occurred at the same time in the same area and that was the trial of Kanti Hans and his wife. They admitted to being followers of Satan and having been given the power to turn into bears as a reward. There is no evidence as to why they were arrested and since their statements were made whilst they were being tortured, it is difficult to believe the sincerity of their confessions. The fascinating point with the case of Hans and his wife is that they were given the power of transforming into bears and not wolves. Compared to the number of witchcraft trials happening in Europe at the time, only a small proportion included accusations of shapeshifting into were-wolves [10] and even less involved were-bears.

German Woodcut 1722. Public domain via Wikimedia.

Studies of this case have agreed that the judgment passed on the Dirks’ family was one based on witchcraft rather than on werewolfery (although werewolf trials at that point in time were being held, albeit in much lower numbers than witchcraft trials). That being said there is one main element of both these stories that link them to the more straight-forward trials of suspected were-wolves e.g. the 1598 trial of Peter Stumpp, that is the role of the wolfskins and bearskins in the Dirks’ and Hans’ confessions.

The Battle Lust of the Berserkers

By Hans Baldung – Source: R. Decker, Hexen, Frontispiz (2004), Public Domain via Wikimedia.

The idea that a bite can cause a person to become a were-wolf is a relatively recent idea. More common in the past was the belief that the change was caused by a salve rubbed on the body or by the wearing of animal skins. The concept of the transformational power of animal skins has a long history which more than likely originated with the emergence of powerful and feared fighters who eventually became the berserkers of Viking sagas and legends.

When someone talks of berserkers the image that appears in our heads has been so strongly influenced by the mythology that arose around them that it is hard to extract the reality from the fantasy. The berserkers ‘bear-shirts’ were originally an elite group of warriors who served under the Scandinavian kings in honour of Odin, alongside another group known as the wolfskins (heathen wolves). There seems to be confusion in the sources over whether or not the wolfskins were part of the berserker brotherhood or a separate group altogether [11]. It is possible that berserkers and wolfskins form two subcategories of one group, with each choosing a different totem and as a result assuming the characteristics and mannerisms of that animal. It is more than probable that these warriors wore either a wolf or bear skin over their armour [12]. This would have accomplished a number of things; the skins would have provided insulation from the harsh weather of Northern Europe, afforded them extra protection in battle which would partly explain their reputation as being invulnerable to weapons and also given them the “appearance of grimness and ferocity” [13] which would strike fear in the hearts of their enemies. Add this to them being intoxicated with battle lust; biting their shields, attacking boulders and trees, and even killing each other whilst waiting [14] and you get a striking image.

The Haraldskvadet, a 9th-century skaldic poem honouring King Harald at Hatrsfjord perfectly captures the maniacal nature of the berserkers when it describes how the “Berserkers roared where the battle raged, wolf-heathens howled and iron weapons trembled” [15]. It is not then surprising that their foes seeing the berserkers’ primeval and maniacal behaviour would assign them supernatural powers, abilities which to their minds would have been attributed to the wearing of animal skins.

The Legend of Sigmund and Sinfjotli

Woodcut image of one of the Vendel era Torslunda plates found on Öland, Sweden. It probably depicts the god of frenzy Óðinn followed by a Berserker.  Public domain via Wikimedia.

This idea that by covering yourself in animal skins the wearer can take on the power of the animal was passed down through popular tales and legends in northern Europe and was initially associated with sorcery. In the wild saga of the Volsungs, it is told how Sigmund and his son Sinfjotli came across a house where they found two men asleep and above them hanging up, wolfskins. Knowing that the sleeping men had dealing with witchcraft the brothers dressed themselves in the wolfskins and were immediately overtaken by the “nature of the original beast” [16]. With the power of the wolf, they went on a ten-day rampage which ended when Sigmund gave his son a lethal bite on the neck. The son only survived because a kind raven gave Sigmund a feather imbued with healing powers [17].

The Werewolf of Landes

By Hans Baldung – Source: R. Decker, Hexen, Frontispiz (2004), Public Domain via Wikimedia.

The belief that wolf skins could turn someone into a wolf was not confined to Northern Europe, it existed all over Europe and even further afield. Eventually, the story subtly changed and by the medieval period, it was believed that it was the Devil who gave those who he wished to corrupt, pellets or belts, in order to commit atrocious acts in his name.

This can be seen in the story of Jean Grenier who lived in Landes in the South of France. Jean admitted to local officials that he had sold his soul to the Devil who had in return given him a salve and wolf pelt which had conferred on him the power of transforming into a wolf. He said he had the wolf skin in his possession and that he went out hunting for children to devour at his master’s command.  Jean’s evidence matched the circumstances surrounding reported child disappearances and several children testified to having been attacked by him. An enlightened sentence for the time stated that Jean was an imbecile and dismissed his confession of being in league with a demonic figure. Jean was sentenced to confinement at a local monastery for the rest of his life [18].

The Beast of Bedburg

The most notorious and famous werewolf case is that of Peter Stubbe, a wealthy farmer who lived in the late 1500s in Bedburg, Germany. He was accused of the killing and mutilation of livestock and multiple murders including 13 children and two pregnant women, whose foetuses he ripped from their bellies, feeding on the unborn babies’ hearts. He was also believed to have sexually molested his own daughter and having killed his son and eaten his brains. The townspeople of Bedburg initially believed that the crimes had been committed by wolves but later feared that it was the responsibility of a demonic force or a werewolf. At his trial, Stubbe admitted to having received a wolf’s pelt from the Devil at the age of 12 which would turn him into the likeness of a wolf with an insatiable hunger. He said when he removed it, he would return to his human state again. His confession obtained on the rack does make one wonder about its veracity. His punishment was severe and terrible, he was placed on a wheel and his flesh removed with red hot pincers. His arms and legs were broken and his head cut off. His daughter and mistress were accused of being his accomplices, strangled and their bodies burnt along with his. Suffice it to say, the belt was never found [19].

Composite woodcut print by Lukas Mayer of the execution of Peter Stumpp in 1589 at Bedburg near Cologne. Public domain via Wikipedia.

One recent interpretation of Stubbe’s case is that the accusation was motivated by greed and jealousy; Stubbe was a very wealthy and powerful man. It would have been in some people’s interests to destroy him and his family and in that, they were successful!

Conclusion

Returning to the Dirks family, the fascinating part of their story is not their being accused of witchcraft; witchcraft trials were numerous during this period, but the werewolf side of it. In many countries in Europe, witches were believed to have the power to shapeshift, so these accusations were not unusual in itself but linking their tale and that of Hans and his wife to were-wolves and were-bears is. It combined two elements that people in the medieval period feared the most, witches and werewolves, whilst at the same time continuing a long-held belief that went back to the berserkers and the power of the ancient gods.

The Company of Wolves. Directed by Neil Jordan. Palace Pictures 1984.

Bibliography and Further Reading

Werewolf Witch Trials, https://www.revolvy.com/topic/Werewolf%20witch%20trials&item_type=topic

Willem de Bleucourt, https://www.faculty.umb.edu/gary_zabel/Courses/Phil%20281b/Philosophy%20of%20Magic/Arcana/Witchcraft%20and%20Grimoires/deBlecourt-womenaswitch.pdf

The Truth about Viking Berserkers, https://www.google.com/amp/s/www.historyextra.com/period/viking/the-truth-about-viking-berserkers/amp/

The Wild and Insane Viking Warriors, https://www.historia.ro/sectiune/general/articol/the-wild-and-insane-viking-warriors

Berserkers and other Shamanic Warriors, https://norse-mythology.org/gods-and-creatures/others/berserkers-and-other-shamanic-warriors/

History of the Werewolf Legend, https://www.google.com/amp/s/www.history.com/.amp/topics/folklore/history-of-the-werewolf-legend

Lycanthropie en weerwolfprocessen in de Nederlanden tijdens de zestiende en zeventiende eeuw, https://www.dbnl.org/tekst/_tie002200201_01/_tie002200201_01_0037.php

The Werewolf of Bedburg: The true story of a monster that terrorized a German village, https://www.liveabout.com/the-werewolf-of-bedburg-2597445

Witchcraft and Masculinities in Early Modern Europe, ed. Alison Rowlands, 2009

Peter Stubbe, http://www.scaryforkids.com/peter-stubbe/

Germany’s Brutal Werewolf Belt and The Gut-Wrenching Execution of Peter Stubbe, https://www.ancient-origins.net/history/germany-s-brutal-werewolf-belt-and-gut-wrenching-execution-of-peter-stubbe

Werewolf Witch Trials, https://en.m.wikipedia.org/wiki/Werewolf_witch_trials

Werewolf Trials, https://m.ranker.com/list/werewolf-trials-facts/Inigo-gonzalez

The Book of Were-Wolves, Sabine Baring-Gould, 1865

Mythical Creatures: Mysteries, Legends and Unexplained Phenomena, Linda S. Godfrey, 2009

NOTES

[1] Witchcraft and Masculinities in Early Modern Europe

[2] Lycanthropie en weerwolfprocessen in de Nederlanden

[3] Witchcraft and Masculinities in Early Modern Europe

[4] ibid

[5] Werewolf Witch Trials

[6] Lycanthropie en weerwolfprocessen in de Nederlanden

[7] Werewolf Witch Trials

[8] ibid

[9] Witchcraft and Masculinities in Early Modern Europe

[10] Werewolf Witch Trials

[11] The Truth about Viking Berserkers

[12] The Book of Were-Wolves

[13] ibid

[14] The Truth about Viking Berserkers

[15] ibid

[16] The Book of Were-Wolves

[17] History of the Werewolf Legend

[18] The Book of Were-Wolves

[19] History of the Werewolf Legend

Review: Where the Night Rooks Go by Philip G. Horey

Tags

British tales, folklore, Frogman Publishing, legends, Monsters, Philip G Horey, UFOs, Where the night rooks go

Frogman Publishing, 2019, 267 pages.

About the author

Philip G. Horey is from the North East of England. He is a Commercial Diver and Photographer. For 30 years he lived on the West Coast of Scotland after having sailed there in an old ship’s lifeboat in 1985. He now lives on the outskirts of Newcastle. ‘Where the Night Rooks Go’ is his first writing foray into the legends and folklore of the British Isles having previously published two pictorial books ‘3rd Hung Kuen Championships 2018, 70-75 kg: Full Contact’ and ‘Islands of the Blue Men’, a pictorial voyage to the Shiant Islands.

Book Review

Horey is fascinated by the unknown and in his new book, ‘Where the Night Rooks Go’ delves into the mysterious legends which envelope some of the most fascinating places and locations in Scotland and England.

The book is divided into twenty-two chapters with each chapter concentrating on one specific location or theme, exploring both the history and legends which surround it. The book covers a range of topics from spirits to the undead to UFO sightings. The book includes poetry written by well-known writers, as well as stories and legends from oral tradition and is illustrated with the author’s own photographs. All of this adds to the sense of otherworldliness which permeates through the pages.

Sandwood Bay by Philip G Horey

The book opens up with the poem ‘The Haunter’ by Thomas Hardy. A wonderfully atmospheric poem which was written by Hardy, himself a firm believer in ghosts, after the death of his wife, Emma, in 1912. The poem is written from the perspective of his deceased wife, whose increasing frustration at her inability to communicate with her grieving husband, is powerfully conveyed in the last stanza of the poem. The poem itself is the perfect introduction to the book and sets the tone for what follows.

Some of the stories Horley recounts are already well known such as the Loch Ness Monster, Culloden and Chillingham Castle with its multitude of ghosts and grisly stories. Others, less familiar such as ‘The Mermaid of Sennor’, ‘Windhouse’ on Shetland, ‘Sandwood Bay’ and ‘The Cloutie Tree’ are just as fascinating. Even with those legends that have been told and retold countless times, the author with his own unique style manages to resurrect them, making the reader feel that they are being introduced to the stories for the very first time. One particular chapter, ‘Bomber County’ was particularly moving. The loss of so many young men in horrific circumstances is in itself, heart-breaking but Horey in his description of the many hauntings associated with the airfields and crash sites stirs both our compassion as well as our dread. In a very different tone, Horey gives a detailed description of a ‘ghost hunt’ which he participated in, at Castle Menzies in Scotland. The ensuing account is hilarious, as he describes both the other participants and the various scenes he witnessed, revealing here, as elsewhere, both his self-deprecating sense of humour as well as his sympathy for the stories of those individuals he is recounting.

Throughout the book, Horey uses his photographs to illustrate the tales, capturing their spirit and enhancing their effectiveness. Horey is a skilled and clever photographer and I was particularly impressed with the powerful imagery of his black and white photographs.

Castle Menzies by Philip G Horey

Whilst describing the creaking door of an aircraft hangar at night, which had caught his attention and stirred his imagination, Horey ponders whether it is this that is the reason “why ghosts are more associated with the night, when one’s senses can more easily focus on something so subtle and vague, something easily overlooked with the distractions of the day?”. This sentiment for me sums up the feeling of the book; which is one of mystery, wonder and eeriness, with an author who believes that sometimes we are better off not really knowing the answers to our many questions.

I would strongly recommend ‘Where the Night Rooks Go’ for all who are interested in the supernatural, history and folklore. The book veers from achingly sad to amusing and back again but it is always informative and fascinating. It is well-written and on the whole, a thoroughly enjoyable read.

Where the Night Rooks Go by Philip G Horey is available at Frogman Publishing at http://www.spanglefish.com/frogmanpublishing/index.asp

Culloden by Philip G Horey