A haunting tale for Halloween: The Stockwell Ghost

Tags

ann robinson, catharine crowe, domestic servants, Hauntings, hoax, London, Old Jeffrey, poltergeist, stockwell ghost, Wesley

Astonishing Transactions at Stockwell

Kennington Common and Church 1830. Image Source: Vauxhall History online.

In the eighteenth century Stockwell was a rural hamlet in Surrey, repleat with rolling fields and shady lanes flanked by hedgerow. It boasted less than a hundred dwellings mainly centred around a village green, upon which flocks of sheep ambled whilst sparrows and yellow hammers sported in the skies above.  It was a veritable rustic idyll.

Mrs Golding was an upstanding and well-regarded member of the community, a lady of independent fortune who lived alone, but for her maid, Ann Robinson. Her house was situated close by the Tower public house.  A more respectable and unremarkable old body it would have been hard to find.  However on twelfth night, Monday 6 January, 1772, her unobtrusive life was suddenly cast into turmoil.

Mrs Golding’s peaceful forenoon was rudely shattered when her young maid servant, a girl of about twenty, and employed little more than a week, burst into the parlour to exclaim that the kitchen was being turned upside down by hands unseen.  Alarmed, Mrs G accompanied the girl to the aforesaid chamber and to her utter astonishment was witness to the following events:

‘Cups and saucers rattled down the chimney – pots and pans were whirled down the stairs, or through the windows; and hams, cheeses and loaves of bread disported themselves upon the floor as if the devil were in them.’ [1]

While the astounded old lady contemplated the strange turn of events, things escalated –

‘a clock tumbled down and the case broke; a lantern that hung on the staircase was thrown down and the glass broke to pieces; an earthen pan of salted beef broke to pieces and the beef fell about’ [2]

Image Source: La Vie Mysterieuse in 1911.

Soon the cacophony of chaos had drawn quite a crowd. But although Mrs Golding and her neighbours may have feared the devil was at play in her pantry, nevertheless she was also sensible enough to consider that the house may be about to come tumbling down about their ears, and hastily summoned Mr Rowlidge, a carpenter, to inspect the building.  His assessment was that the weight of an extra room added to an upper floor was occasioning the disruptions and that immediate evacuation was required.  Mrs Golding fled fainting to her neighbour, Mr Gresham, for shelter.  She left Mr Rowlidge and his associates to retrieve her remaining possessions – and her maid, who had repaired to an upper chamber.

Mr Rowlidge and his companions urgently impressed on the young woman the need to vacate the property, yet Ann repeatedly ignored their entreaties. Eventually the young woman sauntered downstairs, with such an air of unconcern that it quite amazed Mr Rowlidge and his companions.

In the house next door, Mrs Golding was in a dead faint. Such was her violent reaction to the sudden calamity that it was misreported that she had expired, and her niece, one  Mrs Pain, was summoned from her home at Rush Common close to the nearby settlement of Brixton Causeway.

Image source: unknown.

Of the witnesses present, one was a surgeon, Mr Gardner of Clapham.  He was called upon to practice his art on the trembling Mrs Golding by letting her blood.  Mr Gardner intended to examine the blood later, so it was left to rest in a basin.  The congealing mass was too tempting to the disruptive spirit in attendance upon the unfortunate Mrs Golding, and the jellied lump of blood was observed to spring from the basin, which itself then shattered upon the ground.

The bouncing blood did not bode well, soon the many valuables transported from Mrs Golding’s and stowed in Mr Gresham’s parlour were under supernatural attack. China stored on a sideboard came crashing down, shattering a pier glass placed beneath it.  Pandemonium soon reigned in the Gresham household – as it had done in Mrs Golding’s.

In terror, Mrs Golding fled to another neighbour, Mr Mayling, for respite.  Deciding that her neighbours had been put too much trouble by the devilish commotions, she quickly departed Mr Mayling’s house to that of her niece at Rush Common.  If Mrs Golding had hoped the strange events had ceased, she was to be disappointed.  During dinner, the maid was sent back to Mrs Golding’s house and later reported all was quiet there.  Things were less quiet at the Pain’s – at 8pm:

“a whole row of pewter dishes, except one, fell off a shelf to the middle of the floor, rolled about a little while, then settled, as soon as they were quiet, turned upside down; [..] two eggs were upon one of the pewter shelves, one of them flew off, crossed the kitchen, and struck a cat on the head, and then broke to pieces.” [3]

The Domestic Cat by Thomas Bewick.

Other items soon flew about – a pestle and mortar, candlesticks, brasses, glasses and china, a mustard pot jumped about, even a ham, hung on the chimney, and a flitch of bacon, all went flying.  There were many witnesses, family and friends alike, many of whom were so afraid that they fled in terror, fearing witchcraft or the devil was at work.

And during all of this tumult, one person one person carried on as if nothing was amiss.  Ann Robinson.  Ann continued to flit between the kitchen and parlour wherever the family was.  She just would not sit still.   Hone reports in his Everyday book that she:

“advised her mistress not to be alarmed or uneasy, as these things could not be helped.”

Following this strange advice, Mrs Golding and the Pain’s began reconsider Ann’s apparent sang froid.  

At 10pm the services of a Mr Fowler were called upon, he was asked to sit with the ladies but fled at 1am, being so terrified by the goings on.  Mrs Pain fled to bed, Mrs Golding paced amidst the ruins of her possessions.  By the early hours of the morning, unable to withstand the destruction any more Mrs Golding left her niece and went to the timorous Mr Fowler’s.   Ann returned to the Pain’s to help Mrs Pain retrieve the children from a barn to where they had been evacuated.  Hone reports that all was quiet at Mr Fowler’s, until Ann returned.

Image source:

Once again, a litany of destruction ensued – candlestick struck lamp, coals overturned and Ann informed Mr Fowler that such events would pursue Mrs Golding wherever she went.  Terrified, Mr Fowler bid his neighbour leave, but first he entreated her to:

“consider within herself, for her own and the public sake, whether or not she had not been guilty of some atrocious crime, for which Providence was determined to pursue her on this side of the grave.” [4]

This slight to her good character – that her travails must be divine punishment for a crime she had committed irked Mrs G and she soon gave short shrift to Mr Fowler’s admonitions and declared:

“her conscience was quite clear, and she could as well wait the will of Providence in her own house” [5]

Unsurprisingly, when she returned home, her supernatural attendant accompanied her – a box of candles was overturned, a table danced, and a pail of water mysteriously seethed and boiled.

For Mrs Golding and Mr Pain her nephew-in-law, the evidence was stacking up against the unflappable Ann.  A trap was set.  Ann was to go on an errand back to Rush Common.  During that time, about 6 -7am on Tuesday morning, all paranormal activity ceased.  Upon her return she was dismissed on the spot as the cause of the diabolical destruction.  As if by magic, all disruption ceased and Mrs Golding was never again to suffer such travails.

Stockwell ghost: poltergeist or hoax?

At the time, the Stockwell ghost was almost as notorious as the Cock Lane Ghost of the 1760’s.  Interest was so great that the main witnesses, Mrs Golding, John and Mary Pain, Richard and Sarah Fowler and Mary Martin, the Pain’s maid, even went so far as to publish a pamphlet a few days after the events, on 11th January 1772: An authentic, candid, and circumstantial narrative of the astonishing transactions at Stockwell … Surry … the 6th and 7th … of January, 1772 …  

The Cock Lane Ghost, artist unknown. Image source: Wikimedia.

The curious thing about the Stockwell haunting is that so many people considered it to be genuine, even after the main witnesses began to express their doubts, it was reported that even years later, many locals attributed events to the supernatural. [6] And this in the eighteenth century: the century famed for the Enlightenment and for thinkers such as Hume, Diderot and Voltaire who to tried to take God out of the equation by presenting a ‘disenchanted’ world free from religious superstition.  However, in tandem with this new rationalistic world view, came an enthusiastic popular religion in the form of Wesley’s Methodism, and Wesley himself claimed to have experienced a poltergeist called ‘Old Jeffrey’ at the family home Epworth Rectory.  And of course, old superstitions die-hard.

Faced with chaotic, frightening and inexplicable events, many apparently rational people will question their view of the world before looking for more prosaic explanations.  In fact, many ‘sober’ and respectable persons attended Mrs Golding, ostensibly to express their sympathies for her not inconsiderable financial losses, but also with an undoubted air of rubbernecking at someone else’s misfortune.  Many came away terrified and convinced of the diabolical origin of the disturbances and some no doubt, like Mr Fowler, questioned what the respectable Mrs Golding had done to bring down Providence’s displeasure. As seen with the Cock Lane Ghost, there was an enduring popular belief that ghosts often returned in order to right a wrong or uncover a crime.[7]  Mrs Golding stood to lose much more than just her china and plate, she stood to lose her good character.

Eighteenth Century Servant Girl. Image Source: Life takes lemons blog.

Poltergeist activity is often associated with young girls.  Anthropological studies suggest the are an expression of inter-personal conflicts or domestic violence within kin-groups.[8]  In the case of young servant girls, away from home and family, perhaps in a restrictive or oppressive environment, it is understandable that some found it tempting to rail against the power imbalance between master (or mistress) and servant.  The historical record certainly provides many examples of young servants perpetrating hoaxes on their employers.[9]

Even if one gives Ann the benefit of the doubt and attributes her sang froid and comment that such things were normal, to the fact that the poltergeist was attached to her and perhaps for her it was normal, it seems fairly clear that the young Ann Robinson was faking it (in order to clear the house for an illicit liaison).  The pamphlet points the finger of blame strongly in her direction, whilst stopping short of making an outright accusation, claiming rather to be simply recounting events as they happened (even maids can get litigious). However,  all doubt must have been dispelled several years later when Ann finally confessed to her part in orchestrating events.   Her confession was made to one Reverend Brayfield and was reported by William Hone, in his Everyday Book of 1825:

‘She had fixed long horse hairs to some of the crockery, and put wire under others; on pulling these the ‘moveables’ of course fell [..] Ann Robinson herself dexterously threw many of the things down, which the persons present, when they turned around and saw them in motion or broken, attributed to unseen agency’

19th century kitchen maid. Image source: unknown.

It is worth noting that not everyone was convinced by this confession: Catherine Crowe, famous for introducing the term poltergeist into the English language in her 1848 work The Night-side of Nature, was convinced the phenomena was real.  But she was in the minority.

Ann may well have been a simple serving-maid, but many of the middle and upper class writers of the eighteenth and nineteenth century believed that servants were routinely committing similar dastardly deeds, and pulling the wool over their unsuspecting employers eyes.[10] All of which suggests that the ‘umble folk had a pretty good grasp of basic psychology, allowing them to tap into popular fears to get the better of their betters.

The god-fearing folk who witnessed events at Stockwell were often so terrified that they would refuse to look upon the shattered items for fear of what devilish imps they might see – thereby giving the nimble and nefarious Ann further opportunity to create mayhem, even going so far as to add a paper of chemicals to a pail of water to make it ‘boil’.

If not for the ultimate callousness and meanness of the trick – Mrs Golding was an elderly lady and she was badly frightened as well as suffering considerable financial loss – young Ann was clearly a force to be reckoned with.  One wonders if she ever repeated the tactic on future employers – or if her descendants can be found employed in todays popular Halloween entertainment, the Haunted House.

Happy Halloween

 

Sources and Notes

Crowe, Catherine, 1848, The Night-Side of Nature:

https://archive.org/stream/nightsideofnatur02crowiala#page/240/mode/2up

Davies, Owen, 2007, The Haunted: A Social History of Ghosts [7] [8] [9] [10]

Hone, William, 1825: The Everyday Book: [2] [3] [4] [5]

https://archive.org/stream/everydaybookorgu01hone#page/30/mode/2up

MacKay, Charles, 1852, Memoirs of Extraordinary Popular Delusions and the Madness of Crowds: [1] [6]

https://archive.org/stream/memoirsextraord13mackgoog#page/n248/mode/2up

http://vauxhallhistory.org/stockwell-ghost/

 

The Grave Humour of the Georgians

Tags

automaton, Catherine Tylney-Long, Colonel Luttrell, dark humour, death, eighteenth century, gallows humour, Georgian, haunted houses, history, John Joseph Merlin, Lord Tylney, morbid, Mrs Delany, Wanstead House, William Pendarvis

It is well-known that the Victorians had a love of all things macabre and death-related: from elaborate funerals to Memento Mori – in the nineteenth century death was in vogue. However, their eighteenth century ancestors, the Georgians, despite being less obviously morbid, certainly knew how to get a kick out of death when the mood suited them.  As Autumn is now upon us, and Halloween fast approaches, a little bit of Georgian ghoulishness may suffice to whet the appetite!

Laughing at death

Scapini Tarot, Image from SheWalksSoftly website.

The tendency for some humans to laugh at death has been likened to a kind of instinctive cognitive behavioural strategy – it allows individuals to face what they fear most, such as their own inevitable demise, whilst offering them the catharsis of laughter [1]. In the past, when death was such a visible part of most people’s lives, a bit of dark humour might help cut death down to size- to tame it a little. Of course, the terrors of the grave could also offer up a damn good scare. In the eighteenth century, the newly emergent Gothic novel found a ready audience of people who revelled in its dark aesthetic. Science and technology also offered opportunities for experiencing horror first hand in the forms of mechanical automatons and the immersive horror offered by magic lantern phantasmagoria shows. In short the Georgian’s were some of the first horror fans.

The following anecdotes have been shamelessly plundered from Julian Litten’s erudite and engrossing book on all things funereal: The English Way of Death: The Common Funeral since 1450.

An invitation to drinks with Sir William Pendarvis

For every thrill seeking eighteenth century libertine, there was an equal and opposite moralist, ready to offer their censure of decadent or immoral behaviour – whilst still relishing the details.

Mrs Delany, strong on piety and moral improvement, related the following tale of death-based debauchery, which occurred in about 1720:

“Sir William Pendarvis’s house was the rendezvous of a very immoral set of men. One of his strange exploits among other frolics, was having a coffin made of copper (which one of his mines had that year produced), and placed in the great hall, and instead of his making use of it as a monitor that might have made him ashamed and terrified at his past life, and induce him to make amends in future, it was filled with punch, and he and his comrades soon made themselves in capable of any sort of reflection; this was often repeated, and hurried him on to that awful moment he had so much reason to dread.”

This early eighteenth century baronet would seem to be no different from many of his dissolute peers, such as the irreligious Philip Wharton of Hell-fire infamy, but perhaps a kinder parallel exists with the irascible Squire Weston of Fielding’s novel, Tom Jones. Mrs Delaney had personal experience of the hard-drinking Pendarvis clan, she had been married at seventeen to sixty year old Alexander Pendarvis, so she clearly had good reason to be unimpressed by Sir William’s antics. But perhaps at the end of the day, Pendarvis was just another of the species of the carousing and bibulous English squire – albeit with a dark sense of humour – no doubt a dreadful husband but probably a great drinking buddy.

I wonder if he was buried in his punch bowl coffin?

‘Mine’s a double!’. Image by Thomas Bewick. British Museum Collection.

Colonel Luttrell’s death masque(rade)

On 6 February 1771 Mrs Cornely held a Masquerade at the Pantheon in London. Such gatherings were popular in the eighteenth century and one could expect to see the usual throng of merrymakers dressed as harlequins, monks and medieval princesses, eager to party the night away. However, one guest, Colonel Luttrell, took things a little too far and his costume somewhat killed the atmosphere. RS Kirby, who witnessed the debacle, related that Luttrell cast such ‘a pall of gloom’ over the other guests that he had to leave almost as soon as he got there. And the reason for this downturn in the festivities…he had come dressed as a coffin!

Remarkable characters at Mrs. Cornely’s masquerade, 1771. British Museum Collection.

Satan-Machines and the human condition

Before elaborating on the third tale of ghastly Georgian humour, in which Lord Tylney alarmed his guests with a gruesome garden ghoul, some preamble may be justified.

Philosophers have argued what it is that makes us human since time immemorial. In the seventeenth century Rene Descartes, in his Passions of the Soul and The Description of the Human Body,  argued that humans and animals were basically automatons, humans distinguished only by their ability to reason. It was natural then, for life-like mechanical automatons to become part of that debate, similar today’s philosophical debates concerning when and if artificial intelligence might achieve sentience. Jessica Riskin, in her essay Machines in the Garden shows that far from viewing these human-machines as soulless – as we often do now – in the past they were often seen as capable of acting unexpectedly, playfully, wilfully and responsively. [2] This certainly comes across in Lord Tylney’s extraordinary display (described in the next section) with a choreographed event involving interaction between the living participants and the automatons.

Millennium Clock, Museum of Scotland. Photo by Lenora

What may seem unusual is that Tylney’s spectacle was so viscerally frightening. The most famous automatons, such as the exquisite silver swan at Bowes Museum or the dainty little keyboard player beloved of Marie Antoinette, may be slightly uncanny, but they are intended to be objects of beauty not fear. Nevertheless, historically, it was not unusual for automatons to be of a more menacing form. For many years the Catholic Church had been using mechanical and hydraulic automata as part of their clocks and organs to illustrate religious themes. But they had also been using automata to scare the devil out of their congregations with much more gruesome automatons – a famous example being the Sforza Devil.

The Devil of SforzaThe Devil of Sforza by G.dallorto (Own work) [Attribution], via Wikimedia Commons

Many of these ‘Satan-machines’ had a pretty dramatic repertoire – wild rolling eyes, demonic expressions, chomping jaws, flapping wings and arms. Evan a tiny monk, created in 1560 by Juanelo Turriano, and now in the Smithsonian, that marched about offering benedictions in a rather sinister manner. Clearly these machines were intended primarily for the spiritual and religious improvement of the congregation, but Riskin also points to plenty of instances where their antics caused amusement [3]. Of course, they were also good for business, drawing crowds of the curious and the faithful.

While the church used automatons in their mission to save their congregations souls, those who could afford to, used automatons for entertainment. Many princes of the church, royalty and noble families in Europe used hydraulic machines to create jump scares and booby traps for unsuspecting guests – water spouts could be triggered to drench guests and mechanical humans, animals, and dragons lurked about gardens and in grottoes to delight and amaze onlookers.

Lord Tylney’s Clockwork Cadaver

Perhaps the most interesting of Litten’s anecdotes occurred in at the fabled and ill-fated Wanstead House, Redbridge, London.

Wanstead House in the 1780’s. Collection of the British Museum.

Wanstead House is most famous as the home of the beautiful and tragic Catherine Tylney Long, whose sad spectre is said to still haunt the grounds of the park. In 1768, long before the lovely Catherine met her tragic end, it was the setting of a spectacular or should that be spooktacular *sighs* practical joke that would be the envy of many modern haunted houses.

The following account is from the pen of an Italian Noblewoman, a guest at Wanstead and witness to the macabre piece of immersive theatre orchestrated by John, 2nd Earl Tylney (1712-84):

“Many lights appear in the trees and on the water. We are off and have great excitement fishing up treasure… tied to bladders. His Lordship is hailed from the shore by a knight, who we are told is King Arthur, have you the sacrifice my Lord, who answers no, then take my sword and smite the water in front of the grot and see what my wizard has done, take also this dove and when asked, give it to the keeper. Off again to some distance from the grotto, the lights are small and the water still, the giant eagle appears and asks, have you the sacrifice, no my Lord answers, so be it and disappears in steam.

His Lordship smites the water with King Arthur’s sword, all the company are still, a rumble sucking noise comes in front of the opening of the grotto the water as if boiling and to the horror of all the company as though from the depth of hell arose a ghastly coffin covered with slime and other things.

Silence as though relief, when suddenly with a creaking and ghostly groaning the lid slid as if off and up sat a terrible apparition with outstretched hand screeching in a hollow voice, give me my gift, with such violence, that some of the company fell into the water and had to be saved and those on the shore scrambled in always confusion was everywhere. We almost fainted with fright and was only stayed from the same fate by the hand of his Lordship, who handed the keeper the dove the keeper shut its hand and with a gurgling noise vanished with a clang of its lid, and all went pitch. Then the roof of the grotto glowed two times lighting the water and the company a little, nothing was to be seen of the keeper or his coffin, as though it did not happen. [sic!]” [4]

A Phantasmagoria; Conjuring-up an Armed Skeleton.1803 James Gillray

His Lordship may have been intending that some beautiful creature would swoon into his arms at the dramatic events, but he may have been a little disappointed that it was the lady in question – as Lord Tylney was not that way inclined.

Litten credits Lord Tylney with the concept for the event. Perhaps he had been influenced by the ghoulish phantasmagoria shows so popular at the time or automatons on display in noble houses and gardens both in England and on the continent. He certainly spent much of his life living in Italy where there were they had been popular for centuries.

But who was the macabre mechanic who breathed life into the drama? Litten looks to clues in the tableau to find the author of the mechanical pyrotechnics. The King Arthur motif would seem to be significant, as are the words ’see what my wizard has done’. Merlin was Arthur’s wizard, could this also be a covert reference to the extraordinary talents of John Joseph Merlin, famed for his exquisite automata such as the silver swan at Bowes Museum in Co. Durham. The eccentric inventor had arrived in England in 1760 and quickly made a reputation for himself (and not just for automata, Merlin had a penchant for cross-dressing and was a keen, if not always proficient, roller-skater). In the small world of the London elite, it is not unlikely that Tylney crossed paths with the brilliant John Joseph Merlin. Especially as Merlin’s penchant for cross-dressing may have appealed to Lord Tylney who is believed to have been homosexual. Merlin would certainly seem an ideal candidate for executing such an elaborate and memorable spectacle – although it is unlikely we will ever know for sure.

Tylney’s macabre drama draws on a long tradition of using automatons to scare and to entertain, but he also draws on elements of cutting edge contemporary culture with his emphasis on the Gothic with its predilection for knights and ghouls and good old jump scares. His guests had the opportunity for a good (safe) scare and a drenching if they weren’t too careful!

Saved from the flames

It is interesting to note that Julian Litten was given this tantalising titbit of Georgian horror by one Stuart Campbell-Adams, who explained that it was nearly lost in the mists of time. In a suitably gothic twist, this vignette of eighteenth century ghoulishness was amongst Tylney family papers intended to be consigned to the flames following the dissolution of Wanstead House. Only the quick thinking of either a maid or female relation of Catherine Tylney-Long saved them from destruction. Whoever the lady was, she clearly had a wicked sense of humour!

Sources and notes

Litten, Julian, ‘The English Way of Death The Common Funeral Since 1450’ Robert Hale, 1992 [4]
Riskin, Jessica, ‘Machines in the garden’ at-http://arcade.stanford.edu/sites/default/files/article_pdfs/roflv01i02_03riskin_comp3_083010_JM_0.pdf [2] [3]
It’s Good to be Bad: The psychological benefit of dark humour’ by Meg, 2014) at – http://megsanity.com/article.asp?post=14 [1]

Margaret Finch, Queen of the Gypsies

Tags

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

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

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

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

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

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

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

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

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

John Keats by William Hilton. National Portrait Gallery.

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

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

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

View of the highlands of Scotland.  Lenora.

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

Gypsy Hill

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

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

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

Gypsy encampment. Source uncertain.

A leader of her people

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

Gypsy fortune-teller. Source unknown.

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

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

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

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

The most famous gypsy of her age

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

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

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

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

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

The role of fortune telling ♠ ♣ ♥ ♦

Gypsy fortune-teller.  Source unknown.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The end of an era

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

 

Funeral Procession by Thomas Bewick

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

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

Gypsy Encampment.  Source unknown.

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

The legacy of Margaret Finch

Romantic image of a gypsy.  Source unknown.

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

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

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

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

Bibliography

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

Notes

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

The deathly stoop chair of Thomas Busby

Tags

Busby Stoop Inn, cursed chair, daniel awety, death, Ghosts, gibbet, haunted furniture, Murder, stoop, thirsk museum, thomas busby

Thirsk Museum. Image source Trip Advisor.

If you visit the small jewel of a museum in Thirsk you will see the rather strange sight of an oak chair hung from the ceiling in one of the display areas. The chair was suspended at the explicit request of its owner to prevent anyone from ever sitting on it including maintenance and cleaners[1]. The museum has never broken its promise in over 30 years despite numerous requests and even the threat of legal action[2].

A notorious ruffian

Portrait of Thomas Busby. Image source: darkhauntingswordpress.com

Local legend has it that the chair belonged to Thomas Busby, a thug, thief and drunkard who lived in North Yorkshire in the latter part of the 1600s. Busby married Elizabeth, the daughter of a small time petty crock, Daniel Awety who lived near the village of Kirby Wiske. Awety had purchased a farm after moving to the area from Leeds. His house which he called Danotty Hall was ideal for Awety, enabling him to continue with his illegal coining activities in relative seclusion. It was even reported that Awety had built within the house a hidden chamber which was connected to the cellar via a secret passageway[3]. Busby who was also the original owner of an inn near Sandhutton and just three miles from Danotty Hall became Awety’s partner in crime.

A crime of passion

The details of what happened that fatal last day of Awety’s life are vague. Awety and Busby may have argued earlier that day but over what is not known, it could have been something to do with Elizabeth, the coining business or almost anything else. Their relationship was known to be far from harmonious with Busby often in a foul mood with Awety for some reason or another.

Gibbet. Source unknown.

What is clear is that later that day a drunken and volatile Busby returned to his inn only to find Awety waiting for him threatening to take Elizabeth home with him. Busby’s mood only blackened when he saw Awety sitting in his favourite chair. Whatever their second argument of the day was over Busby forcibly removed Awety from the chair and threw him out.

That night Busby still seething grabbed a hammer, stormed over to Danotty Hall and bludgeoned Awety to death. Busby then tried to hide his handiwork in the woods. Concern over Awety’s sudden disappearance led to a local search of the area being made. On finding the body, Busby was arrested at the inn and charged with murder.

In the summer of 1702 Busby was tried and sentenced to death for murder at the York Assizes. His punishment was to be gibbeted i.e. hung from a gibbet, his body dipped in tar and his remains displayed on a stoop (post) attached to the gibbet, in full view of his inn. The inn was soon after renamed the Busby Stoop Inn, a name which it retained until it closed in 2012.

The Busby Stoop Inn. Image taken from Paranormalguide.com

Busby’s final warning

Busby’s favorite chair. Image source: Paranormalguide.com

It is here that the story veers away from historical certainty and moves into the realms of local folklore. One version recounts how Busby was granted his last wish which was to have a final drink at his own inn and sit in his favorite chair. On leaving the inn to make his final journey to the execution site Busby cursed the chair declaring that death would come shortly to anyone who sat in it. Another version tells how Busby drunkenly shouted out the curse whilst being taken to the gibbet to be hung. Whichever way you look at it, Busby was determined that even from beyond the grave he would never allow anyone to enjoy sitting in his beloved chair.

Busby’s spirit was believed to have haunted his old pub as well as the area where he was gibbeted[4] but it’s his precious chair, the focus of his curse which became irrevocably linked to his revengeful spirit. According to local legend, this seemly innocuous piece of furniture has been responsible for more deaths than most serial killers (one estimate puts the number of its victims at over 60!).

The chair’s first victim?

The first reported death alleged to be associated with the death chair is that of a chimney sweep who along with a friend sat in the chair whilst having a drink one evening in 1894. The sweep never made it home that night, being completely inebriated he laid down on the road to sleep. The next morning his body was found hanging from the post next to the gibbet. His death was ruled as a suicide but in 1914 the friend with whom the chimney sweep had spent his last hours with admitted on his death bed to having robbed and murdered his friend.

Dead man’s chair or Don’t sit down!

During the Second World War, the pub became a popular drinking spot with RCAF airmen. The airmen would goad each other to sit in the chair. Those that took up the challenge never returned from their missions.

In 1968 a couple of years before Tony Earnshaw took over the running of the pub, he overheard two airmen dare each other to sit in the chair. They both did. Returning to the airfield their car left the road and crashed into a tree. They both died on the way to the hospital.

Source: Pinterest

Through the early 1970s the chair seemed to claim a number of victims including a cleaning lady who was diagnosed with a brain tumor after knocking into the chair; a number of cyclists and motorcyclists who suffered fatal road accidents; a hitch-hiker who was run over after having spent two nights at the pub and; a local man who died of a heart attack shortly after sitting in the condemned chair[5].

A group of builders having a drink at the pub cajoled the youngest of their group into sitting on the chair. Back at the site the man fell through the roof of the building and landed on the concrete ground below. This death proved to be the final straw for Earnshaw and he banished the chair to the cellar.

A delivery man from the brewery was in the cellar one day when he decided to try out the chair. He commented to Earnshaw that it was far too comfortable to be left down there. He was killed shortly afterwards when his van went off the road. Soon after Earnshaw must have decided that the chair despite being a profitable tourist attraction was too dangerous to keep any longer. In 1978 Earnshaw donated it to the Thirsk Museum

A grim legacy or tourist gimmick?

There are so many questions that have been left unanswered and probably unanswerable. Did Busby really commit murder over a chair? Could any person truly hold such deep affection for a carved piece of wood? Is Busby’s revengeful and jealous spirit still attacking anyone who dares sit in his seat? Or was the murder over something far more important, something which we will never know about? Is the chair really haunted or was it a money-making gimmick? Is the chair just really an extremely unlucky piece of furniture? Is this chair really the same chair that Busby fought over[6]?

The chair is safely out of reach now. Image source: Hauntedyorkshire.com

Many people believe the deaths were just an unlucky coincidence. Another explanation could be simply that the majority of those brave enough to defy the curse were just risk-takers, prepared to push their luck[7] (it is interesting how many of the deaths happened on roads and thousands of men of Bomber Command never returned from sorties) and were simply unlucky.

On one hand, it would be intriguing to test the chair to see if the legend about this unusual haunting is really true…but on the other hand, sometimes it is better not to know…

Bibliography

Thomas Busby’s Ghost – The Busby Stoop Inn: http://www.spiritseekers.info/thomasbusbyghost.php

Busby’s stoop chair: https://en.wikipedia.org/wiki/Busby%27s_stoop_chair

The infamous Busby Stoop Chair: http://www.thirskmuseum.org/chair.htm

The Busby Stoop Curse – The full story: http://soapboxcorner.blogspot.co.uk/2007/10/busby-stoop-curse-full-story.html

The Cursed Busby’s Chair: http://seeksghosts.blogspot.co.uk/2014/02/the-cursed-busbys-chair.html

Chair of death: http://unsolvedmysteries.wikia.com/wiki/Chair_of_Death

Busby’s Stoop Chair of Death: http://www.theparanormalguide.com/blog/busbys-stoop-chair-of-death

Notes

[1] Busby’s stoop chair: https://en.wikipedia.org/wiki/Busby%27s_stoop_chair

[2] The Busby Stoop Curse – The full story: http://soapboxcorner.blogspot.co.uk/2007/10/busby-stoop-curse-full-story.html

[3] ibid

[4] Thomas Busby’s Ghost – The Busby Stoop Inn: http://www.spiritseekers.info/thomasbusbyghost.php

[5] The Cursed Busby’s Chair: http://seeksghosts.blogspot.co.uk/2014/02/the-cursed-busbys-chair.html

[6] The Busby Stoop Curse – The full story: http://soapboxcorner.blogspot.co.uk/2007/10/busby-stoop-curse-full-story.html

[7] Death chairs

 

The Thundering Earl and the Northumbrian Jacobites of the ’15

Tags

1715, Anna Maria Radcliffe, Devil Water, Dilston Castle, Earl of Derwentwater, Ghostly earl, Hanoverian, jacobites, James Radcliffe, Lords Bridge, Northumberland, Northumbrian Jacobites, Radclyffe, Rising, Tom Forster

Unraveling the thread of time

Taken near Alnwick, Northumberland. Picture source: Reed Ingram Weir/MASONS/SWNS.com

On 6 March 2016 the North of England was witness to the eerie dance of the Northern Lights in the night sky.  Not often seen so far south, the phenomena was perfectly timed almost coinciding, as it did, with the 300th Anniversary of the execution of James Radcliffe. The Third Earl of Derwentwater was executed on 24 February 1716, at Tower Hill in London, for his part in the doomed Jacobite Rising of 1715.  Perhaps the lights were a ripple in time, a reminder that it was as the coffin of the doomed Earl was born home to Dilston, that the same Aurora Borealis was witnessed in the north as a sign of heaven’s displeasure at Radcliffe’s death, and became known as Lord Derwentwater’s Lights.

Francis Dunn, a servant of the Earl’s aunt, witnessed the phenomena at the time, and wrote:

‘A most Beautifull glory appeard over ye hearse, wch all saw, sending forth resplendant streams of colours to ye east & west, the finest yt ever I saw in my Life.  It hung like a delicate rich curtain & continued a quarter & half of an hour over ye hearse.  There was a great light seen at night in several places & people flockt all night from durham to see ye corpse. Its remark’t yt att ye same day & hour ye glory appear’d over my lord’s hearse, ye most dreadfull signs appeared over London.’ [1]

Dilston and Chapel viewed from the trees.

In fact, in the 300 years since the Earl of Derwentwater died under the headsman’s axe, his shade, and that of his wife, has become part of local lore in and around Dilston and Northumberland.  In 1888 The Reverent Heslop writing in the Monthly Chronicle, claimed the Earl did not rest quiet in his tomb:

“The Hall is behind us, and its tragic story haunts the place.  it is but a generation since the trampling hoofs and the clatter of harness was heard on the brink of the steep here, revealing to that trembling listener that ‘the Earl’ yet galloped with spectral troops across the haugh.  Undisturbed, as the reverent hands of his people had laid him and his severed head, the Earl himself had rested hardly in the little vault for a whole century; yet the troops have been seen by the country people over and over again as they swept and swerved through the dim mist of the hollow of the dene.”

But not only the Earl is said to frequent the ruins of Dilston and Devil Water, his tragic bride is also bound to the castle in death.  The story goes that the Earl was a reluctant rebel, and upon setting out with his troop, turned one last time to view Dilston Hall and his vast estates.  His resolution wavered as he considered that should the rising fail, he would not only be risking himself, but the future prosperity of his young son and heir.  With that thought, he turned for home.  However, in the courtyard of Dilston, the Earl was met by his young and implacable wife who proceeded to berated him, going so far as to strike him with her fan, whilst exclaiming ‘take that, and give your sword to me.’ [2] With those words she condemned her husband to his terrible fate, and the Earldom of Derwentwater to eventual destruction.  After the young Earl’s death, she too died young and heartbroken; her tormented shade is said to flit between the tall tower of Dilston Castle and Dilston Chapel, lighted cresset in her hand, awaiting the return of her dead lord.

The tall tower at Dilston Castle.

But local lore and legend may have dealt harshly with the Countess and her hesitant husband….

The Jacobite cause in a nutshell

James II of England, by Godfrey Kneller. Source Wikipedia.

The seventeenth century was a time of great political, social and religious upheaval in England. When Charles II died in 1685 without issue, his brother James inherited the throne.  James was raised an Anglican but became a catholic, and after the religious turmoil of the past century, that made people nervous.  James’s autocratic style of rule didn’t make him many friends and when his second wife gave him a son in 1688, assuring a catholic succession, parliament made its move.

Parliament turned to James’s protestant daughter Mary and her Dutch husband William of Orange, offering them the crown jointly, thus triggering the so-called Glorious Revolution of 1688 which ousted James II.  In replacing James II, the de jure king of England (King by right/divine or otherwise), with King William, the de facto (King by possession of the office) the Jacobite cause was born.

When William and Mary died without issue, James’s other protestant daughter, Anne, took the throne.  Anne died without issue in 1714 and the throne of England was set to pass to a distant German princeling, George, elector of Hanover.  This was almost too much, not only for the catholic Jacobites, but also for many high church Tories in England – the stage was now set for a dangerous rebellion [3 & 4].

The Radcliffes of Dilston Castle and the Stuart Connection

Lady Mary Tudor – the Stuart connection. Public Domain[?]

The North had always been viewed by the south as a hotbed of Catholicism and potential unrest and measures were taken to curb the powers and resources of Catholics in the area. In Northumberland the most prominent and wealthy catholic family was the Radcliffe family of Dilston Hall, near Corbridge.  In the seventeenth century the Radcliffe’s had successfully married into the Stuart Royal family – albeit on the wrong side of the sheets.  The 3rd Baronet of Derwentwater, Francis, engineered the marriage of his son Edward to the Lady Mary Tudor, the natural daughter of Charles II, in 1688. The Radcliffes were now fatally linked to the doomed house of Stuart.

The marriage brought an Earldom with it, granted by James II shortly before his overthrow, but it was not a successful marriage. Nevertheless they had four children, the first James, being born on 28 June 1689.

The Radcliffe’s Stuart links were further cemented when the teenage James was sent with his brother Francis, to live with their royal cousin James III (James II having died in 1701) at the court in exile at St Germain in France. In 1705, while James and Francis were still in France, their father died leaving James, at only 16, the third Earl of Derwentwater.

Dilston Hall, demolished in the 1760’s.

In 1709 Queen Anne allowed the young Earl to return to England and take up his responsibilities.  After a brief stay in London, James set off in February 1710 to view his northern estates for the first time.  He seems to have made a good impression on the locals, he was after all, young, fashionable and rich.  But more than that, he was described as possessing a charming smile and a generous nature – qualities which more than made up for his shortness of stature.   During this initial stay he fell in love with Dilston and decided to build a grand new hall befitting his status as third Earl of Derwentwater.  In the meantime the Earl made his presence felt in the area, entertaining his neighbours and cousins such as the Erringtons of Beaufront and Swinbournes of Capheaton.

James Radcliffe, 3rd Earl of Derwentwater. Source Wikipedia.

Early on James’s Jacobite sympathies were recognised by his neighbours, and in 1710 he was invited to Lancashire to meet with other gentlemen Jacobites who regularly met at the Unicorn Inn in Walton-le-Dale.  Eventually he became Mayor of this group.  Whether this was an honorary title, or something that required active engagement, it indicates that he took an keen interest in the Jacobite cause at an early stage.  However, it is important to note that at this time there was a genuine hope that Queen Anne would name James III as her heir, thereby providing a peaceful resolution to the problem of the king over the water.  James Radcliffe, cousin and childhood companion of James III, must have hoped as much.  After all, as one of the richest men in the North, he would have much to lose if it came to an uprising [5].

For a while things went smoothly for the young Earl, he married Anna Maria Webb, a pretty catholic heiress, in 1712 and moved away from Dilston for a few years while the new hall was constructed.  His heir John was born in 1713, and soon after Dilston Hall was completed, allowing Radcliffe family to return.  But things were not going so smoothly elsewhere…. Queen Anne sickened and died in 1714, and King George I’s reign looked set to entrench the power of the Whigs, the Jacobites and Tories grew fractious, riots and unrest soon broke out in London….

James and Anna Maria.

Oak Leaves and White Roses

Oakleaves and White Roses, Jacobite Symbols. Image SNA.

History records that the Jacobite Rising of 1715 began on 6 September, when John Erskine 11th Earl of Mar raised the Stuart standard in Braemar.   That the Jacobite Risings were largely Scottish affairs has entered the popular imagination, however there were many in England who felt sympathy for the king over the water. Catholic or not, he was the rightful heir and in a time when belief in the divine right of kings had not yet evaporated, that could count for a lot.   There were also many who were not happy at the prospect of a German king and a Whig stranglehold on power.

In the North, key catholic Peers such as The Earl of Derwentwater, Lord Widderington and MPs such as Thomas Forster of Adderstone and Sir William Blackett of Wallington quickly fell under suspicion.  On 22 September 1715 warrants were issued for their arrest.  The young Earl decided a low profile would be advisable, hiding for two weeks in in tenants cottages and with friends and relations all across the area [6].

All would seem the actions of a man who dabbled in intrigue, but was not an instigator of rebellion.  Nevertheless the Earl knew that he could not run and hide for ever, and after all, he had Stuart blood in his veins.  Under the guise of a race meeting held at Wide Hough meadow near Dilston on 5 October 1715, the Earl and his compatriots decided to make their stand on the morrow.  The next morning the Earl, his brother Charles and their small band set out to meet Thomas Forster,  the commander of the Northumbrian Jacobites, and his men, at Greenriggs, a wild desolate moorland, between Redesmouth and Sweethope Lough.  The die was cast.

The Rising in the North

The Northumbrian Jacobites of the ’15 have had a bad press, being described by one writer thus:

‘In October a handful of Catholic Gentry under Forster and Derwentwater, amateurs in rebellion and war, had ridden out in Northumberland [..]

The quixotic travesty of civil war by a mob of foxhunters, had found no support save from the more dare-devil of the Catholic gentry and Mackintosh’s Highlanders.  The English Rebellion was at an end.’ [7]

Thomas Forster MP, and leader of the Northumbrian Jacobites.

The mission of the Northumbrian Jacobites was to capture Newcastle and thereby hobble the government in London by cutting off their coal supply.  They would be supported by a French led invasion fleet which was expected to land on the Northumbrian coast.  History however did not record this outcome.  Instead, weak and indecisive leadership, lack of the promised support from the High Church Tories, inability to capture Newcastle and the failure of the French fleet to materialise left the Northumbrian Jacobites little choice but to head into the pro-Jacobite territory of Lancashire hoping for greater success.

Leo Gooch, however,  has presented a more sympathetic and compelling view of the effectiveness of the Northumbrian Jacobites in his book ‘The Desperate Faction?’  He argues that the original plan formulated by the Earl of Mar, for a Northumbrian landing of the Jacobite forces, was militarily sound. It was only when this plan was shelved by Ormonde and Bolingbroke (without bothering to inform Tom Forster and the Northumbrians) in favour of a landing in the South West, that things started to go badly wrong.  Gooch argues that when this new strategy failed, Forster was thrust into the role of commander of all the Jacobite forces in England.  Although he and Derwentwater did their best, they were, quite literally fighting a losing battle [8].

Execution

That losing battle was at Preston.  The supposed Jacobite support in Lancashire remained dormant and the rebel forces were defeated and their leaders captured and taken to London for trial.   Many were condemned to die, some escaped, some were pardoned.  Tom Forster who rode out with the Earl of Dertwentwater was executed but Derwentwater’s brother Charles managed to escape.  The Earl himself, was lodged in the Tower of London, as befitted his status.  His devoted wife Anna Maria stayed with him and petitioned for his release.  It was not to be.  He was beheaded on Tower Hill on 24 February 1716.

Jacobite Lords on Trial.

Catholic Martyr

Suit worn by the Earl at his execution. Source Northumbrian Jacobite Website.

Once executed James’s body was wrapped in black cloth, with his severed head in red velvet.  His body was then secretly conveyed to a surgeon called Metcalf who embalmed the corpse and removed the heart which was to be sent to the English nuns at Angers in France.  Mr King the undertaker then provided a lead coffin covered in crimson velvet and gilt nails, to convey the third Earl back to his home at Dilston for burial in the chapel.  It was said that his heart remained uncorrupted for many years and was able to heal those who touched it, it was especially effective on Scrofula or the king’s evil [9].

On his return to Dilston, the Northern Lights accompanied his procession.  Many saw this as a sign of Heaven’s displeasure at the Earl’s execution, it was said the Devil Water ran red at Dilston. Already tales began to be told that would place James Radcliffe, the Jacobite third Earl of Dertwentwater firmly in the folk memory of the region.

Devil Water at Dilston ran red when the Earl was executed.

James’s widow, Anna Maria, never returned to Dilston and died in Belgium 7 years later.  The Radcliffe estates were confiscated by the government, but in a lengthy legal battle it was successfully argued that as James only had life interest in the Derwentwater estates and his son John should inherit the great wealth of the Radcliffes.  Sadly though, he died in 1731 before reaching his majority.  That left only Charles Radcliffe, James’s brother, as heir.  Unfortunately he was was still under attainder for his part in the ’15 so could not inherit.  By default then, the estates then passed back to the crown.  The power of the Radcliffe’s was broken.

Whether James Radcliffe was a reluctant Rebel [10] or a passionate and committed Jacobite, his legend lives on in the North. Even today, Paranormal investigators such as Otherworld North East, and Christina Ogilvy and James Davidson, have reported strange anomalies in and Around Dilston Castle.  Orbs, strange mists and dark figures still haunt the ruins of Dilston [11 & 12].  On a moonlit night it may still be possible to come across James and his young bride Anna Maria, walking by the Devil Water.

Lords Bridge, over the Devil Water at Dilston.

Access to castle:

http://www.northumbrianjacobites.org.uk/pages/detail_page.php?id=36&section=27

Sources and notes

Dickinson, Frances, ‘The Reluctant Rebel A Northumbrian Legacy of Jacobite Times’ 1996, Cresset Books [1][3][5][6][10]

http://www.friendsofhistoricdilston.org/

http://www.ghostnortheast.co.uk/dilston.html

Gooch, Leo, ‘The Desperate Faction The Jacobites of North-East England 1688-1745’ 2001, Casdec Ltd [4][8]

Graham, Frank, ‘The Castles of Northumberland’ 1976 Frank Graham Books [7]

Liddell, Tony, ‘Otherworld North East Ghosts and Hauntings Explored’ 2004, Tyne Bridge Publishing [12]

http://www.northofthetyne.co.uk/Dilston.html

http://www.northumbrianjacobites.org.uk/pages/section_homepage.php?section=27

Matthews, Rupert, ‘Mysterious Northumberland’ 2009, Breedon Books [2]

Ogilvy, Christina and Davidson, James, A, ‘Haunting Dilston’ 2015, Powdene Publicity Ltd [9][11]

Copped Hall: An architectural phoenix

Tags

Anne Boleyn, Charles Sackwell, Copped Hall, Coyners, Earl of Middlesex, Essex, Fitzaucher, Heneage, imprisonment, Lionel Cranfield, Mary Tudor, restoration, Sir Anthony Denny, Waltham

Aerial view of Copped Hall and grounds. Via Copped Hall Trust.

In 1165 Henry II granted two acres of land to the Fitzaucher family in an area known as Waltham. The Fitzaucher family who served the king as royal huntsmen built the first house on the property.

The house which encompassed a timber framed hall with service rooms became known as ‘La Coppedehalle’ or Copped Hall. The actual name of Copped Hall was first recorded in 1258. There are different views on the name’s meaning; some say it was from the two pinnacles/turrets on the medieval building coped with lead; others that it was because the hall was built on a hill or peak as ‘cop’ or ‘copp’ was the old English word for the top of a summit; and another view is that the ‘cop’ was referring to the height of the house (about 300 feet) above sea level[1].

Example of a 13th Century timber framed hall. Landmark Trust.

By 1303 the estate had expanded to include 60 acres of parkland, 100 acres of arable farmland and 20 acres of meadow lands. By 1337 the house had passed into the ownership of Sir John Shardlow who in 1350 gave the hall and its land to the Abbots of Waltham in exchange for other properties.

So began a fascinating history of a hall and the people who owned it. From a refuge of abbots to a Tudor prison to one of most important houses in Essex to a burnt out shell to a project of love, Copped Hall has seen many changes and hopefully its story will continue for many years to come.

“A Mansion of Pleasure and Privacy”[2]

Waltham Abbey was at the time that Copped Hall came into its possession one of the most important Augustinian Houses in England. The first church was a wooden structure of which nothing remains. It was believed to have been built on the site in 610AD during the reign of Saebert, King of the East Saxons.

Waltham Abbey. By JohnArmagh – Own work, Public Domain, via Wikimedia.

Two ‘events’ had a profound impact on the Abbey and shaped its future. The first was in around 1025 when Tovi (Tofig) the Proud, a loyal follower of Cnut, had a prophetic dream of a large black flint crucifix buried on top of a hill on his Somerset land[3]. The crucifix was found and brought to Waltham which became known from then on as ‘The Abbey Church of Waltham Holy Cross’. The Abbey became a famous centre of healing and both it and the village grew wealthy from the large number of visiting pilgrims. The second was in 1066. Harold II had stopped to pray at the Abbey which he had rebuilt, refounded and patronised before continuing onwards to Hastings. It is claimed that as he lay dying on the battlefield his last request was for his body to be buried at Waltham Abbey[4]. His body has yet to be found.

As the Abbey prospered as a centre of learning, the Forest continued to be a popular royal hunting location. Copped Hall became a retreat or resting place of retirement for Waltham’s abbots which allowed them the privacy they needed to entertain their guests in a suitably luxurious environment. It is claimed that Henry III, Richard II and Henry VIII were among those who took up the abbots’ offers of hospitality.

The Henry VIII Connection

Hans Holbein the Younger [Public domain], via Wikimedia Commons

It is believed that Henry VIII visited Copped Hall on a number of occasions whilst it was in the possession of the Waltham abbots in order to discuss religious matters.

Legend has it that on the 19 May 1536, the day of the execution of Anne Boleyn, Henry was at Copped Hall. The story recounts how it was whilst he was taking a walk among the yew trees with his courtiers that he heard the sound of the signalling cannons which heralded her death[5].

Unfortunately even the esteem which Henry had for Waltham and despite the best efforts of its last abbot, Robert Fuller who surrendered the abbey to the King in 1537 could not save it. On the 23 March 1540, the Abbey of Waltham became the last abbey in the country to be dissolved.

Although in theory, Copped Hall, now a three storey brick built building, became a royal property, Henry VIII never lived there instead he leased the manor to Sir Anthony Denny in 1541.

A Royal Prison

Queen Mary Tudor, known as Bloody Mary.

Mary Tudor’s strict adherence to the Catholic religion caused a deep and irreparable rift between her and her brother, Edward VI. During his short reign, January 1547 to July 1553, Mary was banished from Court and a close watch was kept on her actions and movements.

For at least two of these six years Mary was kept a virtual prisoner at Copped Hall which she referred to as her “poor howse”[6]. Despite the obvious danger and choosing to ignore a warning not to have mass performed either at the Hall or at her other Essex property, New Hall in Boreham, Mary made Copped Hall a centre of Catholicism.

It is also believed that the future Elizabeth I was also briefly imprisoned at the Hall. Eventually the Hall and the other Essex Mansions did eventually pass to Elizabeth.

Sir Thomas Heneage and a Shakespearean First

Thomas Heneage. Image from Coppend Hall Trust.

In August 1564 Elizabeth granted the estate of Copped Hall to one of her favourite and most trusted courtiers, Sir Thomas Heneage.

Heneage begun his political career as a MP for Stamford in 1553. He continued his rise to eminence as a MP for a number of other boroughs including Arundel and Essex. He was eventually awarded the position of Gentleman of the Privy Chamber at the Elizabethan Court and knighted in 1577. It was rumoured that Robert Dudley, 1^st Earl of Leicester was deeply jealous of Elizabeth and Heange’s flirtatious friendship. Elizabeth was never the easiest monarch to serve and there is evidence that Heneage fell in and out of royal favour but she did honour him with a state visit at Copped Hall in 1568.

When Heneage took ownership of Copped Hall, the building was in a terrible condition and Heneage decided to completely rebuild it, albeit on the same site. He employed the architect John Thorpe to design the new Hall. Thorpe’s design was unusual for the time in that he created a U-shaped building which only partly enclosed the courtyard. The main building was two storeys high with a single storey corridor connecting the main block to the wings. To the south of the main building was a formal garden area. The most impressive feature of Heneage’s Hall was a 174 feet long, 24 feet wide and 23 feet high[7] gallery which occupied the entire top floor of the East Wing (the gallery was destroyed in a hurricane in 1639).

Copped Hall in the time of Thomas Heneage. Image from the Copped Hall Trust.

Although I have read differing accounts on its location i.e. either the formal garden or gallery, what they do agree on is that the first performance of ‘A Midsummer’s Night’s Dream’ took place at Copped Hall on the occasion of the wedding of Heneage to his second wife, Mary Browne, Countess of Southampton on the 2^nd May 1594[8]. The wedding celebration must have been a magnificent event with many influential and wealthy guests attending. Shakespeare more than likely was in attendance and possibly also Francis Walsingham of whom he was a close friend.

Oberon and Titania by William Blake. Image via Wikimedia.

Heneage died on the 17 October 1595 and he was buried in the Old St Paul’s Cathedral. His grave along with many other was destroyed during the Fire of London. The estate passed to his only daughter Elizabeth by his first wife, Anne Poyntz. Elizabeth divided the estate and sold Copped Hall. In 1623 the Hall became the property of Lionel Cranfield, Earl of Middlesex.

Lord Lionel Cranfield, 1st Earl of Middlesex: A ruthless financier

Lionel Cranfield, 1st Earl of Middlesex. Image via Wikimedia.

Cranfield was the son of a London merchant. He began his career as a merchant’s apprentice to the importer/exporter Richard Sheppard whose daughter, Elizabeth he married in 1599. The success of his own business enabled him to join the Merchant Adventurers in 1602 and eventually he came to the notice of some powerful men including Henry Howard, Earl of Northampton who became Cranfield’s first patron. Cranfield’s entered royal service in 1605, he rose quickly and in 1621 was made Lord Treasurer[9].

As Treasurer Cranfield had two main aims, to amass as much money for himself as possible and to reform royal finances i.e. to raise revenues and somehow to curb James I flamboyant spending. Cranfield was noted as being ruthless in financial matters[10] and his punitive measures led to him making a number of powerful enemies including another of his patrons, the Duke of Buckingham. Using Cranfield’s opposition to a proposed war with Spain as an excuse, his enemies accused him of “bribery, extortion, oppression and other grievous misdemeanours”[11]. In 1624, Parliament found Cranfield guilty and he was stripped of his office, fined £50,000 and sent to the Tower. Still in James I good books, Cranfield was finally exonerated and after a year released from the Tower.

Despite being pardoned he never returned to politics and instead retired to his country estate and political obscurity, living at Copped Hall until his death on the 6th August 1645. The Hall passed to his sons and eventually to his daughter, Frances’ son, Charles Sackwell, 6^th Earl of Dorset in 1674.

Charles Sackwell: A rapier wit and forgivable rogue

Charles, 6 Earl of Dorset by Kneller. Image via Wikimedia.

Sackwell was a renown Royal courtier and wit and a close friend of Lord Rochester and Sir Charles Sedley. Sackwell’s antics often got him into trouble for instance, Charles and his brother, Edward along with thirteen others were arrested for the robbery and murder of a tanner by the name of Hoppy[12]. Charles and his friends were acquitted on the grounds of mistaken identity i.e. they had thought Hoppy was a highwayman. In general he was popular and well-liked despite his behaviour, Rochester remarked to Charles II that “he did not know how it was my Lord Dorset might do anything, yet was never to blame”[13]. Sackwell was also credited by Pepys of having been responsible for taking Nell Gwyn away from the theatre and the two having “kept merry house at Epson”[14] before she became the mistress of Charles II. Although a favourite of Charles II, Sackwell was never popular with James II whose mistress Catherine Sedley, Countess of Dorchester he lampooned. On James II ascension Sackwell retired from court spending more time at his country properties including Copped Hall.

Nell Gwyn by Peter Lely. Image via Wikimedia.

Copped Hall continued during Sackwell’s ownership to play host to royal guests including Charles II and James II. The Hall also acted as a shelter for royalty. For instance in 1688 Anne’s support for the proposed overthrow of her father, James II and the plan to replace him with her sister Mary and Mary’s husband William of Orange led her in fear to flee Whitehall. Copped Hall was one of the stops she made on her way to Oxford “On the following morning she set out to Epping Forest. In that wild track Dorset possessed a venerable mansion, which has long since been destroy’d. In his hospitable dwelling, the favourite resort of wits and poets, the fugitives made a short stay”[15]. On another occasion, after a failed Jacobite kidnap plot in 1696 was thwarted, William of Orange came to the Hall for a rest and refuge.

A New Era: The Conyers Family

Edward Conyers. Image via Copped Hall Trust.

By the time Copped Hall passed into the ownership of Edward Conyers in 1739 it was in a terrible condition due to storm damage and the neglect of the previous occupier, Thomas Webster. Conyers, a wealthy MP and landowner, already owned the Manor of Epping and by buying Copped Hall he reunited the estate which had been previous split up by Heneage’s daughter. Unfortunately Edward Conyers did not live long enough to enjoy his purchase as he died only three years later.

His son, John decided to abandon the old Hall and build a completely new house in a slightly different position. In the mid-1740s, he hired the architect John Sanderson to make the necessary plans and in 1758 the new Georgian mansion was completed. There is a record that shortly after John Conyers’ death, the Hall was burgled and a quantity of plate was stolen. The stolen goods were traced to Brick Lane in Shoreditch and the thief, Lambert Reading was caught and sentenced to death [16].

John Conyers II inherited the house from his father and added his own mark by refurbishing the rooms with the help of the architect James Wyatt. It is not completely certain if it was under John Conyers II or his father (more likely the latter) but at some point the great Lancelot Brown was hired to redesign the grounds and gardens. The new garden plan included an impressive four metre walled garden in which fruit, vegetables and flowers were grown.

Under the Conyers the hall earned the title of the premier house of Essex and was “celebrated as one of the principal ornaments of the country”[17]. The Conyers also turned their attention to the Hall’s estate which had long been neglected by building small tenant cottages, each of which had a small portion of garden allocated to them and also by providing the tenants with a supply of firewood. According to reports this had a civilizing effect on the barbarians and cleared the surrounding forest of an infestation of deer and wood stealers[18].

A Victorian Palladian Mansion

Unfortunately the Hall’s golden age did not last long. Under John Conyers II son, Henry John Conyers the house again fell into disrepair. Henry was obsessed with hunting spending over £100,000 on his hobby[19] but had no interest in the house and gardens. On his death, the estate passed to his eldest daughter, Julia who continued to live at the Hall with her husband until his death. She eventually sold the Hall to George Wythes, a wealthy railway magnate in 1869.

Foxhunting. Image via George Glazer Gallery.

Wythes younger grandson, Ernest James Wythes who had raised his social position by marrying into the aristocracy inherited the house in 1887. He felt he needed a house which was grander and more suitable to his new status. So he commissioned the architect Charles Eamer Kempe to extend and embellish the house, build a huge conservatory and create a new Italianate architectural garden full of statues, temples, gates and ornate fountains. The estate was so wealthy that in 1900 Wythes employed a huge staff which included 27 house servants and 31 gardeners despite the house only being occupied part of the year[20].

Copped Hall in its Victorian Heyday. Image via Copped Hall Trust.

An unfortunate accident

During World War I many of the Hall’s male servants went off to war and sadly did not return. In order to keep the estate going, Land Girls were recruited to farm the land and to help produce the much needed food for the war effort. The Hall itself was handed over to the Army and was used as a barracks for wounded soldiers.

Accounts on how the fire started differ. Some say it was a staff member who accidently dropped a lighted cigarette whilst on the roof of the Hall watching Zeppelins being destroyed over Grays in Essex and others that it was started by a careless soldier. The most probable explanation is that the fire was a result of an electrical fault[21]. Whatever the cause, the fire started on a Sunday morning in 1917 in the south west corner of the Hall. Gardeners and house staff tried to put out the fire by passing buckets of water through the open windows and using hoses but the situation was extremely tricky due to the windy conditions which helped the fire spread. Rare books were thrown out of the windows into buckets, paintings were grabbed and Ernest concentrated on saving his valuables from the wall safe[22]. Even with the assistance of the Loughton Fire Brigade the fire continued to burn until late on the Monday evening.

Detail of stately home on fire c1940s. Image source unknown.

By the time the fire was extinguished the house was no longer safe to be lived in. The Wythes moved to Wood House, a small lodging on the estate where they continued to entertain influential and powerful figures such as Winston Churchill. Although the Wythes maintained the gardens the house was left to decay. The move which was supposed to be temporary eventually became the Wythes permanent home and they lived there until Ernest Wythes’ widow Aline died in 1952. The estate was then sold and what was left of the building stripped of its timberwork; the staircases were removed; and railings, gates, statues, steps sold and dispersed to other stately homes both in England and abroad. Even some of the ancient trees were uprooted and the conservatory dynamited[23]. With the M25’s construction which cut off part of the estate, the fate of Copped Hall seemed sealed.

Copped Hall Reborn

In the 1950s, 60s and 70s the house remained largely forgotten, an architectural skeleton in the Essex countryside. Some of the only visitors were groups of local teenagers (my mother being one of them) who would visit the house at night looking for ghosts.

Copped Hall today. Image via Copped Hall Trust.

It was Alan Cox, an architect who had grown up in the area, who became the house’s saviour. In an interview with the Telegraph he said he recollects that Copped Hall was hauntingly wonderful, a “poignant statement. It is the height of a particular cultural period, yet it transcends the era in which it was built”[24]. In the 80s, Cox began a nine year campaign to save the house and gardens, a difficult task since the land was a developer’s dream being close to the M25, London and Stanstead Airport. In 1986 Cox set up a group including influential people which successfully lobbied organisations such as Save Britain’s Heritage and the Georgian Group to prevent a proposed development, the first of three. In 1992 the Conservators of Epping Forest bought the parkland and in 1995 the Copped Hall Trust purchased the mansion, stables, outbuildings and gardens. For full details on the Trust, the Friends work and the restoration project you can visit the Copped Hall Trust website http://www.coppedhalltrust.org.uk/.

The aim of the Trust is to restore the house and gardens to their former Georgian grandeur and create an educational and community centre for the local area. On my first visit to Copped Hall, I was lucky to see the roof which had just recently been installed as well as the first few steps of the marbled staircase. I also explored the fantastic cellars and strolled through the gardens which had once been the preserve of Royalty and the wealthy, had an encounter with bees in the incredible walled garden and saw the site of the first Hall. The house and gardens are stunning and have a wonderful warm and positive feeling about them. I really hope that I will see the complete restoration of the mansion but a house which originally took only six years to build will take many more years to rebuild. Luckily the love, dedication, determination and sheer hard work of the volunteers and Friends will ensure that Copped Hall will one day rise fully formed from the ashes and this house with its incredible history will once more claim its rightful status as one of the premier houses in Essex.

Copped Hall. Image via Diamond Geezer blog.

Bibliography

1. The history of Waltham Abbey http://www.walthamabbeychurch.co.uk/history.htm
2. Waltham Abbey Church, https://en.wikipedia.org/wiki/Waltham_Abbey_Church
3. Waltham Abbey Church, http://www.britainexpress.com/counties/essex/churches/waltham-abbey.htm
4. Copped Hall Trust, http://coppedhalltrust.org.uk/
5. Copped Hall, https://historicengland.org.uk/listing/the-list/list-entry/1000384
6. Copped Hall, http://www.britainexpress.com/counties/essex/houses/Copped-Hall.htm
7. Copped Hall, https://en.wikipedia.org/wiki/Copped_Hall
8. Copped Hall, Epping, http://www.derelictplaces.co.uk/main/residential-sites/18398-copped-hall-epping-essex-april-2011-a.html
9. Folklore of Essex, Sylvia Kent, January 2009
10. Nicholas Hagger, A view of Epping Forest
11. Jennifer Potter, Past Historic, Future Perfect, http://www.telegraph.co.uk/gardening/gardenprojects/3318465/Past-historic-future-perfect.html
12. St Albans & Hertfordshire Architectural and Archaeological Society, http://www.stalbanshistory.org/page_id__286.aspx?path=0p3p164p125p130p
13. Excursions in the County of Essex, Thomas .Kitson Cromwell, 1819
14. Sir William Petre, Secretary of State http://tudorplace.com.ar/Bios/WilliamPetre(Sir).htm
15. The Conyers Family of Walthamstow and Copped Hall http://www.weag.org.uk/CoppedHallConyersLinkFinal3.pdf
16. Old Bailey Online, https://www.oldbaileyonline.org/
17. Jacobite assassination plot 1696, https://en.wikipedia.org/wiki/Jacobite_assassination_plot_1696
18. Thomas Heneage, https://en.wikipedia.org/wiki/Thomas_Heneage
19. Charles Sackville, 6th Earl of Dorset https://en.wikipedia.org/wiki/Charles_Sackville,_6th_Earl_of_Dorset
20. Lionel Cranfield, http://www.historylearningsite.co.uk/stuart-england/lionel-cranfield/

Notes

[1]  Nicholas Hagger, A view of Epping Forest

[2] Waltham Abbey Church, http://www.britainexpress.com/counties/essex/churches/waltham-abbey.htm

[3] Waltham Abbey Church, https://en.wikipedia.org/wiki/Waltham_Abbey_Church

[4] Waltham Abbey Church, http://www.britainexpress.com/counties/essex/churches/waltham-abbey.htm

[5] A view of Epping Forest, Nicholas Hagger

[6] ibid

[7] Waltham Abbey Church, http://www.britainexpress.com/counties/essex/churches/waltham-abbey.htm

[8] Excursions in the County of Essex, Thomas .Kitson Cromwell, 1819

[9] Lionel Cranfield, http://www.historylearningsite.co.uk/stuart-england/lionel-cranfield/

[10] ibid

[11] ibid

[12] Charles Sackville, 6th Earl of Dorset https://en.wikipedia.org/wiki/Charles_Sackville,_6th_Earl_of_Dorset

[13] ibid

[14] ibid

[15] Nicholas Hagger, A view of Epping Forest

[16] The Conyers Family of Walthamstow and Copped Hall http://www.weag.org.uk/CoppedHallConyersLinkFinal3.pdf

[17] Excursions in the County of Essex, Thomas .Kitson Cromwell, 1819

[18] ibid

[19] The Conyers Family of Walthamstow and Copped Hall http://www.weag.org.uk/CoppedHallConyersLinkFinal3.pdf

[20] Copped Hall, https://historicengland.org.uk/listing/the-list/list-entry/1000384

[21] Copped Hall, https://en.wikipedia.org/wiki/Copped_Hall

[22] Nicholas Hagger, A view of Epping Forest

[24] Jennifer Potter, Past Historic, Future Perfect, http://www.telegraph.co.uk/gardening/gardenprojects/3318465/Past-historic-future-perfect.html

 

Body-snatchers; and hints on how to stay buried when you’re dead

Tags

Anatomy Act 1832, Body snatchers, burke and hare, cemetery guns, coffin collars, coffin torpedoes, Mort safes, Newcastle, resurrectionists, Turf Hotel

Having already discussed the perils of Premature Burial and provided some hints on how not to get buried alive in an earlier post, I thought I would turn my attentions to body-snatchers and provide some hints and tips on how to stay buried when you are dead…enjoy

Simon Pegg and Andy Serkis disposing of a body (1)

1825: the year in which porters at the Turf Hotel started to get a little nervous…..

In late Georgian Britain Newcastle was not only a burgeoning industrial and commercial centre but, before the advent of the railway, it was also one of the main staging posts for the London to Edinburgh coach.

The Turf Hotel was one of Newcastle’s most famous coaching inns.  It once stood on Collingwood Street and it was one of the main drop off/pick up points for both people and goods travelling north and south.  It also gained a certain infamy as the transport hub of the ghoulish trade in corpses destined for the anatomy schools in Scotland and London.

The Turf Hotel Coaching Inn, Newcastle, image from Martins Bank Archive.

As with any busy transport hub, sometimes both people and parcels missed their connection.  This was a particular problem at the weekend as coaches did not run on Sundays, so anybody missing the last coach on Saturday would have to wait until Monday to continue their journey.

On an ordinary Saturday in September 1825 a man deposited a large wooden chest at the booking office of the Turf, but for whatever reason, the chest missed the last coach and had to be stored at the booking office over the weekend.  By Monday the porters were becoming anxious because of the foul smell and strange ooze emanating from the container.  Police and a magistrate were called and the box opened.  Inside was the body of a teenage girl, apparently dead of natural causes, and destined, it would seem, for the anatomists table in Edinburgh.

There were several other similar occurrences over the next few years, making the job of porter at the Turf Hotel one filled with unwelcome surprises.  In 1828 a Mr James Aitcheson  of Edinburgh was arrested for depositing a chest at the Turf that contained a body.  He was later acquitted of any crime after claiming he had been an innocent dupe with no knowledge of the content of the box (this later proved to be a lie as a shop keeper recognised him as having bought wood from him to build the box in the first place!) however by that time, Mr A had absconded.

Eventually the porters became so fed up with having to investigate vile-smelling boxes containing nasty surprises that when a suspect package bound for Edinburgh arrived from York in November 1828, the porters simply refused to unpack it and sent it straight back to York.  Unfortunately at York, the equally suspicious and squeamish porters also refused to unpack it and sent it trundling back up to Newcastle!  The boxes peregrinations were eventually ended when, as local legend has it, the porters at the Turf solved the matter to their own satisfaction by throwing it into the River Tyne (lets hope it wasn’t just a student sending their dirty laundry home!).

Supply and Demand

18C anatomy lesson, image by Hogarth, public domain

So why the brisk trade in bodies?  Well, in the early nineteenth century anatomy schools, which were at that time  unlicensed, were springing up at an increasing rate: with famous schools in Edinburgh, Aberdeen, Glasgow and London.  Advances in medical science required more and more subjects for the dissection tables but demand far outstripped supply.

In 1752 legislation stipulated that, as an additional ‘post mortem’ punishment, the bodies of hanged murderers could be handed over to the anatomists.  By the early nineteenth century as few as 55 or so bodies per year became available to anatomy schools by this legitimate method [2]. In addition to this, because refrigeration had yet to be invented, schools had now way of storing corpses so were in constant need of fresh ones.

Bodysnatchers, resurrectionists, Sack ’em up men or Burkers sought to fill this gap and line their pockets (the going rate appears to have been about 4 guineas for an adult, and by length for children: 6 shillings for the first foot then 9 pence for every inch thereafter [3]).  Although medical students were not averse to occasionally sourcing their own material, more often it was the criminal class, working hand in glove with the elite medical men of the day, who supplied the corpses that would used to train up the future  eminent doctors and surgeons of the nineteenth century.

Body Snatching in Theory and Practice

Resurrection Men – by Thomas Rowlandson 1756 – 1827

So how did they go about their trade?  Well there were a number of methods and preparation seems to have been paramount.

Resurrectionists or their wives would attend funerals in order to scout out the position of the corpse and any potential threats.  They might even take up the spade and masquerade as grave diggers themselves.

Once a likely corpse had been identified the resurrectionist would return to the cemetery at night, having suitably bribed any low paid cemetery attendants to leave the gates open.  If they had horses they would be shod in leather to deaden the hoofbeats, and they opened graves using wooden shovels to minimise noise.

Methods of extracting corpses could differ.  One popular way was for the grave-digger/resurrectionist whilst out of sight at the bottom of the grave, to sack up the occupant, and as the grave filled with soil the coffin would remain 6ft under, whilst the bagged up corpse slowly rose towards the surface where it could be retrieved with minimum effort later.

By far the most common method appears to have been to dig straight down to the approximate position of the head of the corpse, cover the coffin end with cloth to deaden the noise, wrench it off, and sling a rope around the cadavers head and haul it to the surface.

One commonly quoted method, devious in the extreme, was for a patch of turf to be cut many feet from the target grave, a tunnel would then be dug to the coffin and a child or small adult would then open the end of the coffin and dragg the corpse back along the shaft where the turf would be replaced.  The family would be none the wiser because the grave itself would be undisturbed.  Ingenious as this method appears, Wilkins in his Fireside Book of Death, doubts its practical application:  it would have been hard to correctly guess the level of the coffin and shore up the tunnel to avoid collapse.

Once the corpse was extracted the next thing to do was to remove any possessions such as jewelry, shroud etc in order to avoid being charged with a felony if caught.  Oddly enough, corpses were not considered property so punishment was often only a fine or prison, whereas theft could lead to the gallows or transportation.

Then it was a simple matter to dress the corpse in an old coat, and stagger off into the night pretending they were ‘dead’ drunk, or pack them up into your gig for delivery to the nearest anatomy school in the morning.  In fact, the presence of strangers at funerals in rural parishes, especially if they had a gig, was enough to lead to riots on occasion as gigs were inextricable linked to resurrectionists in the public imagination [4].

How to stay buried when you are dead

Now you might think that the resurrectionists had it all their own way, plundering graveyards, with minimal legal consequences and making a packet into the bargain.  But fear of having your loved one’s grave desecrated by sack ’em up men lead to the general public taking some serious precautions to avoid ending up on the dissecting table. And if they caught a resurrectionist they would meet out their own kind of justice on him.

The very poor might only have recourse to arranging stones or shells on a grave in order to tell if it had been disturbed, but there were other more complex methods available (for a price).  These methods are very often found in graveyards that are in close proximity to anatomy schools – I wonder why?  Here are some of the most notable found in England, Scotland and the USA :

1. Watch-clubs and Watchtowers

Watchtower at Dalkeith Cemetery. Image via Wikimedia

The most basic precautions were railings around cemeteries and posting a guard on graves.  Often loved ones would camp out for two or three weeks to guard a fresh burial.  Once putrefaction had time to set in the corpse was no longer a viable commodity.

Watch-clubs were also formed, Glasgow watching society had 2000 members.  To make things more comfortable for watchers, especially in winter, watch houses or watch towers were built.  Some were quite impressive like the one at Dalkeith Cemetery, dating from 1827, near Edinburgh.

2.Mortstones and Mortsafes

Mortsafe at Logeriat Church. Image by Judy Willson via Wikimedia

The next sensible thing to do was to make it as difficult as possible for resurrectionists to get to your coffin.  In Scotland stones and branches were added to grave fill to make digging harder, and mortstones were used.  Mortstones were huge heavy slabs of stone placed over the grave to prevent disturbance.  They could be rented out and reused.

The only drawback with mortstones was that resurrectionists soon learned to simply dig at the head of the stone to find the end of the coffin and thereby extract the corpse!

Mortsafes were a more sophisticated version of mortstones, heavy stone slabs with a complex wire cage structure about them.  Placed over the coffin they effectively barred the way to resurrectionists.  They too, could be rented out and reused again and again (so the body-snatchers were not the only ones making a profit here).

3. Coffin Collars

Coffin collar from Kingskettle Graveyard

In between mortstones and mortsafes come coffin collars.  These simple but effective devices were a response to the fact that resurrectionists could easily pull corpses out of the end of a coffin despite the mort stone atop the grave.  The metal collar was fixed around the neck of the corpse and then nailed to the bottom of the coffin.

4. Mort houses

The Morthouse Udny Green, image by Martin Gorman via Wikimedia

The rich have always had the edge on avoiding body-snatchers, they can afford burial inside churches, vaults, mausolea.  Not so the poor, not until mort houses were conceived.  Often set up by public subscription bodies could remain in the locked and secure mort house until they decayed and then be buried in the grave yard.

Udny Green mort house in Aberdeenshire is a circular fortress of decay uniquely designed with a turntable.  A body was added, the turntable moved, and another was added, by the time the original body was at the opening again it was sufficiently decayed to be taken out for burial in the graveyard.  Unfortunately, Udny Green was built in 1832 the year the Anatomy Act came into force so it was almost immediately obsolete.

5. Cemetery Guns and Coffin Torpedoes

Mr P Clover’s Patented Coffin Torpedo

Cemetery Guns have a long history and were used in Britain until they were finally outlawed in 1827.  Mr Clementshaw designed a bell mouthed flintlock complete with trip wires that could defend a cemetery at night, and be unloaded and made safe when the sexton returned in the morning.  Needless to say there were accidental fatalities usually involving drunken revellers wandering through graveyards at night.

Not to be outdone, the American’s developed coffin torpedoes.  After the Civil War there was a rise in the number of anatomy schools in the US and this brought with it an increase in grave robbing.  In 1878 Mr P Clover of Columbus Ohio developed a shortened gun to fit under the coffin lid which would be primed to fire in the face of anyone foolish enough to desecrate the grave.  Just curious, but I wonder how many of these are still lurking in US cemeteries to this day…best to tread carefully I would say!

The Anatomy Act 1832 – how the poor paid the price

Burke and Hare were by far the most notorious resurrectionists, the Edinburgh based duo decided that all that digging was far to much like hard work and instead they murdered their victims (Hare was allegedly in Newcastle in 1828 and may just have had a hand in setting up the cross-country cadaver network uncovered at the Turf Hotel[5]).  Their trial in 1828 created such outrage that a Parliamentary Select Committee was set up to look into legally increasing the supply of corpses to anatomy schools.

After a few amendments the new Anatomy Act 1832 was passed and the problem appeared to be resolved,  resurrectionists were officially out of a job and anatomy schools had to be licenced.  Section 7 changed the law to allow that anyone lawfully in possession of a corpse could permit it to undergo anatomical examination providing no relatives objected; while section 16 abolished the requirement for bodies of criminals to be dissected.  All good and well you might think, but the Act was open to abuse.

What the changes to the law meant in practice was that unscrupulous work house owners and even hospitals could make a ‘killing’ out of their inmates (and they had ways of ensuring that circumstances did not allow for any relatives to raise objections).  Some medical schools went as far as too hang around outside workhouses like vultures if they even had a whiff that an inmate was feeling a bit peaky and there were cases of hosptials burying patients then buying their bodies back for dissection.  I think that Ruth Richardson neatly sums up the impact of the Act on the poor in her book ‘Death, Dissection and the Destitute’

“What had for generations been a feared and hated punishment for murder became one for poverty.” [6]

The Act paved the way for anatomy schools to make significant advances in medicine however it should not be forgotten that the heaviest price for these advances was ultimately paid, as always, by the poorest in society.

Seasons Greetings!

Notes

1. Simon Pegg and Andy Serkis in Burke and Hare, 2010,  Dir John Landis; 2. Regina Jeffers; 3. Robert Wilkins; 4. Monthly Chronicle of North Country Lore and Legends;
5. Pamela Armstrong;6. Quoted in Robert Wilkins p83

Sources

http://www.abdn.ac.uk/bodysnatchers/background.php

Armstrong, Pamela, 1990, Dark Tales of Old Newcastle, Bridge Studios

http://www.guns.com/2013/08/06/cemetery-guns-and-coffin-torpedoes/

Coffin Collars & Cemetery Guns: Fortifying the Dead against Bodysnatchers

http://en.wikipedia.org/wiki/Mortsafe

Wilkins, Robert, 1990, The Fireside Book of Death, Hale

Unattributed, 1990, The Body in the Bank: Famous Northern Murders, Coquet Editions

https://archive.org/stream/monthlychronicl02unkngoog#page/n342/mode/2up/search/Turf+Hotel  Monthly Chronicle of North Country Lore and  Legend

http://en.wikipedia.org/wiki/Resurrectionists_in_the_United_Kingdom

http://en.wikipedia.org/wiki/Mortsafe

http://reginajeffers.wordpress.com/2012/12/13/body-snatching-and-resurrectionists/

Udny green = Martyn Gorman [CC-BY-SA-2.0 (http://creativecommons.org/licenses/by-sa/2.0)%5D, via Wikimedia

George Selwyn – The Gentleman Sadist

Tags

blasphemy, Eccentrics, eighteenth century history, Engish History, Friars, George Selwyn, hangings, Hellfire club, Horace Walpole, Maria Fagiani, Mie Mie, Monks of Medmenham, necrophilia, tyburn

George Selwyn by Joshua Reynolds

“It is actually possible to become amateurs in suffering. I have heard of men who have travelled into countries where horrible executions were to be daily witnessed, for the sake of that excitement which the sight of suffering never fails to give, from the spectacle of a tragedy, or an auto-da-fe, down to the writhings of the meanest reptile on whom you can inflict torture, and feel that torture is the result of your own power. It is a species of feeling of which we never can divest ourselves.” (1)

So wrote Charles Maturin in his 1820 novel Melmoth the Wanderer – and the inspiration for this insight into the darker side of human nature?  George Selwyn (1719 -1791), heir to a fortune, kicked out of Oxford for Blasphemy, MP to a rotten borough (or two), rake, wit and notorious necrophile.

Drunken japes or bloody blasphemy?

George Selwyn, second son of a Gloucestershire gentleman farmer, was sent to Eton and Oxford as befitted his rank in society.  Here he met his lifelong friend the renowned wit and inveterate letter-writer Horace Walpole.  Although Horace Walpole would eventually become famous for his novel ‘The Castle of Otranto’ a novel that was the fore-runner of many a famous Gothic novel, at this early stage Selwyn seems to have had the edge on the darker-side of human nature.

In fact George’s Oxford career was cut rather short one drunken evening in July 1745.  Having somehow successfully blagged a local silversmith into to handing over a sacred chalice that was being repaired for a church, George set out to parody the Christian Holy Communion.  Gathering together his chums he filled the chalice with red wine and then “made signs as though he was blooding at one of his arms, did apply the neck of the bottle of wine into the said arm…”(2) Following this he uttered the blasphemous words “Drink this in remembrance of me.”(3)

In 1745 that was enough to have you drummed out of Oxford however drunk you claimed to be.  Even pandering to the anti-Catholic feelings of the day – by claiming to have been mocking transubstantiation – did not save Selwyn’s university career.  Not that he seemed to mind very much.

A Clubbable Man

White’s Club London, sited here since 1778. Image by Paul Farmer 2009 [via Wikimedia]

In the eighteenth century it was important for a man to be ‘clubbable’.  To be able to socialise amongst his peers with poise, elegance and wit.  Despite, or perhaps because of, the somewhat sleepily affable persona that Selwyn exuded he was a hit.  He soon became a well-known figure at clubs such as Brookes’ and White’s (White’s was so notorious for gambling that Hogarth satirised it as a club where if a man collapsed outside, his body would be dragged into the club so bets could be laid on whether he was dead or not). Like most of his peers he was a keen gambler (and the aforementioned wager would no doubt have appealed to Selwyn’s macabre side) and he also had a ready wit.  His Bon Mots were the talk of the town, and many a time ‘Selwyn’s last‘ was recorded for posterity by Horace Walpole.  One of my favourites is the following slightly saucy retort:

Princess Amellia, by Jean Baptiste Van Loo

“Asked if Princess Amelia would have a guard, he replied with some indelicacy ‘now and then one, I suppose'”  (4)

Wraxall described his style as: “eyes turned up, his mouth set primly, a look almost of melancholy on his whole fact.” (5) One can just imagine this lugubrious delivery just adding to its comedic effect.

He didn’t just restrict his membership to the more usual gaming and drinking clubs.  Selwyn was, according to Geoffrey Ashe, one of the fully paid up members of Sir Francis Dashwood’s Monks of Medmenham – otherwise know as the Hellfire Club.  (Of which more in future posts).

Selwyn didn’t let his political career get in the way of pursuing his favourite pass-times – in fact in 40 years as an MP he is not credited with a single political speech and his main contribution seems to have been in amusing his fellow MPs by ‘Snoring in unison with Lord North’(6)

However witty his Bon Mots were, and however uneventful his political career was, George Selwyn has come down through posterity as a necrophile and the model (along with Algernon Swinburne) for Edmond De Goncourt’s ‘Gentleman Sadist’ in his novel La Faustin – why was this?

A connoisseur of the macabre

The idle prentice hanged at Tyburn by Hogarth.

It was an age when it was not unusual for people to look forward to attending public hangings (even children were hanged).  So popular was this gruesome spectator sport that you could even buy premium ‘grandstand’ seats at Tyburn in  the so-called ‘Mother Proctor’s Pews’ – Roy Porter notes that for the hanging of the infamous Lord Ferrers (no relation to Katherine Ferrers of Wicked Lady fame) the pews raked in £500 in profit.  Yet despite this, George Selwyn’s well-known predilection for executions and death was considered somewhat extreme even in his own day – Walpole relates the following tale that illustrates Selwyn’s pre-eminence in the subject:

“[Selwyn] told him, as a most important communication, that Arthur Moore had had his coffin chained to that of his mistress. ‘Lord! how do you know?’ asked Horace. ‘Why, I saw them the other day in a vault at St. Giles’s.’ ‘Oh! Your servant, Mr. Selwyn,’ cried the man who showed the tombs at Westminster Abbey, ‘I expected to see you here the other day when the old Duke of Richmond’s body was taken up.'” 

The Wharton’s, in their book ‘The Wits and Beaux of Society’, point out that Selwyn was in some ways a man of contradictions – one minute the toast of polite society with his bon mots, the next rooting about in coffins and extorting confessions from criminals remarking of him that: “George Augustus Selwyn famous for his wit, and notorious for his love of horrors”

Lord Lovat, image Wikimedia

This mixture of wit and gloom came to the fore following the execution of Lord Lovat the captured Jacobite rebel.  Some ladies objected to his having witnessed the execution to which he replied:

“‘I made full amends, for I went to see it sewn on again.’ He had indeed done so, and given the company at the undertaker’s a touch of his favourite blasphemy, for when the man of coffins had done his work and laid the body in its box, Selwyn, imitating the voice of the Lord Chancellor at the trial, muttered, ‘My Lord Lovat, you may rise.'” (7)

Selwyn hated to miss an execution and often got friends to give him full reports of any that he was unable to attend – however he did have some scruples.  On being asked why he did not attend the hanging of a criminal named Charles Fox (the same name as his friend the Whig statesman Charles James Fox) he is reported to have said:

“I make it a point never to attend rehearsals.” (OUCH!)

The most famous and likely apocryphal story attached to George Selwyn is that he was mistaken for an executioner on a busman’s holiday when he was spotted at the execution of Damiens in 1757.  Damiens made a pretty feeble attempt on the life of King Louise XV of France and was sentenced to a gruesome death:  torture with red-hot pincers before being slowly ripped limb from limb by horses.  The whole process took hours (with the unfortunate Damiens being alive for a considerable part of it).  A sentimental lady is reported to have objected to the barbarity of the proceedings – because the horses were whipped. Who said only the British are animal lovers!

Selwyn was spotted pushing his way to the front of the crowd to get a ringside view of the torture when a gentleman spotted him.  He asked Selwyn if he was himself an executioner come to observe proceedings.  Selwyn made the unforgettable reply:

“No Monsieur, I have not that honour: I am but an amateur”

Damiens before the judges. 18C via Wikimedia

For all of his charm, wit and affable nature, there is something chilling in his love of watching the suffering of others and in his fondness for watching corpses exhumed.  It is likely that this particular story has simply attached itself to his legend (it is also told of others) and he was often the butt of fanciful tales spread about by his friends (and rivals) in wit.  Lord Chesterfield and Sir Charles Hanbury Williams have been cited by the Wharton’s as possible sources of this tale, and of the rumour that Selwyn sometimes dressed as a woman in order to attend executions incognito. Nevertheless it does not seem too far out of character for Selwyn that – given the chance – his connoisseurs palate would not have relished such a scene of horror as presented by Damien.

A slightly more amusing anecdote has Lord Holland, on his death-bed, advising a servant that:

“If Mr. Selwyn calls, let him in: if I am alive I shall be very glad to see him, and if I am dead he will be very glad to see me.”

Sometimes his friends were able to use his love of the death-bed and corpses to their own ends – one story associated with Selwyn’s time at Whites Club relates to the election of Sheridan as a member.  Selwyn did not want Sheridan, a mere theatrical, elected to a gentleman’s club.  The only way to stop him repeatedly black-balling Sheridan was for Georgiana Duchess of Devonshire, in cahoots with Charles Fox, to trick him out of the club with the promise of a juicy death-bed to attend!

The twilight years

Mie Mie by George Romney

Although friends such as Walpole, the Duke of Queensberry and Lord Carlisle seemed to have esteemed Selwyn and thought him of good heart despite his foibles, one of his passions might seem a little off-putting to the modern reader.  Selwyn never married and claimed to have only slept with women seven times in his entire life, the last being when he was 29.  Instead he transferred his affections to children.

Two little girls were the focus of his attention:  Anne Coventry daughter of one of the beautiful Gunning sisters, and more lastingly Maria ‘Mie Mie’ Fagniani daughter of the high living Marchese Fagniani and the Duke of Queensberry.   Despite there being no question that he was not the father, he was so obsessed with Mie Mie (right from her infancy) that he succeeded in persuading the Marchese to leave her child with him when she returned to the continent.  By the late 1770’s she and Selwyn were embroiled in a bitter dispute over custody.  Eventually Selwyn seems to have won and spent the rest of his life fussing over Mie Mie, despite her eventual disdain for him.  In his will he left the girl £33,000 (which along with the £150,000 left to her by Queensberry made her a very eligible heiress).

George Selwyn was a feature in society long after it had come to view him as a bit of a relic.  His good friend the Duke of Queensberry provides this description of him at a society dinner:

“George Selwyn, (who lived for society and continued in it till he looked  really like the waxwork figure of a corpse)”

It seems a fitting epitaph for a man who loved death so much.  Selwyn finally succumbed of that most upper class of diseases: Gout, in 1791.

George Selwyn, (standing), and friends by Henry Graves

George Selwyn’s legacy

George Selwyn was a wit and a necrophile.  He didn’t participate in any major events, he was hardly a mover and a shaker.  Nevertheless he did leave a legacy.  A somewhat unenviable one, based on his love of the macabre and his membership of the notorious Hellfire Club.  It is in literature that he is still remembered:  from Maturin’s Melmoth the Wanderer, to Charles Johnstone’s Chrysal, Or the Adventures of a Guinea; to Edmond de Goncort’s La Faustin where he is fused with that other reputed sadist Algernon Swinburne. Although it is worth noting that despite selwyn’s love of  torture and executions this seems to have been a voyeuristic pleasure, and though this does seem to qualify him as a sadist there is at least no evidence to suggest he was a sexual sadist.  (Small mercies perhaps…?)

Whatever the modern take on George Selwyn, it is apparent that his willing embrace of the darker side of human nature holds an enduring fascination – whether we like to admit to ourselves or not.

I will leave the final words to a contemporary of Selwyn, a poet who thought that Selwyn would be a suitable successor for the Devil should Old Nick ever need a day off….

“The murmurs hush’d – the Herald straight proclaimed
S-l-n the witty next in order name’d
But he was gone to hear the dismal yells
Of tortur’d ghost and suffering criminals.
Tho’ summoned thrice, he chose not to return,
Charmed to behold the crackling culprits burn
With George all know ambition must give place
When there’s an execution in place” (8)

Finis Gloria Mundi by Juan de Valdes Leal c1670 via Wikimedia

Notes

1.  Maturin, Charles, Melmoth the Wanderer, 1820
2. White, T.H., The Age of Scandal, 1950
3. Ibid
4. Ibid
5. Wharton, G and P, The Wits and Beaux of Society Vol2
6. ibid
7. ibid
8. Combe, William, The Diaboliad, 1777

Sources

Ashe, Geoffrey, The Hellfire Clubs, Sutton, 2005
http://www.bartleby.com/344/357.html
Gothic Labyrinth http://omni.sytes.net/selwyn.htm
Porter, Roy, Engish Society in the Eighteenth Century, Penguin, 1982
Wharton Grace and Philip, Ed Justin Huntley Mccarthy MP, The Wits and Beaux of Society Vol2, http://www.gutenberg.org/ebooks/10797 2004 ed
White, T.H, The Age of Scandal, Folio Society, 1993 ed
http://en.wikipedia.org/wiki/George_Augustus_Selwyn_%28politician%29

Premature Burial and helpful hints on how not to get buried alive

Tags

Burial Alive, Edgar Allen Poe, Emma Countess Mount Edgcumbe, premature burial, Safety Coffins, Taphophobia, Waiting Mortuaries

An unexpected guest

Emma, Countess Mount Edgcumbe, after Joshua Reynolds. National Portrait Gallery.

The family had repaired to the dining room, the gathering was a sombre one on this day of mourning.  As darkness gathered around the hall candles were lit, casting shadows on the dark panelling of the room, their dim flickering light seeming to accentuate the deepening gloom.  As they sat down to their sad repast, Earl Mount Edgcumbe, seated at the head of the table, rose to his feet planning perhaps to say a few words about his beloved wife, Emma, so recently laid to rest in the family vault.

All eyes turned expectantly towards him, he stood slowly and composed himself to speak, seconds passed but no words came.  His eyes grew wide and glassy, his mouth fell open in silent horror, slowly he raised his hand and indicated the source of his terror.  As each head tremulously turned in the direction he indicated, the room fell into a deathly silence.  Silence broken only by the sound of a delicate scratching – or was it tapping –  coming from the window and the dark night beyond.  There, standing in the moonlight wrapped in her shroud and pale as bone, stood Emma, Countess Mount Edgcumbe, returned from the grave.

This is my terribly hammy horror pastiche of part of the tale of unfortunate Emma, Countess Mount Edgcumbe. Emma married the Earl of Mount Edgcumbe in 1761 and legend says she was the victim of premature burial.  The story recounts that Emma died and was sealed up in the family vault at Maker Church, however a rapacious sexton had spied a rather valuable ring that he quite took a shine too.  Returning to the cover of darkness to retrieve the treasure, he unscrewed the Countess’s coffin and proceeded to pull the ring off her finger but found that it was stuck fast, nipping her finger rather hard he was horrified to find the ‘corpse’ suddenly sat up and asked where she was.  Understandably the Sexton left in a hurry (never to be seen again, one suspects) leaving the befuddled Emma, wrapped only in her burial shroud, to walk the half mile or so back to the old ancestral pile.  To this day the Mount Edgecumbe Estate has a ‘Countess’s Path’ commemorating Emma’s journey back to the land of the living – and to her startled family.  She died more permanently in 1807.

The lady with the ring

Image from Derby Museum collection via Wikimedia

But is it true? The story is current in the Devon/Cornwall area and was passed down the generations of the Mount Edgcumbe family.  However the whole story fits the popular folk-lore associated with tales of The Lady with the Ring rather too neatly. The earlier tales include that of Frau Reichmuth Adolch in sixteenth century Germany and other English variants such as Lady Wyndham.  These tales are common across Europe and found as far afield as North America.  Usual features are: the ring, the sexton and the moonlit walk from the burial ground, and the family mistaking the returned lady for a ghost (1).  The tales would seem to say more about our primal fear of premature burial than of actual events as virtually none can be proven beyond doubt.  Besides, if the tale of Emma is true then the Mount Edgcumbe family seem particularly unfortunate in this respect as in the preceding century another Countess Mount Edgcumbe, Anne, was said also to have suffered this fate!

Taphophobia

The Word comes from the Greek ‘fear of graves’ and describes a pathological fear of being buried alive and this fear may represent one of mankind’s most primeval fears.  From ancient times, people have told terrifying tales of those who were buried before life had expired. Inspiring one seventeenth century poet to write:

“Wisely they leave graves open for the dead
‘Cos some to early are brought to bed.” (2)

Hazel Court in Roger Corman’s 1962 film Premature Burial (American International Pictures)

So why is the fear of premature burial so common?  How likely is premature burial? And what can be done to avoid it?  Such questions plagued writers, doctors and plenty of ordinary people in the 18th and 19th Centuries.  It inspired literature (particularly Edgar Allen Poe: The Premature Burial and Ligeia and features in various other tales); it led to changes in the law surrounding burial; to ingenious methods of prevention and to vital scientific enquiry.

True Tales of premature burial?

Stories of ‘True’ premature burials abound.  One of the earliest was recorded by Pliny the Elder in the 1st Century AD, he recounted the tale of Consul Acilius who awoke with a scream as his funeral pyre began to burn; Thomas A’Kempis who died in 1471 was a candidate for canonisation until his coffin was opened and his corpse was found with splinters under the fingernails; apparently it wasn’t seemly for a potential saint to wish to postpone meeting his god!  Many other such tales were regularly recounted, both as oral traditions (such as the tale of Emma) and in newspapers and even medical journals such as the Lancet.

The Premature Burial, 1854, by Antoine Wiertz

Other evidence cited to support the prevalence of premature burial was found when Les Innocents Cemetery in Paris was moved, many skeletons were found to have shifted position in their coffins.  Cases where coffins had been opened to find corpses with bitten fingers, scratches and looks of horror on their faces all added to the popular fear.  A famous case reported in 1901 involved the pregnant Madame Bobin who ‘died’ of Yellow Fever on her return from Africa.  Her maid doubted the diagnosis and with the help of Madame Bobin’s father opened the coffin to find that the woman had turned over in her coffin and given birth to a foetus.

Add to this the regular outbreaks of contagious diseases such as Cholera, where corpses had to be despatched quickly and often without being viewed by a doctor, and the fear of going early into the grave was intensified.

Mortae Incertae Signa

Skull and crossbones, image by Lenora

The main problem seems to have been that despite that fact that people had been dying for simply ages, know one was actually sure how to tell if someone was not just a bit dead, but really dead.  This was first explored in ‘Mortae Incertae Signa’ (Uncertain Signs of Death) by Jaques Benigne Winslow in 1742.

This study which began to explore the problems surrounding identifying the ‘moment’ of death in amongst the process of dying resulted in changes in the law in some countries to reduce the chances of premature burial.  However, in hot countries burial remained of necessity swift (Petrarch the famous poet, was himself almost buried alive in Florence  in the fourteenth century, after falling into a trance).

Robert Wilkins in his wonderfully macabre and entertaining book ‘The Fireside Book of Death’ notes lists the signs of death as: insensibility, temperature, respiration, circulation, rigor mortis and putrefaction.  However relying on one of these features alone would not necessarily signify death – catalepsy might result in insensibility, coma patients are often cool to the touch (whilst Cholera victims might have a high temperature); the heart continues to beat for a time even after decapitation.  Wilkins also notes that in fact some of the signs of death might actually have been seen as signs of burial alive.

When death mimics life

Wilkins notes that much of the supporting evidence for burial alive can be dismissed as the natural actions of the corpse: cries for help become post-mortem belches, nibbled fingers and scratched faces are likely the result of ravenous rodents, bodies found outside coffins most likely blew themselves up as their gasses fermented – the strength of such gas could easily force a foetus from a womb and anguished expressions are caused by the muscle contractions of rigor mortis.

But of course for many centuries this was not know and the actual diagnosis of death was a very sketchy business and not even always carried out by a medical doctor (it was not always a legal requirement for a doctor to even view a corpse before certifying a death).

At the beginning of the nineteenth century there were up to 30 different theories about how to definitively tell if a person was dead.  So much was this fundamental issue on medical minds that in 1837 a prize was set up for anyone who could establish death with any certainty.  In 1846 Eugene Bouchut won 1500 francs for suggested the use of the newly invented stethoscope – if the heartbeat was absent for 2 minutes then death was certain…strangely nobody had thought of this before.  Then in 1885 one Dr Maze suggested that the only certain sign of death was putrefaction….he was not the first to think this.  As early as 1788 Dr Joseph Frank had suggested keeping bodies 2 -3 days before burial and by 1792 the ‘Vitae Dubiae Asylum’ – The ‘hospital for doubtful life’ was set up in Weimar, Germany.

Waiting Mortuaries

For those concerned by the prospect of premature burial, Germany in the nineteenth century was probably the best place to expire.  Waiting Mortuaries were particularly popular in Germany lasting until the 1880’s. Munich had several such establishments, Munich Leichenhaus, where corpses of the newly departed were laid out until putrefaction set in.  They were displayed in zinc trays filled with antiseptic and decorated with scented flowers and could be visited by relatives keen to ensure that the dearly departed really were dead before they were interred.  Of course there were class distinctions even in death – with a luxury section for the exclusive use of the wealthy departed!

New York Bellevue Morgue, public domain image.

The Morgues were staffed 24 hours a day and each body was cunningly rigged up so that the slightest movement would trigger a bell.  After a mid-century Cholera epidemic it became compulsory for bodies to be taken to these mortuaries(3). Nevertheless, it is unknown if these precautions actually saved anyone – the QI website claims that between 1822 -1845 46500 people were taken to waiting mortuaries but none found to be living.

In fact, despite researchers such as Franz Hartmann collecting above 700 ‘true’ cases of premature burial in his much derided 1895 book, much of the medical establishment remained highly skeptical about the chances of it actually happening.  Dr Brouardel in his 1902 work ‘Death and Sudden Death’ was particularly dismissive of the claims that up to a  third of people may have been buried prior to true death.  Too many of the tales simply could not be verified or could be explained away by natural processes of decay.

Nevertheless, it pays to be on the safe side….

5 Tips on how not to be buried alive

Alice Eve, buried alive in James McTeigue’s 2012 film The Raven.

1. Join a premature burial society – no, not one that encourages it, one that tries to prevent it.  In 1896 the slightly unscrupulous Arthur Lovell set up the London Society for the Prevention of Premature Burial.  For a fee members were guaranteed a thorough going over by ‘experts’ upon their demise.  Wilkins’ notes that it was not only their bodies that would receive a thorough going over – if family members failed to notify the society of the death of a member, the departed’s entire estate was forfeited to them!

2. Seek proper medical advice.  Many of the cases of premature burial stem from untrained persons misdiagnosing death, doctors not necessarily being present.  Even doctors are not infallible – why not choose one with access to a Necrometer?  This handy device can tell even the most recently qualified medical person whether a patient is: alive, nearly dead, or completely dead.

3. Make sure you are really dead.  You can do this in a number of ways – both Wilkie Collins and Hans Christian Anderson carried around detailed instructions about this.  Grimaldi the famous clown went to the extreme of insisting on a post-mortem decapitation, so did Harriet Martineau the Victorian Author.  She also went a step further and declared if her wishes were not carried out her bequests would be null and void.

4. Try not to die in a hot country – hot countries tend to prefer swift burial for hygienic reasons as the unfortunate Dr Chew found out.  In 1874 Dr Chew ‘died’ in Calcutta where burial was usually within 24 hours.  But for his observant sister spotting some movement at the 20th hour, he would have met a grisly fate.

5. Invest in a safety coffin.  In 1893 the nervous John Wilmer of Stoke Newington set up an elaborate home-made alarm system. Buried in his garden, a switch was placed in his hand so that should he awake underground he could ring a bell in his house.

Safety Coffin – artist unknown source http://www.prairieghosts.com

The most famous safety coffin was that designed in 1896 by the wonderfully named Count Karnice-Karnicki Chancellor to the Tsar of Russia.  For the reasonable fee of 12 shillings you could rent his device – a tube running from the coffin to an airtight box above ground.  A glass sphere on the chest could detect the tiniest movement which would then set off a spring mechanism to open the tube to let and air and light.  The tube would also amplify cries for help – which would either bring swift assistance or scare the bejesus out of any passersby.

More up to date safety coffins are now available, courtesy of Fabrizio Caselli whose 1995 design included an alarm, intercom, breathing apparatus and a flash-light.   If you want to be really cutting edge, more contemporary designs now include mobile phones and computer games to while away the dull hours before rescue arrives.

Premature Burial Vault, Image source wikimedia

A final word…

If you think that the chance of premature burial is a thing of the past, think on this recent ‘near miss’ reported in the Daily Mail:

“…Maureen Jones, a 65-year-old grandmother from Yorkshire, who collapsed at home in 1996.

Her son called the GP, who decided that she had suffered a stroke and was dead. The undertakers were about to put her in a hearse when a policeman noticed her leg twitch and at once performed heart massage. Mrs Jones’s eyelids began fluttering and she opened her eyes.

She had been in a diabetic coma. She recovered, but four years later she was still having nightmares about being buried alive.” (4)

Cremation – anyone?

Notes

1. http://en.wikipedia.org/wiki/Lady_with_the_Ring

2. William Austin writing in c1627/8

3. Robert Wilkins

4. Read full article: http://www.dailymail.co.uk/news/article-2289355/Let-coffin-Im-alive-New-book-reveals-spine-chilling-true-stories-premature-burial.html#ixzz2gsE1GtDO

Sources

http://www.dailymail.co.uk/news/article-2289355/Let-coffin-Im-alive-New-book-reveals-spine-chilling-true-stories-premature-burial.html

http://qi.com/infocloud/premature-burial

http://en.wikipedia.org/wiki/Fear_of_being_buried_alive

http://en.wikipedia.org/wiki/Lady_with_the_Ring

Wilkins, Robert, 1990, The Fireside Book of Death, Robert Hale Pub

Dr Sex and The Electric Love Bed

Tags

British History, Celestial Bed, eighteenth century history, electricity, emma hamilton, Georgian Society, James Graham, medical history, sex therapy, temple of heath

James Brown, medical reformer, with James Graham just visible in a white suit in the background by John Kay 1786, National Portrait Gallery

A lot of people think  sex was invented in the 1960’s with it’s free-love, orgasms for all, and sex therapy…prior to that people simply pro-created out of a sense of duty.  How dull…..

Well, obviously that’s simply not true (Ok so, maybe the Victorian’s were a bit prudish, but hey, Victoria still managed to knock out nine children so Albert must have been keeping her amused between the sheets).

But what about bad sex? Or no sex? What about infertility? what did people do and where did they go for their sexual healing…?

Enter the eighteenth century’s answer to Dr Ruth:  The first Sex Therapy Superstar and all round crowd pleaser: ‘Doctor’ James Graham! Roy Porter acerbically described in the following terms:

“James Graham, former pedlar of health through sex-therapy and mudbaths, later founded the ‘New and True Christian Church, practiced Adamic nakedness, died insane.”(1)

Welcome to the world of the Prince of Quacks and keen imbiber of ether!

Formative Years

James Graham was born on 23 June 1745 in Edinburgh.  He was of humble origins but not so poor that he could not afford a good education.  He studied at the prestigious Edinburgh University. He left without a degree, however this far from unusual – neither did most of his contemporaries.  At first he tried his hand as an apothecary in Doncaster but a more adventurous spirit was calling him.  In 1770 he set off for America, where he spent the next five years.  It was in America that he came across the cutting edge of scientific discovery that was quite literally setting the world on fire:  electricity.

In Philadelphia Graham was introduced to electrical theory and practice by Ebenezer Kinnersley a close friend of Benjamin Franklin (also famous for his experiments in electricity).  With this new-found knowledge, the proverbial light-bulb (OK, slightly anachronistic imagery) went off in Graham’s brain.

Graham came to believe that electricity was the new panacea and this belief formed the basis for his future medical therapies, philosophy and, of course, his business ventures, he wrote:

“Electricity invigorates the whole body and remedies all physical defects.”

Graham believed that through magnetic and electric therapies, the very fabric of the human race could be improved upon and in improving individuals society as a whole would become more harmonious.

As the War of Independence swept through America, James Graham returned to England charged with these radical new scientific and medical  ideas and armed with an innate flair for self-promotion.

No publicity is bad publicity

Catherine Macauley, c1775, image by Robert Edge Pine

On return to England, in 1775,  he set up a fashionable practice in Bath, and began a vigorous advertising campaign in the form of leaflets and pamphlets advertising such things as “Effluvia, vapours and applications aetherial, magnetic or electric”. 

His biggest publicity coup however was in catching the most famous Blue-stocking of the day: Catherine Macaulay.  Catherine was unusual in being an eighteenth century woman famed for her intellect rather than who she was sleeping with.  This was soon to change.

Catherine was in her forties in poor health. James Graham, charming, charismatic and opportunist, soon inveigled his way into Catherine’s salon.   Despite her ill-health, Shortly after engaging James Graham as her physician she recovered her vitality enough to marry his 21-year-old brother!  Society was deliciously shocked by the events.  Although Catherine’s reputation was in ruins, Graham used the scandal to prove the efficacy of his methods:  after all he had transformed a frail middle-aged blue stocking into a rapacious cougar!  Banking on this to bolster his reputation he relocated to London within two weeks of the marriage.

London: Electric Ladyland and the Temple of Health

London 1780’s:

“Carriages drawing up to the door of this modern Phaphos, with crowds of gawping sparks, on each side, to discover who were the visitors, but the ladies’ faces were covered; all going incog.  At the door stood two gigantic porters with each a long staff with ornamental silver heads….and wearing superb liveries, with large gold-laced cocked hats, each was seven feet high, and retained to keep the entrance clear.”
Henry Angelo, Royal Fencing Master,  recollected of the biggest crowd pullers in London in 1780.

Sex, scandal and excess – welcome to James Graham’s Temple of Health and Hymen.

An expert at creating publicity and marketing his ideas, Graham chose the Adam brother’s uber-fashionable development the Adelphi for the site of his first Temple of Health and Hymen, also called ‘Templum Aesculpium Sacrum’.  Already much talked because the development had nearly ruined the Adam brothers, it already boasted famous residents, the addition of a highly salacious medical/scientific establishment created an immediate buzz.

Emma Hamilton by George Romney

The Temple soon attracted crowds of the curious, bustling to see the elaborate scientific implements, the ornate and luxurious interiors, the sexy young ‘goddesses’ (Emma Hamilton, Lord Nelson’s future mistress, briefly caused a sensation as the Goddess  Vestina during her short sojourn in the Temple).

For the price of 2 guinea’s you could even attend one of the  scandalously frank sex talks that James Graham delivered nightly, such as his ‘Lecture on Generation’ which recommended genital hygiene and marital sex, whilst condemning masturbation and the use of prostitutes.  Mind you he did think it was OK for the married ladies to look at dirty mags…(aka erotica).  At the lectures the audience would be treated to music, poetry, fireworks and dance, and as an added bonus you also got a free electric shock thrown into deal (the padding of the chairs had conductors concealed in them!) – so you could quite literally come out shocked rigid!

If you had the reddies, you could really buy into his ideas: the scantily clad nymphs sold patrons Graham’s Electrical Ether, Nervous Aetherial Balsam or Imperial Pills for a guinea or so each; and if you were really rich, you could enjoy some of the electro-therapy equipment itself:  elaborate multi-seater thrones and crowns designed to give light electric shock’s to the patient to cure impotency or barrenness.

Roll up Roll up for the amazing Medico, Magnetico, Musico, electrical bed!

Or to give it its formal title:  The Great Celestial State Bed.  The centre piece, star turn of James Graham’s second Temple of Health and Hymen based in Shomberg House and opened on the 26th June 1781.

Georgiana Duchess of Devonshire by Joshua Reynolds

Graham teased the public with pamphlets and soon had the crowd flocking to his new temple.  Duchesses vied with famous courtesans, politicians rubbed shoulders with bricklayers, old Roue’s like the Earl of Sandwich cast their jaundiced eye over the exotic and luxurious interiors.  Acidic commentators like Horace Walpole decried James Graham as a quack.

But James Graham was much more than a quack, he used scientific advances to great visual effect, taking much inspiration from famous theatrical designer Philippe De Loutherbourg and his innovative stage lighting techniques and use of automatons.

A visit to the temple would plunge the visitor into,as Peter Otto describes it:

“A multi-media show [that] combined drama, medicine, science, metaphysics, religion, music, sex and even politics” (2)

Clearly, there is too much there to cover in this post!  So let’s get to the main feature – the Great Celestial State Bed as it seems to embody quite a few of the themes that Otto identifies.

A description is in order I think, I have read various descriptions of the bed, Lydia Syson in her book Doctor of Love provides a great description, however first I will let James Graham describe his crowning glory in his own words:

The Celestial Bed

“forty pillars of brilliant glass, of great strength and of the most exquisite workmanship, in regard to shape cutting and engraving…[and] an abundance of the electrical fire..”

Syson goes into further detail:  the bed had a vast dome above it which contained exotic perfumes and a dash of ether just to get the occupants into the mood.  Music also played from the bed, organ pipes were integrated into it and the music was regulated by the pace and vigour of the nookie going on beneath the canopy!

The dome also had inlaid mirrors, reflecting the couple rolling in the rich bedclothes atop a tilting mattress stuffed with oats, spices and stallion hair and stuffed with 1500lbs of magnets to prevent impotency and aid conception (well a simple feather mattress would have been redolent of effete luxury).  Graham was not alone in using magnets in relation to sex therapy, they had long been connected with love and sex.  The magnets were said to ‘jolt’ the couple as they copulated, however Kate Williams notes that it was probably one of the ‘goddesses’ hidden away and frantically pumping away on a lever (rather a parallel of events in the bed…)

As if this was not enough, the bed was loaded with other diversions and adornments:  Atop the dome where Cupid and Psyche, Hymen watching over them with an electric crown in one hand and torch in the other.  Inside were caged turtle doves, automata (a creepy pastoral show with nymphs, brides and bridegrooms entering the temple of hymen).  And all topped off with an electric message, reading “Be fruitful, multiply and replenish the earth”

Sounds terrifying!  But for £50 a night (close to £3,500 in today’s money) you would want to make the most of it.    James sold it as:

“to insure the removal of barrenness…but likewise, improve, exalt and invigorate the bodily, and through them, the mental facilities of the human species.”

The aristocracy flocked to it, desperate for legitimate heirs.  After 5 and a half years of marriage with no heir to show for it, Georgiana Duchess of Devonshire may well have taken a tumble in the famous bed.

Gaudy and vulgar, and slightly scary as the bed sounds today, in the eighteenth century it embodied cutting edge science and medical theory and it was the acme of technological advancement. The ingenious mechanic Thomas Denton was involved in the creation of the bed (Denton famously viewed some automatons which were on display, decided he could do better, and promptly made a speaking automata and later a drawing one which astounded all who saw them).

The lights go out

Fashion is fickle, and publicity can be cruel – Graham became the butt of satire and innuendo in the popular press and in the theatres.  It can’t have helped his already dubious reputation to note that many prostitutes advertised their use of the ‘Grahamite method’ of sex.  So, despite James Graham’s stratospheric success, his fame and fortune lasted only a couple of years.  Soon both temples were in financial difficulty and by 1784 he was forced to sell his possessions.  He returned to Edinburgh, and became ever more eccentric.  He seems to have developed a Messiah Complex – founding a new religion (he was its only convert).  He eventually renounced his electric therapies in favour of mud and extreme calory counting.  He was partial to giving lectures buried up to his neck in soil, and wearing vests made of turf.  He even did a spell in the Edinburgh Tollbooth after giving one of his saucy sex lectures to the staid and respectable Edinburgh worthies.

Yet in a time of social unrest – Britain was in fear of invasion following Spain and France joining with the Patriots in the American War of Independence and the capital was reeling after the chaos and violence of the Gordon Riots – James Graham offered people the chance to glimpse an idealistic alternative.  And and he gave that very commercial society the chance to buy into it.  He offered a slightly hedonistic opportunity to achieve an almost religious transcendence through sex and he wanted patrons to leave his temple feeling empowered and invigorated.

Many of his theories were not to far removed from contemporary medical advice (and compared to a blood-letting, his methods offered enjoyment). Although some of his sexual theories relied on standard chauvenistic Male/Active/good  female/passive/corruptible dualisms he did hold relatively progressive views on women’s education, nutrition and hygiene.

His reputation as a quack seems to have stemmed from his expert use of self-promotion and marketing.  Syson notes that in the eighteenth century Quackery was identified primarily by use of self-promotion and geographic mobility rather than actual survival rates of patients.  One would imagine that most of James Graham’s patients not only survived, but came out of the procedure with a smile on their face – no wonder the other doctors hated him!

Wellcome Institute Collection

Notes

1) Roy Porter, ‘English Society in the Eighteenth Century’ (p182)
2) Otto, Peter, http://www.erudit.org/revue/ron/2001/v/n23/005991ar.html

Sources

Cruickshank, Dan, ‘The Secret History of Georgian London’, Windmill, 2010
Foreman, Amanda, ‘Georgiana, Duchess of Devonshire’, Flamingo, 1999
http://www.general-anaesthesia.com/images/james-graham.html James Graham,
Otto, Peter, http://www.erudit.org/revue/ron/2001/v/n23/005991ar.html
Porter, Roy, ‘English Society in the 18th Century’, Penguin, 1990
http://quackscharlatansandfakers.wordpress.com/2011/10/05/hello-world/ James Graham, Quack?
http://en.wikipedia.org/wiki/James_Graham_%28sexologist%29
Syson, Lydia, 2008, ‘Doctor of Love: James Graham and his Celestial Bed’, Alma Books (Kindle Edition)
Williams, Kate, ‘England’s Mistress’, Arrow Books, 2007