Jealousy, bigamy, gin and a ghost: The murder of Elizabeth Beesmore

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alchohol, confessions, Dickens, domestic violence, Elizabeth Beesmore, Ghosts, gin, guilt, hanging, Hauntings, newgate, nineteenth century crime, spectres, Thomas Bedworth

At 8 o’clock on Monday 18 September 1815, 51 year old Thomas Bedworth was hanged at Newgate for the murder of his on/off lover Elizabeth Beesmore. The details of the murder although vicious were no different to most other crimes of passion, except in one way, Thomas Bedworth claimed that he had been driven to confess in order to put an end to the relentless harrying of Elizabeth’s ghost.

Bedworth’s background

Bedworth was born in 1764 in Bloxidge in Staffordshire. According to him although his parents were good, honest people and tried to keep him on the right path, he was often in trouble. At the age of 14 he was apprenticed to a brindle bit and stirrup maker in Walsall but left after he had completed the apprenticeship in 1782. He eventually found himself in London and went to work at a factory owned by Mr Rowley in Drury Lane. He left in 1795 when he signed up to join the army.

A bigamous marriage

During his time in London he married Mary Bainer, the daughter of a tradesman from Soho with whom he had three children. He left the army in 1803 and went with family to Birmingham. In 1804 he joined the navy where he gained a reputation as a good sailor. He was discharged in 1813. On returning to his wife he found she had bigamously married again and had three children from this union.

The murder of Elizabeth Beesmore

Shortly afterwards he met up with Elizabeth Beesmore who had been deserted by her husband and left destitute with a child. They took up together and Bedworth promised to provide for her as long as she had no contact with her estranged husband. This she agreed to and they pledged themselves to each other to be as husband and wife. To make matters even more complicated she also happened to be the sister of Mary Bainer and so Thomas Bedworth’s sister-in-law.

Detail from William Hogarth’s ‘Four Times of Day’ series. 1738. Public Domain.

They were together for two years when out of the blue John Beesmore returned to London looking for his wife. Thomas was outraged, Elizabeth had broken her word and worse still was giving Beesmore money. Bedworth moved out and took up other lodgings. Attempts on both parties to reconcile failed and during the last altercation Elizabeth announced that she was returning to her husband. Hearing this news a jealous Bedworth vowed to kill Elizabeth.

On the 20 June 1815 Bedworth, his mood heightened by gin, made his way to Elizabeth’s rooms armed with a shoemaker’s knife. On the way he met a woman (Sarah Collis) who lived in the same lodgings as Elizabeth who told him that she was not at home. He and Sarah decided to go for a drink to wait for Elizabeth’s return.

Later he arrived at Elizabeth’s obviously drunk and she allowed him to sleep it off. On awaking he left (without his shoes and coat) and went back to the dram shop, had more gin and returned. He drank tea laced with gin provided by Elizabeth and announced he was going. Before he left, he called Elizabeth to the kitchen where she embraced him and he conflicted “between jealous passion and strong affection” drew his knife and slashed her throat, nearly severing it from her body. He then made his escape.

Willliam Hogarth. 1751. The Four Stages of Cruelty, Cruelty in perfection (Plate III). Public Domain.

Ghostly recriminations

Bedworth recounts that he first went to Spa-fields where under the cover of darkness he got rid of his blood-splattered apron and then wandered to Regent’s Park where he threw the knife into the canal. He spent the day hiding in Hampstead. It was during that night that he first heard the agonising moans which filled him with ‘disquietude and alarm’.

The next night, which he spent in St Albans, he heard the terrible sounds again and a voice which he recognised as belonging to Elizabeth, crying ‘Oh Bedworth! Bedworth! What have you done?…You have deprived me of all the happiness of this life’. Bedworth terror-stricken prayed for the apparition to leave him in peace.

The nightly visitations continued and grew worse. Tormented by guilt he wandered the streets of London until he came to Highgate Hill. There he saw Elizabeth’s grisly ghost in front of him, she walked by his side and taking his hand placed it on her severed throat. Bedworth fled in terror and lying down in a field felt her lay down alongside him.

Thomas Bedworth. Detail from his Confessions. 1815. The Lewis Walpole Library_Yale University

Driven out of his mind and despite being by this time wanted by the police Bedworth managed to obtain a ‘walking pass’ from the Magistrates Public Office and left London. He eventually found himself in Coventry. Although still on the run he had at last come to terms with his guilt. The haunting had also ended. After arriving in Horsley, the torment returned and unable to cope any longer he went back to Coventry where on the 6 July he turned himself in. He was arrested and brought back to London where he signed his confession in front of a magistrate.

The confession of Thomas Bedworth

1815 Edition of the Confessions of Thomas Bedworth. The Lewis Walpole Library_Yale University

The above account of the murder of Elizabeth Beesmore is taken directly from a statement made by Bedworth the night before his execution[1]. He told his story to witnesses, one of whom wrote it down and produced an 18-page pamphlet costing 6 pence a copy. As always with first-hand accounts it is difficult to know how trustworthy the narrator is and some of the details vary significantly from the two witnesses, Sarah Collis and another friend, Ann Webber who were present at the time of the murder[2]. At the trial Bedworth argued with them causing the judge to admonish the defendant who he believed was trying to recant. Bedworth denied the accusation explaining that he just wanted everything to be accurate such as the murder weapon being a shoemaker’s knife and not a razor.

The major difference surrounds the supposed reappearance of John Beesmore. Bedworth claimed his return was the motive behind Elizabeth’s murder but Sarah Collis stated at the trial that Bedworth moved out due to a dispute with Elizabeth’s son, also called John (even Bedworth admits to arguing with John the day of the murder)[3]. Neither Collis or Webber mentioned Elizabeth estranged husband. It is difficult to know who to believe; maybe Bedworth thought that a crime of passion would gain more sympathy with the general public than a senseless murder committed by a drunk. It is also strange that if involved, John Beesmore never appeared to give evidence at the trial especially if Bedworth was telling the truth and Elizabeth had decided to go back to him.

It took less than an hour for the jury to bring in a guilty verdict of wilful murder. The judge sentenced Bedworth to hang on the following Monday and his body to be given to the surgeons to dissect and anatomise. He also hoped that Bedworth would spend the time he had left repenting and berated Bedworth for taking away Elizabeth’s chance to confess her own sins and die at peace.

A ghastly visitation

So on to Elizabeth’s ghost. The unique aspect of this case was Thomas Bedworth’s assertion that he had been plagued by the restless spirit of Elizabeth who pushed him to the brink of insanity and forced him to confess. Despite many attempts to convince people that ghosts and spirits did not exist through both religious arguments and scientific investigations, the belief persisted. Why a ghost would appear varied but general consensus was that it was more likely if the person had met a violent end and stories of ghosts seeking revenge for their untimely demise were told and retold in all parts of the country. So to many Bedworth’s account would have been entirely credible.

Setting aside the argument that Elizabeth’s ghost was real; the only other logical conclusion is that the ghost had been a figment of Bedworth’s imagination. How and why did Bedworth’s mind conjure up this hallucination can be attributed to two possible causes; alcohol and guilt.

 “Gin, cursed Fiend, with Fury fraught, Makes human Race a Prey.  It enters by a deadly Draught And steals our Life away.”[4]

William Hogarth’s Beer Street and Gin Lane. Public Domain.

The above is the first verse of a poem which accompanied Hogarth’s print of ‘Gin Lane’ and it really says it all. Although since the 1751 Gin Act, gin was no longer viewed as the devil as it had been in the first half of the 1700s[5], its popularity did return during in the early 19^th century. Gin could be easily bought in ‘dram shops’ which flourished in areas of extreme poverty and unemployment. Dram shops were small shops where you could either drink the gin there and then or take it away with you[6]. Later these small shops were overtaken by the popular Gin Palaces which sprung up in London in the Late Victorian period.

Then as now people drank to drown their sorrows and forget the misery of their lives, if you were drunk then you couldn’t feel the pangs of hunger. Gin was cheap and strong and easily available[7]. It is noticeable that Bedworth was in the days leading up to the murder pretty much constantly drunk. A witness’ testimony that Bedworth’s was a ‘very quiet man when sober, but when drunk he used to swear a little’[8] seems odd considering Bedworth’s drunken, murderous exclamation at the Two Spies Public House that ‘it would be blood for blood’[9]. All involved on the day of the murder including Elizabeth herself were drinking gin even if it was diluted in water.

Even in the 1800s drinking in excess was understood to be one of the triggers behind ghost sightings. Gin in excess was believed to cause ‘terrible hangovers, depression, anger or even insanity’[10]. If it was the effects of the drink which led Bedworth to murder Elizabeth then it must have been the withdrawal from alcohol, the DTs which caused Bedworth to hallucinate the spirit of Elizabeth raised from the grave. Side effects of DTs include ‘nightmares, agitation, global confusion, disorientation, visual and auditory hallucinations, tactile hallucinations, fever, high blood pressure, heavy sweating’[11]. Maybe if Bedworth had been sober he would never have killed Elizabeth.

The Gin Shop. Cruikshank. 1829.

The product of a distorted mind

The most famous work in English literature depicting a descent into madness through guilt is Macbeth. Macbeth during the banquet scene sees the gory apparition of his murdered friend, Banquo and murmurs ‘when the brains were out, the man would die; and there an end, but now they risen again’[12] This line encapsulates perfectly the struggle between logic and irrationality and the slow crumbling of a mind at war with itself.

Even in the Victorian period it was accepted that ghosts could be a product of illnesses such as melancholy which could lead to madness. The warning signs of melancholy included dejection, sadness, gloominess and haunting dreams. In many ways it is the modern equivalent of depression with the exception of hallucinations and visions. Melancholy was said to be the result of ghost stories told in childhood as well as anxiety brought on by religious enthusiasm, fear of bewitchment, grieving and guilt[13]. Murderers were known to see their victims and there are countless more recent reports of killers being haunted by the spirits of those whose lives they took.

One famous example is Al Capone who masterminded the murder in 1929 of seven members of a rival gang including James Clark. Shortly after Capone was arrested, his guards ‘would later report that he [Capone] would let out bloodcurdling screams, shouting for Jimmy to leave him alone’[14]. For the rest of his life Capone would see Clark’s ghost, he even hired a medium to banish the spirit but to no avail. [15]

So it is very likely that Bedworth’s guilty conscience did contribute to the appearance of Elizabeth’s ghost.

The haunting immortalized

Dickens never claimed to have used the story of Bedworth’s haunting and deranged ramblings as inspiration for his depiction of Sikes wild behaviour, frenzied wandering and hallucinations after the murder of Nancy but the parallels are clear.

He could hear its garments rustling in the leaves, and every breath of wind came laden with that last low cry. If he stopped it did the same. If he ran, it followed–not running too: that would have been a relief: but like a corpse endowed with the mere machinery of life, and borne on one slow melancholy wind that never rose or fell…

At times, he turned, with desperate determination, resolved to beat this phantom off, though it should look him dead; but the hair rose on his head, and his blood stood still, for it had turned with him and was behind him then. He had kept it before him that morning, but it was behind now–always. [16]

It would be odd if Dickens hadn’t known about the murder since his friend, the artist George Cruikshank and illustrator of Oliver Twist had produced the frontispiece for another friend William Hone, whose pamphlet concerned ‘The Horrid Murder of Elizabeth Beesmore’. After Dickens death, Cruikshank claimed that the idea for Oliver Twist was his[17].

Oliver Reed as Sykes in Oliver! 1968. Dir. Carol Reed.

Elizabeth’s revenge

In my opinion the most likely theory for the appearance of Elizabeth’s ghost is guilt mixed with the effects of alcohol withdrawal but I do think that Bedworth did genuinely believe himself to be haunted by Elizabeth’s ghost. The loss of his grasp on reality can be detected in a newspaper article on the trial which reported that Bedworth appeared ‘insensible of the awful situation in which he stood, and was smiling and talking to all the persons about him’[18].

Whatever the reason behind Elizabeth’s murder, whether jealousy, anger or drink one thing is certain ghost or not, Elizabeth did finally get her revenge.

Here’s to Mrs Beesmore’s spectral revenge.

Bibliography

William Hogarth – Gin Lane.jpg, https://en.wikipedia.org/wiki/File:William_Hogarth_-_Gin_Lane.jpg

Delirium tremens, https://en.wikipedia.org/wiki/Delirium_tremens

The Haunted: Social history of ghosts, Owen Davies, 2007

The European Magazine, and London Review, Volume 68, Philological Society, July-December 1815

Oliver Twist, Charles Dickens

Macbeth, William Shakespeare

British Executions, http://www.britishexecutions.co.uk/execution-content.php?key=3705&termRef=Thomas%20Bedworth

1800 – 1827 Public executions, http://www.capitalpunishmentuk.org/1800.html 

Beliefs and the Dead in Reformation England, Peter Marshall, 2004

Domestic Murder in Nineteenth-Century England: Literary and Cultural Representations, Bridget Walsh, 2014

10 Murderers Haunted By Their Victim’s Ghost, http://listverse.com/2017/08/04/10-murderers-haunted-by-their-victims-ghost/ 

The power of conscience exemplified in the genuine and extraordinary confession of Thomas Bedworth: delivered to one of the principal officers of Newgate, the night before his execution, onSeptember 18, 1815, for the murder of Elizabeth Beesmore, in Drury Lane, Thomas Bedworth, https://archive.org/details/powerofconscienc00bedwiala

Dickens and Victorian Print Cultures, (ed.) Robert L. Patten, 2016

Courier newspaper, Saturday September 16, https://newspaperarchive.com/courier-sep-16-1815-p-2/

Gender and Crime, 1815-1834, Julie C. Tatlock, Marquette University, 2009

Thomas Bedworth, Killing: murder, 13^th September 1815, https://www.oldbaileyonline.org/browse.jsp?id=t18150913-1-defend50&div=t18150913-1#highlight

Gin Craze, https://en.wikipedia.org/wiki/Gin_Craze

Gin Palace, https://en.wikipedia.org/wiki/Gin_palace

How Gin Came to Be Known as the Big Bad Wolf of the Spirits World: Why do some people fear gin?, Chaim Dauermann, 1 June 2015, https://www.eater.com/drinks/2015/6/1/8700045/why-gin-a-look-at-the-roots-of-why-some-fear-this-familiar-j

Notes

[1] The power of conscience exemplified in the genuine and     extraordinary confession of Thomas Bedworth
[2] Thomas Bedworth, Killing: murder, 13th September 1815
[3] Ibid
[4] William Hogarth - Gin Lane.jpg
[5] Gin Craze
[6] Gin Palace
[7] The Haunted: Social history of ghosts
[8] Courier newspaper, Saturday September 16
[9] Thomas Bedworth, Killing: murder, 13th September 1815
[10] How Gin Came to Be Known as the Big Bad Wolf of the SpiritWorld
[11] Delirium tremens
[12] Macbeth Act III, Scene IV, Shakespeare
[13] The Haunted: Social history of ghosts
[14] 10 Murderers Haunted By Their Victim’s Ghost
[15] Ibid
[16] Oliver Twist
[17] Dickens and Victorian Print Cultures
[18] Courier newspaper, Saturday September 16

Phantom fashion: why do ghosts wear clothes?

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apparitions, catharine crowe, clothing, cruikshank, Daniel Dafoe, Frank Podmore, ghost clothes, Ghosts, Gillray, GMN Tyrell, Myers and Gurney, Newton Crossland, Nightside of nature, Nora Sidgwick, Society for psychical research, spectres, Spiritual photographic theory, Spiritualism, SPR, telephathy

“Ghosts commonly appear in the same dress they usually wore whilst living; though they are sometimes clothed all in white; but that is chiefly the churchyard ghosts.” (Francis Grose, 1787)

“How do you account for the ghost’s clothes – are they ghosts too?” (Saturday Review, 19 July 1856)

Just how do you account for ghosts clothing? A disarmingly simple – yet vexed – question that has been debated for centuries by both sceptics and believers.
If ghosts are supposed to represent the spirit or eternal essence of a human being, why, then, do they need to appear in something so prosaic as clothing or the ubiquitous white sheet? I mean, have you ever heard of anyone saying they saw the ghost of their dearly departed grandma – naked?

Naked ghosts

Naked ghosts are rare in the UK – it must be the weather. However, there are some examples, often with Medieval or early modern origin.

In Rochester a Medieval tale tells of the ghost of a priest who appeared to witnesses shivering and naked. His state of undress was important because his spectre had a message for the living – it wished to symbolise how his estate had been stripped bare by his corrupt executors. [1]

Image from an exhibition at the Laing Art Gallery. Photo by Lenora.

A tale that circulated in London between the 15-18th Centuries, concerned the fate of five condemned men. In 1447 the men were said to have been sentenced to be hanged, drawn and quartered – a particularly grisly fate. Once hanged, the five were cut down from the hanging tree and stripped in preparation for the gruesome denuemont of their punishment. Their clothing was distributed to the gaping crowds. An added twist in the tale lends poignancy to their fate by claiming that a pardon arrived just too late to save them from their deaths.

Railing at the injustice and humiliation of their execution, the unhappy spirits were said to have risen up from their corporeal bodies in a misty vapour. The ghosts accosted the crowd demanding their clothes be returned and then fled. The tale persisted for around three hundred years, with occasional reports of five ghostly naked men importuning startled strangers apparently still seeking the return of their clothing – and presumably their dignity.[2]

Scotland, too, has reports of naked ghosts. In 1592, Agnes Sampson was accused of witchcraft, tortured and burned at the stake (in England witches were usually hanged). Her tormented spirit is said to walk naked in the grounds of Holyrood – although she sometimes covers up and wears a white shroud (again, it must be the weather).
These three examples fit into a Medieval ghost-type, the ghost who has suffered a wrong in life, and in the first two cases at least, is trying to right that wrong post mortem, so their nakedness is necessary to their stories.[3]

So, while sightings of naked ghosts clearly do occur, their nakedness is for a particular reason. In short, these cases appear to be the exceptions that prove the rule – that most ghosts prefer to wear clothes when being seen.

Of course, sometimes naked ghosts turn out to be something else entirely – in 1834 a primitive Methodist got very primitive indeed and scared the bejazus out of his neighbours by jumping out at them ‘dressed’ – or should that be ‘undressed’ – as a naked boggart. His eccentric prank was not appreciated by the judiciary, and he got three months hard labour for his efforts.[4]

What do ghosts wear?

Accepting that most ghosts wear clothing of some sort, what, then, do they wear?

White sheets – obviously

The popular image of a ghost is of a floaty, often transparent, figure in a white sheet – although most modern ghost sightings don’t seem to support this image. In fact, this version of ghostly attire has particular origins, which will be examined later.

The three living and the three dead. British Museum Collection.

The animated dead found in European Medieval art may often wear white but they look anything but ethereal – rather they look very solid and corpsey. There is no mistaking them as former denizens of the grave, with their mouldering bones poking out of tattered flesh and their wormy eye-sockets all a-stare.

The spectral fashion for white is linked to burial practices. Until about the 17th century, most people in Britain and Europe would have been buried not in a coffin, but in a simple undyed linen or wool winding sheet. It’s not surprising, then, that early ghost sightings tended to describe ghosts dressed in their winding sheets or shrouds.

Detail of grave clothes from Astrology (1806) by Ebenezer Sibly. Wikimedia.

By the eighteenth-century ghosts had a more extensive wardrobe to choose from. However, white clad ghosts were still sighted, Daniel Defoe, writing in his 1727 work ‘An Essay on the History of Apparitions’ describes the traditional ghost as:
“[..] dress’d up …in a shroud, as if it just came out of the coffin and the church-yard”
And Francis Grose, writing in 1787, reported some ghost as ‘clothed all in white’ but that those were mainly confined to churchyard sightings.[5]

But by the eighteenth century there had been a revolution in grave clothes. Funereal fashion had moved away from the long winding sheets and shrouds of old and developed a new line in more everyday death-wear: tailored shirts for men, and shifts for women. Examples of this fashion can be found in satirical prints by the likes of James Gillray (1756?-1815) and  George Moutard Woodward (1765-1809).  Many Christians believed in actual bodily resurrection for the Last Judgement, so a shirt or shift probably seemed like more practical and respectable attire in which to meet one’s maker!

Of course, while this change was great for the manufacturers of funeral clothes, not everyone appreciated the change. The 18th century saw the rise of Gothic literature and following publication of Burke’s A Philosophical Enquiry into the Origin of our Ideas of the Sublime and Beautiful (1757) came a growing appreciation of the beauty of horror. So, what is an artist or a theatre director to do, to recapture the ‘magnificent horror’ of the vengeful spectre? [6]

Artist unknown. University of Austin Texas.

The answer, it seems, was to be found in that other 18th century passion – classical antiquity. The ghosts of art and theatre now took on the white draperies of the ancient Romans or Greeks. Henry Fuseli, George Romney and Johns Flaxman all helped cement this image in the popular imagination and added a cloudy transparency to top it all off.

The white clad ghost captured the public imagination so much so, that this element was incorporated into the Hammersmith Ghost hoax of 1803/04 (in which the belief that ghosts wore white resulted in a tragedy when a white clad bricklayer, Thomas Millwood, was mistaken for the alleged spectre and shot dead).

The Hammersmith Ghost. Wikimedia

Even in the 20th century the power of the white draped phantom is used to particularly chilling effect by MR James in “Oh Whistle Lad, and I’ll come to you”. Here the classical drapery is replaced with more mundane, but no less terrifying, bedsheets that take on a ghostly form and possess an “intensely horrible face of crumpled linen.” Anyone who has ever slept alone in a room with a spare bed must surely feel horror at this description.

Their ordinary clothes

By far the most common attire reported, particularly in modern sightings, is a generic costume appropriate to the era of the apparition. A knight might appear in armour, a religious in the habit of their order, a lady might appear in the fashions of her day, granny might appear in her Sunday best.

Many reports of ghosts have them mistaken for the living, dressed in their ordinary clothes. For example, Daniel Defoe famously reported on the case of the ghost of Mrs Veal. Mrs Veal visited her good friend Mrs Bargrave and the two ladies had a conversation before Mrs Veal finally went on her merry way. Only later, did Mrs B find out her friend had passed away. In order to validate her experience Mrs B was able to describe her late friend’s silk gown in great detail: “you have seen indeed, for none knew, but Mrs Veal and myself, that the gown was scower’d” (to make the fabric softer) [7] so who could it have been but Mrs Veal? [8]

The Penny Story Teller – The Fated Hour 1832. Wikimedia.

Many modern sightings, particularly of deceased friends and relatives also follow this model, with the ghost appearing in their familiar garb (and as with Mrs Veal, sometimes this can make them appear less like ghosts and more ‘real’ to the witness).

Sightings of ghosts in particular period dress, such as Roman Legionaries in York or Anne Boleyn in the Tower of London, are also frequently reported. However, as Owen Davies has noted, some periods are favoured over others – he provides a possible explanation in in that popular culture and cinema make it easy for most people to identify a Tudor ghost or the ghosts of Roman soldiers than, say, a bronze age ghost.[9]

The Woman in Black

The Woman in Black. 2012. Dir. James Watkins.

Susan Hill’s 1983 novel ‘The Woman in Black’ fixed the black clad ghost firmly in the public psyche.  Jennet’s black clothing symbolise her mourning for her lost child and her malevolent nature as the bringer of death to the innocent.  However, black clad ghosts are rare in Britain compared to in Europe.  Owen Davies suggests this could be down to religious differences.  In Europe, and some medieval English ghost reports, black clad spirits often represent the souls passage through purgatory.  One example, provided by Joe Nickell, was of a corrupt money lender whose doleful ghost appeared to his wife, dressed in black for seven years.  To assist his soul’s journey through purgatory, she prayed at his grave for seven years, until his ghost re-appeared dressed white.  After the sixteenth century Protestant Reformation, purgatory fell out of favour in Britain, and black clad ghosts became rarer. [10]

Things changed in the nineteenth century when the Victorian’s elaborate mourning rituals, including black mourning clothes, saw a spike in reports to the Society for Psychical Research (SPR) of ghosts in black clothes.

Skeptics and believers

“[H]ow is a spirit, in itself immaterial and invisible, to become the object of human sight? How is it to acquire the appearance of dress?” (Anti Canidia, 1762)

“…as a matter of course, that as ghosts cannot, must not, do not, for decency’s sake, appear WITHOUT CLOTHES; and that there can be no such thing as GHOSTS or SPIRITS of CLOTHES, why, then, it appears that GHOSTS NEVER DID APPEAR AND NEVER CAN APPEAR” (George Cruikshank, 1863)

Both writers express the rationalist position in relation to the existence of ghosts. In doing so, they raise the vexed question of ghost’s clothing – a seemingly trivial question but one that actually strikes at the heart of the nature of ghosts and ghost sightings.

Clothing at its most basic level keeps us warm, but it also expresses social status, tribal identity, and sexual allure. If ghosts are supposed to represent the eternal spirit part of human existence, surely clothing is redundant?

This question, often highlighted by sceptics to support the non-existence of ghosts, forced psychic investigators and believers to examine more critically why this apparently illogical phenomenon is frequently reported by seemingly credible witnesses. Are there ghost clothes, or could ghostly clothing represent something else entirely – how the living receive and perceive such phenomena?

A very brief guide to how ghostly clothing has been explained

The nature of apparitions, how they appear, to whom and why some people see them while others do not, it is a vast topic. This is a brief overview of some of the views presented by early writers and psychical investigators.

The growth of spiritualism, mesmerism and clairvoyance promoted the idea that the sentient souls of the dead could convey thoughts and images to the living via the medium of clairvoyance.

Catherine Crowe (1803-1876), writing in 1848, seemed to support this view when she:
“If a spirit could concieve of its former body it can equally concieve of its former habiliments, and so represent them, by the power of will to the eye, or present them to the constructive imagination of the seer” and the reason for this “to appear naked [..] to say the last of it, would be much more frightful and shocking.” [11]
Basically, Crowe suggested that ghosts were trying not to offend the Victorian sensibilities of their audience.

Giles Scroggins Ghost. 1893. Wikimedia.

In the later nineteenth and early twentieth century, many psychical investigators, often working under the aegis of the SPR, wanted to encourage a more scientific approach.  Moving the focus away from the power of the apparition to shape it’s appearance, to the power of the viewer to do so.

Here are a few of the theories that came out of these investigations:

Spiritualist Newton Crossland (1812-1895) proposed a ‘spiritual photographic theory‘ suggesting that every moment of a life is psychically recorded and can be reproduced by apparitions – therefore a suitable outfit and props were always on hand.  This view was dismissed by many psychical researchers at the time.

Edmund Gurney of the SPR. Wikimedia.

Frank Podmore (1856-1910) pointed out that many cultures provide grave goods for the dead to utilise in the afterlife, so perhaps ghost clothing was not unreasonable.

Edmund Gurney (1847-1888), co-founder of the SPI, and Frederic Meyers, looked for a more scientific theory and both suggested some form of telepathy. That in the case of crisis apparitions, such as when a person is dying, a blaze of energy from the subject could telepathically project their apparition to a sensitive ‘receiver’ who then clothed the apparition via the medium of their own emotions and memory. Nora Sidgwick (1845-1936), working with Gurney, noted that many witnesses were vague on the detail when pressed to describe the clothing worn by apparitions, which might support this view.

However, this theory would seem to be focused on apparitions of the recently deceased and not to fit so well with historic ghosts where any final blaze of energy would surely be dissipated over the passage of time.

GMN Tyrell (1879 –1952), another member of SPR, considered ghosts as a hallucination of the conscious mind and supported the telepathic theory as the mechanism. He supported the concept of the ‘apparitional drama’ and proposed that clothing and props were part of the apparition as a whole and that the details depended on the viewers personality.[12]

The work of the SPR laid the foundations for a psychology-based approach to understanding why people see apparitions – and why they usually see them clothed.

Conclusion

In setting out to look into why ghosts wear clothes, I was surprised to find that how and what they wore was subject to so much debate. That the apparently frivolous question of where ghosts obtain their clothing, actually leads on to more serious questions such as: whether ghosts exist, why eternal immaterial spirits would need clothing in the first place, whether apparitions have ‘agency’ to create illusions of dress in the mind of the viewer, or whether the psychology of the person witnessing the apparition has bearing on the appearance.

While the jury is likely to remain out for the forseable future, on whether ghosts really do exist , for me the question of why ghosts wear clothes is answered best by Joe Nickell, in his 2012 book, The Science of Ghosts.  Nickell opts for the principle of Occam’s Razor, preferring that the simplest, most tenable explanation is most likely to be true. In this case, that apparitions (and their clothing) are the mental images of the living, appearing as they do in memories, dreams and the imagination.[13]  I like the elegant simplicity of this theory.

What do you think?

‘Oh Whistle Lad and I’ll come to you’. 1904 illustration by James McBryde. Via Wikimedia.

Sources and notes

Anonymous, 1762, Anti-Canidia: Or, Superstition Detected and Exposed. in a Confutation of the Vulgar Opinion Concerning Witches, Spirits, Demons, Magick
Crowe, Catherine, 1848, The Night-Side of Nature, or, Ghosts and Ghost-seers (Wordsworth reprint 2000) [11]
Cruikshank, George, 1863, A discovery concerning ghosts: with a rap at the “spirit-rappers”
Dafoe, Daniel, 1727, The History and Reality of Apparitions <https://archive.org/details/TheHistoryAndRealityOfApparitions> [7]
Davies, Owen, 2007, The Haunted: A social History of Ghosts, Palgrave MacMillan [1][3][4][9]
Grose, Francis, 1787, A Provincial Glossary [5]
Nickell, Joe, 2012, The Science of Ghosts: Searching for the Spirits of the Dead, Prometheus books [2][8]-[10][13]
Owens, Susan, 2017, The Ghost A cultural History, Tate [6]
Tyrell GNM, 1953, Apparitions, Gerald Duckworth & Co Ltd [12]

The haunting of Rectory Lane

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all saints church, Commemorative Plaque, Datchworth, Eaves family, eighteenth century, haunting, horseless cart, Rectory Lane, rural poor, Starvation

Datchworth from the air. 1962. From the Datchworth website.

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

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

A life of crime

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

The Highwayman. Image from Victorian Toy Theatre.

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

Painting by George Stubbs via Wikimedia.

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

One theft too many

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

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

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

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

To catch a highwayman

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

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

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

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

London Stage Coach. Via Wikimedia.

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

The evidence

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

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

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

Trial and Judgement

The Old Bailey. Image via BBC website.

Hanging in chains. Image via Wikimedia.

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

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

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

Execution day

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

Hogarth’s Idle Apprentice. Via Wikimedia.

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

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

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

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

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

The last highwayman to be hanged in England

Satire 4120. Copyright Trustees of the British Museum.

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

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

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

Into folklore

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

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

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

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

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

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

Bibiliography

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

Notes

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

Ghost Hunting with Ghost North East

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Emma Peel, England, FOG, g.h.o.s.t, ghost hunters, Ghost hunting, ghost north east, Ghosts, haunted, haunted castles, haunted houses, Hauntings, North East, ouija board, paranormal investigation, paranormal investigators, scottish borders, SMOG, Steve Watson

Spencer from S.M.O.G (Scientific Measurement of Ghost) Avengers, The Living Dead, 1967.

When I think of the Avengers, I don’t think of the Marvel superheroes, I think of John Steed and Mrs Peel.  The Mrs Peel series’ were rerun when I was a child and I loved the quirky humour and the eccentric and often surreal storylines.  One of my favourite episodes was The Living Dead, from the 1967 series.   In this episode Steed and Mrs Peel investigate strange happenings at the estate of the Duke of Benedict, including ghostly goings on in a creepy old church.  Here they cross paths with rival ghost hunting factions FOG and SMOG (respectively, Friends of Ghosts and Scientific Measurements of Ghosts).  The over the top characters of Mandy from FOG and Spencer from SMOG perfectly highlight the divide still often found in the ghost hunting community – between the psychic believers and the sceptical scientific types.  To be honest, I’ve never been quite sure which camp I fit into.

In recent years I have been on several ghost hunts operated by various different groups. It’s fair to say that some were more FOG than SMOG and some clearly geared up primarily for entertainment. Nevertheless I enjoyed each one, and some were at truly excellent locations, with compelling and charismatic guides – Chillingham Castle springs to mind (it’s an experience not to be missed for sheer drama of location and the ghostly tradition attached to the castle).  However, one thing that I have often felt lacking on some of the more commercial tours, is the element of investigation – I guess I’ve always had a secret affinity with Spencer from SMOG, despite the allure of FOG.  Ultimately, what I was really looking for was a group that could accommodate both viewpoints.

Chillingham Castle, Northumberland.

I came across Ghost North East by chance, a local not for profit group who investigate locations in the North East of England and the Scottish borders.  Ghost Northeast was founded just under 10 years ago by friends Steve Watson and David Howland.  In Steve’s book The Chronicles of a Ghosthunter he explained:

“..we decided we should open our own group. We wanted it to be 100% genuine and 100% honest.  If nothing happened, then nothing happened.  But, if we did see, feel or hear things then we knew as far as we were concerned that the activity would be real”

They and their team now run regular ghost hunts throughout the North East of England and Scottish Borders, taking in haunted locations such as Jarrow Hall, Ellison Hall, Hexham Old Jail, Jedburgh Jail and Neidpath Castle.

The Ghost Hunter kit

Ghost hunters kit.

The group don’t use mediums or psychics, but do use psychic tools such as the Ouija/spirit board, planchet and dowsing rods.  These methods sit alongside more scientific tools such as lasers, thermal imaging devices, EMF and K2 meters (for detecting electromagnetic fields -such as given off by ordinary electrical devices or, more interestingly, unexplained sources) and the Franks/Ghost box.

The latter is a device which is a somewhat controversial in ghost hunting circles.  The Franks box works by rapidly scanning radio waves for anomalous phenomena.  The device is familiar to many people through its use on popular TV series such as Zac Baggins Ghost Adventures.  While some people believe that it can facilitate communication with spirits, others dismiss its effectiveness citing the credulousness of over eager ghost hunters in attributing random results as being of paranormal origin [1]. My own view is that although it can bring up some interesting results, it would be hard to confirm they were of paranormal origin rather than just wishful thinking.

Ghost North East make the whole ghost hunter kit available to everyone at each location, and ‘ghosties’ are encouraged to be very hands on. Whether their preference is for the scientific or psychic tools, everyone gets to play with the kit and draw their own conclusions from the results.

Three Ghost Hunts:

1. On a dark November night – Newcastle’s Literary and Philosophical Society. 

The Lit & Phil, as it is affectionately known, is the largest independent library outside of London, and the oldest in Newcastle.  The current building, dating to 1825, is located near the oldest parts of Newcastle (the Close) and Roman foundations can be found in the basement.

The Lit & Phil, Newcastle.

This was my first ghost hunt with the group, and the first thing I discovered was that many people attending were regulars, despite this, everyone was very welcoming and friendly.  Steve Watson the founder of the group welcomed everyone and set out the housekeeping and the ground rules – in short, to respect that everyone has their own equally valid views on the supernatural.  I was impressed by how accommodating the group where to those with mobility issues, although the locations often don’t lend themselves to full disabled access,  the group are happy to cater for the less mobile.

Steve then took the whole group down to the Gentleman’s Library and held a circle and conducted a blessing – in the pitch dark.  Standing in the musty darkness, surrounded by ancient tomes from floor to ceiling, with only the rhythmic ticking of an old clock puncturing the silence, he called out to the spirits and the K2 meter lit up….from that moment, I was hooked.

We were then split up into three separate groups to conduct investigations in different parts of the building (around 8 people max).  Smaller groups made it a much more hands on experience, and we all had a case of equipment to play with, from Lasers, Franks Boxes, EVF meters to dowsing rods and dice.  I was in Peter’s group and we began in ‘the stacks’ – a book store in the basement where they store books and manuscripts, it is a very eerie place, filled with looming shadows and priceless volumes.  A number of people in the group said they felt a quite malevolent male presence down there. I can’t say that I did, however, I’m not sure I would have been willing to stay down there alone even with all those fabulous books (and I don’t scare easily).

Lit & Phil Main Library. Newcastle.

Later in the night, my group went into the main library and tried to communicate with spirits via the Franks Box.  During this experiment I took up the offer to do a ‘Lone Vigil’ in the ladies waiting room, in the pitch black, with only an EVF meter for company!  Not being shy I sat in the middle of the sofa and asked if any spirits would like to come and sit next to me, having previously checked for any reaction on the EVF and getting none.  However, once I made the invitation and rescanned the sofa, the box reacted in a very definite manner.  I withhold judgement on whether a ghost actually did accept my invitation to join me on the sofa, but the timing was most interesting….

Perhaps the most powerful part of the night occurred in the Music Room, where the groups rejoined and formed a circle while the Gnostic Mass was played.  This is a very strange piece of music and whether the music, the darkness or supernatural forces were at play, several people were overcome and had to leave the room…the music player also jumped unexpectedly to particular song, one with significance to one of the Lit & Phil’s early patrons.

By the end of the night, while many of the phenomenon could clearly be explained away, nevertheless, various interesting pieces of information came to light that could be linked to the historical record. I’m giving away no spoilers though!

2. On a frosty January night – Gateshead’s Little Theatre

The Little Theatre Gateshead, is a remarkable building, the current theatre was opened in Autumn 1943 and was the only theatre to be built during World War II. It sits on the corner of Saltwell Road, and faces onto the beautiful Saltwell Park.

The Little Theatre Gateshead.

The theatre is home to the Progressive Players, whose founding members, Misses Hope, Ruth and Sylvia Dodds, helped to fund the building work in the 1930’s.  However, things did not go smoothly and upon the outbreak of war, the empty house purchased for the theatre was requisitioned for a RAF Barrage Balloon station.  The players only got the site back on New Years Day 1942, when the RAF decamped following a particularly harsh winter.  The theatre also suffered from collateral bomb damage on a misty night in early 1943, when a German bomb hit Saltwell Park just across the street from the theatre.  Windows were blown out, the doors damaged and a tree fell through the roof.  No one appears to have been hurt or killed.[2]

All in all, a promising location for not only theatrical ghosts, but perhaps some wartime spectres as well.

After our orientation and the group circle, which Steve conducted on the stage, we split into our groups.  Unable to help myself, I, yet again, volunteered to do a lone vigil.  I was conducted down a maze of corridors to one of the dressing rooms, and here I waited in the dark, calling out occasionally.  Unfortunately there was no activity that I could discern, and the evening as a whole appeared quite quiet, with little activity on the planchet or otherwise.  However, some other groups did report activity and one individual did become noticeably affected during an invocation on the stage. Despite the lack of activity on this occasion, it was a wonderfully atmospheric venue.

The Planchet in use, but no messages this time.

3. On a snowy March night, Jarrow Hall

My third, and most recent outing with Ghost North East, was at Jarrow Hall.  I have to say it was my favourite venue, perhaps that is because the Hall itself is eighteenth century (and I’m a sucker for the Georgians). The falling snow made it even more atmospheric – the North East was in the grip of the mini Beast from the East that night, just getting to the venue was an adventure.  Jarrow Hall is closely associated with the Venerable Bede (considered the ‘Father of English history’) and linked to the Anglo-Saxon monasteries of Wearmouth and Jarrow.  It houses a lot of Anglo-Saxon artifacts in the museum, and a reconstruction of an atrium style house of the period.

Jarrow Hall by night. Jarrow.

Now, I firmly believe that most paranormal phenomena can be explained rationally, however…..during the group circle that took place at the foot of the staircase, I kept getting the impression of someone peaking round the banisters at the top of the stairs….I’m not sure if it was just peripheral vision going scatty but I was not the only one who felt this.

‘I met a man upon the stair, I met a man who wasn’t there’….Jarrow Hall Stairs.

There were some very interesting results from the dowsing rods in the museum (linking up with the Anglo-Saxon history of the location). Beyond that, the most active part of the Hall was the back stairs, where some quite extraordinary activity unfolded.  I was with two others using the Ouija board, while another member of the team was seated on the stairs (around the corner and out of the line of sight of the board).  As we asked questions and the glass moved around the board, the information was conveyed almost simultaneously by the person on the stairs, who was convinced that a spirit was communicating directly with them.  A tragic tale was soon pieced together, and culminated with the board spelling out a song title, as the person on the stairs began to sing the same song.

There were some contradictions brought up by the board, and some elements of the information that did not add up, however the overall story that unfolded could be linked to the historical record – as far as could be ascertained. This phenomena could be explained in several ways, from auto-suggestion, telepathy or pure coincidence, whatever the explanation, being a part of the experience was extraordinary (and I can say for certain that I didn’t know the story and I definitely wasn’t pushing the glass!)

The Ghost Hunter

Emma Peel and Mandy from F.O.G (Friends of Ghosts). The Avengers, The Living Dead, 1967.

It’s fair to say that people want different things from ghost hunts, for some people it is pure entertainment – and any creak or strange noise is enough to send them off into paroxysm of fearful giggles, others may want a more spiritual experience – to connect with a supernatural that they firmly believe in, others may prefer a purely rational or sceptical approach.  I have to say, that to my mind, a good ghost hunting group can accommodate all viewpoints and belief systems.

In short, I would say that whether you are Mandy from Friends of Ghosts or Spencer from Scientific Measurements of Ghosts a ghost hunt with Ghost North East will not disappoint.

For those who are interested in reading more about the investigations, full investigation reports are published by Ghost North East in their magazine.

Ouija board, and EMF readers, a mix of the scientific and the spiritual.

Sources and notes

All images by Lenora unless otherwise stated.

https://paranormalwarehouse.com/franks-box-ghost-box/ [1]

Watson, Steve, Ghostnortheast volume 1: The Chronicles of a Ghost Hunter, 2017

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

http://www.litandphil.org.uk/

http://www.littletheatregateshead.co.uk/history.html [2]

https://www.jarrowhall.org.uk/

 

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/

 

Greyfriars Kirkyard: Covenanters, Bloody MacKenzie and things that go bump in the night.

Tags

black mausoleum, Bloody Mackenzie, Bluidy, city of the dead, Convenaters, edinburgh ghosts, George Mackenzie, Ghosts, Greyfriarys kirkyard, Kings Peace, national covenant, Orbs, poltergeist, The Black Bond

Edinburgh is a city rife with duality, it is a city where surgeons shake hands with murders, superstition vies with enlightenment and the cruel compete with the sentimental. And in a city like Edinburgh, the dead, like the poor, will never be far away. Greyfriars Kirkyard crouched behind the Grassmarket, protected by high walls and overlooked by the tall tenements of Candlemaker Row, is famous as the resting place of the great and the good: from Buchan to Greyfriars Bobby. But those walls also encompass darker tales: of plague pits, resurrectionists and the brutal suppression of religious dissent.

Mary Queen of Scots and a surfeit of bodies

King Death.

From the 1400’s to the 1500’s the Kirkyard was a Franciscan convent garden situated on the outskirts of the town; however by the mid sixteenth century pressure on the existing burial ground at St Giles led Mary Queen of Scots to make a gift of the land for use as a cemetery [1]. This was in 1562 and was not a moment too soon, as plague ravaged the city in 1568 and many of its victims ended up in plague pits in the Kirkyard. To further add to its grisly history, the severed heads of criminals executed on the Grassmarket were displayed at entrance of Greyfriars Kirkyard closest to it. As the body-count rose, so too did the ground level[2]. It is worth remembering that as with most old cemeteries, there are a lot more bodies than there are visible monuments…so tread carefully, because every step is likely to be over someone’s grave.

Tenements and Grave Monuments back to back.

The pale gold Dutch-barn-style church that visitors see today looks timeless but it is not the original Greyfriars Kirk. A late Gothic-style church was begun on the site in 1602 and took nearly twenty years to complete. The old kirk didn’t have much luck; it was damaged during the Civil War and partially destroyed in 1718 when the town’s gunpowder supply, which some bright spark had decided to store in the church tower, blew up. Eventually a new kirk was added to the surviving old kirk, but ill-fortune dogged that too, and a fire in 1845 destroyed the remaining old kirk and damaged parts of new. All seems peaceful now, although if you look closely you can still see some remaining scorch-marks on the brickwork, a reminder of its eventful past[3].

Greyfriars Kirk

The National Covenant of Scotland

One of the most tragic elements of the history of Greyfriars, and one with potentially long lasting psychic consequences, is its link to the doomed Covenanter movement of the seventeenth century.  An old legend about the conversion of Scotland to Christianity claims that there was a covenant between God and the community of Scotland before the first king, Fergus, began his reign (c310AD). To many Scots this cemented the idea that Scotland, not England, or even Rome itself, was the first true Godly Kingdom; it reinforced the belief that no king could stand between the Scots and their covenant with God. In England, the King was the head of the Church but traditionally in Scotland the Kirk had no such figurehead. This would prove a sticking point between the Scottish Covenanters and King Charles I [4].

King Charles I. Image source unknown.

Charles I, despite his Scottish birth, critically misread the mood of the Scots when he and Arch-Bishop Laud introduced the Authorised Prayer Book in1637, it was an attempt to bring the reformed Catholic Church, epitomised by English Episcopalianism, to Scotland, and it was required that the book be read out in Scottish Kirks. This was not a wise move by the king. Described as ‘This Popish-English-Scottish-Mass-Service-book’ by John Row, a minister at St Giles [5] its attempt at introducing a national church, with the king as its head, served only to inflame calls for Scottish religious independence.

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On 23 July 1637 the reading of the Authorised Prayer Book in Scottish Kirks led to the Prayer Book Riots, in which stools were hurled at the Dean and Bishop of Edinburgh in St Giles, and the Bishop designate of Argyll was shouted down at Greyfriars Kirk for trying to introduce popery by the backdoor.

The Prayer Book Riots in Scotland, 1637. Image source Wikipedia.

Charles I and Arch-bishop Laud were attempting to introduce an Arminian inspired version of the church across Britain. The Arminian view considered that the Church of Rome was a true church even if misguided. In short, Charles and Laud wanted to introduce a reformed Catholic Church across England and Scotland. This was a red-rag to a bull for Scottish Presbyterians, as Simon Schama wrote: ‘The mere notion that the Church of Rome was not actually the abominable institution of the Antichrist, sent them into a paroxysm of wrath.’ [6] Something had to be done to protect the godly church in Scotland from the corrupt and popish church that Laud and his bishops were trying to impose on Scotland.

Archbishop of Canterbury, William Laud. Image source Wikipedia.

The King, far removed from his Scottish roots, would not renounce Arch-bishop Laud, Bishops in general, or his idea of what the church should be, and tensions were running high. In fact, Charles thought much of the resentment was being fanned by France, rather than local sentiment, and made it clear he would treat such views as traitorous. The ground was ripe for religious rebellion.

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On 28 February 1638 before the pulpit in Greyfriars Kirk, the National Covenant was signed. Prayers were offered, Psalms sung and sermons delivered. The New Jerusalem was to be in Scotland. Over the next days and weeks the covenant was displayed and signed by multitudes, rich and poor, young and old, men and women alike. Simon Schama notes that such was its importance to the national psyche it became almost a measure of patriotism– to be a true Christian and a true Scot you must sign the covenant [7].

The Signing of the Covenant in Greyfriars Kirkyard, by William Allan 1838. City of Edinburgh Council; Supplied by The Public Catalogue Foundation.

On the surface the document maintained the Kings Peace, but under the condition that the king could be lawfully challenged if he broke the covenant. Schama also points out that Covenanters did not see their demands as threatening to the King as such, with the proviso that if the King should threaten them in their religious freedom, then they would take up arms [8]. This was unlikely to go down well with the autocratic Charles I.

National Covenant of 1638.  source National Library of Scotland.

Later in 1638 the Glasgow Assembly went even further and broke the links between the Scottish Church and English government. The die was cast and the King would have to take decisive action.

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So began half a century of unrest, punctuated by Civil War, regicide, the protectorate and finally the restoration of a king in exile. In fact Charles II was assisted on his return by the Scottish Covenanters, on the proviso that he agree to leave Presbyterianism well alone in Scotland. However, Kings have short memories once their crowns are secure, and he soon went back on his word and began persecuting the Covenanters. The scene was set for the final tragedy that was to play out in Greyfriars Kirkyard.

The Covenanters Prison

Fast forward to1679, following the final defeat of the Presbyterian Covenanters at the battle of Bothwell Brig on the 22nd June, around twelve-hundred Covenanter prisoners were marched in disgrace to Edinburgh. Declared rebels and traitors they faced execution or at best, transportation to the colonies to work as indentured slave labour. However, many had much worse suffering to endure in the months ahead.

The Covenanters Prison.

Today, the visitor can view the prison through locked gates – a wide grassy avenue is flanked by unremarkable family vaults of pale stone; however things were very different in the seventeenth century. Inner Greyfriars yard covered about 3 acres, with high walls and only one gate (not the current gates that visitors see) [9]. Facilities to house and accommodate the prisoners were non-existent – they were effectively penned up in the open air for upwards of four months and given a miserly ration of 4oz of food per day. Vulnerable to exposure, malnutrition, disease and despair many died during their internment, especially as the year turned towards winter. The conditions in the Covenanters Prison were so harsh that it has been called the first concentration camp [10].

Location of the Prison in Inner Greyfriars Yard. Source Early Modern Commons website.

Such a huge influx of people created a logistical nightmare in Edinburgh; this is why Inner Greyfriars Yard, as it was known then, was used as an overflow prison. Estimates vary as to how many prisoners were held here, certainly the number reduced over time. Dr Mark Jardine’s view that there were initially1184 prisoners housed in Greyfriars Yard and Herriot School (next to it) seems compelling, it is based on the evidence of how many penny loaves were issued as rations to the prisoners (1184 on 1 July, one for each prisoner).  The numbers rapidly reduced during the summer as many were released after being, often forcefully, encouraged to swear the Kings Peace, an oath of loyalty to the King that some hardcore Covenanters called ‘the black bond’. Added to this, others of course would have died from the terrible conditions, or been executed or transported thereby further reducing numbers as time went on [11] [12]. It must have felt like a bitter irony for the Covenanters to have been imprisoned next to the place from which their movement first took wing.

Eventually judicial fate met those who remained and many were executed on the Grassmarket. By Mid November only around 250 prisoners remained in Greyfriars. They were condemned to transportation, and having survived the privations of the Covenanters Prison, they must surely have felt some relief. However, fate, proved to be merciless when the ship carrying them, The Croune, sank off the Orkneys, and of the 250 or so chained prisoners only 60 or so made it back to dry land alive [13] [14].

The Covenanters Memorial in Greyfriars Kirkyard.

The Killing Time and Bloody MacKenzie

Sir George MacKenzie. Image source Wikipedia.

Presbyterian historians refer to the period of persecution during the reign of Charles II until the Glorious Revolution in 1688, as The Killing Time. During this time, countless Covenanter ministers were forced out of their livings, ordinary people were fined if they didn’t attend the King’s church and torture and extortion were routinely used to break the spirit of the Covenanters. Unable to practice their religion in public, Covenanters resorted to meeting in fields in ‘conventicles’ but that soon became perilous, with a death penalty for any preacher caught in the act.

The Sanquhar Declaration of 1680 brought matters to a head, Covenanters renounced allegiance to Charles II, in response to this treasonous behaviour, the Scottish Privy Council went all out against the Covenanters allowing field executions of those in arms or refusing to swear loyalty to the King. The Oath of Abjuration, as it was called, was, in itself, designed to offend, thereby revealing hardened Covenanters for summary execution.

Margaret Wilson, one of the Wigtown Martyrs. Executed by high tide in 1685. Source Wikimedia.

Sir George MacKenzie (1636/8-1691) is a name that has become synonymous with the persecution by the crown of the Covenanters, earning him the epithet Bluidy Mackenzie. He persecuted them from the bench, while John Graham of Claverhouse earned the name Bluidy Clavers for his summary field executions.
But Sir George Mackenzie wasn’t entirely evil. As an essayist he was enlightened in his views against the persecution of witches, and one of his lasting legacies was the Advocates Library, later the National Library of Scotland, in Edinburgh. In fact, during the 1660’s when Mackenzie was a budding lawyer, he actually defended a number of Covenanters. Things changed from 1677 though, when he was made Lord Advocate – the king’s representative in Scotland.

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It has be argued by Bruce Lenman and J Mackie in their book A History of Scotland, that as Lord Advocate, Mackenzie was responsible for executing King Charles II’s policy regarding suppression of the Presbyterian Covenanters, therefore Mackenzie effectively had no choice but to execute government policy. He and Bluidy Clavers may have acted entirely within law in their dealings with Covenanters – although I doubt the Covenanters felt that justice was being served to them [15].

It is easy to romanticise the persecuted Covenanters, fighting to preserve their religious independence and perhaps Scotland’s independence as well; however they did not speak for all Scots – many highlanders, after all, were Catholic. And to modern eyes, they can be viewed as hard-line religious extremists, ready to bring down the government in order to impose their austere religious ideology. The truth is no doubt somewhere in between, with most ordinary people simply wanting the freedom to choose how they worshipped their God. What is not in doubt is the terrible suffering endured by the people immured in Greyfriars by order of their King, and such suffering may well have left a permanent imprint…

Flowers left at the Covenanters Prison gate.

The Mackenzie Poltergeist

The Black Mausoleum, Bluidy MacKenzie’s final resting place.

Mackenzie died in 1691 and somewhat tactlessly, was interred in his elegant mausoleum in Greyfriars Kirkyard, within spitting distance of the Covenanters Prison. Robert Louis Stevenson, writing in 1897, reported the evil reputation that Mackenzie and that part of Greyfriars Kirkyard had acquired:

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‘When a man’s soul is certainly in hell, his body will scarce lie quite in a tomb however costly, sometime or other the door must open, and the reprobate come forth in the abhorred garments of the grave’ . He went on to report a local children’s game: ‘Fool hardy urchins [thought it] a high piece of prowess to knock at the Lord Advocate’s Mausoleum and challenge him to appear. “Bluidy Mackenzie, come oot if ye dar”’ [16]

The doors to the Mausoleum.

One such foolhardy urchin, in the form of a homeless man looking for shelter one stormy night in 1999, took the dare and got more than he bargained for. Breaking into the Mausoleum he found an underground chamber containing the coffin of Bluidy Mackenzie. Perhaps thinking it contained valuables, he tried to break into it, but in the darkness he stumbled and fell into an open pit filled with the bones of plague victims. The terrified man burst screaming from the Mausoleum, just as a grounds man, walking his dog, approached it. The combined terror is thought by some, to have amplified the dark energies held within the tomb, and given rise to what has become known as the Mackenzie Poltergeist (see Jan-Andrew Henderson’s The Ghost That Haunted Itself, for more on the Pheromone Theory.)

Interior of the Mausoleum, showing the entrance to the crypt.

Since then the phenomena around the mausoleum and the Covenanters Prison has escalated, visitors have reported being pushed and scratched and feeling nauseous to the point of passing out. The death of popular local Spiritualist Colin Grant, following an exorcism at the Mausoleum and prison, in January 2000 added a tragic dimension to the growing legend of the poltergeist.

Grant believed there were many spirits  trapped there in pain, plus ‘something else as well, something much stronger.’ [17]The local tour company City of the Dead, who hold keys to the Covenanters Prison, have reported many such instances that would support this view – after all, the poltergeist is undoubtedly good for business! Having been on one such tour, I can certainly attest to the eerie feeling walking into the Covenanters Prison on a dark night. During that tour I took some photographs which are below, and there were some interesting anomalies. Lots of orbs, especially in the Prison, and what may be either Pareidolia (the human desire to see faces where there are none) or just possibly, a misty face above a grave stone. I leave you to be the judge.

The Black Mausoleum

Nightime shots at Greyfriars Kirkyard

I have to admit that not being an expert on paranormal investigation, or external physical causes of light anomalies in photographs, I am yet to be convinced that ‘orbs’ are evidence of spirits.  However, I do find them fascinating and have captured some previous images at Chillingham Castle in Northumberland, and now at Greyfriars Kirkyard in Edinburgh.

Conditions at the time:

• Early March
• Dry and cold
• No visible insects
• Early blossom on the trees – loose petals could have caused some anomalies
• Although the graveyard was very dark, lights from surrounding buildings could have created anomalies
• Building work on the Kirk during the day could have created dust in the atmosphere

Pareidolia or paranormal? On the right, hovering above the gravestone, a misty face?

Detail of above, area where a face may, or may not, be discerned.

 

Is that an orb, inside the doorway of this vault?

Inside Covenanters Prison: two, maybe three, orbs in the vault of the roof? (the tomb itself is of later date).

Inside the Covenanters Prison – orbs hovering above the vaults?

Not much happening here – house lights in the distance, perhaps another factor in the light anomalies?

No orbs, but evidence of early blossom in the trees which could have contributed to the anomalies.

Bloody MacKenzie’s mausoleum by night. Unfortunately, no orbs here – does that mean the poltergeist is not at home………?

Visit Greyfriars Kirkyard

Greyfriars Kirkyard is open to the public.  You can also do nigh-time tours of the Kirkyard and enter the Covenanters Prison with City of the Dead Tours.

Sources and notes

All images by Lenora unless otherwise credited.

Forde, Matt, http://www.unexplained-mysteries.com/column.php?id=220743

http://www.greyfriarskirk.com/   [1] [2]

Hayden, Gary, http://www.scotlandmag.com/magazine/issue37/12008443.html [10] [16]

Henderson, Jan-Andrew, ‘The Ghost That Haunted Itself’, 2001, Mainstream Publishing [2] [13] [17]

Jardine, Mark, https://drmarkjardine.wordpress.com/2016/12/05/the-covenanters-prison-edinburgh-1679-history-scotland/ [9] [11] [14]

Schama, Simon, ‘A Hisory of Britain:The British Wars 1603-1776’, BBC [4] [5] [6] [7]

https://en.wikipedia.org/wiki/George_Mackenzie_of_Rosehaugh [15]

https://en.wikipedia.org/wiki/Covenanter [12]

 

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

Tags

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

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Click here to read Part One

A telephone line to the dead?

Thomas Edison with his phonograph. Source CNN.

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

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

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

A practical application

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

Thomas Edison in later life. Source [unknown].

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

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

A hoax on the world?

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

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

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

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

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

The missing evidence rediscovered?

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

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

From beyond the grave: The last words

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

A deathbed confession?

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

---

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

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

Biography

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Notes

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

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

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

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

[17] ibid

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

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

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

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

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

Tags

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

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

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

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

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

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

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

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

Atheist, Free-thinker or Deist

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

Thomas Edison c1922. Source Wikimedia.

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

A New Sixth Sense

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

Burt Reese 1851 -1926, Medium. Source Wikimedia.

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

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

Spiritualism vs Science

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

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

Séance, 1872. Source Wikimedia.

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

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

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

Swarms of life units

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

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

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

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

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

biography

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Notes

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

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

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

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

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

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

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

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

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

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

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

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

John Middleton and Laird Bocconi: A Ghostly Bromance

Tags

1st Earl of Middleton, charles II, civil war, covenanters, England, Ghosts, Hauntings, John Middleton, Laird Bocconi, pacts, presbyterians, Scotland

Images source unknown.

The image of the vengeful ghost is one which is very common in literature, films and folklore. Usually the spirit returns to wreak revenge on someone who had wronged them when they were alive or to seek help in carrying out their revengeful plan or even just to curse those who unluckily come into contact with them. Famous fictional examples include The King in Hamlet, Samara from The Ring series and Jennet Humfrye from The Woman in Black. There are also people who claim that evil spirits intent on causing them harm share the same house. For instance The Cage in St Osyth which was labelled as one of the UK’s most haunted houses by the TV series, Great British Ghosts is reported to be occupied by the vengeful spirit of Ursula Kemp, one of 13 women accused of witchcraft who were chained up in the house prior to their execution[1].

The flip side of the coin is spirits who return to help the living rather than to harm them. There are many reasons given as to why they return such as to bring comfort to grieving family and friends, to impart a message such as the location of important documents or family heirlooms or to give a warning. One of the most often repeated stories involves a pact made between two close friends, John Middleton and Laird Bocconi to help each other from beyond the grave.[2]

A Career Soldier

John Middleton, 1st Earl of Middleton, pictured in later life. Source Wikimedia.

John Middleton born around 1608 was the eldest son of a Robert Middleton, Laird of Caldhame in Kincardineshire in Scotland. Middleton’s origins are obscure which probably indicates that he was from a humble background. Some sources say that he enlisted as a regimental pikeman when he was just thirteen but all agree that by 1632 he had joined the regiment raised by Sir John Hepburn for service in France. Whatever the truth of his origins, Middleton was a career soldier and a good one. It was due to his skill and ability that he worked his way up the ranks to become captain of the Covenanter army led by Earl James Graham of Montrose during the Bishops’ Wars[3].

Victory at the Battle of the Brig O’Dee

The Bishops’ Wars (1639-1640) were triggered by Charles I desire to remove the Presbyterian system (without bishops) favoured by the Church of Scotland and replace it with an episcopal system (with bishops). Charles I also wanted to force the Scots to follow the Book of Common Prayer.

The determination and success of the Scottish rebellion led to Charles I eventually admitting defeat and accepting the decisions of the General Assembly and the Scottish Parliament. Middleton played a vital role in the Covenanter army. In June 1639, he successfully led an attack on the Royalists at the Brig o’ Dee outside Aberdeen. The battle at the Brig o’ Dee was the only ‘substantial action’ that took place during the First Bishop’s War.

Covenanters petitioning Charles I. Source: Bridgeman Art Library.

The Parliamentary Cause

At the outbreak of the English Civil War in 1642, the Covenanter army allied themselves with the Parliamentarian cause against the Royalists. Middleton volunteered and fought at the Battle of Edgehill and in 1644 he was promoted to the rank of the Lieutenant-General in the Regiment of Horse in Sir William Waller’s Southern Associate and served in the Oxford Campaign and at the Battle of Cropredy Bridge. In 1645 Middleton returned to Scotland and joined the Army of the Covenant with the rank of major-general. In February 1646 Middleton was given the rank of commander-in-chief by the Committee of Estates and fought a campaign against the Royalists in the Highlands. Middleton also helped to negotiate the final terms for the surrender of Montrose (who he had formerly fought under) in July 1646[4].

The Battle of Edgehill. Source: Bridgeman Art Library.

A Fraught Partnership

Although between 1642 and 1647 the Covenanters and the Parliamentarians fought on the same side, the alliance was often on shaky grounds. Differences of religious ideology made them uneasy bedfellows. The parliamentarians were unhappy with the Scottish aim to impose a Presbyterian system on the Church of England and the Covenanters were equally uncomfortable with the increased radicalisation of the parliamentarian troops and the popularity of the levellers’ ideas in the New Model Army. The conflict between the two allies came to a head shortly after the Covenanters handed over Charles I to the parliamentarians after the king had surrendered to them at Newark in 1646. This led to an alliance or the Engagement between the Scots and the Royalists with Charles I promising to impose Presbyterianism on the Church of England for a period of three years once he was reinstated on the throne[5].

Charles I insulted by Cromwell’s soldiers. Source: wikipedia

A Change of Heart

As the covenanters changed alliances so did Middleton and as a result he found himself for the first time fighting for Charles I instead of against him. In August 1648 Middleton was amongst those who were taken prisoner by the Roundheads after the Royalist defeat at the Battle of Preston. Middleton broke parole and made his way back to Scotland to join up with Sir Thomas Mackenzie of Pluscardine in an abortive Royalist uprising in the Highlands in the Spring of 1649.

A Ruffian’s Penance

Sack cloth and ashes. Source: unknown.

Middleton’s support for both the Royalists and the Engagement brought him into conflict with the Presbyterians of the godly Kirk. Middleton was probably not someone whom the Presbyterians would have been too fond of anyway because of his reputation as a notorious ‘hard-drinking ruffian’[6]. As a punishment they excommunicated Middleton in October 1650 and then forced him to undergo a public penance. Middleton was made to wear a sackcloth at St Mary’s Kirk in Dundee[7]. This humiliating experience left Middleton with a deep hatred of and grudge against the Presbyterians. As a result of his degrading treatment Middleton became a loyal supporter of the Royalists and in particular Charles II. His grit, experience and ability made him indispensable to Charles II and a dangerous foe to the Presbyterians who he was once willing to put his life on the line for.

A Ghostly Visitation

The Tower of London. Source: hauntedisland.co.uk

In September 1651 whilst fighting on behalf of Charles II, Middleton was captured at the Battle of Worcester. In a bad state and wounded Middleton was sent to the Tower of London to await trial for treason. It is whilst he was a prisoner that one of the strangest stories of a ghostly apparition was reported to have occurred. One night while he was lying in bed feeling depressed, Middleton saw the ghost of his friend, Laird Bocconi appear before him. Many years before Middleton and Bocconi had made a friendship pact that if one of them died before the other and if the survivor was in trouble, the deceased friend would return to help him. Middleton first asked Bocconi if he was alive or dead[8]. Bocconi’s ghost replied that he was dead and that he had died a long time ago. Bocconi then continued that Middleton’s life was in serious danger and that he needed to make his escape sooner rather than later. Middleton did in fact manage to escape three days after receiving this ghostly advice by disguising himself in his wife’s, Lady Grizel’s clothes. His escape was even more remarkable since he manage to get out his cell despite the door being tripled locked! Did he have inside help? Did his wife change places with him? No one knows and no other details about how he got away have ever emerged.

Source: wikipedia

Bocconi’s appearance up to the point of his warning seemed to follow a typical pattern for manifestations of this type but then after delivering his message Bocconi did something very bizarre. Middleton reported that Bocconi started to do a frisk i.e. jigged around the room and recited a short rhyme,

“Givanni, Givanni, ‘tis very strange,

In the world to see so sudden a change”[9]

Then Bocconi vanished. Why did Bocconi’s ghost suddenly decide to prance around the cell and chant and what if anything did the rhyme have to do with Middleton’s situation? Bocconi’s use of the Italian equivalent of the name ‘John’ does show that Bocconi was addressing Middleton directly but the rest of his chant is confusing. Was the ghost referring to Middleton’s personal change in circumstances i.e. from a free man to a prisoner or to the remarkable change in his allegiances or more generally to the tumultuous times Middleton was living in? Could the message have been a prediction about Middleton’s future and his rise in the world? No one has ever managed to explain the ghost’s actions or to be fair I don’t think anyone has ever tried.

Aftermath

Middleton managed to get to France and join the exiled Charles II in Paris. By 1653 he was made commander of the Royalist forces and was at the forefront of the military campaign to restore the Stewarts to the English throne. When Charles II became king he was given the title of the Earl of Middleton. Middleton was appointed in 1660 as the Royal Commissioner to the (Scots) Parliament[10] using his position to help the king root out Presbyterianism from Scotland. His rapid rise from humble beginnings caused resentment amongst the established nobility, in particular the Earl of Lauderdale who contrived to destroy Middleton. Lauderdale succeeded for a while with Middleton being stripped of his position and offices but he was soon back in favour. In 1663 he was made Governor of Rochester and later in 1668 he was appointed as the Governor of Tangiers. Middleton remained in Tangiers as governor until his death in July 1674[11]. It is believed he died from injuries sustained after falling down some stairs whilst extremely drunk[12].

Image Source: Franz Hals[?]

A Final Note

On a historical note, Middleton had the last laugh as despite the Scottish aristocracy contempt for him, his descendant is currently sitting on the throne of England! Queen Elizabeth through her matrilineal line is a direct descendent of John Middleton[13]. The only mention of Bocconi I could find was in relation to his ghost, who he was, what he did and how he met Middleton seems so far to have vanished from the pages of history. Maybe they met when Middleton was fighting on the continent. Bocconi sounds Italian but the title of Lord was given in its Scottish form. Does that mean anything? probably not. As to the ghost story, it is a unique tale revealing very strange behaviour on the part of the spirit, from a dignified and ominous entry to a rather silly exit. I would also be fascinated to know if anyone ever manages to work out the meaning of Bocconi’s last words on earth!

Image source: favim.com[?]

Bibliography

John Middleton, 1^st Earl of Middleton, http://www.undiscoveredscotland.co.uk/usbiography/m/johnmiddleton.html

Royal Middleton Roots, http://www.scotclans.com/royal-middleton-roots/

Alisdair McRae, How the Scots won the English Civil War: The triumph of Fraser’s Dragoons

Brave or bonkers? Man chooses to live in ‘Britain’s most haunted house’ where poltergeists BITE guests, http://www.mirror.co.uk/news/uk-news/brave-bonkers-man-chooses-live-7080762

Magnus Bennett, Royal wedding: Prince William ‘has Middleton ancestry’, http://www.bbc.co.uk/news/uk-scotland-north-east-orkney-shetland-13209043

Owen Davies, The Haunted: A social history of ghosts

Horace Welby (editor), Signs Before Death: Authenticated Apparitions

John Middleton, c.1608-74, http://bcw-project.org/biography/john-middleton

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

Bishops’ Wars, https://en.wikipedia.org/wiki/Bishops’_Wars

Tristan Hunt, The English Civil War: The Endgame – 1646 – 1649 – Introduction, http://www.open.edu/openlearn/history-the-arts/history/world-history/the-english-civil-war-the-endgame-1646-1649-introduction

John Middleton, 1st Earl of Middleton, https://en.wikipedia.org/wiki/John_Middleton,_1st_Earl_of_Middleton

Middleton name already part of Prince William’s family tree, https://www.thecourier.co.uk/news/115525/middleton-name-already-part-of-prince-williams-family-tree/

Notes

[1] Brave or bonkers? Man chooses to live in ‘Britain’s most haunted house’ where poltergeists BITE guests, http://www.mirror.co.uk/news/uk-news/brave-bonkers-man-chooses-live-7080762

[2] Owen Davies, The Haunted: A social history of ghosts

[3] John Middleton, c.1608-74, http://bcw-project.org/biography/john-middleton

[4] ibid

[5] Covenanter, https://en.wikipedia.org/wiki/Covenanter

[6]Royal Middleton Roots, http://www.scotclans.com/royal-middleton-roots/

[7] Alisdair McRae, How the Scots won the English Civil War: The triumph of Fraser’s Dragoons

[8] Horace Welby (editor), Signs Before Death: Authenticated Apparitions

[9] ibid

[10] Middleton name already part of Prince William’s family tree, https://www.thecourier.co.uk/news/115525/middleton-name-already-part-of-prince-williams-family-tree/

[11] John Middleton, c.1608-74, http://bcw-project.org/biography/john-middleton

[12] Magnus Bennett, Royal wedding: Prince William ‘has Middleton ancestry’, http://www.bbc.co.uk/news/uk-scotland-north-east-orkney-shetland-13209043

[13] Magnus Bennett, Royal wedding: Prince William ‘has Middleton ancestry’, http://www.bbc.co.uk/news/uk-scotland-north-east-orkney-shetland-13209043