From fact to folklore, Janet Pereson & the Witches of Wallsend

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Cunning folk, cunning woman, Deleval, Ecclesiastical Courts, England, Janet Pereson, Newcastle, North East, North East Folklore, Sir Francis Blake Deleval, trials, Wallsend, Witchcraft, witches, Witches of Wallsend

The Wallsend Witches, revisited

In anticipation of Halloween I decided to revisit an old post of mine from 2013. Way back when I first started writing this blog I wrote about the fairly obscure local legend of the Wallsend Witches.  A gothic tale of horrible hags, revolting rituals and a dashing Delaval, all played out in the picturesque ruins of Old Holy Cross church, Wallsend.  The tale is found in print in several Victorian Table books and seems to have been oft retold in the eighteenth century by Sir Francis Blake Delaval (1727-1771) of Delaval Hall.

Holy Cross Church, Wallsend.

The gist of the tale is that a scion of the Delaval family was riding home late one night and noticed light emanating from Holy Cross Church.  Upon investigation he came across a band of hags performing a diabolical ritual upon a disinterred corpse.  Brave Delaval then apprehended the ring leader and brought her to trial and to the stake at nearby Seaton Sluice – but not before the accused had tried to make an aerial getaway on some enchanted plates.  For the full version of the tale, originally recounted in Richardson’s Local Table Book of 1838-46 but in this case taken from North-Country Lore and Legend, Monthly Chronicle (April 1888), click here: The Wallsend Witches: a tale for Halloween.

Having initially dismissed the tale as a combination of colourful folklore and florid Victorian Romanticism, I was surprised to come across an actual report of a Wallsend woman accused of witchcraft during the sixteenth century.

the pointing finger

Talismans & Charms used in folk magic.

I first came across this case in A History of Northumberland volume XIII which provides an extract from an earlier source: Depositions and other ecclesiastical proceedings from the courts of Durham,extending from 1311 to the reign of Elizabeth.  After a little digging I managed to get hold of a copy of the depositions, published by the Surtees Society in 1845. Here was discussed the case of one Janet Pereson of Wallsend, accused of witchcraft in about 1570.

Janet Pereson was accused by two people. One, a farmer called Robert Durham of Walshend, aged 72, who said ‘He hath heard saye that Jennet Pereson uses wytchecraft in measuringe of belts to preserve folks frome the farye’.  And the other one Catherine Fenwick, aged 20, the daughter of Constance Fenwick who accused Janet of taking payment for using magical charms to cure a little boy by the name of Benjamin Widdrington. Catherine went on to claim that ‘she knoweth not whether she is a wytche or not’. Despite the possibly malicious intent of the accusations, Janet herself was not accused of practicing malificent magic, rather, the accusations appear to indicate that she was some kind of local cunning woman or wise woman.

Cunning woman or witch?

16th Century image of a witch and her familiars. Via Wikimedia.

While cunning folk would seem to be broadly speaking, forces for good, such ‘white witches’ did not escape censure and in fact their brand of magic, whilst not obviously malevolent in intent, was viewed by many as a threat to the very souls of those who sought their aid.

Title Page of 7 Ed of Malleus Maleficarum. 1520. Via Wikipedia.

In 1487 notorious women-haters Heinrich Kramer and Jacob Sprenger wrote of such cunning folk in their infamous book The Malleus Maleficarum:

 although it is quite unlawful… bewitched persons… resort to wise women, by whom they are very frequently cured, and not by priests and exorcists. So experience shows that such cures are affected by the help of devils, which is unlawful to seek

Based on the information provided in the deposition, Janet’s case would seem fall into this category.   The accusation was recorded thus:

The said Pereson wyfe said the child was taken with the fayre, and bad hir [the child’s mother] sent 2 for Southrowninge [south-running] water, and then theis 2 shull not speke by the waye, and that the child shuld be washed in that water, and dib the shirt in the water, and so hand it up on a hedge all that night, and that on the morrow the shirt should be gone and the child shuld recover health – but the shirt was not gone as she said.

Robert Thompson, the Vicar of Benton, had the following to say about Janet:

Dicit that he herd one wedo Archer doughter called Elizabethe Gibson, saye that Jenkyn Person wyfe heled hir mother who was taken with the fayre, and gave her 6d for her payment and that the said Jenkyn Pereson wyfe took 3d of Edmund Thompson for a like matter.

Despite official unease over the practices of cunning men and women, they  were usually tolerated when they were performing helpful actions.  And,  Janet comes across as quite honest – she did not not steal the shirt left out over night (either that, or she really believed the fairies would take it). So what was going on?

Hidden motives

Digging a little deeper, Janet seems to have been accused of witchcraft after her husband, William, and son, Jenkyn, were charged with stealing a horse from Robert Thompson, the Vicar of Benton [1]. Whether any or all of the accusations were true or not, it would seem someone was out to get the entire Pereson family.

Sixteenth century court scene. Source Unknown.

As has been pointed out by many writers on historical witchcraft, witchcraft accusations could often stem from long-standing local disputes or social anxieties, focusing on those seen as a threat to social order, either by virtue of their anti-social behaviour, illness, deformity or poverty.  This element could be a factor in Janet’s case, on initial reading, if the horse theft allegation against William and Jenkyn Pereson was true, it may indicate that they were a troublesome family.  Staying under the radar of officialdom was probably the safest course for a cunning woman, but the allegations against her husband and son could have brought Janet’s practices sharply into focus as well.

Shakespeares three Scottish Witches. Source unknown.

One important factor in Janet’s case can be found in the footnote of the Depositions. The witchcraft  accusations against Janet appears in a series of Exceptions against the witnesses to a tithe Suit relative to the Living of Benton. Tithe disputes were very common in pre-modern England, especially after the Reformation, and hinged over payment of church dues [2]. All the allegations against Janet and her family seem to have arisen as part of this tithe dispute. As Jo Bath points out, Constance, the mother of Katherine Fenwick (Janet’s accuser),  was a the one engaged in this acrimonious dispute with the Pereson family [3] and the Vicar of Benton seemed to have been willing to add his accusations to the pile. Perhaps this dispute, compounded with any other real or imagined anti-social behaviour by the family, was the last straw?  Or, maybe, Constance simply was ready to use any means at her disposal to win the argument, whatever the cost.  The case certainly shows how neighbourhood disputes could easily escalate into allegations of witchcraft.

Janet’s fate

Heron Prison Pit, Black Gate Newcastle. From an original image by Barabbas 312. Wikimedia.

Unfortunately, the texts that I have seen do not provide the outcome of Janet’s case – I would be interested to hear if anyone has this information.  In the Surtees volume, a Janet/Jennet Pearson appears in relation to another case in Dunston in 1586. While differences of spelling were common at the time, it is hard, nevertheless to tell if this is the same woman or simply another with a similar name.

Broadly speaking, in England when cunning folk fell foul of the law, the were usually tried in the Ecclesiastical Courts rather than secular courts.  Allegations of providing charms, love potions, enchantments or even the of finding lost goods, could all wind a local cunning person in such a court, and this is what happened to Janet, as her case is recorded in the Depositions and other ecclesiastical proceedings from the courts of Durham.

The 1563 ‘Act agaynst Conjuracons Inchantments and Witchecraftes’ focused mainly on black magic and offered a penalty of death for anyone that ‘practise or exercise [of] any Witchecrafte Enchantment Charme or Sorcerie, whereby any pson shall happen to bee killed or destroyed’ they would be put to death.’  However, cunning folk were not overlooked and the Act goes on to say:

That yf any pson or psons shall from and after the sayd first daye of June nexte coming, take upon him or them, by Witchecrafte Enchantment Charme or Sorcerie, to tell or decleare in what Place any Treasure of Golde or Sylver shoulde or might bee founde or had in the Earthe or
other secret Places, or where Goodes or Thinges lost or stolen should be founde or becume, or shall use or practise anye Sorcerye Enchantment Charme or Witchcrafte, to this intent to provoke any pson to unlaufull love, or to hurte or destroye any pson in his or her Body, Member or Goodes; that then every suche pson or psons so offending, and being therof laufully convicted, shall for the said offence suffer Imprysonment by the space of One whole yere wthout Bayle.

Janet was tried in or around 1570, and her alleged actions would seem to meet the criteria of the recent legislation.  While the outcome of Janet’s trial was not recorded, it would be possible, that if found guilty, she could have been imprisoned (rather than burned at the stake – the purported fate of the captured Wallsend Witch).  Although it’s worth noting that imprisonment could in itself be a death sentence, due to the dreadful conditions in most prisons at that time.

From Fact to folklore

Contemporary Pamphlet about the North Berwick Witches. C1590. Via Wikimedia.

Having revisited the story of the Wallsend Witches and found in it a grain of historical truth, in that Wallsend did in fact boast at least one real-life alleged Witch, the tale of the Wallsend Witches takes on a new aura.  One in which real historical events evolve over time to become folk-lore – of course it would be hard to prove that Janet Pereson’s case is the ‘true’ origin of this tale. Nevertheless, it is appealing to think it forms the core: that as living memory of her tale faded, it began to incorporate such elements as the fate of the North Berwick Witches (burned at the stake in 1590) along with more fantastical elements of established folklore (such as that witches were thought to be able to use wooden platters to fly).

The story appears to have come down through the ages at first in folk-memory,  then, perhaps, permeating different levels of society though Sir Francis Blake Deleval’s constant retelling, eventually being embellished with the real location of Holy Cross Church, Satanic necromancy and a Delaval as hero, and ultimately being collected as a colourful piece of local lore, by Richardson in his Local Table Book of 1838-46.  

So, it would seem that however florid a tale may become with the telling and re-telling, sometimes there is a kernel of truth in it!!

You can now hear me talk about the Wallsend Witches folklore and fact, on the Voices from the North East podcast, available from anchor.fm/voicesfromthenortheast , Spotify, or wherever you get your podcasts:

Sources and notes

All images by Lenora unless otherwise stated.

Bath, Jo, Charmers, Enchanters and Witches: True tales of Magic and Maleficia from the North East [3]

Honeybell, F, Cunning Folk and Wizards In Early Modern England, University of Warwick MA Dissertation, 2010

https://archive.org/stream/TheMalleusMaleficarum/MalleusMaleficarum_djvu.txt

Raine, James, Depositions and other ecclesiastical proceedings from the courts of Durham,extending from 1311 to the reign of Elizabeth Vol 21, published by the Surtees Society, 1845 [1]

http://www.wallsendhistory.btck.co.uk/Campaign/Witches%20at%20Wallsend

https://en.wikipedia.org/wiki/Tithe_Dispute [2]

Ghost Hunting with Ghost North East

Tags

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/

 

The Bonfire of Ballet Girls

Tags

America, Ballerina, Ballet, bobbinet, burns, Clara Webster, continental theatre, dance, dance history, dancers, death, Drury Lane, Emma Livry, England, fire, flame-proof, footlights, france, health and safety, Machine woven lace, Paris Opera, Philadelphia, Romantic, The Gale Sisters, tulle, US, William Wheatley

In the nineteenth century the epitome of grace and elegance – and sexual frisson – was to be found in the Romantic Ballet.

Ballet had originally developed in sixteenth century Italy as a ritualised Court pass time and was adopted by royal courts through out Europe.  Early ballet costumes reflected the elaborate styles of the day.[1]

Industrial developments in the nineteenth century saw a revolution in fabric manufacture, allowing for lighter more gauzy fabrics to be mass produced.  This manufacturing development caused a revolution in ballet costumes.

Many of these ethereal dancers became feted stars of the day, but the glamour and fame of these ballet girls came at a high price and it could  sometimes be fatal.

The Romantic Ballet

Marie Taglioni.  V&A collection.

1832 Marie Taglioni brought the house down when she performed La Sylphide in a frothy concoction of white tulle.  Her performance cemented the gauzy white tutu as the derigueur costume of the Romantic Ballet.  It was an ideal fabric for depicting the typical dryads, nymphs and other supernatural creatures that populated the ballet blanche in the nineteenth century, and it also looked divine by gaslight.

The new costume was made of much lighter fabric and revealed more of the ballet dancer’s legs.  But this change from the earlier, heavier, corseted and more restrictive costumes of earlier centuries was not caused by vanity – it was necessitated by the higher jumps and pointe work that ballet dancers were now expected to perform as the technique had evolved.[2][3]

Ballet dress 1781 by James Roberts. V&A Collection.

Alison Matthews David notes that the changes were considered highly scandalous, and many men attended the ballet for less than artistic reasons – after all, these aerial sylphs were all sexually available, for the right price.   The sexual market-place aspect of the ballet had the knock on effect of pushing ballerinas to the front of the stage, nearer to the footlights and their potential patrons, and inadvertently placing them much closer to danger.

Despite the other-worldly, untouchable quality of Romantic Era ballerinas, the cold hard truth was that ballet girls were often lower class girls sold by their parents to ballet companies.  They were underfed, over-worked and often sexually exploited. Yet they dared not complain about their dangerous and exploitative conditions or risk their livelihoods. [4]

Dancing with Death

Skeleton Ballerina. Source Pinterest. Artist unknown.

Consequently ballerinas danced with death on a daily basis, so much so that they regularly incinerated both themselves and their audiences in truly incendiary performances.  The combination ballet and firey death was so ingrained in the popular imagination that tickets to the ballet were macabrely nick-named ‘tickets to the tomb’ due to the risk of death by fire, smoke inhalation or toxic gases [5].  Perhaps this was one of the aspects of the ballet that appealed to the well developed sense of morbidity of the Victorians – ballet at its extreme could encompass both sex and death, an alluring combination.

Media and literature of the day also took a morbid, and at times misogynistic, delight in reporting fatal tragedies when they struck, often lingering on the terrible injuries of the unfortunate girls.

In 1856 Theophile Gautier’s novel Jettatura described the death of a ballerina:

“The dancer brushed that row of fire which in the theatre separates the ideal world from the real; her light sylphide costume fluttered like the wings of a dove about to take flight.  A gas jet shot out its blue and white tongue and touched the flimsy material.  In a moment the girl was enveloped in flame; for a few seconds she danced like a firefly in a red glow, and then darted towards the wings, frantic, crazy with terror, consumed alive by her burning costume.”

Clara Webster by John Brandard.

This is no artistic flight of fancy, Gautier was inspired by the death of real life ballerina Clara Vestris Webster at the Theatre Royal, Drury Lane, London, in 1844.

Clara had been playing Zelika, a royal slave, in the ballet The Revolt of the Harem.  In a playful and erotic harem bath scene, she had been throwing water over other ballerinas, when her skirts caught fire on one of the sunken lights being used to represent the bath.  Terrified, the other dancers did nothing to help – fearing the same fate.  Gautier, writing her obituary for the Paris papers, in a spectacular display of misogyny and callousness said:

“it was said that she would recover, but her beautiful hair had blazed about her red cheeks, and her pure profile had been disfigured.  So it was for the best that she died.”

The Media also revelled in the gory details of the girl’s death,  reporting that:

“The body was so much burnt that when it was put into the coffin, the flesh in parts came off in the hands of the persons who were lifting it, and on the same account it could not be dressed.” [6]

As with many similar cases, the inquest found the death to be an accident and attached no blame to the theatre, even though the fire buckets by the stage had been empty.

Clara’s death did encourage more research into the fire-proofing of dresses.  Queen Victoria also helped instigate research into flame-proofing fabrics even putting the royal laundry at the disposal of Dr Alphons Oppenheim and Mr F Versmann.  They found that treating fabrics with Tungstate of Soda and Sulphate of Ammonia solution made fabrics safer.  However there were drawbacks: once washed, the fabrics had to be re-treated.  Despite these promising findings, no safety legislation or regulations were enacted in Britain.

Famous Ballerinas of the Romantic Age. Lithograph by AE Challon

In 1861 the beautiful Gale sisters, Ruth, Cecilia (known as Zela), Hannah and Abeona (know as Adeline), took the USA by storm.  The English ballerinas toured the states wowing audiences wherever they went; however it was their final venue that has made them famous: The Continental Theatre in Philadelphia.

In August 1861 Actor Manager William Wheatley leased the theatre on Walnut Street.  He spared no expense going so far as importing a special effects expert and the beautiful Gale sisters from England.  The Ballerinas had their dressing room directly above the stage, it was fitted out with mirrors with gas jets next to them, in order to maximise the light they gave off.

On the evening of the 14 September 1861 an audience of 1500 people filled the Continental Theatre for the first night performance: Shakespeare’s The Tempest, adapted as a ballet.   Many no doubt hoping for a glimpse of the fine legs of the beautiful Gale sisters as they floated about the set, the audience was unprepared for the horror about to unfold just off stage.

At the end of Act one, the Gale sisters and the corps de ballet had to flit up the narrow staircase to their dressing room 50 feet above the stage – a quick change was required for the next scene.  While the show continued beneath them, the Gale sisters began to change costumes.  Ruth climbed upon a settee to retrieve her gauzy tarletan costume, but the hem caught on the gas jet and within seconds Ruth was ablaze.  In terror, Ruth ran through the dressing room and dashed herself into a plate glass mirror, adding to her horrific injuries.  Her sisters, in trying to help her were caught up in the blaze. [7]

The Gale Sisters on fire at the Continental Theatre. 1861. Frank Leslie Illustrated News 28 Sept 1861

In the panic and confusion they flung themselves from the window onto the street below.  A Miss McBride ran flaming on to the stage and fell into the orchestra pit, where she was eventually put out by stagehands.

Initially Wheatley had called for the curtain to fall and asked the audience to remain seated, however he soon realised the severity of the unfolding tragedy and ordered an evacuation.  It is remarkable that no members of the audience were killed during the fire.

That was not the case with the ballerinas.  Burned and broken ballerinas littered the streets outside the theatre as police, doctors and bystanders desperately tried to help.  Harper’s Weekly described the scenes as ‘most piteous and agonising’.  The burnt ballerinas were taken to taverns and hotels, and eventually by carriage to the Pennsylvania Hospital.  With little or no pain killers available, the journey must have been agony.  Over a four day period between six and nine ballerinas, including all of the Gale sisters, lost their lives. [8][9]

Burning Ballerinas fling them selves from the Continental Theatre. Frank Leslies Illustrated News 28 Sept 1861.

At the Coroner’s Inquest William Wheatley was cleared of all wrong-doing, and it must be said that he and his wife did all they could after the tragedy to pay medical bills and funeral costs for the lost girls.  Wheatley also erected a memorial to them in Mount Moriah Cemetery.   However, one wonders, in his no-expenses spared refit of the Continental, how much expense was spared for safety measures? [10]

The dangers faced by ballerinas in their highly flammable costumes was not entirely ignored by the authorities, in France an Imperial Decree was issued in 1858 which attempted to introduce flame-retardant fabrics for ballet dancers.  When the fabrics were treated it had the unfortunate side-effect of rendering the formerly ethereal white tutu heavy, dingy and stiff.  The safer tutu, where it was available, was often rejected outright by those it was intended to protect, as the case of Emma Livry shows.

Emma Livry. Last star of the Romantic Ballet. Wikimedia.

Emma Livry, the illegitimate daughter of a ballet dancer and a baron,  was the last great star of the Paris Opera Ballet from her debut in 1858 until her death in 1863.

She had been offered a drab flame retardant dress, but Emma simply refused to wear it.  Her attitude may seem blase, but it cannot have been uninformed.  There were too many high profile cases for Emma not to have been aware of the very real dangers faced by ballerinas in their flimsy tulle tutus.

Emma’s unintended final performance was on 15th November 1862, during rehearsals for the ballet opera La Muette de Portia. Sitting down, she raised her tutu above her head to prevent crushing the delicate fabric, the rush of air this created caused a nearby gas light to flame and this set light to her tutu.  The fire blazed to three times her height.  Engulfed in flames, she ran across the stage several times before she was finally caught, and the fire put out.

Her injuries were catastrophic, Emma suffered 40% burns, her stays were burned on to her, although her face was untouched.  She survived for eight months eventually dying on 26th July 1863 of Septicaemia caused by her burns.  She was barely 21.  Shortly before her death she was still unrepentant,  saying of the flame-retardant materials, “Yes, they are, as you say, less dangerous, but should I ever return to the stage, I would never think of wearing them – they are so ugly.” [11]

Bonfire of Vanities

The Gale sisters. Harpers Weekly.

It is important to remember that there were a lot of reasons for Emma, and others like her, to have made such a fatal choice of costume.  It is disingenuous and a little to easy to attribute it to the vanity of these girls.

Flame-proofed tutus were stiffer and dull looking. Tulle tutus looked celestial, glowed softly in the low lights of the theatre, and made the dancers look like sylphlike creatures from another world. Dancers were poor girls, worked to exhaustion for minimal wages.  They depended upon captivating the audience, in particular wealthy men who might become their patrons and lovers, they needed to look stunning to be marketable. If they did not bring in paying punters, there was a real chance they would end up back in the gutter, starving.  The irony is that they risked their lives in order to survive.

Responsibility must also rest with governments who either did not bother with health and safety legislation, or where they did so, they failed to enforce it or hold anyone to account.  More could have been done to make theatres safer places for ballerinas, fire blankets and fire buckets are simple measures but could have been effective safety measures, but too often these measures were overlooked with catastrophic consequences.

Sarcophagus containing Emma Livry’s burnt tutu. Paris Bibliotechque National via Fashion Victims.

Epilogue

The Tragic Gale sisters found their final resting place in Mount Moriah Cemetery.  Though their grave stone is worn and faded now, the New York Clipper reproduced the text of their memorial:

“Over the deep broad grave in Mount Moriah Cemetery, Philadelphia, in which repose in eternal silence the four sisters Gale, a memorial tablet has been erected by the subscription of many kind friends who knew the poor girls in their pure life. And upon it has been graven the following inscriptions :

On one side –

With a mother’s tearful blessing They sleep beneath the sod, Her dearest earthly treasures Restored again to God!

And upon the other –

IN MEMORIAM Stranger, who through the city of the dead With thoughtful soul and feeling heart may tread, Pause here a moment – those who sleep below With careless ear ne’er heard a tale of woe: Four sisters fair and young together rest In saddest slumber on earth’s kindly breast; Torn out of life in one disastrous hour, The rose unfolded and the budding flower: Life did not part them – Death might not divide They lived – they loved – they perished, side by side. O’er doom like theatre let gentle pity shed The softest tears that mourn the early fled, For whom – lost children of another land! This marble raised by weeping friendship’s hand To us, to future time remains to tell How even in death they loved each other well.”

Memorial to the Gale Sisters. Image from Friends of Mount Moriah Cemetery website.

Sources and Notes

https://bellanta.wordpress.com/2010/02/20/this-holocaust-of-ballet-girls/ [8]

https://civilwartalk.com/threads/flames-in-gauze-and-crinolines-the-gale-sisters-last-dance-together-sept-14-1861.140489/  

(The above includes extracts from Frank Leslie’s 1861 editorial on the Gale sisters demise). [[7] [11]

http://friendsofmountmoriahcemetery.org/cecilia-ruth-adeline-and-hannah-gale-ballerinas/

Daily Dispatch, October 1 1861, The recent terrible accident at the Continental Theatre in Philadelphia, http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2006.05.0285%3Aarticle%3Dpos%D11

Matthews David, Alison, 2015, ‘Fashion Victims The Dangers of Dress Past and Present’ [4]-[6] [9]

http://www.ozy.com/flashback/the-ballet-girls-who-burned-to-death/71244 [11]

https://tidingsofyore.wordpress.com/2014/11/21/ballerinas-on-fire-1861/

The Public Ledger, 18 March 1845 Shocking Death of Miss Clara Webster: https://news.google.com/newspapers?nid=59&dat=18450318&id=cSA1AAAAIBAJ&sjid=GicDAAAAIBAJ&pg=6310,1978758&hl=en

http://www.tutuetoile.com/ballet-costume-history/ [1]

http://www.vam.ac.uk/content/articles/o/origins-of-ballet/ [2][3]

http://www.vam.ac.uk/content/articles/r/romantic-ballet/ [2][3]

 

 

Margaret Finch, Queen of the Gipsies

Tags

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

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

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

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

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

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

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

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

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

John Keats by William Hilton. National Portrait Gallery.

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

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

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

View of the highlands of Scotland.  Lenora.

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

Gypsy Hill

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

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

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

Gypsy encampment. Source uncertain.

A leader of her people

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

Gypsy fortune-teller. Source unknown.

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

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

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

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

The most famous gypsy of her age

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

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

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

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

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

The role of fortune telling ♠ ♣ ♥ ♦

Gypsy fortune-teller.  Source unknown.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The end of an era

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

 

Funeral Procession by Thomas Bewick

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

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

Gypsy Encampment.  Source unknown.

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

The legacy of Margaret Finch

Romantic image of a gypsy.  Source unknown.

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

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

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

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

Bibliography

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

Notes

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

Lovey Warne of the New Forest: the smuggler in scarlet

Tags

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

Smugglers by John Atkinson. Public domain.

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

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

Free trading: A respectable occupation

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

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

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

A centre of smuggling: The New Forest

The New Forest. Source Wikipedia.

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

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

A smuggler’s refuge

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

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

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

The infamous Warne Brothers

Hiding contraband. Source Copyright National Maritime Museum London.

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

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

The legend of Lovey Warne

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

Lady Smugger. Source: public domain [?]

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

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

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

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

The usefulness of a good, sturdy petticoat

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

Rigging out a smuggler by Thomas Rowlandson.

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

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

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

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

Lovey Warne, still famous today. Source: unknown.

Bibliography

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

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

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

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

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

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

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

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

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

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

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

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

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

Notes

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

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

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

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

[5] ibid

[6] ibid

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

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

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

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

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

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

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

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

 

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

Naughty Nuns and Frisky Friars: Sir Francis Dashwood’s Hell-Fire Club

Tags

Abbey, Caves, Cellar books, club, eigheenth century, England, Fanny Murray, Friars, George Selwyn, Georgian, hell fire, Lord Bute, Lord Sandwich, Medmenham, Monks, Paul Whitehead, Satanic Rituals, Sir Francis Dashwood, West Wycombe, Wharton

Sir Francis Dashwood worshiping Venus, with the Earl of Sandwich reflected in his halo.By Hogarth.

Philip, Duke of Wharton was the trailblazer of all things Hell-fire, with his notorious  Hell-Fire Club of the 1720’s.  But his was by no means the only Hell Fire club, nor the most famous spawned in the enthusiastically libertine eighteenth Century.  In the 1740’s a club was formed that became infamous as THE Hell-Fire club.  A secret cabal made up of the landed elite and political opposition – a shadow government in waiting; rumored to hold secret Satanic rituals in a secluded abbey and nearby caves, engaging in blasphemous orgies where members, dressed as friars and nuns, met in all manner of fornication and adulteries. Eventually they took power in the ministry of Lord Bute, but soon over-reached themselves, and were ultimately betrayed by one of their own.  Oh, and there was also a baboon involved along the way, as if all that wasn’t enough.

Sounds like the perfect template for a Hell-fire Club- except that this particular Hell-Fire Club, wasn’t quite as devilish as it’s reputation suggested…and it’s founder was no latter-day Wharton, brilliant, bitter and blasphemous – nor yet some Georgian Crowley figure – he comes across as rather more, well, jolly.  A traveler to foreign parts, a fan of dressing up, a bit of a practical joker,  with a mixed up view of religion.

The King of clubs: Sir Francis Dashwood (1708-1781)

Sir Francis dressed to impress, at the Divan Club.

The mark of a gentleman in the eighteenth century, was to be clubbable.  Societies and clubs sprang up like mushrooms in this very sociable century – if you had a particular interest, you could bet your life there was a group of like-minded fellows meeting in a tavern near you, on the second Tuesday of every month.   If you couldn’t find a club to suit you, you could start your own – no matter what your tastes ran too.

Sir Francis Dashwood, 15^th Baron le Despencer, was no stranger to this eighteenth century trend.  In 1732/3 after traveling in Italy and meeting the formidable Lady Mary Wortley Montague, he founded the famous Dilettante Society.  Later, following a sojourn in the Ottoman Empire, where he again crossed paths with Lady Mary, he founded the Divan Club, which ran until about 1746.  Later still, he founded the little known Lincoln Club which ran from the 1750’s to the 1770’s.  These clubs focused on an aesthetic appreciation of the ancient and the exotic, ladies could be members.  Fine dining and fancy dress were the order of the day (although there are no records of whether Lincoln green was required dress for the Lincoln Club) and there was much imbibing of alcohol, one would imagine.

During his Grand Tour to Italy, Sir Francis got about a bit, he flirted with Jacobitism and meet with the Bonny Prince himself;  he is also said to have developed an antipathy towards the more excitable aspects of Catholicism at that time, due in part to an over-zealous tutor.

Penitents scourging themselves.  Detail of Madonna della Misericordia, 1418-1422 by Pietro di Domenico da Montepulciano, Musée du Petit Palais, Avignon.

A penchant for irreligious practical jokes may also have emerged during this trip. That doyenne of eighteenth century gossip, Horace Walpole, recounted one such (likely apocryphal) incident in which the young Sir Francis attended a solemn candlelit ceremony in the Sistine Chapel, in which penitents were offered token whips to scourge themselves of sin. Showing a thoroughly wicked sense of humor and a flair for the theatrical, Sir Francis disguised himself in a night watchman’s cloak, then leaped out on the unsuspecting faithful. Striding up and down the dimly lit aisle of the chapel cracking a horse whip he managed to scare the bejezus out of the penitents, who thought the very devil himself had put in an appearance…

The Order of the Knights of St Francis of Wycombe

Back in England,  having established himself as a man who was well-traveled, with a passing interest in the occult (his library contained a number of occult texts), irreligious by nature, fond of dressing up and keen on forming clubs, Sir Francis went on to form what would become one of the most notorious clubs in the eighteenth century.  It was founded in 1746, and began life as Order of the Knights of St Francis of Wycombe, also known as the Monks or Friars of Medmenham.  However posterity erroneously remembers it as The Hell-Fire Club.

West Wycombe Park, glimpsed through the trees. (Image: Lenora).

Like many private clubs at the time, it began life in a pub, the ominously named George and Vulture tavern at Cornhill in London.  The private meeting room is said to have boasted a ‘Rosicrucian lamp, a large crystal globe encircled by a gold serpent, tail in its mouth, crowned with silver wings’ [1].  The club proved popular, and Sir Francis soon sought to acquire more private accommodation for his illustrious members.  Taking the club out to Buckinghamshire and his newly leased property of West Wycombe.  The first meeting of the brotherhood was said to have taken place on Walpurgis night, 1752, much to the annoyance of Sir Francis’s prudish wife [2].  Eventually, due to spousal pressure (?)  the club began looking for more exclusive and more atmospheric premises.

Medmenham Abbey and the Gothic Revival

Print of Medmenham Abbey

In the mid-eighteenth century all things Gothic were making a comeback, scholars and antiquaries were bringing ancient England into the public consciousness.  Initially, as an architectural style, it was mocked as being in rather vulgar taste, something popular with ‘new money’ and rather going against the Classical tide of the century.   It was not until Horace Walpole created his Mock Medieval Masterpiece at Strawberry Hill, that it became truly acceptable to the Bon Ton.  To Sir, aka, Saint, Francis and his merry band of fornicating friars, a picturesque Gothic pile was just what the Order ordered.

The Octagonal Mausoleum, featured in many Hammer Horror films. Image Lenora.

Medmenham had been a Cistercian Abbey, originally founded in the twelfth century.  Like many such religious houses, it fell foul of that jolly old wife-killer, Henry VIII, and was sold to the Duffield family who remodeled and rebuilt it over the centuries.  Sir Francis leased the Abbey from the Duffield’s in 1755 and began renovating the property to suit his peculiar tastes. He repaired the ruined cloister, tower and chapter house, a refectory, dining room and common room and catered for the ‘private devotions’ of the monks by providing them with their own ‘cells’.  The ethos of the club was proudly inscribed above the main door ‘Fais ce que tu voudras’ – that ever popular Rabelaisian dictum ‘do as you will’ – thereby leaving no doubt as to the philosophy of its founder.

Harpocrates. Image via wikimedia.

Secrecy and voyeurism were also part of the ethos – the refectory was presided over by Harpocrates, the Greek god of silence and Angerona, the Roman goddess of secrecy.  Apertures in the anteroom adjacent the dining room allowed secret observations.

The costumes of the monks were described by Horace Walpole, who visited the abbey in the 1760’s.  He described the chapter house as being decorated by prints of monks and nuns, pegs on the walls held their costumes: white hats, jackets and trousers, a red hat for the Prior.  Looking, he thought, rather like the costumes of boatmen.  Hardly the robes of Satanic devil-worshipers.

Fais ce que tu voudras: Do what thou wilt

The Secrets of the Convent c1763.  Trustees of the British Museum.

But what did the monks actually get up to?  Was there any evidence of actual Satanic practices, or was it all just posh boys putting it about?  There is little evidence of any really Diabolical practices, most of this comes from later rumors.  Many of the documents relating to the club have been lost, the cellar book survives, and is a great source for identifying meetings, and prospective members, but has little on the actual ‘doings’ of the club.

Horace Walpole, following his visit to Medmenham Abbey, reported on the practices of the Monks:

“practice was rigorously pagan: Bacchus and Venus were the deities to whom they almost publicly sacrificed; and the nymphs and the hogsheads that were laid in against the festivals of this new church, sufficiently informed the neighborhood of the complexion of those hermits.”

Sex and wine certainly seem to have been a major part of the rituals – even the landscape was sexualized.  The gardens included a Temple of Venus and Parlour of Venus as well as statues of Pan and Priapus – perfect for a club dedicated to divine procreation.  One dramatic feature, described by Burgo Partridge in his ‘History of Orgies’ was:

‘[Dashwood] had laid out one part of the gardens i the shape of a woman, with much suggestive grouping of pillars and bushes, an expensive smutty joke which could not be appreciated fully until the invention of the aeroplane.’

Dan Cruikshank, in his book on Georgian London, considers the possibility that Sir Francis may have been aware of antiquarian and later-day Druid, Rev William Stukeley and his theories about fertility rights and the Mother Goddess at Stonehenge.  Stukeley re vivified the Druid movement, and interest in a pre- Roman Britain, naming himself Chief Druid in 1722.

Cruikshank considers it is possible that Sir Francis, in the design of his gardens at West Wycombe and Medmenham, might in fact have been aiming less for a smutty joke, and more at a nod towards the Goddess.  Another alternative he considers, could be that the Order in fact represented a humanist tradition, questioning traditional morality and the confines of the established religion of the time… either way, he is impressed with the result, stating:

‘They [the gardens] remain an outstanding example of the libertine vision of antiquity, a perfect fusion of nature, the classical world, ancient British traditions and virtually ungoverned sexual encounter.’ [3]

The Rakes Progress by Hogarth.

Who were the Monks and Nuns of Medmenham?

Paul Whitehead, Secretary of the Club.

Sir Francis was the founder, but did not always act as the Abbot, this role seems to have been rotated amongst members of the inner circle.  The loyal Paul Whitehead, known as The Aged Paul, was club steward, George Bubb Doddington was also a key member (and a bequest from him funded the completion of the octagonal Mausoleum).  Later members include the notorious John Wilkes, whose political spat with fellow monk, and founding member, the Earl of Sandwich, would expose the activities of the club to censure and cement its notoriety in the public imagination.

Chevalier d’Eon by Thomas Stewart. NPG.

There have been many suggestions of other possible members, some more likely than others and encompassing both the famous and infamous of eighteenth century ‘celebrities’.  From Benjamin Franklin, founding father of the USA and fan of the madness inducing glass harmonica, Chevalier D’Eon the sexually ambiguous cross-dressing French Spy, and George Selwyn the eighteenth centuries own necrophiliac ‘gentleman sadist’, to name but a few.

Lady Mary Wortley Montague, in Turkish Dress.

Ladies were also reported to be members, with the Lady Mary Wortley Montague being perhaps the most illustrious.  She was certainly a member of Sir Francis’s other clubs, however it has been suggested her membership may have been honorary due to her advanced age, and the fact that she spent much of her time abroad.  It was rumored that many noble ladies attended the club in disguise, in order to conduct affairs, and it would seem likely that many of the members would have brought their mistresses to partake of the delights of Medmenham.  It also seems likely that Sir Francis was shipping in the creme of societies courtesans to act as naughty nuns.  The beautiful Fanny Murray, famed courtesan and former mistress of the Earl of Sandwich, was almost certainly a member.

Fanny Murray by Thomas Johnson. Via Wikimedia.

That Devil Wilkes – the beginning of the end

John Wilkes by Hogarth.

The Medmenham Set have sometimes been seen as a sinister political cabal, pulling strings and being implicated in all manner of conspiracies.  In fact, many of them did eventually take a role in government, in the ill-fated ministry of Lord Bute.   The Friars certainly attracted many of disaffected ‘opposition’ during the period of Robert Walpole’s ‘Robinocracy’.  The eventual undoing of the club occurred during a political cat-fight between the Earl of Sandwich and John Wilkes (a hell-raiser and famously known as the ugliest man in Britain).

Now for the baboon story. Some say, Earl Sandwich had a bee in his bonnet about John Wilkes following an incident involving a baboon dressed as the devil.  John Wilkes is alleged to have hidden the baboon in a chest, releasing it mid ceremony in a pant-wetting moment for the Earl of Sandwich.  (Alas, this story seems to originate in a pornographic tale called ‘Chrysal: the adventure of a golden Guinea’ in 1766 and is unlikely to be true…although oddly enough the club may have actually owned a baboon).  In any event, the antipathy between the two spilled over into the a very public political antagonism which got dirty very quickly. Sandwich tried to get Wilkes expelled from parliament because of his connection with a pornographic poem, ‘Essay on Woman’, even going so far as to read out selected saucy passages to suitably horrified/titillated MPs. Wilkes struck back in 1763 by writing of the antics of the Friars and exposing them to the full glare of public opprobrium:

‘The favourite doctrine was not penitence, for in the centre of the orchard was a grotesque figure, and in his hand he had a reed stood with flaming tips of fire.  To use Milton’s expression, Pente Tente (penitence) or Peni Tenti (erection).’ [4]

Wilkes also hinted that Pagan practices, by way of some form of English Eleusinian Mysteries dedicated to the Bona Dea (good Goddess), were performed.

It was now open season for speculation, an updated version of Chrysal came out in 1766 elaborating and embroidering upon Wilkes’s revelations, and so the Hell-fire reputation began to form…and fiction became accepted as fact.

‘Every sacred right of religion was profaned, hymns and prayers were dedicated to the Devil ‘ the monks, it was alleged carried out  ‘gross lewdness and impiety’

The club limped on for a while, but political scandal and public censure took its toll.  Curious tourists visited the Abbey post-Wilkes.  But the memory of the Friars of Medmenham lived on, in fiction and the popular imagination.  What was probably posh boys having naughty boozy weekends with perhaps a little light paganism thrown in, became the stuff of Hell-fire legend and infamy.

It seems fitting to end on a poignant little tale, in 1781 the ghost of ‘Aged Paul’ (Whitehead), whose heart was interred at the famous octagonal Mausoleum, appeared at West Wycombe and was seen beckoning and signalling.  Dashwood’s own sister was a witness to this manifestation.  It is said that upon hearing of the apparition, Sir Francis knew it was his loyal old friend come for him, and he died soon after. One can only hope that they continue their carousing in spirit. [5]

The Mausoleum, where the heart of Paul Whitehead was interred. Image by Lenora.

Sources and notes

Arnold, Catharine, ‘City of Sin, London and its Vices’, 2010, Simon & Schuster. [1] [2]

Ashe, Geoffrey,  ‘Sex, Rakes and Libertines, The Hell-fire Clubs’, 2005, Sutton. [5]

Cruikshank, Dan, ‘The Secret History of Georgian London’, 2010, Windmill Books. [3]

Dashwood, Sir Francis, ‘The Dashwoods of West Wycombe’, 1987, Aurum Press.

Lord, Evelyn, ‘The Hell-Fire Clubs, Sex, Satanism and Secret Societies’, 2008, Yale University Press. [4]

Image sources

Garden: Citation: Jason M. Kelly, “A Nymphaeum and a Temple to Venus in an Eighteenth-Century English Garden,” Secrets of the Hellfire Club Blog (8 March 2012), …

 

 

A Whiff of Brimstone: the Original Hell-fire Club

Tags

Bishop Wake, blasphemy, Duke of Wharton, eighteenth century history, England, George I, Georgian clubs, hell fire, Hell-fire Club, hellfire, jacobites, Lucy Loftus, Philip, satanism, secret societies

London 1721:  The King uncovers Satanism in High Society

On the 28 April 1721 the London Gazette reported on the Governments attempts to quash the nefarious activities of a group of young persons, both men and women, drawn from the cream of society, whose outrageously irreligious behaviour was thought to be causing moral anarchy and endangering the very fabric of society.  Although not named directly, the main target of the King and the government’s legislation was the notorious Hell-Fire Club.

His Majesty have received Information, which gives great Reason to suspect that there have lately been and still are, in and about the Cities of London and Westminster, certain scandalous Clubs or Societies of young Persons who meet together, and in the most impious and blasphemous Manner insult the most sacred Principles of Holy Religion, affront Almighty God himself, and corrupt the Minds and Morals of one another;

London Gazette, 28th April 1721

A Tabloid Drama unfolds

As soon as the activities of the Clubs became public knowledge, moral panic and prurient interest walked hand in hand and the flames of public interest were fanned enthusiastically by the press.  The early eighteenth century was a time of coffee houses and clubs where newspapers were widely circulated, read and re-read, often read out loud to those who could not themselves read.  The news that there was a blasphemous secret society or club, right in the heart of London’s high society was a sensation.  People clammered for details of the clubs membership and activities.  It was even rumoured that one of the Queen’s Ladies in Waiting was a member – leading King George I to order an investigation of his own household.

The Club was alleged to have met in Westminster, Conduit Street and Somerset House and the illustration below published in 1721 in a pamphlet entitled ‘The Hellfire Club: kept by a society of Blasphemers’ shows an imagined meeting of the Somerset House Hellfire club.

‘The diabolical maskquerade, or the dragons-feast as acted by the Hell-Fire-Club, at Somerset House in the Strand’. 1721 © Trustees of the British Museum

According to Appleby’s Journal, reporting after the club had come to public attention, the Hellfire club comprised about 40 persons of whom, scandalously, 15 were ladies of quality.  Appleby’s also reported that members routinely dressed up as Biblical characters, took the names of patriarchs and sought to mock Christianity.  They imbibed ‘Hellfire punch’ and dined on Holy Ghost Pie (an imitation host made with angelic root), Devils Loins and Breast of Venus. It was also claimed that if a member died they became the club’s ‘Ambassador in Hell’.  One can almost imagine Appleby’s Journal as the ‘Daily Mail’ of its day – with stolidly respectable readers being at once shocked, outraged and titillated by these antics.

A Touch of Brimstone, Avengers, 1966, produced by Brian Clemens and Julian Wintle

From Blasphemy to Satanism

The most damning accusation levelled at the Hellfire club was of mocking the Trinity: nibbling on Holy Ghost Pie while dressed as a patriarch and fornicating with the Lady Hellfire was pretty much guaranteed to get the Establishment frothing at the mouth…. Mists Weekly Journal from 20th February 1720 referred to the Hellfire club as having:

“transcendent Malignity: deriding the forms of Religion as a Trifle.  By a natural Progression they turn to Substance; with Lucifer they fly at Divinity”  concluding that “Ladies shield their faces because of the whiff of brimstone when they pass” (Lord p52)

Baphomet, Public Domain image via Wikimedia

Actual reliable evidence about the activities of the club is extremely scarce, as Evelyn Lord points out in her book ‘The Hell-Fire Clubs: Sex, Satanism and Secret Societies’. Most of the alleged activities reported above appeared in Journals well after the club’s existence was exposed.  And, even in their lurid and oh so very tabloid accounts, evidence of actual Devil Worship seems limited to toasting the devil and generally misbehaving.  So why then, did the Hell-fire club(s) gain a reputation for Satanic practices?

The answer seems to lie in the mind of Bishop Wake the Bishop helped to draft the Bill against the Hell-fire club(s).  His main aim was to uphold Anglican Orthodoxy and the settlement of 1688 against the rise of Jacobitism and the perceived Catholic threat following the failed Jacobite uprising in 1715.  He considered that anyone denying the Trinity must ipso-facto be in league with the Devil.  Hence the Hell-fire Club’s activities fell by default into the category of not only blasphemy, but effectively Satanism as well.

But was there more to the suppression of the Hell-fire club than upholding the state religion and protecting the morals of the nation?  It would seem so…

The man behind the Diabolical Maskquerade

Philip, The 1st Duke of Wharton, public domain image via Wikipedia

Enter Philip, Duke of Wharton.  Brilliant, charming, charismatic, rebellious, debauched, rake-hell and libertine extraordinaire.  The dyspeptic Alexander Pope described him as: “The scorn and wonder of our days” (Cruikshank p390)

Philip was born in 1698 the grandson of a Puritan (!), son of the author of the Lillibularo and Lucy Loftus (a lady whose beauty had been the toast of the famous Kit Cat Club).

Philip was given a vigorous education, ranging from maths to metaphysics, the classics to Shakespeare.  He also excelled at languages and was a talented mimic.  Destined for a fast-track career as a statesman, his family were horrified when at 17 he eloped with the daughter of a penniless Major-General.  It was rumoured that his father was so distraught that the marriage could not be annulled that he died only weeks later.  No doubt a sad event, but one that left the wild-child heir free of paternal control.

In order to reign in the wayward heir, he was packed off by his trustees on a Grand Tour of the continent.  Not the usual fun places like France and Italy where a good time could definitely be had; but to the austerely protestant Holland, Hanover and Geneva.  However this dull itinerary did not suit the wayward Duke, he ditched his tutors in Geneva in 1716 and headed directly for the epi-centre of sophistication and the heart of the Jacobite court in exile – Paris.  Here an anecdote relating to his meeting with a Jacobite exile named Gwynne, living in a Parisian garret, which reveals his already outrageous personality:

“Philip said he hoped the stairs didn’t lead up to heaven, because if they did he would go down again, and invite Gwynne to join him in Hell, where he was to be the Devil’s lord of the bed-chamber”  (Ashe p52)

After various other brushes with the Jacobite court in exile, including a meeting with the Old Pretender himself, Philip returned via Ireland to England.

Perhaps concerned by this prominent figure’s Jacobite exploits, George I gave Philip a Dukedom in 1718. If he hoped it would cement his loyalty, George was wrong.  Taking up his role as statesman Wharton soon became a vociferous critic of Robert Walpole, the de-facto Prime Minister of England and representative of Whig party interests.  In his opposition to Walpole and the Whig parties hold over politics Geoffrey Ashe, in his book ‘The Hell-Fire Clubs’, credits Philip with political importance as being the first to see opposition to the Whig ‘stranglehold’ on eighteenth century politics and patronage as crucial.

Lady Mary Wortley Montagu by Jonathan Richardson the Younger public domain , via Wikimedia

Given his unconventional and rebellious nature it is unsurprising that Philip was the founding member and creator of the original Hell-fire club.  As noted above Clubs were all the rage in the very sociable eighteenth century – and not all of them were as respectable as the Kit Cat Club. In 1712 the Mohocks, a gang of gentlemen, terrorised London with their violent antics; and Daniel Defoe wrote of “a pagan circle, near Old Charing, where God was owned, sworn by, imprecated, blasphemed, and denied all in one breath”. (Lord p47). 

Wharton appears to have started the Hell-fire Club at sometime in 1720.  Evelyn Lord notes that his son died at about the same time, Wharton had left his wife and began associating with the unpleasantly nick-named ‘Rape Master General’: Colonel Charteris.  Perhaps the two of them dreamt up the Hellfire Club as the ultimate rebellion against the solidly mercantile respectability promoted by Georgian Society. 

Members were said to include Viscount Hillsborough and Sir Edmund O’Brien.  It was rumoured the famous Lady Mary Wortley Montagu was also a member. Evelyn Lord comments that Lady Mary first met and became friends with Wharton when he was living in Twickenham in 1722 – a year after the club folded.  Lady Mary appears to have written about a later club called the Schemers ( an orgiastic club set up by Lord Hillsborough) and this reference has become conflated with that of the Hellfire club. Her evident friendship with the scandalous duke added fuel to the fire and her name became linked to the Hellfire club.  (Lord p58).

Sedition and Secret Societies

The reasons that the Government feared clubs such as the Hell-fire club was that they could be hot-beds of sedition.  England in the first quarter of the eighteenth century wasn’t the bucolic fantasy of Fielding’s Tom Jones. Ever since the Glorious Revolution of 1688, when the protestant William of Orange had supplanted the Catholic James II, the Anglican’s had been edgy.

The Old Pretender Lands in Scotland, 1715. Public Domain via Wikimedia

The Government needed a tame clergy but not one with pretensions to Catholic style priestly interventions with the divine.  Hence the Convocation of the Church of England (who favoured this  view) was suspended in 1717.  The remaining clergy became pluralistic ‘yes-men’.  Nevertheless maintaining the illusion of their moral authority was still important to the Establishment – especially after the failed Jacobite rebellion of 1715.  Add to this the disastrous South Sea Bubble Speculation that bankrupted everyone from Dukes to housemaids and the stability of early Georgian Society comes seriously into question.  Many people genuinely believed that the nation was being punished by God – so in the popular mind having a society of blaspheming Devil Worshipper’s at large in the capital might have been seen as a symptom of the declining morals of the nation and further anger God.

Neither could the government risk having possibly seditious secret societies such as the Hell-fire Club, run by a suspected Jacobite sympathiser, remain unchecked as they felt it could risk political instability and moral anarchy.  Add to this the personal enmity between Wharton and Walpole (who was the prime mover behind the Act) and it becomes clear that the Hell-fire Club’s days were numbered.

Spawn of Hell-fire

The Club, which had run for less than a year, was finished by 1721.  Banned by an Act of Parliament – although nobody was ever prosecuted.  The Duke of Wharton eventually left England and died in debt at the age of only 33 after a characteristically eventful exile.  He was eventually immortalised in fiction as the anti-hero Lovelace in Samuel Richardson’s novel ‘Clarissa Harlowe’.

The Hellfire club however, did not disappear from memory.  As well as the Grub Street Hacks who did much to create its infamy, many respectable persons wrote of it in their memoirs:  Mrs Delaney, William Whiston and others.  And it spawned many other Hellfire groups – particularly in Ireland (Wharton had spent some time in Ireland – even charming the notoriously misanthropic Dean Swift, of Gulliver’s Travels fame).  Many of those Irish clubs had much more claim to a Satanic reputation than Wharton’s club of blasphemers.

One final legacy left by the original Hellfire Club was that Wharton, in his will bequeathed what was left of his estate to the Lord Treasurer, one George Doddington.  ‘Bubb’ Doddington would later become infamous due to his association with perhaps the most famous Hell-fire club of all: The Monks of Medmenham.  But that is a tale for another day!

Sources

Ashe, Geoffrey, 2005, The Hell-Fire Clubs, Sutton
Cruikshank, Dan, 2010, The Secret History of Georgian London, Windmill
Lord, Evelyn, The Hell-Fire Clubs: Sex, Satanism and Secret Societies, 2008, Yale

St Mary’s Island…

Tags

coast, England, English history, granny irene's guide to the afterlife, North East, smugglers, St Mary's Island, St Mary's Lighthouse

St Mary’s Island: A chequered past

St Mary’s Island at low tide. Image by Jim Blakeley.

Originally named Bates Island after Thomas Bates who owned it during the reign of Queen Elizabeth 1, St Mary’s Island is a quaint and peaceful little island situated off the North East Coast of England, between Whitley Bay and Seaton Sluice. Neatly sitting opposite Curry’s point on the mainland, the island is accessible at low tide by causeway. Whilst a light has shone in some capacity on the island for centuries, the most prominent feature and tourist attraction is it’s lighthouse which was built in 1898, and decommissioned and turned into a visitor centre in 1984.

Back in the medieval days there was a chapel on the island, and right next to the chapel was a burial ground where the monks were buried. Unfortunately all traces of the chapel were destroyed when the lighthouse was built.

It’s difficult to imagine when you visit it now that such a small and tranquil little island could have such a dark and chequered history, however in it’s time the island has suffered from a plague of locusts, and is also the setting of a horrific and brutal murder; namely that of Anthony Mitchell, a local customs officer who was slain brutally by smugglers who in the year 1722 had been illegally hovering off the North East coast line, his body dumped in what became known as smugglers creek on the north of the island; the creek still being visible to visitors to the island today.

Smugglers by John Atkinson. Public domain via Wikimedia.

Then just a few years later in the year 1739, Michael Curry, a local glassworker, was found guilty of the murder of the landlord of the inn at Old Hartley. He was duly hanged for his crime in Newcastle, and as was customary in those days his body was hung on a gibbet in sight of his crime, at the spot which is now known as Curry’s point.

In 1799 a boat load of Russian Soldiers on their way to fight in the Napoleonic wars, were struck down with cholera and the island was used to quarantine them.

Then later, in the nineteenth century, a local couple obtained permission from the landlord Lord Hastings to open a public house on the island. The pub was known locally as the Square and Compass, and the family lived there peacefully doing a roaring trade for decades, until a dispute over their drunken customers brawling on neighbouring land, resulted in the somewhat ungainly eviction of the family and their pigs from the island that they loved.

St Mary’s island and it’s dark history features heavily in my novel Granny Irene’s Guide to the Afterlife, Revenge. You can find out further information at http://www.ingridhall.com

St Mary’s Island with tide coming in. Image by Jim Blakeley.

Sources

En.wikipedia.org/wiki/St_Mary’s_Island,_Tyne_and_Wear
http://www.visitnorthtyneside.com/things-to-do/st-marys-island-P689091
northeasthistorytour.blogspot.com/…/stmarys-island-lighthouse-nz35375

Dick Turpin, Boudica, Hangman’s Hill and the Suicide Pool: Tales from Epping Forest

Tags

Boudica, Dick Turpin, England, Epping Forest, Folklore of Epping Forest, highwaymen, history, London, Suicide Pool

Image by John Leeming/Wickimedia Commons

Epping Forest together with Hainault and Hatfield forests are all that is left of the ancient woodland known as the Forest of Essex.  Originally covering 60,000 acres, the remaining 6,000 acres of woodland with its ancient oak and beech trees, open heath, bogs, ponds and grasslands stretches for 12 miles from Manor Park in the East of London to just north of Epping in Essex, on a ridge between the valleys of Lea and Roding.

The forest has been a refuge for people escaping the plague and the bombing of London during the Second World War.   Although much of its history and folklore has been lost over time, the stories that do survive often reveal a darker more unpleasant side (such as the rumoured satanic rites at the Church of the Innocents at High Beech and the failed case of alleged satanic human sacrifices in 1991) which contrasts sharply with the mysterious beauty of the place.

A forest fit for royalty

Queen Elizabeth’s Hunting lodge by Claire Ward via Wikimedia Coommons

The forest is first mentioned in connection with royalty in the 12^th century, when an edict by Henry III allowed commoners to gather wood and foodstuffs, graze livestock and turn pigs out for mast.  Only the king was allowed to hunt.  It is believed that in 1543 Henry VIII commissioned the building of structure in Chingford known as the Great Standing which enabled the king and courtiers to watch the chase.  The timber-framed building was renovated in 1589 and its name changed to the Queen Elizabeth Hunting Lodge, although it is debatable if she ever actually visited the lodge.  In the 19^th century local landowners requests to enclosure about 550 hectares of land ignited mass protests.  Led by Thomas Willingale, the fight to protect commoners’ rights including lopping for firewood and grazing of cattle was successful and resulted in the passing of the Epping Forest Act of 1878.  In 1882, after seven centuries of royal patronage, Queen Victoria declared the forest to be “the People’s Forest” and control passed into the hands of the City of London Corporation where it remains to this day.

Dick Turpin: Butcher, thief, highwayman and forest dweller

Dick Turpin, by The Complete Newgate Calendar Volume III [Public domain], via Wikimedia Commons

One of the most famous names associated with the forest is Dick Turpin.  Time has merged fact and fiction creating a legend of a gentlemen highwayman, gallant and noble who died a courageous death.  The reality was very different.  Stories on his early life vary but one accepted version is that Richard Turpin moved to Buckhurst Hill (Bucket Hill) in 1725 with his wife Elizabeth to open a butcher shop.  Somehow Turpin became involved with deer thieves known as the Essex Gang led by Samuel Gregory.  Possibly Turpin disposed of the deer meat as the butcher’s shop would have been a perfect cover.  After a number of the gang were caught, the remaining members along with Turpin took to robbing isolated farmhouses, torturing the female occupants if they refused to cooperate.  The notoriety of the gang became such that a notice for their capture was placed in the London Gazette. The Gazette described Turpin as “a tall fresh coloured man, very much marked with the small pox, about 26 years of age, about five feet nine inches high”*.  In February 1735 the youngest of the Essex Gang, John Wheeler was arrested.  Under interrogation, Wheeler revealed the names of other members of the gang, who in turn were seized.  Somehow Turpin escaped and turned to the highway robbery which he became famously associated with.

Along with Matthew (Tom) King and Stephen Potter, Turpin was responsible for a number of robberies along the roads around and in the forest, instilling fear and panic amongst the locals.  In April 1737 King and Turpin stole one horse too many, the owner reported the theft to Richard Bayes, the landlord of the Green Man at Leytonstone.  Bayes tracked the animal to the Red Lion at Whitechapel and laid an ambush for Turpin and King.  In the shoot-out that followed King was killed and Turpin again evaded capture and went to ground in the forest.  Despite the man hunt that followed Turpin managed to survive undiscovered in his dugout for a couple of weeks but on the 4 May his luck finally ran out.  Thomas Morris a servant of one of the keepers stumbled across the hideaway. Turpin surprised, shot and killed Morris with his carbine.  Under the assumed name of John Palmer and with a £200 reward on his head, Turpin fled north and his association with the forest ended, at least whilst he was alive.

The location of Turpin’s cave is not exactly known and several sites have been put forward including Wellington Hill at High Road.  In the 19^th century the location of the hideaway was believed to have been found and became a popular tourist attraction.  After his death some people believed that the spirit of Turpin returned to his old hunting ground and numerous sightings of a ghost wearing a tricorn hat riding a horse have been reported in the forest.

Boudica’s last stand

Boudica by John Cassell (Internet Archive) [Public domain], via Wikimedia Commons

The revolt of Boudica, leader of the Iceni tribe is well documented by historians.  No-one really knows why she and her daughters have become associated with the forest as the tribe inhabited an area mostly falling within the county of Norfolk and there is no historical or archaeological evidence to support the theory.  The only tenuous link is through the Trinovantes and Catuvellauni tribes (who joined the Iceni in the war against the Romans) whose adjoining territory border falls within the area. The myth goes that Boudica and her followers’ last stand against the Romans took place in the forest.  Realising that there was no hope of victory, Boudica and her daughters took poison rather than risk falling into Roman hands.  Two Iron Age hill forts have been identified as possible contenders for the Iceni camp: Ambresbury Banks and Loughton Camp.  Rumour has it that at night three phantom women can be seen walking along the road near the camps.

Ambresbury Banks, image by Stephen Craven via Wikimedia Commons

Hangman’s Hill

On a slip road at High Beech, a very strange phenomenon occurs.  If you park your car at the bottom of the hill at night, turn the engine and the power off, the car can be seen to roll slowly uphill.  Local legend has it that the car is being pulled towards an ancient tree by a hangman’s noose.  The tree itself is believed to be the site of a hanging either of an innocent man who was mistakenly convicted or of three witches. Scientists call these places either magnetic or gravity hills, an optical illusion due to the layout of the surrounding area, which tricks the brain into thinking that it is going uphill rather than downhill.  Only two such places exist in England.  Although this seems a logical answer, many who have tried it found the atmosphere unnerving and sinister and are convinced that they were walking uphill. Supernatural or geological? The only way to find out is to have a go yourself.

The Suicide Pool

Blackweir Pond, Epping Forest, by Stephen Craven via Wikimedia Commons

The Irish author, Elliott O’Donnell wrote in his book “Haunted Britain” about a pool in Epping Forest which is home to unearthly presences, some very miserable and others evil.  O’Donnell never revealed the location of the pool but the belief in its existence remained ingrained in local folklore.  One story goes that about 300 years ago a young couple embarked on a dangerous and forbidden relationship, meeting secretly at a beautiful pool. The girl’s father found out and in a fit of anger he killed her at the pool, on hearing of his lover’s murder, the boy committed suicide at the same spot. After that, no birds were heard, no animals ever seen there and the water became dank.  People with no inclination committed suicide at the pool including a woman in 1887 and a young servant, Emma Morgan who killed both herself and her child. In 1959 a competition was held in the magazine “Essex Countryside” to find the exact whereabouts of the pool.  One writer claimed to know its location of the pool but refused to reveal the details.  She wrote that the place was evil beyond measure,

“The suicide pool is deep in the heart of the forest, far from any road…It is dank, evil and malignant, with an atmosphere unpleasant beyond description.  It doubt if the sunshine ever penetrates through the surrounding trees; if it did it would never lighten the black waters”**

In 2012 as a tribute to the Olympics, the folk singer Ruairidh Anderson composed a series of songs (Songs from the Howling Sea) based on specific legends from the London boroughs hosting the games.  His ballad “The Call of her Song” was inspired by the legend of the Epping Forest Suicide Pool and can be heard on YouTube.

“A Walk in the Forest”

John Clare, by William Hilton

Despite its dark history, the forest itself can rival anywhere for beauty.  This is best summed up by the poet John Clare who was treated at Dr Matthew Allen’s private asylum in High Beech for severe depression in the late 1830s.  In a letter to his wife, he remarked that he considered the countryside the finest he had ever seen. Whilst a patient he wrote a number of poems including a “A Walk in the Forest”,

“I love the Forest and its airy bounds

Where friendly Campbell takes his daily rounds

I love the breakneck hills – that headlong go

And leave me high and half the world below

I love to see the Beech Hill mounting high

The brook without a bridge and nearly dry

There’s Bucket Hill – a place of furze and clouds

Which evening in a golden blaze enshrouds”

 

 

 

 

Notes

* London Gazette no. 7379, February 1734

** Loughton and District Historical Society, newsletter 185, March-April 2010

 

Sources and Further Reading

Epping Forest, http://en.wikipedia.org/wiki/Epping_Forest

Epping Forest Then and Now, Winston G. Ramsey (Editor)

Dick Turpin, http://en.wikipedia.org/wiki/Dick_Turpin

Dick Turpin: The Myth of the English Highwayman, James Sharpe

The Queen Boudica Gallery, http://www.sheshen-eceni.co.uk/boudica_info.html

Boudica, Vanessa Collingridge

Haunted Britain, Elliott O’Donnell

Songs from the Howling Sea by Ruairidh Anderson, http://songsfromthehowlingsea.com/tag/london-songs/ or http://www.youtube.com/watch?v=M4jSrC-8iMk

Clare: Everyman’s Poetry, John Clare

John Clare Society, http://johnclaresociety.blogspot.co.uk/