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/

 

A haunting tale for Halloween: The Stockwell Ghost

Tags

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

Astonishing Transactions at Stockwell

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

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

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

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

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

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

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

Image Source: La Vie Mysterieuse in 1911.

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

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

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

Image source: unknown.

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

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

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

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

The Domestic Cat by Thomas Bewick.

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

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

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

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

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

Image source:

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

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

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

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

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

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

Stockwell ghost: poltergeist or hoax?

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

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

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

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

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

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

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

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

19th century kitchen maid. Image source: unknown.

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

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

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

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

Happy Halloween

 

Sources and Notes

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

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

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

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

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

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

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

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

 

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

Thomas Skelton: the murderous jester of Muncaster Castle

Tags

competition, Court Jester, Cumbria, evil clowns, Fool, Foolery, Ghosts, Hauntings, Jesters, King lear, Muncaster Castle, Murder, murderous jester, Pennington, seventeenth century, Thomas, Tom Fool, Tom Fools will, Tom Skelton

Evil Clowns

Coulrophobia – the fear of clowns.  From fictional phantoms such as Stephen King’s Pennywise to serial killer John Wayne Gacy’s alter-ego Pogo the Clown, and even the current trend for ‘killer clowns’ sweeping the US and UK,  clowns have developed a somewhat sinister reputation of late.  Their painted faces and over-sized clothes intended to convey innocent humour can, to some people, appear both uncanny and disturbing.   But evil killer clowns are not an entirely modern phenomenon – if the stories about Thomas Skelton, the last jester of Muncaster Castle – are to be believed.  Thomas Skelton is thought by some to be the original Tom Fool from Shakespeare’s King Lear, but his  ‘Last Will and Testament’  may hint at a much darker side to this comedian.

My personal favourite: Twisty the Clown, from American Horror Story: Freak Show.

Who was Thomas Skelton?

Thomas Skelton is famous for being the last jester of Muncaster Castle, a stately pile near the village of Ravenglass, Cumbria, in the north-west of England.  We know this because he is the named subject of a famous full length portrait that hangs in the castle.  The picture depicts a ruddy-faced middle-aged man, dressed in jester’s motley, holding a staff of office in one hand, and a document written in doggerel, attested to be his will, hangs beside him.

Thomas Skelton last jester of Muncaster Castle. Image via BBC website.

That a portrait was painted of a family retainer must indicate that he was a beloved family servant.  His attire is masterfully comic – his patchwork robe, staff of office and scroll and mock privy seal all act to parody the pompous badges of office of high officialdom, and rather than listing his titles and achievements the scroll offers up what purports to be Tom Fools last will and testament. He even mocks the noble gallant, with the name of his lady pinned into his hatband, aping the fashions of the day, whilst wearing his jesters motley.

Interestingly, the portrait at Muncaster Castle isn’t the only portrait of Tom Skelton. EW Ives in his article for the Shakespeare Survey [1] focuses his research on a second portrait, purchased by the Shakespeare Society in 1957 from the Haigh Hall Collection of the Earls of Crawford and Balcarres. It is by examining this portrait and the text of the will, that EW Ives has attempted to pin-point exactly when and where Tom Fool lived.

Dating Tom Fool

Thomas Skelton’s Will

Ives uses references to well-known local individuals named in the will, cross checked with burial records from Wigan, to build a picture of the movements and the dates for Tom Skelton.  He proposes that although Tom Skelton was originally the jester at Muncaster Castle, upon the death of Lord Pennington, Tom accompanied the young heir when he was sent to live with his relatives, the Bradshaugh’s, at Haigh Hall in Wigan.  At Haigh Hall, sometime between 1659 – 1665, a portrait of Tom was painted. Sir Roger Bradshaw’s wife was a Pennington, and may have known Tom Fool as a child. Ives suggests that when the heir reached his majority and wished to return to Muncaster, he wanted to take the portrait of the much-loved jester with him.  As Tom Fool had been a well-loved family servant, at both Muncaster castle and Haigh Hall, a copy of the portrait was commissioned to remain at Haigh Hall (possibly completed in the 1680’s) while the original returned with the heir to Muncaster. Ives states that there is no evidence that Skelton returned to Muncaster after 1659, while the young heir was away, so it would seem likely Tom died at Haigh Hall [2].

The current incumbent of Muncaster Castle, Peter Frost-Pennington, confirms that evidence for Thomas Skelton’s life in the historical record is hard to find.  He was, after all, just a servant, even if he was one esteemed enough to have his likeness captured in oils.  Frost-Pennington keeps his margins wide quoting ‘1600 give or take 50 years’ [3],  a possible references to him comes from a letter dating to the reign of Henry VIII, while another could put him as far back as the late fifteenth century.  However if the research by EW Ives is correct, then unfortunately Tom Skelton could not be the model for Shakespeare’s Tom Fool in King Lear which dates from about 1605/6.

“King Lear and the Fool in the Storm” by William Dyce (1806–1864) (c) National Galleries of Scotland; Supplied by The Public Catalogue Foundation

A Killer Sense of Humour

There were two mains types of fool or jester,  the natural fool – one with a physical or intellectual disability; and the artificial fool – an entertainer or comedian. Fools and jesters were often part of a royal court or noble family and by virtue of their position could often speak harsh truths to their ‘betters’ in the guise of drollery.  Shakespeare often uses the fool as the voice of common sense and wisdom, in Twelfth Night the jester is remarked to be ‘wise enough to play the fool’ [4] It is not clear from the scant historical record, or the portrait, which kind of fool Tom Skelton was, but whether natural or artificial, some of his favourite antics have come down to us.

Mr Claypole from Children’s TV Series Rent-a-ghost.

Like many fools and jesters, Tom was a valued and trusted servant of the Pennington family, entertaining them with a mixture of practical jokes and wit.  He is famed for such clownish antics as cutting off a branch while he sat upon it; greasing up banisters on the staircase to annoy guests, then when asked who was responsible, quipped that he thought ‘everyone had a hand in it’.  

However things take a more sinister turn in the anecdotes relating to Tom Skelton reported in ‘The Remains of John Briggs a compilation of tales and essays’ published in the Westmorland Gazette and Lonsdale Magazine in 1825.

Briggs relates what purports to be oral tradition surrounding a murder committed by Thomas Skelton at the behest of one Sir Ferdinand Hoddleston, of Millum Castle. It all began when Helwise, the lovely daughter of Sir Alan Pennington of Muncaster Castle, had disguised herself as a shepherdess and attended the May Day festivities in order to meet her secret lover, Richard the Carpenter.  Wild Will of Whitbeck, a local ruffian, had fancied his chances but was rejected by Helwise.  To to get his revenge on the lovers he spilled the beans to Sir Ferdinand (yet another wannabe suitor for Helwise).

May Day by William Collins, Wikimedia.

Angered at losing out to a humble carpenter, Sir Ferdinand went to Muncaster Castle bent on informing Sir Alan Pennington of his daughter’s low connection.  However as chance would have it, first he met with Tom Fool, aka Thomas Skelton, and had the following conversation in which Tom recounted a nasty trick he played on ‘Lord Lucy’s Footman’.  This seems to have given Sir Ferdinand an idea of Tom’s homicidal potential…

“‘he asked me’ said Tom, ‘if the river was passable; and I told him it was for nine of our family had just gone over. – They were geese’ whispered Tom; ‘but I did not tell him that.-the fool set into the river, and would have drowned, I believe, if I had not helped him out'”. 

Briggs goes on to recount that Tom also had a personal grudge against Dick the Carpenter –

“‘[..]I put those three shillings which you gave me into a hole, and I found them weezend everytime I went to look at them; and now they are only three silver pennies.  I have just found it out that Dick has weezend them.’
‘Kill him Tom, with his own axe, when he is asleep sometime – and I’ll see that thou takest no harm for it.’ Replied Sir Ferdinand.
‘He deserves it, and I’ll do it,’ said Tom.
[..]
And the next day while the unsuspecting carpenter was taking an after dinner nap, and dreaming probably of the incomparable beauties of his adorable Helwise, Tom entered the shed, and with one blow of the axe severed the carpenters head from his body. ‘There,’ said Tom to the servants,’I have hid Dick’s head under a heap of shavings; and he will not find that so easily, when he awakes, as he did my shillings.'”

Detail of the beheading of Holofernes, by Caravaggio.

The conclusion of this unhappy tale was that heartbroken Helwise entered a nunnery, while the vengeful Sir Ferdinand met a bloody death fighting the Earl of Richmond (Henry Tudor) at Bosworth Field [5].  Which frankly, seems to place this tale much to early to be attributed to the seventeenth century Tom Skelton.

Other tales claim that Tom Fool would sit under a chestnut tree outside Muncaster Castle, watching travelers go past.  Should any traveler ask him for directions, they were at risk of being misdirected to dangerous quicksands near the River Esk [6]. May people consider that his will makes oblique reference to this murderous pass-time.

‘But let me not be carry’d o’er the brigg,
Lest fallin I in Duggas River ligg;’ [9]

Some tales even have Tom recovering the bodies, decapitating them and burying them under tree trunks.

Death from the Medieval Scapini Tarot. Image from SheWalksSoftly website.

All of this would seem to paint a picture of an evil and conscienceless individual.  But is there more to this than meets the eye?  The north-west of England was for hundreds of years,a remote and dangerous place.  Blood feuds, rough justice and robbery with violence were part and parcel of everyday life.  Could these local folk tales and stories have elided themselves onto half remembered anecdotes of the jolly japes and crude practical jokes of Thomas Skelton?  In the Middle Ages there was a tradition in the Tarot of showing death in the garb of the Fool, death having the last laugh (of course) and some traditions also associate the Fool with the trickster and with vice [7&8].  Could these earlier darker traditions, coupled with bloody local legends have become associated with the portrait of Tom Skelton.  Once the immediate family who knew him died out, the portrait, with its slightly menacing air could easily have attracted macabre tales in a similar way that some Screaming Skull legends may have developed.

The punchline…

Tom Skelton was the last jester of Muncaster Castle, and probably of Haigh Hall as well.  Jesters fell out of fashion with the restoration of Charles II to the throne (and I can’t imagine the puritans would have had much use for Jesters either!)  During his lifetime Skelton appears to have been a much valued family retainer, so much so that not one but two portraits were commissioned of him.  Even now, his legend as an entertainer has been revived, and Muncaster Castle hosts an annual Jester Competition in honour of Tom Skelton.

But was Tom Skelton the original Tom Fool from Shakespeare’s King Lear? Well probably not, the dating evidence seems to be against it. And more pressingly, was Skelton an evil killer clown?  His troubled spirit is said to haunt Muncaster Castle to this day – his heavy tread and the sound of a body (the unfortunate carpenter?) being dragged up the stairs have been reported by several witnesses…is he doomed to walk the earth for eternity re-living his heinous crimes? On that, I will leave you to make up your own mind.

If you want to view the portrait of Thomas Skelton you can visit Muncaster Castle, they even offer paranormal ghost tours so you might even get to meet him….

http://www.muncaster.co.uk/castle-and-gardens/castle-overview/

Sources and notes

BBC Cumbria, ‘Muncaster Castle jester competition reveals dark past’ [3] http://www.bbc.co.uk/news/uk-england-cumbria-22704190

Bob, ‘The History of the Fool’ http://www.foolsforhire.com/info/history.html

Briggs, John, The remains of John Briggs, Kirkby Lonsdale, Foster, 1825 available via https://archive.org/stream/remainsofjohnbri00brigiala#page/154/mode/2up/search/jester   [5]

Ives, E.W. ‘Tom Skelton – A Seventeenth-Century Jester’ , Shakespeare Survey 13, 1960 (partial article available via Google books)  [1] [2]

Jadewik, ‘A Little Bit of Tom Foolery’, the Witching Hour, 2011 https://4girlsandaghost.wordpress.com/tag/tom-foolery/ [1] [2]

Jones, Paul Anthony, ‘Tom Skelton: The Serial Killer Court Jester’, 2015, http://mentalfloss.com/article/68443/tom-skelton-serial-killer-court-jester [6]

Lipscombe, Suzannah, ‘All the Kings’s Fools’, History Today, 2011 http://www.historytoday.com/suzannah-lipscomb/all-king%E2%80%99s-fools

Mason, Emma, ‘Playing the fool: Tudor jesters’, History Extra, 2015 http://www.historyextra.com/feature/playing-fool-tudor-jesters

Past Presented, ‘Tom Skelton’s Foolish Will’ http://www.pastpresented.ukart.com/eskdale/tomfool3.htm (includes full text of the will) [1] [2] [9]

http://www.mythandimage.com/fool.html [8]

https://en.wikipedia.org/wiki/Jester [4][8]

Screaming Skulls – folklore, fact and fiction

Tags

Ambrose Barlow, Anne Griffiths, apotropaic, Apotropaic tradition, Bettiscombe Manor, British folklore, Burton Agnes Hall, celtic, Celts, Dickie, English folklore, english stately homes, Ghosts, Guardian Spirits, haunted houses, haunted objects, Hauntings, Head Cults, mememto mori, Owd Nance, Pinney, Screaming skulls, Wardely Hall

Screaming Skulls – a very British Tradition

Screaming Skull, 1958, director Alex Nicol. Wikimedia

Tales of screaming skulls punctuate both the folklore and the ghost literature of the British Isles. From benevolent guardian spirits bringing luck to the household to vengeful spirits tied to a location for all eternity, promising doom and destruction should their mortal remains ever be disturbed. England, is dotted with many manor houses and farmsteads with such tales -but what is their origin?  Are they comparatively recent – many tales cite the seventeenth century for their origin – or do they have more ancient antecedents?  The tales were both relished and embellished by the Gothic-loving Victorians and later writers – how much influence have those literary tales of screaming skulls had in shaping the living folk tradition?

How to spot a screaming skull

So, what exactly is a screaming skull and what are their defining characteristics?

Firstly the term screaming skull, with all its supernatural and dramatic connotations, is unsurprisingly the product of literature. In folklore they are categorised as guardian skulls – the embodiment of the luck of a household or family – which, frankly, sounds a lot less sensational and a lot more, well, protective.

David Clarke in his PhD thesis on Head Cults [1] proposes the following characteristics, common to most traditions:

1. A Dwelling place has a human skull which has been kept for hundreds of years in an important part of the house, in a specially made wall niche, on a prominent windowsill, or beside a hearth;

2. The origin of the skull in unclear, but in oral tradition the date when it took up residence is often placed outside living memory, between the fifteenth and eighteenth centuries, usually as the result of violence, for example murder or execution;

3. Under no circumstances must the skull be removed from its resting place in the building, this being emphasised in all the stories as the most important theme;

4. If the skull is disturbed then outbreaks of paranormal, poltergeist-like phenomena will plague the residents of the house until the skull is replaced in its favourite place.

Three tales of screaming skulls: Anne Griffiths, ‘Owd Nance’ of Burton Agnes Hall, Yorkshire

Burton Agnes Hall. Image by Lenora.

I have to admit that my first introduction to Screaming Skull folklore came from a Misty annual in the 1980’s- and it resulted in me pestering my dad until he took me to Burton Agnes Hall.  I still have the old guide-book and one solitary grainy old photograph I took at the time (see above) as well as a lingering sense of disappointment that I didn’t get to see the infamous skull itself, which is walled up in a secret location within the hall.

Anne Griffiths, by Geehearts (Burton Agnes Hall).

Folklore has it that the three Griffiths sisters, Frances, Margaret and Catherine (known by her baptismal name as Anne), caused Burton Agnes Hall to be built during the closing years of the reign of Elizabeth I.  Just before the hall was completed, the youngest sister, Anne, was returning from a visit to a family in a nearby village when she was attacked and left for dead by a gang of ruffians.  Brought back to her beloved hall, her dying wish was to remain there after death; she claimed to her sisters that she would not rest ‘unless I, or part of me at least, remain here in our beautiful home as long as it lasts’[2]. She pressed her sisters to agree that once she had died, they would remove her head and keep it on a table in the hall.  However, unsurprisingly, they buried her intact in the local churchyard.

Shortly afterwards, strange things began to happen within the Hall, loud crashes and bangs were heard, poltergeist activity erupted in the depths of the night. The family was terrified and recalling their broken promise to Anne, they set out to make amends.  The coffin was duly opened and what they found shocked them – Anne had preempted them. Although her body remained well-preserved, to their horror they found that her head was now detached and bare of all flesh – only a grinning skull remained.   Anne had her will in the end, and her skull was set upon a table in her beloved hall. Peace reigned once again at Burton Agnes Hall…..well, for most of the time – it is said that Anne, also known as Owd Nance, still walks in October, the month of her supposed demise, and her presence is often felt in the Queens Chamber at Burton Agnes Hall, to this very day.

The Vengeful Slave of Bettiscombe Manor, Dorset

Bettiscombe Manor. Image source: British History.ac.uk website.

Bettiscombe Manor is the ancestral home of the Pinney family, and is built on very ancient ground.   The story goes that one Azaiah Pinney was due to be hanged drawn and quartered for his part in the failed Monmouth Rebellion of 1685.  A swift bribe ensured he was instead whisked away to the colonies, to be an indentured servant in the Caribbean.  Clearly being a man of sterner stuff, Azaiah eventually became a rich plantation owner on the Isle of Nevis.  Many years later a descendant of Azaiah,   returned to Bettiscombe in the company of a negro slave.

The Bettiscombe skull beneath the gaze of a Pinney. Image from Rusmea.com.

The slave, used to tropical climes, was not much taken with the wind and rain-swept Dorset landscape and was soon on his deathbed.  His dying wish was that his remains be returned home for burial and added to this entreaty was a warning not to fail him ‘if his wish were to be ignored, then the house would have no peace.’ [3].  Well, the canny Pinney family were not about to go to the expense of repatriating the remains of a negro slave, and the man was duly buried in the local churchyard.

Soon the dark chambers of Bettiscombe were disturbed by unearthly screams and unexplained happenings, something was terribly amiss.   The broken promise was recalled and the unfortunate slave’s remains dug up.  His bones were brought to the hall and at once the disturbing phenomena ceased.  Only his skull now remains, and was set in a niche in a chimney up in the attic.  Should anyone be foolish enough to try to remove it from its favourite resting place –

‘it is said to scream and cause agricultural disaster if taken out of the house and also causes the death, within a year, of the person who commits the deed.’ [4]

 A rake or a martyr – Wardley Hall near Manchester

Old Postcard of Wardley Hall.

Two stories exist to explain the mysterious skull of Wardley Hall, and they could not be more different.  The first claims that in the reign of Charles the II, one Roger Downes was a notorious rake and libertine.   One night in 1676, Downes was walking on London Bridge with some acquaintances, when he boasted that he would attack the next person he met – he was as good as his word, killing an innocent tailor.  Unfortunately for the young blade, his next intended victim, a Thames water man, was no pushover and not only got the better of Downes, but succeeded in decapitating him and tossing his body into the Thames.  In a macabre twist, his severed head was returned to his sister at Wardley Hall (one can’t help imagining her reaction upon opening the parcel…).

Rakes duelling. Image source uncertain.

The head was duly buried but then the boisterous bachelor took haunting the hall in order to convey his displeasure at being displaced.  Consequently his skull found a permanent resting place in a niche on the stairs – and harmony returned to Wardley.

However in 1799 when Roger Downes coffin was opened – his head was found to be firmly attached to his body!

The alternative origin story of the Wardley Hall skull, is that is belongs to one Father Ambrose Barlow, a Catholic Martyr – and this is the view of the Catholic Church.  Wardley Hall is now the home to the Catholic Bishop of Salford.  Perhaps this is why the story of the libertine Roger Downes exists – as cover for the real provenance of the skull as a Catholic relic?

Skull of St Ambrose.  Source: Visit Salford website.

During the seventeenth century, what with the Reformation and the gunpowder plot,  it was not such a good thing to be seen to be a Catholic.  However, certain parts of the country still held enclaves, Lancashire being one.   Ambrose Barlow was said to have been conducting a Catholic Mass on  Sunday 25th of April when a mob, lead by a protestant preacher, carried him off to gaol.  He was hanged, drawn and quartered on 10 September 1641.  As was the custom, his head was displayed (as a warning to the others) and was set upon a spike in Manchester.   Eventually the head was saved from this ignominious fate by a Catholic sympathizer and returned to Wardley Hall, to be revered as a holy relic.  It was lost for a time, then rediscovered in the 1740’s and the screaming skull legend swiftly began. In 1782 Thomas Barritt wrote:

‘From time out of mind the occupiers of Wardley Hall have had a superstitious veneration for the skull, not permitting it to be removed from its place on the topmost step of the staircase.  There is a tradition that if removed or ill-used, some uncommon screaming and lamenting is heard, and disturbances take place in many parts of the house.’ [5]

In order to ensure that the skull was secure in its tenure, its continued presence was even a condition of the lease [6]. All of which shows how quickly Skull legends could arise, as Clarke notes, the thirty years between the rediscovery in the 1740’s to the recording of the account in 1782, is hardly ‘time out of mind’!

From Guardian Skulls to Screaming Skulls

The origin of the skulls is often lost in the mists of time, and as the Wardley Hall Skull demonstrates, there may even be conflicting stories associated with them within the oral tradition.  Tradition places the origin for most of them as between the fifteenth and seventeenth century – with the Civil War being oft cited.

The Screaming Skull and other Mysteries by Peter Haining

As far as written accounts go, it would seem that the phenomenon was first recorded by Antiquarians in the seventeenth century.  Further accounts were recorded in the eighteenth century, but it was in the nineteenth and early twentieth centuries that Screaming Skull legends became part of the popular culture. Writers such as Judge Udal’s 1872 work ‘Notes and Queries’ first brought the Bettiscombe skull to popular attention and inspired a number of other writers to follow suit.   Often these accounts were inaccurate (three sisters did not build Burton Agnes Hall, and it is even doubtful as tp whether Anne Griffiths actually existed) and rather on the dramatic side, emphasizing the supernatural phenomena associated with the skulls.  It was from these accounts that the ‘classic screaming skull’ story became fixed in the public imagination and in the literature. Including that of F Marion Crawford whose supernatural tale ‘ The Screaming Skull’, published in 1911, was inspired by the Bettiscombe Skull.

Earlier accounts had focused on the Skulls apotropaic qualities, their protective magic or ‘luck’ for a certain location or family, later tales focused on a more purposeful and romantic ideal of vengeful spirits of those who died violently. Such examples as those at Burton Agnes Hall and Bettiscombe Manor fit the ‘classic’ mold perfectly, with their wronged spirits tied to a place for eternity – and their noisy disapproval if anyone should dare to move them.  It has been noted by Gillian Bennett that once these tales were recorded, they became fixed and immutable, unlike the living oral tradition that had been repeated and elaborated on for many centuries.  Nevertheless because these artifacts do indisputably exist, they still form part of a living folk tradition.  Examples of this can be found at the Pack Horse Inn, Bury, Lancs, where Skull behind the bar (origin unknown) has, in recent years, developed a reputation for being cursed and causing supernatural events.

Celtic stone head. Image via Wikimedia.

In 1996 Clarke recorded a gazette of 32 English Guardian Skull legends, noting that although many were missing, and 7 (including the Burton Agnes skull) had been walled up, 10 remained on display.  Such visible reminders of our own mortality coupled with their link to supernatural phenomenon make them a magnet for stories and legends.

However, considering that the actual evidence for supernatural events, and the famed screaming, is relatively hard to pin down, it might be that the skulls do represent some earlier tradition.  Possibly not stretching back to Celtic head cults as has been suggested (Jennifer Westwood cited in Clarke) –  there is little surviving evidence for Guardian/screaming Skulls in Celtic regions of the British Isles (baring outliers) [8].  Nevertheless such an early origin cannot be entirely discounted – Mysterious Britain also cites some evidence of ancient Celtic traditions surviving in remote communities. In addition to this, two of the skulls, Dickie of Tunstead Farm and the Bettiscombe Skull have been dated to prehistory, and are likely female not male.  Clarke has suggested that it is possible some remnant of a Guardian Skull/Genius Loci concept lingered in certain parts of England.  He cites evidence in that many areas where the legends occur, place names have Celtic origins. And he points to the specific places skulls are often displayed – facing doors, on window sills, at hearths or rafters.  Liminal places and entry points for  malevolent spirits.

It is also hard to ignore the veneration of skulls and bones in Christianity as demonstrated in the reverence for saints relics, a more acceptable form of ancestor worship to the Church, perhaps.

An alternative, could be more metaphysical than supernatural.  Many of the Skulls are said to date from the sixteenth century.  In the late Elizabethan and Jacobean world there was a flowering of metaphysical contemplation of mortality and the vanities of life, both in art and literature.  Could some of these skulls represent Memento Mori from the Jacobean Cult of Melancholy?  The skull was certainly a popular emblem at the time. Is it possible, that once the the original contemplative purpose of the skull was forgotten, stories and legends of a more supernatural bent grew up around these objects?  People have long been fascinated with human skulls, as the seat of the soul and offering a possible link to the other world.

‘Vanitas’ c1671 by Philippe de Champaigne – Public Domain, via Wikimedia.

What ever their true origin, and it could well be a blend of ancient and more modern traditions, the Screaming Skull remains an evocative element of British folklore.

For a classic take on the screaming skull legend in literature, you can read F Marion Crawford’s ‘The Screaming Skull’, inspired by the screaming skull of Bettiscombe Manor….

Sources and Notes

Clarke, David (1999) The head cult : tradition and folklore surrounding the symbol of the severed human head in the British Isles. PhD thesis, University of Sheffield. <http://etheses.whiterose.ac.uk/3472/> [1]-[5] and [7]

http://www.darkdorset.co.uk/bettiscombe_screaming_skull [4]

http://www.mjwayland.com/index.php/screaming-skull/

http://www.mysteriousbritain.co.uk/hauntings/screaming-skulls-an-introduction.html [8]

http://www.pitlanemagazine.com/cultures/the-history-of-screaming-skulls.html [6]

http://gaslight.mtroyal.ca/scremskl.htm – F Marion Crawford 1911

Scratching Fanny the Ghost of Cock Lane

Tags

Anglicanism, Cock Lane, Dr Johnson, Elizabeth Parsons, fraud, Ghosts, Hauntings, London, Methodism, Richard Parsons, Scratching Fanny, William Kent

English Credulity or the Invisible Ghost 1762, artist unknown.

Scratching Fanny the ghost of Cock Lane was the veritable wonder of the age, or at least a Grub Street media sensation for a few months in 1762. This was a tale with sex and subterfuge, debts and defamation; of a man accused of murder from beyond the grave and a household turned upside down by poltergeist activities. Methodists and Anglican’s went head to head on the existence of the paranormal; celebrities flocked to witness the phenomena even the famously irascible lexicographer Dr Johnson became involved.    As QI quite pithily put it ‘The Age of Reason was put on hold for a few months'[1]

Flatmate wanted – apply Cock Lane

19th Century illustration of Cock Lane

Richard Parsons and his family lived in a house on Cock Lane, a shabby chic area of Smithfield, London. To his neighbours Parsons was a respectable church clerk; however he also liked a bit of a tipple and was not terribly good with money.  That his best friend James Franzen ran the local boozer, the Wheatsheaf, probably didn’t help keep Parsons either sober or in funds.

Fate it would seem was being kind the day that Parsons path crossed that of a genteel couple in need of lodgings.  A deal was struck, and Mr William Kent and his wife Frances moved in to Cock Lane.  Fate must have been in a really good mood that day because it also turned out William Kent was a usurer and readily loaned 12 Guineas to the insolvent Parsons, to be paid back 1 Guinea a month thereafter.  What could possibly go wrong…

Secrets and lies

Detail from a Canaletto painting. Source, internet.

At first Parson’s and Kent must have got on, because Kent soon confided in him that he and his ‘wife’ Frances, Fanny, were not actually married – Kent had been married a few years earlier to her sister Elizabeth Lynes. They kept an Inn and later a Post Office in Stoke Ferry in Norfolk; when Elizabeth had a difficult pregnancy Frances had moved in with them to help out.  Elizabeth died, swiftly followed by the child, but Frances stayed on for a while as a housekeeper.  Soon the grieving husband was seeking solace with his supportive sister-in-law.  Things got quite hot and heavy.  Kent even traveled to London to seek advice on the prospect of marrying Frances, but Canon law at the time would not allow it.

The lovers would seem to have been thwarted. Kent moved to London in an attempt to remove himself from temptation, but Fanny was having none of it and wrote a stream of passionate letters to him.  Kent swiftly succumbed and they soon were living together in London, and masquerading as man and wife (which an offense at the time).  The Lynes family, it seems, were far from happy about this liaison. Parsons, it would seem, was now privy to some quite sensational information about this genteel young couple cosily cohabiting under his roof.

cobblers

Image from http://dickbalzer.blogspot.co.uk/2013/01/ghost-projection.html

The first installment of the haunting began in 1759 when William Kent was out-of-town.  Fanny was pregnant and wanted company in Kent’s absence so Parson’s 12-year-old daughter Elizabeth stayed with her, sleeping in the same bed.  It was at this time that both heard strange knocking and scratching noises coming from the wainscot.  Initially Mrs Parson’s attributed the noise to the cobbler next door but when the noises continued on a Sunday – when he was not at work – the inhabitants of Cock Lane began to wonder if more sinister agencies were at work….

The situation took a dramatic turn when James Franzen, land lord of the Wheatsheaf and boozy buddy of Parsons turned up at Cock Lane one day to visit the absent Parsons.  He was the reluctant witness to a spectral glowing figure in white shooting up the stairs.  Parsons who (rather conveniently, to my mind) had been coming home at the same time, corroborated the story.

Messengers from beyond

In the eighteenth century the rising tide of Methodism was creating a very populist version of Christianity that was Very Enthusiastic, people actually Got Excited at meetings, Methodists even entertained the idea of spiritualism and messages from beyond the grave.  Just the kind of anti-establishment shenanigans that would smack of Popish superstition to any right-minded mid-eighteenth century high church Anglican.

It in the spirit of the age, therefore, that Mr Parsons began to look for reasons why the ghost was pestering his family.  Surely it had an important message to impart to the living?  The theory was soon put forward that it was Kent’s first wife Elizabeth, returned from the grave to accuse her faithless spouse of murder!

Is it worth mentioning that at about this time, Parson’s had defaulted on his debt to the accused Mr Kent?…And their relations cooled still further when Mr Kent instructed his solicitor to sue Mr Parsons for the recovery of that debt…who would be surprised if Mr Parson’s tongue was soon wagging about that supposedly respectable couple who were actually living in sin…

Fanny Scratching

19th Century illustration of the room where the haunting took place.

The Kent’s moved out, but their troubles were not over.  The heavily pregnant Frances succumbed to smallpox and died on 2 February 1760.  She laid to rest in the vault of St John Clerkenwell.  Even though they were not married they had made their wills in each others favour, so Fanny’s not inconsiderable funds passed to William Kent, much to the chagrin of her family.  Kent was making enemies…..

In January 1762, at about the same time that Kent’s solicitor successfully recovered the debt owed by Parsons, Cock Lane was again the centre of supernatural phenomenon.  Subsequent lodgers had been chased off by nocturnal knockings and scratching sounds.   The young Elizabeth Parsons was reportedly subject to fits and convulsions.  The family was at their wit’s end.

Mr Parsons called in John Moore a local rector, follower of Methodism and sympathetic to the idea of spirits.  It was soon diagnosed  that the spirit now haunting Cock Lane was that of Fanny Kent herself come to accuse William Kent of her murder. Through a series of seances it was established that William Kent had poisoned her Purl (an herbal drink) with arsenic and this, not smallpox, had killed the unfortunate Fanny.   There were plenty of people ready to believe this allegation – Fanny’s sister Anne, for one.  Still niggled at the terms of Fanny’s will Anne claimed that the coffin procured by William Kent had been screwed tightly down so that nobody could tell if signs of smallpox were present on the body.

Grub Street scoop

Despite the eighteenth century’s fondness for reason and general air of enlightenment, there was still nothing folk liked better than a good ghost story.  A ghost story based on a sex scandal and an allegation of murder was even better, add in a hysterical prepubescent girl as the focus of the haunting and you were on to a winner.

Parsons was not slow to cash in, holding nightly seances for a paying crowd.  Soon Cock Lane was the destination for sensation hungry Londoners, noble and commoner, credulous and skeptical alike.  Thanks to Grub Street and the tireless self promotion of Richard Parsons and his supporters, poor Frances went down in history as ‘Scratching Fanny’.

Horace Walpole by Joshua Reynolds

Horace Walpole, effete and often acidic observer and pronounced skeptic, witnessed the Cock Lane haunting, as did Oliver Goldsmith and various members of the nobility.

William Kent, only found out what was going on through the sensationalist media reports that abounded and would probably have disagreed with the saying that ‘there is no such thing as bad publicity’.   Horrified, he swiftly called upon John Moore, Parsons firm supporter, and was able to impress Moore as a respectable and honest man (and one not afraid of litigation).

Kent and his supporters even attended the seances in order to deny the allegations against him.  At one such seance on the 12 January, Parsons 12-year-old daughter Elizabeth, the focus of the haunting, was publicly undressed and put to bed in front of a group onlookers, while another relative, Mary Franzen, ran about the room calling for Fanny to come forth.  When this failed to entice the spirit, Moore cleared the room and was able to persuade the reluctant spirit to attend before allowing the onlookers back in.  During the subsequent communications Kent felt compelled to defended his innocence against the ghost’s accusations exclaiming ‘Thou art a lying spirit…thou art not the ghost of my Fanny.  She would never have said such a thing.'[2]

The Media sensation caused by the Cock Lane Haunting, heightened by nightly seances held for throngs of onlookers, was not just jolly spectral japes, it had created a dangerous public mood.   The mob wanted blood – Kent’s blood.

Who you gonna call?  A lexicographer – obviously

Dr Johnson, by Joshua Reynolds

With the skeptics and the believers skirmishing in the press and the angry mob howling for Kent to be hanged for murder, the Mayor of London, Sir Samuel Fludyer, was forced to take action.  The veracity of the ghost would be tested by a specially selected Committee lead by Rev Stephen Aldrich, vicar of St John’s Clerkenwell.  Perhaps  it’s most famous member was the legend that was Dr Samuel Johnson, compiler not just of A dictionary, but of THE dictionary.  Surprisingly enough Samuel Johnson for all his enlightenment credentials, was actually rather interested in ghosts, and in fact, was ribbed mercilessly for his involvement in the Cock Lane Haunting for some time afterwards.  Nevertheless he left a vivid account of the Seance held on 1 February 1762:

‘On the night of the 1st of February many gentlemen eminent for their rank and character were, by the invitation of the Reverend Mr. Aldrich, of Clerkenwell, assembled at his house, for the examination of the noises supposed to be made by a departed spirit, for the detection of some enormous crime.  About ten at night the gentlemen met in the chamber in which the girl, supposed to be disturbed by a spirit, had, with proper caution, been put to bed by several ladies.  they sat rather more than an hour, and hearing nothing, went downstairs, when they interrogated the father of the girl, who denied, in the strongest terms, any knowledge or belief of fraud.  The supposed spirit had before publickly promised, by an affirmative knock, that it would attend one of the gentlemen into the vault under the Church of St. John, Clerkenwell, where the body is deposited, and give a token of her presence there, by a knock upon her coffin; it was therefore determined to make this trial of the existence or veracity of the supposed spirit.  While they were enquiring and deliberating, they were summoned into the girl’s chamber by some ladies who were near her bed, and who had heard knocks and scratches.  When the gentlemen entered, the girl declared that she felt the spirit like a mouse upon her back, and was required to hold her hands out of bed.  From that time, though the spirit was very solemnly required to manifest its existence by appearance, by impression on the hand or body of any present, by scratches, knocks, or any other agency, no evidence of any preternatural power was exhibited.  The spirit was then very seriously advertised that the person to whom the promise was made of striking the coffin, was then about to visit the vault, and that the performance of the promise was then claimed.  The company at one o’clock went into the church, and the gentleman to whom the promise was made, went with another into the vault.  The spirit was solemnly required to perform its promise, but nothing more than silence ensued: the person supposed to be accused by the spirit, then went down with several others, but no effect was perceived.  Upon their return they examined the girl, but could draw no confession from her.  Between two and three she desired and was permitted to go home with her father.  It is, therefore, the opinion of the whole assembly, that the child has some art of making or counterfeiting a particular noise, and that there is no agency of any higher cause.’ [3]

The Mystery Revealed, 1762, attrib Oliver Goldsmith.

In February further tests on the Parsons child were carried out, some produced characteristic knockings and scratching, but as soon as measures were taken to ensure Elizabeth’s hands and feet were in view, all supernatural phenomena ceased.  She was also observed, on one occasion, hiding a small piece of wood about her person.  Some felt that this action was precipitated by the girl being warned her father would be sent to Newgate prison if the ghost was not proved to exist.  It was concluded that Elizabeth’s actions had been carried out at the instigation of her father.

With the publication of the snappily titled “The mystery revealed; containing a series of transactions and authentic testimonials: respecting the supposed Cock-Lane ghost: which have hitherto been concealed from the public.” (attributed to Oliver Goldsmith) debunking the haunting as a hoax, things were looking bleak for the Cock Lane Ghost.

One final macabre turn happened on 25 February when Kent, accompanied by a group, had Fanny’s coffin opened in order to put paid to rumours that her body had been removed to prevent the ghost from knocking.  The body was definitely still there and John Moore was so horrified he was moved to print a public retraction.

Kent strikes back

Vindicated by the Commission and with the ghost pronounced a hoax, Kent now sought legal redress.  After all, the episode had publicly damaged Kent’s reputation and ultimately, had the ghost’s supporters been vindicated, could very well have cost him his life as well.  The Five people were charged with conspiracy including Richard Parsons and John Moore.  Moore and another of the accused paid Kent a considerable sum in compensation and avoided jail.  Parsons was not so lucky and after three stints in the public pillory, during which the Gentleman’s Magazine reported that the crowd treated him kindly and even raised a subscription for him, he was sentenced to two years in prison. [4]  Elizabeth was not charged, and seems never to have been visited by the ghost again.

Hogarth puts the Cock Lane Ghost in the pillory

Postscript

It was reported in the mid-nineteenth century that an artist, J W Archer, visited the vault at St Johns and was shown an unmarked coffin said to be that of Scratching Fanny.  Upon opening the casket he is said to have found the well-preserved body of a handsome woman, with no visible mark of smallpox.  Sounds a bit suspicious right?  Arsenic, after all, is said to preserve corpses  (it was even used to embalm bodies in the nineteenth century until it was discovered to be highly dangerous) [5]. Maybe there was some truth in the allegations….? Kent certainly got through a lot of wives – he was onto number three before Fanny was cold in the grave, and he always seemed to end up with the money….  who knows.  However, call me skeptical, but J W Archer was producing illustrations for a book called ‘Memoir so extraordinary popular delusions’ by Charles Mackay which included the story of the Cock Lane Ghost….perhaps it was all just a bit of marketing hype?

All in all, it would seem to me that perhaps Horace Walpole got to the heart of the matter when he summed up the Cock Lane Haunting as:

“a drunken parish clerk set it on foot out of revenge, the Methodists have adopted it, and the whole town of London think of nothing else.” [6]

Hang on..did I just hear a scratching noise……?

Sources & notes

Kelly, Ian, ‘Mr Foot’s Other Leg’, 2012, Picador

https://en.wikipedia.org/wiki/Cock_Lane_ghost [4] [5]

http://www.hauntedisland.co.uk/famous-hauntings/ghost-of-cock-lane-london

http://www.grcollia.com/the_haunted_library/2014/08/scratching-fanny-the-cock-lane-ghost-part-i.html  (parts i – iv) [2] [6]

http://www.ianvisits.co.uk/blog/2012/01/04/its-the-250th-anniversary-of-the-cock-lane-ghost/

http://qi.com/infocloud/ghosts [1]

http://edisoneffect.blogspot.co.uk/2006/12/body-preservation-and-arsenic-it-was_20.html [5]

A Winter Ghost Story…the grieving lady of Pockerley Old Hall, Beamish

Tags

beamish, Beamish Hall, bride in the trunk, Ghosts, grey ladies, Hauntings, north east ghosts, Pockerley Old Hall, real life ghost stories, starling Bridge

Image by Lenora

It is the time of year to catch up with old friends, preferably by a roaring fire and with a glass of vino in hand.  Circumstances have kept Bonnie and myself from each others company for the past couple of months, so what better time to catch up and make new plans than in that dead zone between Christmas and the New Year.

It was half way through the second bottle of wine that Bonnie confided in me a very strange experience she had recently.

One day in late November, Bonnie had visited a local museum: Beamish.  A large open air site dedicated to the Mining Heritage of the North East, and containing entire buildings and streets transported brick by brick and painstakingly reconstructed on the 300 acre site.  After wandering around the homely Edwardian Terraces and the cosy pit cottages with their market gardens, and taken a ride or two on the tram cars, Bonnie found her footsteps leading her towards one of the more remote parts of Beamish: Pockerley Old Hall.

Pockerley Old Hall, tucked away in the treeline. Image by Lenora.

The Old Hall sits nestled amidst a dark copse of trees and is set very much apart from the quaint little town – with all of its touristy hustle and bustle and jolly Edwardian re-enactors.  The hall has a remote, older feel to it, emphasised by its situation overlooking the empty shell of a church and the old railway line below it; if you look carefully further down the line you can even see a macabre old gibbet standing amongst the trees.

Unlike most of the other buildings at Beamish, Pockerley Old Hall has always been there – it is mentioned in records dating back to the twelfth century and the existing building has solid defensive sections dating back to the mid fifteenth century, while the plain but elegant farm-house was built in the 1700’s.

Bonnie explained that she was exploring the cramped and low ceilinged chambers of the old hall, milling around with other visitors, when she came to an upstairs room in which the farmer would have lived.  Finding the room stifling and unpleasant, she said that she turned towards the window that looked out over the grounds in order to get some air.  By the window was an old desk, and nothing more of note.

Upper window at Pockerley Old Hall, image by Lenora

Suddenly, from the area of the desk a figure of a woman emerged, where no woman had been moments before.  Bonnie said she was immediately frozen to the spot by the inexplicable occurence. There was no door or stairwell from which the woman could have appeared, and no possible explanation for her sudden materialization.  Bonnie described the figure as being just under 5 foot tall, clad in black, with a long skirt, jacket and shawl, and a hat with a veil – she thought the figure looked like a woman in mourning.  She was able to stare through the veil and into the apparitions eyes, and recollects the face of a middle-aged woman staring back at, or perhaps through, her.

Insidious, 2010, Dir James Wan

So solidly did the woman appear that Bonnie explained it seemed that she was blocking her way, and it was only when the figure melted back into the area near the desk that Bonnie was able to pull herself away and leave the chamber.

I asked her how the experience made her feel, how did she ‘know’ the woman wasn’t ‘real’ and she said that she was gripped by a sense of fear, so much so that her heart was racing and she was shaking.  When I asked her if she was alone when this happened, she said, no.  Other people were in the room, yet nobody else saw the woman.  Bonnie explained that she had to get out of the hall immediately and could not be persuaded to re-enter to ask the curator if there was any explanation of this apparition.  (This is not the first odd experience that Bonnie has had, she had a similar unusual encounter when we visited the notoriously haunted Chambercombe Manor in Devon a few years ago.)

I have done a little research and although Beamish does have some hauntings associated with it, none seem to exactly fit this pattern.  The closest that I could find related to the Grey Lady of Starling Bridge (near Beamish Hall).  She is supposed to have been the daughter of the owner of Pockerley Old Hall, who fell in love with the heir to Beamish Hall.  Both families frowned upon the match as the girl was betrothed to another.  The tale states that the unwilling bride fled to Beamish Hall on her wedding day and hid from her pursuers in a trunk in the cellar, where (in the best folk-tradition of brides in trunks) she perished, her body not being found for several months.

Her shade is supposed to haunt the bridge near the hall, waiting for her true love, and she has been sighted on several occasions in the past few years….perhaps the grim-faced middle-aged woman in mourning, that Bonnie met with, was the lost brides’ grieving mother….?

Needless to say, we finished the second bottle of wine quite quickly!

Image by Lenora

Sources

http://www.beamish.org.uk/
http://www.bbc.co.uk/wear/content/articles/2005/03/30/haunted_house_feature.shtml
http://friendsofbeamish.co.uk/archives/newsarch4.html

Hikes, Hostels and the Old Hag…

Tags

Cumbria, Ghosts, Hauntings, hiking, Kirby Stephen Hostel, nightmares, sleep paralysis, The Old Hag, Wainwrights Coast to Coast

Just want to get this straight here, I’m NOT the hag mentioned in the title (I’ve got a few more years before that happens yet!) ;0)

I want to present to you, a very strange incident that happened to me a couple of years ago.  I’m still not quite sure what to make of it myself.

Anyone who knows me, knows that one of my greatest passions in life is hiking. Me and my hiking buddy, Bonnie, regularly do long distance treks in the UK: West Highland Way, Hadrian’s Wall path, Wainwright’s Coat to Coast….or should that be Wainwright’s Coast to GHOST……

It was in the spring of 2010 that Bonnie and I set out on the 200 mile trek across Britain, from St Bee’s in Cumbria to Robin Hoods Bay in Yorkshire.  We set out when the snow was thick on the ground, wading waist deep through snow at The Honister pass high in the Lake district; we passed through thick fog in the Pennines and we baked on the wide open Edges and Moors of Yorkshire.

Old map from Cumbria History website

It was at Kirby Stephen, about half way along the route,  that I had possibly the most frightening paranormal(?) experience I have ever know…we had walked the 20 or so miles from Shap to Kirby Stephen that day, and below are extracts from my journal which I kept at the time:

“We set off under lowering skies and struck out across a bleak landscape as we left Shap, passing by Chemical Works and Quarries and crossing our first big motorway.  Eventually we reached the moorlands and open fells.   We were soon baffled by our first Moorland and took a few unintended detours!

Looking back across the moors we could see Lakeland in the distance, it is sad that there is nothing coming up quite so dramatic, but not so sad to be leaving behind the steepest inclines and the snow and ice.

More fells and moors lay ahead of us, dun coloured and featureless under the grey skies – bleak but beautiful. We passed the lovely Smardale Bridge and the Grand aqueduct that spans the valley, before finally reaching Kirby Stephen our destination for the day.

We arrived at Kirby Stephen, with aching feet, by 4PM.  The hostel is an old converted Methodist chapel.  We ate dinner in the congregational Hall.  It is very cold and slightly creepy here – still we have an en-suite twin room for only £18 each – not to be sniffed at on this trip!  Pennines and Swaledale Tomorrow!!”

I should add here, that the hostel was beautiful – the congregational hall was all dark wood, with old Pews set up for the dining area, stained glass windows and a carved wooden balcony at one end, and underneath the balcony the kitchen area.  I seem to recall, that there were carved wooden angels tucked away in dark corners of the chapel, ready to catch you unaware!  It was a remarkable place to spend the night, and the hostel warden was very welcoming and gave us the Warden’s apartment to stay in (she did not live-in at the hostel – later I would wonder why).

The following day, i continued my journal:

“Falling asleep exhausted last night, listening to the rain beating on the windows, I had begun to wonder if the hostel was haunted. It had been sort of slowly giving me the creeps all evening.  The first thing that struck a jarring note was the old man.  There were only a few people staying in the hostel – and we know most of them because they are on the Coast to Coast route too.  But an old man was sitting in the shadows under the balcony last night, reading.  I greeted him, he nodded. I was distracted for a moment, when I looked back he was gone, but he hadn’t passed me by and I couldn’t see any other exits.

The warden’s rooms were in a separate part of the building from the dorms were everyone else was.  Apart from two girls we had met on the previous day’s hike who had the room down the hall, we were in a secluded part of the building away from the few other guests.

Last night I had the most terrifying dreams I have ever had, and some part of the experience occurred when I was awake – I am sure. 

The first part was that I felt that there was an evil presence in the en-suite (if it hadn’t been so scary I would have laughed), I went to see what it was.  I felt something pulling at my t-shirt, I ordered it to stop and a voice said quite clearly “Oh he usually brings a rose, and lays it across your teeth”  wierd!!

I then heard a loud banging like someone trying to gain access to the hostel and just as a voice said “Whatever you do, don’t let her in, she mustn’t come in” I woke myself up – I was absolutely bricking it – it felt like there was a really negative energy filling the room and the atmosphere was really oppressive. 

I felt like I didn’t want to move a muscle and I didn’t try,  I was convinced someone or something was trying to get in the room.  I said to Bonnie “Bonnie, lock the door!” because there was no way I was getting out of bed to do it.  I turned to look over to Bonnie’s bed on the other side of the room, I could hear her snoring and she was clearly deeply asleep.  As I looked over to her perhaps the most terrifying thing of all happened – she spoke – in a voice like tombstones. She said: “There is something in here with us.” I spent the rest of the night hiding under the duvet!’

No one else heard any kind of commotion during the night, and Bonnie had no recollection of speaking in her sleep although she did admit to having nightmares of her own that night.

So was the hostel haunted and where does the Old Hag come in to the story?

Well, for me, for a long while the jury was out.  There were logical explanations possible, after all, there was no evidence the old man was a ghost and he might have exited the congregational hall via an unseen exit.  The warden did not live in most likely because she was local, rather than because she was afraid of any supernatural phenomenon.  My dream was so vivid that I probably called out in my sleep before waking up and perhaps this triggered Bonnie’s doom-laden pronouncement.  In addition to this, I haven’t found any other references to this hostel being haunted or strange things happening in it.

At the same time…it was a really intense experience and it felt REAL.

It was then that a third option presented itself.  This came via a comment from  AngryScholar who is a folklorist (and horror aficionado) and has an excellent blog relating to these topics.  In response to a recent post by Miss Jessel he recommended a book on the old Hag tradition: ‘The Terror that Comes in the Night’ by David J Hufford, published by the American Folklore Society.  Being a compulsive purchaser of books I immediately ordered a copy and devoured it in a very short time.

In short, the Old Hag is a tradition common to Newfoundland, and relates to a kind of psychical attack where the victim awakes from sleep feeling either some kind of paralysis or that a heavy weight is pressing down on them preventing movement.  They feel intense fear and the phenomenon is often accompanied by the sound of footsteps approaching or the feeling of a malign presence which sometimes has a visual manifestation.

Those familiar with the traditions also often know of methods to dispel the attack or turn it against the instigator of the experience.  Huffords excellent study takes the phenomenon outside of Newfoundland area  to disprove the cultural source hypothesis – ie if you know about the custom you may have this kind of experience – his work showed that the experience was cross-cultural and did not depend on prior knowledge of the tradition.

Hufford interviewed a large number of people who had had similar experiences but who had no knowledge of the tradition.  In conducting his study he found a number of common features of the experience some of which match the experience that I had.  He estimated that the phenomenon is so common that up to 15% of the population could have had a similar experience but that their willingness to disclose or withhold information relating to it can be determined by the culture they come from – in other words will they be met with ridicule or thought to be suffering from some kind of mental illness?

He considered that some of the experience related to the hypnagogic or hypnapompic state of sleep, hypnagogic is the “period immediately preceeding sleep” while “the time from the termination of measurable sleep to genuine wakefulness is called the ‘hypnopompic’ period” (1) and notes that these phases of sleep were at the time of his writing, relatively unexplored.

After extensive examination of case studies Hufford applied the term ‘Sleep paralysis with hypnagogic hallucinations’ as a close approximation of the Old Hag  phenomenon.

This is a very brief outline of Hufford’s very detailed study, but I think there were some similarities between what I experienced and some of the cases he examined….and who knows – strange things can occur in that twilight state that is not quite sleep and not quite wakefulness.  A place, even in our modern technological world,  where normal rules of reality do not apply and where the hag may still walk by night….

References

Hufford J David, The Terror that Comes in the Night, 1982, University of Pennsylvania Press.

Kirby Stephen Independent Youth Hostel, http://www.kirkbystephenhostel.co.uk/accommodation/