Lancashire Folk-lore Part 15

[85] There is another curious volume, which professes to contain a fourth book of Agrippa; but it is spurious. It includes five treatises--viz., 1. Henry Cornelius Agrippa's Fourth Book on Occult Philosophy and Geomancy; 2. The Magical Elements of Peter de Abano; 3.

The Astronomical Geomancy of Gerard Cremonensis; 4. Isagoge, or the Nature of Spirits, by Geo. Victorius Villinga.n.u.s, M.D.; and 5. Arbatel of Magick. Translated into English by Robert Turner, Philomathees.

(London, 1665, 8vo, pp. 266.) Another version of this book appeared in 1783, 8vo. It would lead us too far to describe the strange contents of this book, which contains long lists of the names of good and evil spirits, and symbols representing their characters; also symbols of the archangels and angels, their sigils, planets, signs, &c.

[86] See Roby's _Traditions of Lancas.h.i.+re_.

[87] (_Lord Burghley's Papers_, vol. ii., p. 771.) The death of Edward Earl of Derby, "with whom (says Camden) the glory of hospitality hath in a manner been laid asleep," took place on the 24th October, 1572.

MIRACLES, OR MIRACULOUS STORIES.

An age of credulity is naturally rich in miracles. Superst.i.tion is ever p.r.o.ne to explain the mysterious, or to account for the questionable, by hunting for some supernatural cause; and hence the popular love for and strong faith in the miraculous. No church erected before the Reformation but had its miraculous legend; no well or spring of a remote antiquity but had its tradition, either connected with its origin or with its marvellous and miraculous powers of healing. The miracle of a past age, preserved to the present in the form of a legend, is equally ent.i.tled to a place in our Folk-Lore.

MIRACLES BY A DEAD DUKE OF LANCASTER AND KING.

One of the Harleian Ma.n.u.scripts (Cod. 423), found amongst the papers of Fox the Martyrologist, and ent.i.tled "De Miraculis Beatissimi Militis Xpi Henrici Vj." (Of the Miracles of the Most blessed Knight of Christ, Henry VI.), consisting of about 150 closely written pages, contains an account of a vast number of reputed miracles performed by this weak and credulous monarch (who long hoped to pay his large debts by the aid of two alchemists!) and of which the following specimens will doubtless suffice for our readers:--How Richard Whytby, priest of St. Michael's, was long ill of a fever, and at last miraculously cured by journeying to the tomb of Henry VI. John, called Robynson, who had been blind ten years, recovered his sight by visiting Henry's tomb. How Henry Lancaster, afflicted in fever, was miraculously cured in three days by the appearance of the blessed prince Henry VI. in the sky. How a girl called Joan Knyght, who was nearly killed with a bone sticking in her throat, and considered dead, on the bystanders invoking Henry VI., vomited the bone and was restored to health. If these superst.i.tions wanted a crowning absurdity, that is not wanting in the fact that Henry VII. actually sent an emba.s.sy to Rome, to importune the newly-elected Pope Julius II. to canonize Henry VI. as a saint! His holiness referred the matter to certain cardinals, to take the verification of the deceased monarch's holy acts and miracles; but these were not sufficiently obvious to ent.i.tle him to the dignity of the calendar, and the negotiation was abandoned in despair.[88]

Mr. Monckton Milnes, M.P. (now Lord Houghton), in an interesting letter in _Notes and Queries_, I. 181, asks for information respecting this popular "saint," to whom the Church, however, denied canonization. He refers to Brady for an account of the miracle performed at the tomb of Thomas Earl of Lancaster, and of the picture or image of the Earl exhibited in St. Paul's, London, and the object of many offerings. Brady cites the opinion of an ecclesiastic, who doubted the propriety of this devotion being encouraged by the Church; the Earl, besides his political offences, having been a notorious evil-liver. In June 1327, a "King's letter" (of Edward III.) was given to Robert de Weryngton, authorizing him and his agents to collect alms throughout the Kingdom for the purpose of building a chapel on the hill where the Earl was beheaded; and praying all prelates and authorities to give him aid and heed. This sanction gave rise to imposture; and in the following December a proclamation appeared, ordering the arrest and punishment of unauthorized persons collecting money under this pretence and taking it for their own use. The chapel was constructed, and officiated in till the dissolution of the monasteries; the image in St. Paul's was always regarded with especial affection, and the cognomen of "_Saint_ Thomas of Lancaster" was generally accepted and understood. Five hundred years after the execution of the Earl of Lancaster [in 1822], a large stone coffin, ma.s.sive and roughly hewn, was found in a field that belonged of old to the Priory of Pomfret, but at least a quarter of a mile distant from the hill where the chapel stood. Within was the skeleton of a full-grown man, partially preserved; the skull lay between the thighs.

There is no record of the decapitation of any person at Pontefract of sufficient dignity to have been interred in a manner showing so much care for the preservation of the body, except the Earl of Lancaster. The coffin may have been removed here at the time the opposite party forbade its veneration, from motives of precaution for its safety.--R. M.

M.--[The Editor of _Notes and Queries_ adds, that "The Office of St.

Thomas of Lancaster," which begins "_Gaude, Thoma, duc.u.m decus, lucerna Lancastriae_," is printed in the volume of "_Political Songs_" edited by Mr. Wright for the Camden Society, from a royal MS. in the British Museum, _MS. Reg. 12_. Another correspondent, we believe Mr. James Thompson of Leicester, states that at the dissolution of the monasteries in that town, several relics of St. Thomas (who was Earl of Leicester, as well as of Lancaster) were exhibited; amongst others his felt hat, which was considered a great remedy for the headache!]

A MIRACULOUS FOOTPRINT IN BRINDLE CHURCH.

Beneath the eastern gable of the chancel lies a huge stone coffin, with a cavity for the head, but its history is unknown. In the wall just above it is a small indentation, resembling the form of a foot, which, according to tradition, was made by the high-heeled shoe of a Popish disputant, who, in the ardour of debate, wished, if the doctrine he advanced was not true, that his foot might sink into the stone, "upon which the reforming stone instantly softened, and buried the papistical foot;" much in the same way, no doubt, as the flag in Smith.e.l.ls Hall received the print of the foot of George Marsh, the martyr.[89]

THE FOOTPRINT AT SMITh.e.l.lS OF GEORGE MARSH, THE MARTYR.

George Marsh, one of the three Lancas.h.i.+re martyrs in the reign of Queen Mary, was the son of Mr. George Marsh, a yeoman of Dean, and was born about 1575. He was educated at the Bolton Free Grammar School, and for a time followed farming, and, marrying at twenty-five, settled there till the death of his wife; when, placing his children with his father, he became a student at Cambridge University, was ordained, and was appointed curate of All-Hallows, Bread-street, London. He continued for some time preaching the reformed doctrines, and zealously supporting the Protestant faith, both in London and Lancas.h.i.+re; and while in his native county, in March 1555, he learned that he had been sought after by the servants of Mr. Barton of Smith.e.l.ls Hall, a magistrate; on which he went thither voluntarily, and was examined before Mr. Barton. In a pa.s.sage near the door of the dining-room is a cavity in a flag, bearing some resemblance to the print of a man's foot, and this cavity is said by tradition to have been caused by the martyr stamping his foot to confirm his testimony, and it is shown to this day as a miraculous memorial of the holy man. The story goes, that "being provoked by the taunts and persecutions of his examiners, he stamped with his foot upon a stone, and, looking up to Heaven, appealed to G.o.d for the justness of his cause; and prayed that there might remain in that place a constant memorial of the wickedness and injustice of his enemies." It is said that about the beginning of the eighteenth century this stone was removed by two or three young men, of the family of Barton, then living at the hall, during the absence of their parents; that they cast it into the clough behind the hall; but all the inmates of the house were so much disturbed that same night by alarming noises, that they could not rest. Inquiry led to confession, the stone was replaced, and the noises ceased. It is also stated that in 1732, a guest (John b.u.t.terworth, of Manchester,) sleeping alone in the Green Chamber at Smith.e.l.ls Hall, saw an apparition, in the dress of a minister with bands, and a book in his hand. The ghost of Marsh (for so it was p.r.o.nounced to be) disappeared through the door-way, and on the owner of Smith.e.l.ls hearing the story, he directed that divine service (long discontinued) should be resumed at the hall chapel every Sunday. Such are some of the stories told about Smith.e.l.ls Hall; and there is hardly an old hall in the country that has not one or more such traditions floating about its neighbourhood. It is as if ghostly visitants scorned to honour with their presence any house below the dignity of a hall. In this case, it may be observed that neither in Marsh's own account of what pa.s.sed at Smith.e.l.ls, nor in Mr.

Whatton's Biographical notice of him in Baines's _History of Lancas.h.i.+re_, is any mention made of the miraculous footprint. But in a volume of four or five tracts printed at Bolton (no year stated) the third tract is "The Life and Martyrdom of George Marshe," &c. "Also, the particulars respecting the print of a foot on the flag shewn at Smithills Hall, near Bolton;" which latter is signed "W. D.," and dated "August 22, 1787." Amongst other discrepancies, it may be observed that W. D. makes Marsh's interrogator "Sir Roger Barton;" while Marsh, a native of the immediate neighbourhood invariably writes of him as "Mr.

Barton."

A LEGEND OF CARTMEL CHURCH.

Better than six hundred years ago (runs the story) some monks came over to Lancas.h.i.+re from another country; and, finding all this part of the kingdom covered with wood, they resolved to build a monastery in some part of Cartmel Forest. In their rambles, they found a hill which commanded a prospect so beautiful and extensive that they were quite charmed with it. They marked out a piece of ground on the summit, and were preparing to build the church, when a voice spoke to them out of the air, saying "Not there, but in a valley, between two rivers, where the one runs north, and the other south." Astonished at this strange command, they marvelled where the valley could be, for they had never seen a valley where two rivers ran in contrary directions. They set out to seek this singular valley, and travelled throughout the North of England, but in vain. Wearied with their fruitless search, they were returning to the hill where they had heard the strange voice. In pa.s.sing through a valley covered with wood, they came to a small river, the stream of which ran north. They waded through it, and shortly after found another, the stream of which ran south. They placed the church midway between the two streams, upon a little island, of hard ground, in the midst of a mora.s.s; dedicating it to St. Mary. They also built a small chapel on the hill where they had heard the voice, which they dedicated to St. Bernard. The chapel has long since disappeared, but the hill is still called Mount Bernard.[90]

THE PROPHET ELIAS, A LANCAs.h.i.+RE FANATIC.

In 1562, a native of Manchester who called himself Elias, but whose real name was Ellys, pretended to possess the spirit of prophecy. He went to London, where he made some proselytes, uttering his "warning voice" in the public places. James Pilkington, D.D., a native of Rivington, in Lancas.h.i.+re, and an eminent Protestant divine, who was raised by Queen Elizabeth in 1560 to the See of Durham, preached before the Queen at Greenwich, against the supposed mission of this Manchester fanatic. The Bishop of London, three days afterwards, ordered the northern prophet to be put in the pillory in Cheapside. He was thence committed to Bridewell, where he died in or about 1565.

FOOTNOTES:

[88] Baines's _Lancas.h.i.+re_.

[89] Baines's _Lancas.h.i.+re_.

[90] See _Lonsdale Magazine_, February, 1821.

OMENS AND PREDICATIONS.

An intense desire to know future events, besides being the great encouragement of astrologers, sorcerers, and magicians, wise men, cunning women, fortune-tellers, &c., has given rise to a large cla.s.s of small circ.u.mstances which are regarded as indicative of coming good or bad luck, of good or evil fortune, to the observer or the person experiencing their influence. Hence, nothing is more common than to hear amongst uneducated and credulous people predications from the most trivial occurrences of daily life. A winding-sheet in the candle, spilling the salt, crossing knives, and various other trifles, are omens of evil to thousands of lore-folk to this day. Should one of your children fall sick when on a visit at a friend's house, it is held to be sure to entail bad luck on that family for the rest of the year, if you stay over New Year's-day. Persons have been known to travel sixty miles with a sick child rather than run the risk. A flake of soot on the bars of the grate is said to indicate the approach of a stranger; a bright spark on the wick of a candle, or a long piece of stalk in the tea-cup, betokens a similar event. When the fire burns briskly, some lover smirks or is good-humoured. A cinder thrown out of the fire by a jet of gas from burning coals, is looked upon as a coffin, if its hollow be long; as a purse of gold, if the cavity be roundish. Crickets in a house are said to indicate good fortune; but should they forsake the chimney corner, it is a sure sign of coming misfortunes.

In the neighbourhood of Lancaster I know ladies who consider it "lucky"

to find _old iron_: a horse-shoe or rusty nail is carefully conveyed home and h.o.a.rded up. It is also considered lucky if you see the _head_ of the first lamb in spring; to present his _tail_ is the certain harbinger of misfortune. It is also said that if you have money in your pocket the first time you hear the cuckoo, you will never be without all the year.[91]

In Lancas.h.i.+re we still dislike the moaning or hooting of owls and the croaking of ravens, as much as the Romans did of old. In a large cla.s.s of our population few would yet defy evil fate, by beginning a journey or any important undertaking, or marrying, on a Friday; on which day Lancas.h.i.+re, like other sailors, have a strong repugnance to beginning a voyage. This day of the week is regarded as of evil augury, because it was the day (Good Friday) when our Saviour's blood was shed. The auguries of dreams are so numerous, that a large cla.s.s of chap-books are still to be found circulating in country places, from _Mother s.h.i.+pton_ to _Napoleon's Book of Fate_. Few young women in the country, farmers'

daughters and servants, were without a favourite "Dream-Book." Again, the farmer or cottager deems it necessary, in order to secure a crop of onions, to sow the seed on St. Gregory's-day [March 12] named "Gregory-gret-Onion," (_i.e._, Gregory the Great). Amongst the more pardonable longings to raise the veil of futurity are those of village maidens (and not a few of those in towns too, and of all ranks) to get a peep at the figure of the husband whom the future has in store for her.

On All-Hallows' Eve she strews the ashes which are to take the form of one or more letters of her lover's name; she throws hemp-seed over her shoulder and timidly glances to see who follows her. On the fast of St.

Agnes she watches a small candle called a "pig-tail," to see the pa.s.sing image of her future husband. The up-turned tea-cup, for its leaves, or the coffee-cup for its "grounds;" the pack of cards, with the desired King of Hearts or Diamonds, the sputterings and spurtings of a tallow-candle, all furnished to the omen-instructed damsel some sign by which to read the future, and to arrive at a knowledge of her lot in life, as to husband, children, fortune, &c. When leaving home to begin a journey, or to commence any future enterprise, it is deemed an important observance, necessary to insure good luck, to walk "withers.h.i.+ns" (_i.e._, as the weather or sun s.h.i.+nes). In many country places this is always observed by a bridal party when advancing to the altar to have the marriage solemnized, and, of course, one particular aisle of the church is the only fortunate or lucky one to proceed by.

Some, however, say that to walk "widders.h.i.+ns" is to take a direction contrary to the course of the sun, _i.e._, from right to left.[92] Some persons more credulous than humane, will shut up a poor cat in the oven, to ensure their own good luck. Days have long been parcelled out between lucky and unlucky, for any important undertaking, as a journey, taking a partner in business or for life, buying land, or even for such trivial matters as blood-letting, taking physic, cutting the hair, or paring nails. Again, the moon's age is an important element in securing future weal or woe. For the first year of an infant's life many mothers will not have its hair or nails cut, and when the year is gone these operations must be performed when the moon is so many days old, to ensure good results. A tooth, as soon as it has been drawn, should be sprinkled with salt, and thrown into the fire; if it be lost, no rest or peace will be enjoyed till it is found again. The following are a few omens drawn from observing peculiarities about animals:--

CATS.

1. If a cat tear at the cus.h.i.+ons, carpets, &c., with its claws, it is considered to be a sign of wind. Hence we say, "the cat is raising the wind." 2. If a cat in was.h.i.+ng its face draw its paw quite over its forehead, it is a sign of fair weather. If not so, it betokens speedy rain. 3. Allowing cats to sleep with you is considered very unhealthy.

They are said to "draw your health away." 4. Those who play much with cats have never good health. A cat's hair is said to be indigestible, and you will die if one get into your stomach. 5. It is counted unlucky to allow cats to die in a house. Hence when they begin to be ill they are usually drowned. A case of this kind occurred in Burnley a short time ago. 6. If a kitten come to a house, it is counted a lucky omen.

DOGS.

1. Dogs are said to sit down and howl before the door when any one is about to be sick, or die. A death is considered _certain_ if the dog return as often as driven away. 2. Dogs are hence considered to be somehow acquainted with the spirit world, "or else," as one said, "how should they know when a person is going to die?" This is firmly believed in about Mellor and Blackburn. In Burnley and neighbourhood equally so at present. 3. The _life_ of a dog is sometimes said to be _bound up_ with that of its master or mistress. When either _dies_ the other cannot _live_. Is this a remnant of the old belief in the transmigration of souls? 4. The whining of a favourite dog is considered by many to betoken calamity to the family to which it belongs.

LAMBS.

It is very lucky for lambs to have their faces towards you when you first see them in Spring. The omen is much more favourable when they are looking towards the east.

BIRDS.

To kill or ill-use swallows, wrens, redb.r.e.a.s.t.s, &c., is accounted unfortunate; for these all frequent our houses for good. There is a stanza common among us which declares that

"A c.o.c.k Robin and a Jenny Wren Are G.o.d Almighty's c.o.c.k and hen; A Spink and a Sparrow Are the Devil's bow and arrow."

Birds are supposed by some to be somehow cognizant of what is about to happen. A _jackdaw_ is always an unwelcome visitor, if it alight on the window-sill of a sick chamber. A _white dove_ is thought to be a favourable omen; its presence betokens recovery to the person within, or it is _an angel in that form_ ready to convey the soul of a dying person to heaven. I once knew a Wesleyan Methodist who was of opinion that "forgiveness of sins" was a.s.sured to her by a small bird, which flew across her path when she had long been praying for a token of this kind.

When a _Canary-bird_ sings cheerfully, all is well with the family that keeps it; when it becomes silent, and remains so, there is calamity in store for that household. If you hear the _cuckoo_ shout towards the east, for the first time in any year, and have gold, silver, and copper coin in your pockets, you will never want money during that year.