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^he Jolk-fore ^ocietg

FOR COLLECTING AND PRINTING

RELICS OF POPULAR ANTIQUITIES, &c.

ESTABLISHED IN

THE YEAR MDCCCLXXVIIL

Alter et Idem.

PUBLICATIONS

OF

THE FOLK-LORE SOCIETY

XLV/

1899.

Published for the FOLK-LORE SOCIETY
by DAVID NUTT.

COUNTY FOLK-LORE.

Printed Extracts, No. i. Gloucestershire. Edited,
with suggestions for the Collection of the Folk-Lore of
the County, by Edwin Sidney Hartland, F.S.A. 1892.
58 pp. Sewed, is. net.

Printed Extracts, No. 2. Suffolk. Collected and
edited by the Lady Eveline Camilla Gordon. With
Introduction by Edward Clodd. 1893. xvi. 202 pp.
Sewed, 6s. net.

Printed Extracts, No. 3. Leicestershire and Rut-
land. Collected and edited by Charles James Billson,
M.A. 1895. vi. 153 pp. Sewed, 6s. net.

:^ ^ The foregoing numbers purchasable separately at the
annexed prices, were bound up as County Folk-Lore, Vol. L,
and were issued to Members of the Folk-Lore Society as
Vol. XXXVI. of the Society's publications, being the entire
volume for 1895. The price of this bound volume is 15s. net.

COUNTY FOLK-LORE

VOL. II.

PRINTED EXTRACTS No. 4

EXAMPLES OF PRINTED FOLK-LORE

CONCERNING THE

NORTH RIDING OF YORKSHIRE,
YORK AND THE AINSTY.

COLLECTED AND EDITED BY

MRS. GUTCH. t-,OS^k-

I the North Riding, am for spaciousness renown'd
Our mother Yorkshire's eld'st."

POLY-OLBION, Song xxviii.

^jtblisltcl) fxrr Vat c^clk-^xrrt (Sxjcietg bg

DAVID NUTT, 57-59 LONG ACRE

LONDON

1901

140

Glasgow: printed at the university press by
robert maclehose and co.

CONTENTS.

Preface. p. ix

List of Authorities. p. xxiii

Section I. Natural or Inorganic Objects.

Hills and Cliffs — Stones — Mounds — Fossils — Treasure — Bridges —
Wayside Crosses — Sites — Wells, Pools, Lakes and Rivers —
The Moon — Atmospheric Effects— The Sea and Sea-farers —
Festivities —Before, during, and after the Voyage. pp. 1-53.

Section II. Trees and Plants.

Tree-Worship thought possible — Maypoles — Garlands — Sundry Trees
and Plants. pp. 54-64.

Section III. Animals.

Beasts, birds, fishes, reptiles, and insects, alphabetically arranged.

pp. 65-82.

Section IV. Goblindom.

Wraiths — Exorcisms — Manifestations — Barguests, and the like — The
Devil — Fairies — Hobmen. pp. 83-134.

Section V. Witchcraft.

Witchcraft and the Law — Instances of Witchcraft — Evil Eye — Index
of Atkinson and Blakeborough's Witch-lore. pp. 135-168.

vi Folk- Lore of Yorkshire {N, Ridings eU.).

Section VI. Leechcraft

Value of Odd Numbers — Empiric Prescriptions — Cattle Cures.

pp. 169-182.

Section VII. Magic and Divination.

Diviners — Prophecies and Portents — Dreams — Divinations — Weather
forecasts. pp. 183-216.

Section VIII. General.

Sundry superstitions, alphabetically arranged. pp. 217-222.

Section IX. Future Life.

The Way of the Disembodied Soul — Suicides — Watch for return of
the Dead. pp. 223-229.

Section X. Festivals, etc..

New Year — Plough Monday — January to March — Days next before
Lent — Lent — Easter — April and May — Ascensiontide — Whit-
suntide— Midsummer Eve — July and August — Reaping-Supper
— Harvest-Supper — Mell-Supper Acts — All Saints', etc. — Nov-
ember and December. pp. 230-283.

Section XI. Ceremonial.

Birth and Infancy — Baptism — Varia — Courtship and Marriage — Wife-
seUing — Death and Burial. pp. 284-313.

Section XII. Games.

Alphabetically arranged. pp. 314-319.

Contents. vii

Section XIII. Local Customs.

Bells and other Signals — Mock Mayors, Feasts, etc. — Punishments —
Farming Customs — Tenures, etc. — Official Ceremonial — Varia.

pp. 320-361.

Section XIV. Tales and Ballads.

Legend of Sister Hylda — Stories told by Blakeborough, etc. — Tale
of the Moors —The Fish and the Ring — References and Frag-
ments— List of Ballads and Songs relating to North Yorkshire
in Ingledew's Collection — Additional Pieces in Halliwell's
" Yorkshire Anthology " — References to other Verses.

pp. 362-381.

Section XV. Place and Personal Legends.

Churches and their belongings — Subterranean Passages — Buildings
and Places — Families and Persons. pp. 382-421.

Section XVI. Jingles.

Meteorological — Varia — Numbers used in scoring Sheep.

pp. 422-428.

Section XVII. Proverbs.

Collections of Proverbs — Standard Comparisons — Sunday sayings —
Rhymed saws. pp. 429-434.

Section XVIII. Nicknames, Gibes, Place-Rhymes.
Alphabetically arranged. pp. 435-441.

Section XIX. Etymology.
Alphabetically arranged. pp. 442-447.

PREFACE.

No stripling of Storyland ever set forth with Hghter heart
to fulfil the strange behest that should win the hand of
the Princess, than did I, when I undertook to bring
together such record as had been made in print, con-
cerning the folk-lore of the North Riding. I cheerfully
included in my list the Mother-City of " the shire of broad
acres," and with her, the wapentake named from old-time
in the same breath — the Ainsty ; which as Canon Isaac
Taylor ventures to surmise,^ may signify her ain — ossrvi,
j/2 = enclosure, or place set apart; the latter being the
O.N. word familiar to us in pig-i-/r. If after having had
this charge for more than seven years upon my hands,
and but few less upon my conscience, I feel less assurance
of success than I did in the beginning, those only should
be astonied who have not laboured in a like emprise,
or who know too little of the topographic riches of
North Yorkshire. It has a fine array of annalists of the
graver sort, and its scenes are so inspiring, and the brains
of its sons so constituted, that though there may be some
men who can take a long walk, without writing book or

^N. & Q., 8th S., vol. i., p. 383. He rejects the guesses, an-city—
anent the city, <a!««V«i^j/= ancient possession, hen-stead= old place,
and hean-sti^e—\{\§h pathway. Ainsty is written of in N. & Q.,
^^^ S., vol. X., pp. 68, 194, 312, 382 ; 8th S., vol. i., pp. 352, 383, 442.

X Folk-Lore of Yorkshire (N. Riding, etc.).

article to describe it, I think they must be but few. In
spirit, I have tramped over many a picturesque mile
with the chatty pedestrians, listening to local traditions
that they have heard, or read, and can tell unweariedly,
and pricking my ears now and then, at the mention of
bits of curious lore, which the gaffers and gammers still
stand by, and my informants themselves regard from a
discreetly agnostic standpoint. The gratitude of our
Society is due to these, and to all other recording angels
of congenial tastes ; and if a collector's pen should some-
times flag as it transcribes their pages, it ought not to
be forgotten that though he who has a style may chance
to lose it in the work, he who has none is not unlikely
to carry one away : it is even possible to become infected
by the periods of a standard local historian.

In About Yorkshire, Mrs. Macquoid says of the people :
"they seem to be a practical, sensible, but unimaginative
race." " Practical " and " sensible," if you will ; but " un-
imaginative " .? No! Does not Mrs. Macquoid's pleasant
book owe a great part of its charm to the superstition of
those among whom she wandered t and what is superstition
but an enduring by-product of fancy } Your tyke is too
shrewd to flaunt his imagination ; but he has it notwith-
standing; and despite the labours of Canon Atkinson,
Mr. Blakeborough, Mr. Marmaduke Morris and the rest,
I believe the printing-press has hardly received a tithe
of its creative bounty. I may come short of having
gathered even a tenth of that : the thought is humiliating.
I can only plagiarize Sir Isaac Newton : I have been like
a child playing on the sea-shore, who eagerly picks up
the shells that lie exposed within its reach, and leaves

Preface. xi

thousands undiscovered in the pools, and in the secret
places of the rocks.

It was much easier to collect such treasure in my
bucket, than it was to sort it afterwards, according to
the prescription of the scientific. I have, in the main,
worked on the plan set forth by Mr. Gomme in his
Handbook of Folklore. In doubtful matters, I have occa-
sionally used my own common sense, and, occasionally
been glad to seek counsel of Mr. E. Sidney Hartland,
whom I have had to thank, and still do thank, for much
kindness and consideration. The many cross-references
given will, it is to be hoped, prevent any great irritation
or distress being felt by those who have to consult my
pages, and who fail to find the object of their quest under
what they may deem to be its proper heading. The
printing of local names in " Clarendon " will also aid the
hunter. In its own good time, our Society may further
soothe, by producing the much-to-be-wished-for index to
the " County Folk-lore " Series.

It will be seen that I have acted on a most liberal
interpretation of the term, folk-lore ; indeed I have more
than once made spoil of what is interesting as mere
survival, or as the debris of exploded institutions. The
ringing of the curfew, for example, has perhaps no more
to do with folk-lore than has the tinkling of a muffin-bell,
yet, in imitation of fellow-labourers, I have registered a
few instances of its continuance, and might have noted
all met with in my reading, had I steadily regarded my
work, " year in, year out," from the same point of view :
a thing impossible. To the admirable stocks and other
authorized and obsolete instruments of punishment, but

xii Folk-Lore of Yorkshire [N. Riding, etc.).

scanty space has been accorded : they have just as much,
and just as little connexion with popular delusion and
superstition as the nineteenth-century treadmill.

There may be rubies and there must be rubbish among
the items that I have brought together : their several
values I have not felt it my duty to appraise. I have
been careful not to exclude the statement of any writer
merely because it runs counter to the testimony of other
authors. A thing is not necessarily false, because not
generally known, and it is at least possible that in some
of the dales of the North Riding, or in out-of-the-way
corners of it, there should be special observances, and
strange departures from common custom, of which folk,
within a few hill-impeded miles are either utterly unaware
or entirely disregardful. Here be cases in point. I am
assured in type,^ and otherwise, that to extinguish the
fire in the room of a person who dies, is the use of York
septentrional ; but the late Canon Atkinson of Danby —
a parish of which it was said that "if the Government
had only known of Danby, they would have sent Napoleon
there, instead of to St. Helena" — wrote more than thirty
years ago, that the practice, even then hardly extinct in
his district, was on no account to suffer the fire in the
house to go out, as long as a corpse lay there.^ I believe
that the wish to have a dark man or boy as " first-foot "
is all but universal in my " cure " ; yet a correspondent
of Notes and Queries, who has since left this contradic-
tious world, declared that a fair-haired visitor was its
desideratum? Such discrepancies should not be too
hastily set to the count of human error; they ought to
ip<7j/p. 300. ^P^'j/p. 301. ^P^j/p. 230.

Preface. xiii

be carefully remembered, and are not unworthy of being
fought over.

In a very few instances, I have been tempted, and have
stooped, to include matter which had not hitherto been
anointed with printers'-ink. I am bold enough to hope
that readers will regret nothing but my extreme modera-
tion.

No part of the present collection has entailed more toil

than Section i. which treats of the Folk-lore of Natural

or Inorganic Objects. The North Riding is studded with all

that is suggestive of story, and provocative of superstition,

and though I have succeeded in getting together a goodly

store of material, I have done so without attaining inward

satisfaction. There are local names that of themselves

excite a curiosity which yearns for legend as a sedative,

and but too often gets it not.^ Though Maypoles have

degenerated into painted spars, and Garlands are, for the

most part, paper, I have included them in SECTION II.,

in obedience to the Handbook^ and because we ought to

regard them as symbols of the living things they were

in the beginning. My folk-lore garden would languish

in their absence; and I am glad, too, to have a choice

selection of extinct serpents or dragons to add to the

attractions of the curtilage (SECTION III.) on the other side

of the wall. SECTIONS IV.-VII. are, perhaps, fairly repre-

1 Or gets it invented for the nonce. Such is " The Lost Legend of
Carlin How," which the Yorkshire Herald found lately (March 23rd,
1901) in the brain of a contributor. Cariin How is so called, forsooth,
because when famine fell on Cleveland it was unexpectedly relieved
bv the arrival at Skinningrove, hard by this How, of a ship laden with
cariins = parched peas. [But see post pp. 241, 242.] In a generation
or two, this may be presented as hoary tradition to the Folk- Lore
Society. Verb. sap.

xiv Folk- Lore of Yorkshire (N. Riding, etc).

sentative of subjects it would be impossible to exhaust.
Thanks to Mr. William Camidge, to whose generosity we are
all much indebted, York ghosts make a brave show, though
this may perhaps be their final walk before the Board
Schools lay them for ever. Mr. H. W. G. Markheim, one
of H.M. Inspectors, was examining the Goathland Academe,
when, as Mr. Stonehouse relates,^ he said to the children
" * Now I just want to see what you can do in composition.
I will give you a subject. It is a ghost story. You have
heard of ghosts. Do you believe there are such things as
ghosts .? ' A little fellow, to whom the question was put,
began to wriggle about and look uncomfortable, but he soon
mustered courage to say * No, sir.' * Well,' said Mr. Mark-
heim, ' I dare say some of the others are of a different
opinion. Hands up, those who believe in ghosts.' But the
children made no sign. 'Perhaps you don't quite under-
stand,' said Mr. Markheim. * Now,' — this he said very
slowly — * Hands up, those who don't believe in ghosts,' and
up went every hand immediately. 'Bless me,* said the
Inspector, ' why you are a lot of sceptics. You are far in
advance of the children at Whitby. I put the same
question to a class there the other day and there was quite
a majority in favour of ghosts ! ' "

Under Witchcraft (SECTION V.) and Magic and Divina-
tion (Section vii.) I have indexed most of the pages about
things " uncanny " in Canon Atkinson's Forty Years in a
Moorland Parish and in Mr. Blakeborough's Wit, Character,
Folklore and Customs of the North Riding of Yorkshire \
though, with the author's ready leave, I have also made
a few quotations from the latter. Mr. Henderson's Notes
1 Tom Keld's Hole (1880), pp. 63, 64.

Preface, xy

on the same subject, when they relate to the North Riding,
are likewise referenced : this is to please the student, who
wants to see at a glance what increased revelation of the
occult practices of these latitudes there has been since the
re-issue of that stimulating mixture, in the early days of the
Folk-Lore Society.

I have given but a sample of prescriptions under Leech-
craft (Section vl). Mrs. Anne Saville's collection of
receipts, printed at the end of the chapbook Life of Henry
fenkins} from whom most of them are said to have come,
has evidently been tampered with, inasmuch as a cup of
tea, and the benefits of electric treatment, are referred to
without any note of unfamiliarity, or sign of awe, by the
" modern Methuselah " who was buried at Bolton-on-Swale
in 1670, being, as his epitaph maintains, of "the amazing
age of 169." I cannot, of course, declare that all his
(or her) potions and poultices were articles of domestic
faith in the North Riding ; and it is certain that the
compilers of Arcana Fairfaxiana took their Hen where-
soever they found it, without yielding to prejudice in
favour of local empiricism ; yet waifs and strays do gain
a "settlement" in time, and I feel justified in granting
native privileges to some of these.

Of General Folk-lore (SECTION VIII.) but little is here set
down. Those who print jottings thereupon too often
neglect to name the habitat of any particular specimen ;
and I have, as a rule, left everything in this division, and in
all others, that is simply labelled " Yorkshire " — and, how
numerous the items are ! — for the last worker on the last
Riding to sweep up, with the newest of brooms.
^ See post^ p, xxxii. •

xvi Folk- Lore of Yorkshire {N. Riding, etc.).

Ideas of Future Life (Section ix.) are not easily
obtained from any one, and the folk hereabout have not let
many of theirs escape for the delectation of the inquisitive
reader. Mr. Blakeborough's find, "A Dree Night," ^ is
however a valuable pendant to the well-known " Lyke
Wake Dirge." SECTIONS X. and XI. may tell their own
tale ; while of SECTION Xll. I need only say that, in citing
the names of Games played in the North Riding, I by
no means wish to imply that such diversions are joys
unknown in other parts of the shire, and in the British
Isles beyond.

It appears to me that our Local Customs (SECTION
XIII.) and Place and Personal Legends (SECTION XV.) are
of unusual interest. However frequently some of them
may have appeared in books, it is well that the Folk-Lore
Society should conserve them in one of its own. If ever a
legend could lay claim to immortality it were surely that
connected with the Penny-Hedge at Whitby 2 which still
occasions annual ceremonial. Yet what says Mr. G. Markham
Tweddell }^ "A few years ago, during one of my press
excursions, I called at the door of Ruswarp School-house,
to inquire the best road to the site of the Eskdaleside
Hermitage. The schoolmistress, an intelligent-looking
young woman could give me no information on the subject;
for — though the legend had been fully told in prose in the
Local Histories of Charlton, Young, Ord and Robinson,
and had been sung more or less at length in verse by
Sir Walter Scott, Mrs. Merryweather and Walker Ord —
this teacher of history and geography to the future men

1 See post pp. 225-227. ^Post pp. 344-348.

^ TAe People's History of Cleveland^ p. 33.

Preface. xvii

and women of Ruswarp, had never heard of it, though
living within three miles of the place."

Section XIV., Tales and Ballads, offers a somewhat
Barmecide feast, and we may leave it with an appetite,
keen for good things which the literary larders of the
North Riding certainly contain, and may, one day, " furnish
forth." We should all rejoice that Mr. Blakeborough in-
tends to publish some portion of his hoard of stories, which
I wish he had been encouraged to relate in the dialect he
speaks and writes with — as Lindley Murray hath it —
"propriety." A southern reader might find it almost as
easy to understand, as is the fashionable language of the
"kail-yard" school. Mr. J. Horsfall Turner's design on
the Ballads ^ weakens my regret that I have found so little
of that kind of thing, undeniably of this district, to set my
pen a-going. Of Jingles, Proverbs, Nicknames, etc,^ and —
save the mark ! — Etymology, (SECTIONS XVI.-XIX.) I have,
perhaps, " conveyed " less than some will look for : the
previous activity of the Folk-Lore Society, and of special
collectors outside its pale is, in part the cause of the
scantiness of my gleaning. As regards Proverbs (SECTION
XVII.) it is practically impossible to pick out one's own
share. To distinguish those of the North Riding from
those used on the opposite banks of the streams which
enclose it, is a task that might have staggered Solomon
himself. You may as well try to appropriate flies,
playing about the window, to 9,ny particular pane, or claim
property in the starlings which build about your house.
Yorkshire people are certainly fond of proverbial ex-
pressions, and here, if anywhere, "the wit of one" does

^Post p. 381.

xviii Folk" Lore of Yorkshire {N, Riding, etc).

duty as " the wisdom of many " ; but it would be ridiculous
to assume that even half of the racy saws they use were
home-made. It is the rich, broad speech in which they
are uttered, that naturalizes them, and that causes them to
seem shrewder and rarer than sayings heard where men
speak mincingly. " Half a loaf is better than no bread " is
true enough ; but it comes short of the impressiveness of
"Hawf a keeak is better than neea leeaf" ; and "Ya'll a'e
ti crack t' shells afoor ya can coont t' kon'ls " might be an
axiom of one of the Seven Sages vouchsafed in his mother-
tongue.

Mine is the pleasure of thanking, on behalf of the Folk-
Lore Society, as well as on my own account, the various
writers, editors, publishers, and representatives of penmen
deceased, who have kindly permitted excerpts to be made
from the books of unexpired copyright with which they
are concerned. Whether we have asked little or much of
our authors, etc., we have in no case but one had to brook
refusal to reproduce their paragraphs. To the Rev. S.
Baring-Gould, and to Mr. William Camidge of York, I am
indebted for material, if chiefly ghostly, aid ; Mr. Blake-
borough, who is a member of the Society, gave me a blank
cheque to draw on his works, and was ever ready to confer
when conference was needed ; the Rev. Marmaduke F. C.
Morris made us welcome to such of his good things as my
subject could assimilate ; while Mr. and Mrs. G. Markham
Tweddell, and the Rev. T. Parkinson also admitted us,
ungrudgingly, to their stores. We are allowed to profit by
the industry of the Rev. J. E. Vaux, by Mrs. Macquoid's
graphic narrations, and by the gentle folk-lore-loving Muse
of the late Mrs. Phillips. Various helpful bits of infor-

Preface. xix

mation are due to Mr. Edmund Bogg of Leeds, whose
** constitutionals " of a thousand miles, in several directions
have resulted in the agreeably chatty volumes placed to his
count in my Bibliography. To all these authors, we are
truly grateful, as well as to others, some living, some
dead, whose names I thread upon a string of thankful
recognition. They are: Messrs. S. O. Addy, John
Ashton, W. J. Belt, the Rev. J. N. Bromehead, Mr. H.
Chetwynd-Stapylton, the Rev. A. N. Cooper, Messrs.
Isaac Cooper, John Fisher, George Franks, William
Grainge, George Hardcastle, R. C. Hope, Fredk. Ross,
John Routh, the Rev. George Shaw, Messrs. Martin
Simpson, Harry Speight, William Stonehouse, the Rev.
Mackenzie E. C. Walcott and the Rev. C. Whaley.

Editors have been very beneficent. The Editor of Notes
and Queries, who "blesseth him that gives and him that
takes," smiled on the bravery of Jack Horner when he
thumbed so many North Riding plums from the pie ; the
ruler of the Leisure Hour allowed the transference of some
thrilling matter from its pages ; and I am able to give a
very recent report of a Wishing- Well by favour of those
who preside over the Temple Magazine. The firman of
the Teesdale Mercury made me free of its Tales and Tradi-
tions, and of The Lord Fit zhugh ; and Mr. J. Horsfall Turner
was good enough to throw open the pages of the Yorkshire
Folk-Lore Journal (now discontinued) which, however,
unfortunately took more cognizance of the other Ridings
than of that which Drayton termed the " elds't." Notes
from Arcana Fairfaxiana are due to the courtesy of Mr.
George Weddell. The Royal Archaeological Institute,
the Surtees, North-Riding Record, and, sometime, English

XX Folk- Lore of Yorkshire {N. Riding, etc.).

Dialect, Societies have granted all our petitions. What
shall I say but " thanks and thanks and ever thanks " ?

Acknowledgment of indebtedness to publishers may well
begin with that to Messrs. Green and Son of Beverley,
without whose permission the copious extracts from
Messrs. Whellan's admirable compilation might not have
been enjoyed. Messrs. Chatto and Windus gave readily
what was asked for, as regards Mrs. Macquoid's About
Yorkshire^ and Mr. WiUiam Jones's Finger-Ring Lore \
and they are in harmony with Mr. John Ashton in
approving of our presentment of the bullet-proof " Boy."
Messrs. Longmans, Green & Co. allowed citation from the
late Chancellor Raine's York in the " Historic Town
Series " ; Messrs. Seeley and Co., Ltd., from Mr. Leyland*s
Yorkshire Coast ; Messrs. Skeffington & Son from Miss
Arnold-Forster's Studies in Church Dedications ; Messrs.
J. M. Dent and Co. from Mr. Fletcher's Picturesque History
of Yorkshire \ Messrs. F. Warne and Co. from Mr. Timbs'
Abbeys and Castles, etc., and the Romance of London ; Mr.
B. T. Batsford from the book on Windows by Mr. Lewis
Day. Messrs. Macmillan and Co., Ltd., endowed us with
some quotations from Mr. Norway's Highways and Byways
in Yorkshire^ Miss Keary's Memoir of Annie Keary, Stephen
Yorke's (Miss Linskill's) Tales of the North Riding, and
with two from the late Canon Atkinson's Forty Years in a
Moorland Parish. I would fain have drawn deep draughts
from the Danbeian spring, but there were reasons against
the indulgence, and the tantalizing index I substitute for
that for which we thirst, must serve. It is from Mrs.
Atkinson, widow of its author, that I have leave to take
such passages as it seems desirable to reproduce from the

Preface. xxi

famous Glossary of the Cleveland Dialect. My gleaning in
Mr. J. Brogden Baker's History of Scarborough and in Old
Yorkshire, 2nd Series, was justified by Messrs. Goodall
and Suddick of Leeds; Mr. Johnson of the same city,
and Messrs. Bulmer of Penrith have let me enter their
fields, and Mr. John Sampson of York has rendered
more services than I can specify. That the Handbook for
Travellers in Yorkshire lends help, is due to the favour of
Mr. John Murray, who furthermore allowed the reproduc-
tion of his " Horn of Ulphus " block. Messrs. Home and
Son (Whitby), Mr. C. E. Cookes (Richmond), and Messrs.
Rapp and Sons (Saltburn), publishers of useful Guides to
their respective districts, have also forwarded my design.
I beg that each and all of these benefactors will accept my
acknowledgment of the value of such co-operation ; and
that they. Miss Weatherill and Mr. Sutclifife of Whitby,
Mr. C. A. Federer of Bradford, and others, with whom
I have corresponded during the progress of this work,
will credit me with a just and grateful appreciation of
their kindness.

E. G.

HoLGATE Lodge, York.

LIST OF AUTHORITIES.!

Addy. Household Tales with other Traditional Remains collected
in the Counties of York^ Liucoln^ Derby ^ and Nottingham.
By Sidney Oldall Addy, M.A. Oxon. London 1895.

Annals. The Annals of Yorkshire. Compiled by John Mayhall.
Leeds 1861.

Anthol. The Yorkshire Anthology, a Collection of Ancient and
Modern Ballads, Poems, and Songs relating to the County
of Yorkshire. Collected by James O. Halliwell, Esq.,
F.R.S., Honorary Member of the Royal Irish Academy and
the Royal Society of Literature, Fellow of the Society of
Antiquaries, etc., London. Printed for Private Circulation
only. MDCCCLI.

Aram. The Trial and Life of Eugene Aram ; Several of his
Letters and Poems, and his Plan and Specimens of an
Anglo-Celtic Lexicon, with Copious Notes and Illustrations,
and an engraved Fac-simile of the Handwriting of this
very ingenious but ill-fated Scholar. Richmond, printed
by and for M. Bell, 1832.

Arcana. Arcana Fairfaxiana Manuscripta. A Manuscript
Volume of Apothecaries' Lore and Housewifery nearly
three centuries old, used and partly written by the Fairfax
Family. Reproduced in facsimile of the handwritings.
An Introduction by George Weddell. Newcastle-on-Tyne
MDCCCXC.

* When a title or author's name is printed in Italics in the text, reference
without direct citation is implied.

xxiii

xxiv Folk- Lore of Yorkshire (N , Ridings etc.\

Arnold-Forster. Studies in Church Dedications or England's
Patron Saints. By Frances Arnold-Forster. 3 Vols.
London 1899.

AsHTON. The Devil in Britain and America. By John Ashton,
author of "Social England under the Regency," "Social
Life in the Reign of Queen Anne," " Varia," etc. London
1896.

1 Atkinson. Forty Years in a Moorland Parish : Reminiscences
and Researches in Danby in Cleveland. By Rev. J. C.
Atkinson, D.C.L., Incumbent of the Parish. London
1891.

Atkinson (2). A Glossary of the Cleveland Dialect-. Explana-
tory, Derivative, and Critical. By the Rev. J. C. Atkin-
son, Incumbent of Danby, in Cleveland, Domestic
Chaplain to the late Viscount Downe. London
MDCCCLXVIII.

Aubrey. Miscellanies upon Various Subjects. By John Aubrey,
F.R.S. The Fourth Edition. London 1857.

Baker. A History of Scarbrough from the Earliest Date. By
Joseph Brogden Baker. London 1882.

Baring-Gould. Yorkshire Oddities^ Incidents and Strange Events.
By S. Baring-Gould, M.A. 2 Vols. 4th Edition. Lon-
don 1880. Also revised edition in one volume, 1890.

Baring-Gould (2). Strange Survivals-. Some Chapters in the
History of Man. By S. Baring-Gould, M.A. London
1892.

Baring-Gould (3). A Book of the West. Being an Introduction
to Devon and Cornwall. By S. Baring-Gould. Vol. i.
Devon. London 1899.

Barker. Historical and Topographical Account of Wensleydale.
By W. G. M. Jones Barker. 2nd edition. London
1856.

Bede. The Venerable Bedels Ecclesiastical History of England.
Edited by J. A. Giles, D.C.L., late Fellow of Corpus

1 Indexed only, except in two cases.

List of Authorities. xxv

Christi College, Oxford. (Bohn's edition.) London
MDCCCLIX.

Belt. The Story of B assail Hall and Manor. By W. J. Belt,
M.A., F.S.A., (Dei Baltho) of Lincoln's Inn, Barrister-at-
Law, and Bossall Hall, York, Esquire. York 1885.

Blackburn E. The Register Booke of Inglebye juxta Greenhow.
As much as is esstant in the olde booke of Christenings
Weddings and Burials inne the yeare of Our Lord 1539;
by me John Blackburne, Curate. Canterbury 1889.

Blakeborough. Wit^ Character^ Folklore^ and Customs of the
North Riding of Yorkshire. By Richard Blakeborough
(Society Humorist), late Hon. Curator of the R.S.S.
London 1898.

Blakeborough (2) 7" Hunt 0' Yatton Brigg. Old Songs of
the Dales and Humorous Yorkshire Sketches. By Richard
Blakeborough. 2nd edition. Guisborough 1899.

Blakeborough (3). Articles in The Leeds Mercury Supplement
of V. d., which are to be republished in book-form.

Blount. Fragmenta Antiquitatis, or Ancient Tenures of Land,
and Jocular Customs of Manors. Originally published by
Thomas Blount, Esq., of the Inner Temple, enlarged
and corrected by Josiah Beckwith, Gent., F.A.S., with
considerable additions from authentic sources, by Her-
cules Malebysse Beckwith. London 18 15.

BoGG. A Thousand Miles in Wharf edale and the Basin of the
Wharf e. By Edmund Bogg. Printed at Leeds [cir. 1892].

BoGG (2). Wens ley dale and the Lower Vale of the Yore from
Ouseburn to Lunds Fell. By Edmund Bogg. Leeds, n. d.
[1899?].

Bogg (3). From Eden Vale to the Plains of York. By Edmund
Bogg. Leeds and York, n. d.

Bogg (4). A Thousand Miles of Wandering along the Roman
Wall, the Old Border Region, Lakeland, and Ribblesdale.
By Edmund Bogg. Leeds 1898.

xxvi Folk- Lore of Yorkshire (N. Riding, etc.).

Brand. Observations on the Popular Antiquities of Great Britain.
By John Brand, M.A., Fellow and Secretary of the Society
of Antiquaries of London. Arranged, Revised, and greatly
Enlarged by Sir Henry Ellis, K.H., F.R.S., SecS.A.,
etc.. Principal Librarian of the British Museum. 3 Vols.
(Bohn's edition.) London MDCCCXLIX.

Bromkhead. a Sketch of tJie History of Acaster Malbis. By J.
Nowill Bromehead, sometime Vicar of the Parish. York
1886.

Browne. The History of the Metropolitan Church of St. Peter,
York. By John Browne, Corresponding Member of the
Archaeological Institute of Great Britain and Ireland, of
the British Archaeological Association, of the Society of
Antiquaries of Scotland, etc., etc. London 1847.

BuLMER. History, Topography, and Directory of North York-
shire. Preston, T. Bulmer & Co., 1890.

Cast. Hutt. Castellum Huttonicum. Some account of Sheriff
Hutton Castle, etc., etc. York MDCCCXXIV.

Camden. Camden! s Britannia. Newly translated into English,
with large Additions and Improvements. Published by
Edmund Gibson of Queen's College in Oxford. London
1695.

Camidge. From Ouse Bridge to Naburn Lock. By Mr. William
Camidge. York 1890.

Camidge (2). Ye Old Streete Of Pavemente. By Mr. W.
Camidge. York [cir. 1893].

•Camidge (3). The Ghosts of York. By Mr. William Camidge,
F.R.H.S. York 1899.

C. C. R. A Glossary of Words pertaining to the Dialect of Mid-
Yorkshire, with others peculiar to Lower Nidderdale. By C.
Clough Robinson. London MDCCCLXXVI. [English
Dialect Society.]

Chapbook. Life and Trial of Mary Bateman. London and
Manchester: John Heywood; Leeds: C. H. Johnson, n.d.

List of Authorities, xxvii

Chapbook. Life and Adventures of Richard Turpin, London
and Manchester : John Heywood ; Leeds : C. H. John-
son, n.d.

Charlton. A History of Whitby a^idof Whitby Abbey, By Lionel
Charlton, teacher of the Mathematics at Whitby. York
MDCCLXXIX.

Chetwynd-Stapylton. The Stapletons of Yorkshire. Being the
History of an English Family from very Early Times. By
H. E. Chetwynd-Stapylton. London 1897.

Clarkson. The History and Antiquities of Richmond^ in the
County of York. By Christopher Clarkson, Esq., F.S.A.
Richmond 182 1.

Clev. Rep. The Cleveland Repertory and Stokesley Advertiser.
Three volumes in One. From January ist, 1845, to
December ist, 1845. Stokesley.

CoBLEY. On Foot through Wharfedale. Descriptive and His-
torical Notes of the Towns and Villages of Upper and
Lower Wharfedale. By Fred. Cobley. Otley, n.d.

Cole. History and Antiquities of Filey ^ in the County of York,
By John Cole. Scarborough 1828.

CooKES. A Guide to Richmond and the Neighbourhood. Includ-
ing Swaledale, Wharfedale, and Teesdale. Richmond,
Yorks. Printed and Published by C. E. Cookes, High
Row. n.d.

Cooper. A Guide to Filey. By A. N. Cooper. Filey 1893.

Davies. Walks through the City of York. By Robert Davies,
F.S.A. Edited by his Widow. Westminster 1880.

Davies (2). The Horn of Ulphus. By Robert Davies, F.S.A.
n.d. An over-print from the Archceological Journal, vol.

XXvi. pp. I-IT.

Day. Windows. A Book about Stained Glass. By Lewis F.
Day, author of " Nature in Ornament " and other Text-
books of Design. London 1897.

xxviii Folk- Lore of Yorkshire {N. Riding, etc.).

Denham. The Denham Tracts. A Collection of Folklore. By
Michael Aislabie Denham, and reprinted from the Origi-
nal Tracts and Pamphlets printed by Mr. Denham
between 1846 and 1859. Edited by Dr. James Hardy.
2. Vols. London 1892 and 1895 [F.-L.S.].

Depositions. Depositions from the Castle of York, relating to
Offences committed in the Northern Counties in the 17 th
Century. Edited by Rev. J. Raine, M.A. Durham 1861.
[Surtees Society.]

Description. An accurate Description and History of the
Cathedral and the Metropolitical Church of St. Peter, Vorhy
from its Foundation to the present Year. 3rd Edition,
York MDCCXC.

Dialogue. A Dialogue, or rather a Parley between Prince
Rupert's Dogge, whose name is Pvddle, and Tobies' dogy
whose name is Pepper, etc. Whereunto is added the Chal-
leng which Prince Griffins Dogg called Towzer, hath sent
to Prince Ruperts Dogg Pvddle in the behalfe of honest
Pepper Tobies Dogg. Moreover the said Prince Griffin
is newly gone to Oxford to lay the wager and make up the
Match. Printed at London for I. Smith, 1643.

DiNSDALE. Ballads and Songs by David Mallet. A new edition
with Notes and Illustrations and a Memoir of the Author.
By Frederick Dinsdale, Esq., LL.D., F.S.A. London
1857. .

Drake. Eboracum or the History and Antiquities of the City of
York from its Original to the Present Time. By Francis
Drake of the City of York, Gent, F.R.S., and Member of
the Society of Antiquaries. Loudon MDCCXXXVL

Eastmead. Historia Rievallensis. Containing the History of
Kirby Moorside, and an account of the most important
Places in the Vicinity, etc. By the Rev. W. Eastmead,
author of " Observations on Human Life," and Honorary
Member of the Yorkshire, Hull, and Whitby Literary and
Philosophical Societies. London 1824.

List of Authorities, xxix

Elegy. A Dog's Elegy or Ruperfs Tears. For the late Defeat
given him at Mars ton moore neer York by the Three
Renowned General Is Alexander Earl of Leven Generall of
the Scottish Forces^ Fardinando Lord Fairfax, and the Earle
of Manchester, Generalls of the English Forces in the
North. Where his beloved Dog named Boy was killed by
a Valliant Soldier, who had skill in Necromancy. Like-
wise the strange breed of this Shagg'd Cavalier whelfd of a
Malignant Water-witch. With all his Tricks and Feats.

Sad Cavalier Rupert invites you all,
That doe survive, to his Dog's Funerall,
Close-mourners are the Witch, Pope, and Devill,
That much lament yo'r late befallen evill.

Printed at London for G. B., July 27, 1644.

Fast. Ebor. Fasti Eboracenses. Lives of the Archbishops of
York. By the Rev. W. H. Dixon, M.A., Canon Residen-
tary of York, etc. Edited and enlarged by the Rev. James
Raine, M.A., Secretary of the Surtees Society. Vol. I.
[all published]. London 1863.

Fawcett. Church Rides in the Neighbourhood of Scarborough^
Yorkshire. By the Rev. Joshua Fawcett, A.M., Incum-
bent of Wibsey, Bradford, Yorkshire, and Chaplain to the
Right Hon. Lord Dunsany. London 1848.

Fisher. The History and Antiquities of Masham and Masham-
shire. By John Fisher, Esq. London 1865.

Fitzhugh. The Lord Fitzhugh and His Neighbour Lord Baliol., or
the Parish Magazine. A monthly illustrated periodical
localised for both sides of the Tees. Barnard Castle,
n.d.

Five Wonders. The Five strange Wonders in the North and
West of England. London 1659.

Fletcher. A Picturesque History of Yorkshire. Founded on
Personal Observation. By J. S. Fletcher. London.
Vol. I. 1899. Vol. IL 1900.

Franks. Ryedale and North Yorkshire Antiquities. By George
Franks. 3rd edition. London 1888.

XXX Folk- Lore of Yorkshire {N, Riding, etc).

G. A. W. The Well of Roan. A Poem. By G. A. W. Rich-
mond. Printed for the author by M. Bell, 1830.

Gent. The Antient and Modern History of the Famous City of
York; and in a particular Manner of its magnificent Cathe-
dral commonly called York Minster . . . down to the
Third Year of the Reign of His Present Majesty King
George the Second, etc. The whole diligently collected
by T. G. Sold by Thomas Hammond, Jun., Bookseller
in High Ousegate ; at the Printing Office in Coffee Yard :
And by A. Bettesworth in Pater-Noster-Row, London.
MDCCXXX.

Gent. Mag. The Gentleman^ s Magazine and Historical Review.
London, v.d.

Gill. Vallis Eboracensis : comprising the History and Antiqui-
ties of Easingwold and its Neighbourhood. By Thomas
Gill. London 1852.

GOMME. The Traditional Games of England, Scotland, and
Ireland, with Tunes, Singing-Rhymes and Methods of
Playing, according to the Variants Extant and Recorded
in different Parts of the Kingdom. Corrected and anno-
tated by Alice Bertha Gomme. 2 Vols. London 1894
and 1898.

Grainge. The Vale of Mowbray. A Historical and Topo-
graphical Account of Thirsk and its Neighbourhood. By
William Grainge. London 1859.

Grainge (2). The Battles and Battlefields of Yorkshire. By

William Grainge. London 1854.
Graves. The History of Cleveland in the North Riding of the

County of York. By the Rev. John Graves. Carlisle

1808.

Halliwell. Popular Rhymes and Nursery Tales. A Sequel to
the Nursery Rhymes of England. By James Orchard
Halliwell, Esq. London MDCCXLIX.

Handbook. A Hand-book to the Antiquities in the Grounds a?id
Museum of the Yorkshire Philosophical Society. By the late
Rev. Charles Wellbeloved . . . 7 th edition. York 188 1.

List of Authorities. xxxi

Hardcastle. Wanderings in Wensleydale^ Yorkshire. By George
Hardcastle. Sunderland 1864.

Hargrove. History and Description of the Ancient City of York.
2 Vols. By William Hargrove. York 1818.

Helmsley. Helmsley^ or Reminiscences of 100 Years Ago, to
which is added a Guide to the Locality, with Descriptive
Notes. By Isaac Cooper. [Republished from Yorkshire
Gazette of 1887.] York, n.d.

1 Henderson. Notes on the Folk-Lore of the Northern Counties of
England and the Borders. A new Edition, with many
additional Notes. By William Henderson, author of
" My Life as an Angler." London 1879. [F.-L.S.]

Hone, T. B, The Table Book of Daily Recreation and Infor-
mation, etc. By William Hone. London 1827. (Re-
print.)

Hone, Y. B. The Year Book of Daily Recreation and Informa-
tion, etc. London 1832. (Reprint.)

Hope. The Legendary Lore of the Holy Wells of England,
i?tcludi?ig Rivers, Lakes, Fountains, and Springs. By
Robert Charles Hope, F.S.A., F.R.S.S., Peterhouse, Cam-
bridge, Lincoln's Inn, Member of the Council of the East
Riding of Yorkshire Antiquarian Society. London 1893.

Horne. Guide to Whitby. 4th edition. Whitby 1895.

Hoveden. Th£ Annals of Roger de Hoveden, comprising the
History of England and other Countries of P^urope, from
A.D. 732 to A.D. 1 201. Translated from the Latin, with
Notes and Illustrations, by Henry T. Riley, Esq., B.A.,
Barrister-at-Law. In two volumes. (Bohn's edition.)
London MDCCCLIII.

H. Tr. a Description of Cleveland in a letter addressed by H.
Tr. to Sir T. Chaloner. [From the MS. Cotton. Julius
F. VI., p. 431.] Printed in the Topographer and Genea-
logist, edited by John Gough Nichols. Vol. ii., pp.
405-430. London 1853.

1 Partially indexed, sub. Sections V. and VII.

xxxii Folk- Lore of Yorkshire {N. Riding, etc.).

HuTTON. A Tour to Scarborough in i8oj, including a particular
Survey of the City of York. By W. Hutton, F.A.S.S.
2nd edition. London 1817.

Ingledew. The History and Antiquities of Northallerton, in the
County of York. By C. J. Davison Ingledew, Esq., of the
Middle Temple, F.G.H.S. London MDCCCLVIII.

Ingledew (2). The Ballads and Songs of Yorkshire. Transcribed
from private Manuscripts, Rare Broadsides, and Scarce
Publications, with Notes and a Glossary. By C. J.
Davison Ingledew, M.A., Ph.D., F.G.H.S. London i860.

Jenkins. The Only Genuine and Authentic Edition of the Life
and Memoirs of that Surprising and Wonderful Man,
Henry Jenkins, commonly called Old Jenkins of EUerton-
upon-Swale, in Yorkshire, who lived to the astonishing age
of 169 Years and upwards, which is seventeen years longer
than old Parr, and the oldest man to be met with in the
Annals of England. Written from his own dictation at the
age of One Hundred and Sixty-three Years. By Mrs.
Anne Saville of Bolton, in Yorkshire, where a Monument
is erected to his Memory by Public Subscription, an
Abstract of which was published in the 3rd Volume of
Philosophical Transactions, and also under his Print by
Worlodge. Printed for the Editor by J. A. Gilmour,
Market Place, Salisbury. [This chap-book, which pro-
fesses to be a re-publication Mrs. Saville's, has 32 pp.
devoted to "A Collection of 604 Valuable Receipts
given to Mrs. Saville by Henry Jenkins. N.B. — All these
receipts which have either of these marks "^ f were proved
by Mrs. Saville."]

Jones. Finger-Ring Lore, Historical, Legendary, and Anecdotal.
By William Jones, F.S.A. London 1877.

Keary. Memoir of Annie Keary. By her Sister. (2nd thousand.)
London 1882.

Kendrew's Chap-book. The Lives of Dick Turpin and William
Nevison, Two Notorious Highwaymen. Containing an
account of all their adventures until their Trial and Execu-
tion at York. York, n.d.

List of Authorities, xxxiii

Leeds. The Dialect of Leeds and its Neighbourhood. Illustrated
by Conversations and Tales of Common Life, etc., to
which are added a Copious Glossary; Notices of the
various Antiquities, Manners, and Customs, and General
Folk-lore of the District. London MDCCCLXIL

Leland. The Itinerary of John Leland the Antiquary. In nine
volumes. Published by Mr. Thomas Hearne. The third
edition printed from Mr. Hearne's corrected copy in the
Bodleian Library. Oxford MDCCLXX.

Leland (2). Joamiis Lelandi Antiquarii de Rebus Britannicis
Collectanea. Cum Thomae Hearni Prgefatione, Notis et
Indice ad Editionem primam Eddio altera. Londini
MDCCLXXIV. Six volumes.

Leyland. The Yorkshire Coast and the Cleveland Hills and
Dales. By John Leyland. London 1892.

L. H. The Leisure Hour. A Family Journal of Instruction and
Recreation. London, v.d.

LoNGSTAFFE. Richmond sMre^ Its Ancient Lords and Edifices.
By W. Hylton Longstaffe, Esq. London 1852.

LoNGSTAFFE (2). The History and Antiquities of the Parish of
Darlington. By W. Dyer Longstaffe, Esq. Darlington
1854.

Lucky Discovery. The Lucky Discovery^ or the Tanner of York.
A Ballad Opera as it was acted at the Theatre Royal in
Covent Garden. London [1738.]

Macquoid. About Yorkshire. By Thomas and Katharine Mac-
QUOID. London 1883.

Marmion. Poetical Works of Sir Walter Scott, Baronet. In
eleven volumes. Vol. VI. Edinburgh 1830.

Marshall. Provincialisms of East Yorkshire^ more especially
of the Eastern Moorlands and the Vale of Pickering. Re-
printed by the E.D.S. (1873) ^om pp. 303-366 of the
second volume of ''The Rural Economy of Yorkshire,"
by Mr. Marshall. London 1788.

xxxiv Folk-Lore of Yorkshire {N, Ridings etc.\

Memoirs. The Memoirs of Sir Hugh Cholmley, Knt. and Bart.
Addressed to his two sons. . . . Taken from an original
MS. in his own Handwriting, now in the possession of
Nathaniel Cholmley, of Whitby and Howsham, in the
County of York, Esquire. MDCCLXXXVII.

Mia and Charlie. Mia and Charlie, or a JVeek^s Holiday at
Ryedale Rectory. London 1856.

Morris. Yorkshire Folk-Talk. By Revd. M. C. F. Morris,
B.C.L., M.A., Vicar of Newton-on-Ouse, Yorkshire. Lon-
don 1892.

Murray. Handbook for Travellers in Yorkshire. London 1874.

N. AND Q. Notes and Queries. A Medium of Intercommunica-
tion. London 1849 — 1899.

Northall. English Folk-Rhymes, A Collection of Traditional
Verses relating to Places and Persons, Customs and
Superstitions. By G. F. Northall. London 1892.

Northallerton. A History of Northallerton, in the County of
York. Northallerton 1791.

Norway. Highways and Byways in Yorkshire. By Arthur H.
Norway. London 1899.

O. Y. Old Yorkshire. Edited by William Smith, F.S.A.S. 5
vols. London 1881 and v.d. 2nd Series, edited by W.
Wheaton. Vol. I. London 1885.

Ord. The History and Antiquities of Cleveland. By John Walker
Ord, F.G.S.L. London 1846.

Parkinson. Yorkshire Legends and Traditions, as told by her
Ancient Chroniclers, her Poets, and Journalists. By the
Rev. Thomas Parkinson, F.R.HistS., Member of the*
Surtees Society, The Yorkshire Archaeological and Topo-
graphical Association, Vicar of North Otterington.
London, ist Series, 1888. 2nd Series, 1889.

Phillips. The Rivers, Mountains, and Sea Coast of Yorkshire.
By John Phillips, M.A., F.R.S., Deputy Reader in
Geology in the University of Oxford. 2nd Subscribers*
edition. London 1855.

List of Authorities. xxxv

Phillips (S. K.). On the Seaboard and Other Poems. By Susan
K. Phillips. 2nd edition. London 1879.

Plenderleath. The White Horses of the West of England^
with Notices of some other Ancient Turf-Monuments. By
the Rev. W. C. Plenderleath, M.A., Rector of Charhill^
Wilts. London, n.d.

POLY-OLBION. The Works of Michael Drayton^ Esq. In four
volumes. London MDCCLIII. Vol. IL Songs 1—8,
Vol. III. Songs 9 — 30.

Raine. York. (Historic Towns Series.) By James Raine, M.A.,
D.C.L., Chancellor and Canon Residentiary of York, and
Secretary of the Surtees Society. London 1893.

Records. The North Riding Record Society^ for the publication of
original Documents relating to the North Riding of York-
shire. Quarter Sessions Records, " Minutes and Orders."
Edited by the Rev. J. C. Atkinson. London 1884, etc.

Reresby. The Memoirs of the Honourable Sir John Reresby,
Bart., and Last Governor of York. Published from his
original Manuscript. London 1734.

Richmond. The History of Richmond in the County of York.
Including a description of the Castle, Friary, Easby Abbey,
etc. Richmond 18 14.

RiTSON. The Yorkshire Garland. Being a Curious Collection
of old and new Songs concerning that famous County.
Edited by the late Joseph Ritson, Esq. Part I. York
MDCCLXXXVIIL (Reprinted 1809.)

Robinson. A Glossary of Words used in the Neighbourhood of
Whitby. By F. K. Robinson of Whitby. London
MDCCCLXXVI. [E.D.S.]

RoKEBY. The Poetical Works of Sir Walter Scott, Baronet. In
eleven volumes. Vol. VIII. Edinburgh 1830.

Ross. Celebrities of the Yorkshire Wolds. By Frederick Ross,
F.R.HistS. and Member of the English Dialect Society.
Author of " The Progress of Civilization," etc. London
• 1878.

xxxvi Folk- Lore of Yorkshire {N, Riding, etc.).

RouTH. Rambles in Wensleydale and Swaledale. By J. Routh,
Hawes, n.d.

Saltburn. Guide to Saltburn-by-the-Sea and all Places of Interest
in the Neighbourhood. Saltburn-by-the-Sea 1895.

Scare. Rep. The Scarborough Repository. Art. on "Delinea-
tions of Ancient and Modern Manners and Customs."
August 1824.

ScHOFiELD. A Historical and Descriptive Guide to Scarborough
and its Environs. York. Printed for James Schofield,
bookseller in Scarborough, n.d. [cir. 1787 ?].

Shaw. Our Filey Fishermen. With Sketches of their Manners,
Customs, and Social Habits and Religious Conditions. By
the Rev. George Shaw. London 1867.

Shaw (2). Rambles about Filey. By George Shaw. London
1867.

Shipton. Mother Shipton. A Collection of the Earliest Editions
of her Prophecies, i. Prophecies of Mother Shipton, 1641.
2. Strange and Wonderful History of Mother Shipton,
1686. 3. Life and Death of Mother Shipton, 1684. With
an Introduction. Manchester, n.d.

Simpson. A Guide to Whitby and the Neighbourhood, By Martin
Simpson. Whitby, n.d.

Speight. Romantic Richmondshire. Being a complete account
of the History, Antiquities, and Scenery of the Picturesque
Valleys of the Swale and Yore. By Harry Speight,
London 1897.

Stonehouse. Tom Keld's Hole. A Story of Goathland, N.E.
Yorkshire. By W. Stonehouse. 2nd edition. Whitby
1880.

Strange News. Strange News from the North. London 1650.

Strangers' Guide. The Strangers' Guide through the City of
York and its Cathedral. 8th edition. York 1844.

Tales and Traditions. Tales and Traditions from the '•^Teesdale
Mercury:' Part II. Barnard Castle 1885.

List of Authorities. xxxvii

Temp. Mag. Temple Magazine^ January 1900. London. Art.
" A Pagan Shrine in Yorkshire." By Frederic Lees and
Robert Baines.

Thirsk. The History of Thirsk. Including an Account of its once
celebrated Castle, Topcliffe, Byland, and Rievalx Abbeys,
etc., etc. Thirsk 182 1.

Times. Abbeys^ Castles^ and Ancient Halls of England and
Wales, By John Times. Re-edited, revised, and en-
larged by Alexander Gunn. 3 Vols. (Chandos Library.)
London, n.d.

Times (2), The Romance of London. By John Times, F.S.A.
(Chandos Library.) 3 Vols. London, n.d.

Trial. The Trial, Conviction, Condemnation, Confession, and
Execution of William Smith for poisoning his Father-in-
Law, William Harper, and William and Anne Harper, his
Children, at Ingleby Manor, in Yorkshire, by mixing
Arsenick in a Good Friday Cake, who was tried on Mon-
day, the 13th of August, at the Assizes held at the Castle
in York, before Mr. Sergeant Eyre, and executed on
Wednesday the 15th, and afterwards dissected by the Sur-
geons of that Place. London MDCCLIH.

TwEDDELL. Rhymes and Sketches to Illustrate the Cleveland
Dialect. 2nd edition. By Mrs. G. M. Tweddell {Flor-
ence Cleveland). Stokesley 1892.

Tweddell, G. M. Glossary [appended to the foregoing work]
abridged from ^^ The People's History of Cleveland and
its Vicinage.^'' By George Markham Tweddell, Fellow of
the Royal Society of Northern Antiquaries, Corresponding
Member of the Royal Historical Society, Honorary Mem-
ber of the Manchester Literary Club, and of the Whitby
Literary and Philosophical Society.

TwYFORD and Griffiths. Records of York Castle, Fortress, Court-
House, and Prison. By A. W. Twyford, Governor of H.M.
Prison, York Castle, and Major Arthur Griffiths, author
of " Memoirs of Milbank," etc. London MDCCCLXXX.

Under a Cloud. Under a Cloud. By the author of "The
Atelier du Lys," etc. London n.d.

xxxviii Folk- Lore of Yorkshire {N, Ridings etc,)^

Vaux. Church Folklore. A Record of some Post-Reformation
Usages in the English Church, now mostly obsolete. By
the Rev. J. Edward Vaux, M,A., F.S.A. London 1894.

Walcott. Traditions and Customs of Cathedrals. By Mackenzie
E. C. Walcott, B.D. London 1872.

Webster. The Displaying of supposed Witchcraft, By John
Webster, Practitioner in Physick. London 1677.

Wendover. Roger of Wendover's Flowers of History ^ comprising
the History of England from the Descent of the Saxons to
A.D. 1235. Formerly ascribed to Matthew Paris. Trans-
lated from the Latin by J. A. Giles, D.C.L., late Fellow
of Corpus Christi College, Oxford. In Two Volumes.
(Bohn's edition.) London MDCCCXLIX.

Wensleydale. Guide to Wensleydale, its Picturesque Scenery
and Objects of Interest. By a Native Admirer. Hawes,
n.d. [?i878].

West. The First Part of Symboleography, which may be termed
the Art or Description of Instruments and Presidents.
Collected by William West of the Inner Temple, Esquire,
and now newly augmented with divers Presidents, touching
Merchants Affaires. London 1622.

The Second Part of Symboleography. Newly corrected
and amended. 1618.

W. Gazette. The Whitby Gazette^ a weekly paper. Whitby,

Whaley. The Parish of Askrigg, in the County of York^ includ-
ing Low Abbotside and Bainbridge. Its History, Associa-
tions, Customs, Trades, Celebrities, etc. By the Rev. C.
Whaley, M.A., Vicar of Askrigg. London [cir. 1891].

Whellan. History and Topography of the City of York and the
North Riding of Yorkshire. By T. Whellan & Co. 2
vols. Beverley 1859.

Whibley. a Book of Scoundrels. By Charles Whibley. Lon-
don 1897.

Whitaker. An History of Richmondshire^ in the North Riding
of the County of York, etc. By Thomas Dunham Whit-
aker, LL.D., F.S.A. 2 Vols. London 1823.

List of Authorities, xxxix

Whitby Mag. The Whitby Magazine and Monthly Literary
Journal. Whitby, v.d. [Began 1827.]

Whitby Rep. The Whitby Repository and Monthly Miscellany.
Religious, Sentimental, Literary, and Scientific. Whitby.
Home, v.d. from 1825. A New Series, published by
Kirby, began in 1831, and The Whitby Repository or Album
of Local Literature^ New Series, was issued by King,
1866, etc.

White. A Month in Yorkshire. By Walter White. London
1858.

Wonder. The Wonder of Wonders., or Strange News from New-
ton in York-shire. Being a True and Perfect Relation of a
Gentleman turn'd into a statue of Stone, which Statue
stands now in the Garden of Goodman Wilford, a suffi-
cient Farmer living in the same Town, Together with the
occasion of the Fright upon Himself, Wife, and Maid, by
four Persons upon the 12th of May, 1675. Set forth to
prevent Surreptitious Reports. Printed in the year 1675.

Y. F. Yorkshire Folk-Lore Journal^ with Notes Comical and
Dialectic. Edited by J. Horsfall Turner, Idel, Bradford.
Vol. I. Bingley 1888. [Subsequently incorporated with
" Yorkshire Notes and Queries."]

Y. G. The Yorkshire Gazette^ a weekly newspaper, York.

Y. H. The York and Yorkshire Herald^ a daily newspaper.
York.

YoRKE. Tales of the North Riding. By Stephen Yorke. 2
vols. London 1871.

Young. A History of Whitby and Streoneshalh Abbey^ etc. By
the Rev, George Young. 2 vols. Whitby 181 7.

|F

FOLK-LORE OF THE
NORTH RIDING, Etc., OF YORKSHIRE

SECTION I.
NATURAL OR INORGANIC OBJECTS.

HILLS AND CLIFFS.

Freeburgh or Freebrough Hill. Freebrough Hill [five miles
S. of Castleton is] a remarkable circular elevation, like a
gigantic tumulus. An almost extinct piece of folk-lore
asserts that Arthur and his knights lie within the hill, like
the great Emperor Frederick Barbarossa in the vaults of
Kifhauser, ready to start forth in their appointed seasonJ^^
It is natural, since a sand-stone quarry has been opened in
its side ; but the name indicates that the court of the Anglian
' Freeburgh ' or Tything (above which was the Hundred
court) used to assemble here. (There is another such
conical hill at Fryup, and Whorlton Hill is of the same
character, though less pointed.) — MURRAY, p. 228.

See also under PLACE, &C., LEGENDS ; Richmond Castle,
p. 406.

^[It was John Hall Stevenson, author of Crazy Tales, who, in
A Cleveland Prospect (1736), wrote the often repeated line quoted
by Ord, p. 265 :

' Freebro's huge mount immortal Arthur's tomb.'
BULMER scruples not to declare (p. 97) : ' Its connection with the
illustrious and mythical Arthur exists only in the imagination of
the poet ' — whether of Stevenson, or of the whole genus, is not clear,]

2 Folk- Lore of Yorkshire {N. Riding, etc.).

Pudding -pye Hill, Nr. Sowerby, Thirsk. The popular
legend is that this hill was raised by the Fairies, who
had their residence within ; and if any person should
run nine times round it, and then stick a knife into the
centre of the top, then place their ear to the ground, they
would hear the Fairies conversing inside. — Grainge,
p. 167.

Roseberry. Towards the weste there stands a highe hill
called Roseberry Toppinge, which is a marke to the seamen
and an almanacke to the vale, for they have this ould ryme
common,

' When Roseberrye Toppinge weares a cappe
Let Cleveland then beware a clappe.'

For indeed yt seldome hath a cloude on yt that some yll
weather shortly foUowes yt not, when not farre from thence
on a mountayne's syde there are cloudes almoste contynu-
ally smoakinge, and therefore called the Divell's Kettles,
which notwithstandinge prognostycate neither good nor
badde ; . . . yt hath somtymes had an hermitage on yt,
and a small smith's forge cut out of the rock, together
with a clefte or cut in the rocke called St. Winifryd's
Needle, whither blynde devotyon led many a syllie soule,
not without hazard of a breaknecke tumblinge caste,
while they attempted to put themselves to a needlesse
payne creepyng through that needle's eye. — H. Tr., pp.
409, 410.

Roulston Scar, Hambleton Hills. In some parts the rock
is perpendicular, and has the appearance of an irregularly
built castle. The foreground of this for fifty or one hundred
yards is covered with massive blocks of stone, evidently
thrown off by some convulsion of nature. On the side
of the rocky wall is a fissure opening into a small, narrow
cavern, called the Devil's parlour, from the common dis-
position to attribute what is at once gloomy and marvellous

Hills and Cliffs. 3

to infernal agency, — especially when in any way connected
with heathen worship, of which there are not wanting tradi-
tions in the immediate vicinity. For instance, the vale
below dividing Roulston Crag from Hood Hill is called
' The Happy Valley' but the intermediate distance is less
auspiciously named * The DeviVs Leap] for which this
reason is given by the village oracles. The Happy Valley
was a famous retreat of the ancient Druids, who without
molestation or disturbance had for centuries practised their
incantations upon the poor deluded inhabitants. When the
first Christian missionaries visited Yorkshire, they sought
out the hidden retreats of Druidism, and one of them had
penetrated the Happy Valley to the no small dismay of
the Druidical priest. The ancient Britons listened patiently
to the statements of the Christian missionary, weighed the
evidences in their own minds, and were perplexed as to
their future procedure. In this dilemma a conference
was appointed, in which the advocates of Druidism and
Christianity were to meet in public contest in order to
decide which of the two systems had the best claim
to their worship and submission. The meeting, as usual,
was appointed in the open air, at the foot of Roulston
Crag. The intellectual assailants met, and the devil, in
the garb of a Druidical priest, came with the worshippers
of Baal.

Hood Hill. The Evil One placed his foot on one of those
mountain rocks, and being foiled in his arguments by the
powerful reasoning of the missionary, flapped his brazen
wings and fled across the valley with the stone adhering
to his foot, the heat of which (they say) melted a hole in
the top, until he came to the ridge of Hood Hill, where he
dropped the massive block, leaving the missionary the
undisputed master of the field. This account will of
course be received as a legend, but it is a matter of fact
that a large stone weighing from sixteen to twenty tons of
the same rock as Roulston Scar, is deposited on the ridge

4 Folk- Lore of Yorkshire {N. Riding, etc.).

of Hood Hill, bearing a mark on the top not unlike a large
footprint. — Gill, pp. 224, 225.

Whitestone Cliff. I am well acquainted with the Ham-
bletons, and therefore with that part of the range called the
Whitestone Cliff, sometimes called White-Mare-Crag, but
more generally by the population of the neighbourhood the
White Mear — which latter is simply a corruption of White
Mare. The legend ... is variously told, according to the
imagination of those who relate it. In my boyhood its
most popular form was this — that a white mare on which
was mounted a young lady, an only child, took fright and
bounded over the cliff, and by some relators it was stated
that the remains of the young lady were never found. I
think it more probable that the name was derived from the
supposed resemblance of the face of the cliff to an object
of worship by the ancient Britons — T. B., N. & Q., 3rd
S., vol. vi., p. 419.^^^

The cliff is of limestone, and derives its name from its
colour — White-stone Cliff. The appellation White Mare,
sometimes given to it, is said to be from an unruly racer of
that colour which broke from the training ground near at
hand, and with her rider leaped down the cliff. A doggerel
rhyme, current in the neighbourhood, says :

'When Hambleton Hills are covered with corn and hay.
The white mare of Whit'sn' cliff will lead it away.'

Grainge, p. 354.

It is more probable that it received its name from some
fancied resemblance, if not artificial similitude in the face of
the rock, to a well-known object of British idolatrous
worship, such as that which gave the name to the Vale

1 [A legend of the ' Ingoldsby ' type concerning the Cliff is told by
the Rev. Richard Abbay, M.A., in a volume of verse entitled The
Castle of Knaresbro and the White Mare of Whitest07ie Cliff. The
story, which the present collector takes to be a clever figment, is given
in an abridged form by Parkinson, 2nd S., pp. 95-100.]

Hills and Cliffs, 5

of White Horse in Berkshire. — Whellan, vol. ii.,
p. 678.^^1

STONES.

Blakey Topping, etc. Bridestones. — Picturesque pillars of
rock on our moors, particularly near Blakey Topping, at
which love and marriage ceremonies were practised in
former times, as these rites of the ancient Britons are
recorded to have taken place near their Cromlechs or altar-
stones. Formed by long aqueous and atmospheric action
dispersing the softer parts and leaving the harder standing
(such being the cause assigned for their appearance), one
among the shapes has been likened to a gigantic mush-
room, being 30 feet high, 20 feet broad at the top, on
a stalk only three feet broad in one part and seven feet in
another. — ROBINSON, pp. 26, 27.

[High Bride Stones and Low Bride Stones are on Sleights
Moor, and the Bride Stones on Blakey Moor. — See YoUNG,
vol. ii., pp. 665, 775.]

Gatherley Moor. It is said that the devil was once very
much vexed with the Hartforth people, who were perhaps
too good for him ; finding a stone of enormous bulk and
weight, to the south of Gilling, his majesty, in his rage,

^The figure of a white horse is visible on the brow of the Hambleton
hills. It was cut in 1857 under the direction of a Mr. Taylor, born at
Kilburn (a village under the hill), who, living in London, wished to
render his native district conspicuous by this rival of the famous
Berkshire steed. The white effect is produced by lime laid on the
earth from which the turf has been removed. It covers nearly two
acres. — MURRAY, p. 236. Its total length is 180 feet, the height 80
feet.— T. B., N. & Q., 3rd S., vol. vi., p. 420. [Plenderleath,
p. 31, who tells of this performance, speaks also on the same page of a
horse " on Roulston Hill, near North waite in Yorkshire . . . measur-
ing about 30 feet by 40 feet, and in very good proportion," which
is said to have been cut by a journeyman mason as a memorial of
his stay in the neighbourhood. The author has evolved two horses
out of one, and either he or his printer has invented Northwaite.]

6 Folk- Lore of Yorkshire [N. Riding, etc).

raised the ponderous mass in one hand, and uttering this
extraordinary couplet,

* Have at thee, Black Hartforth,
But have a care o' Bonny Gilling ! '

cast it from him with all his strength. It would appear
that the devil's vision is of a rather telescopic character,
for, as luck would have it, he missed his aim, and the stone,
which flew whizzing through the air, at last fell harmless
far beyond the former place ; and now lies, bearing the
impression of his unholy fingers, on the rising ground to
the north side of Gaterley Moor. — LONGSTAFFE, p. 120.

Hart Leap. On the ridge between Fryup and Glazedale
are two stones each 2 ft. high, placed at a distance of 42
ft, and on one of them are the words Hart Leap — the
stones being erected to commemorate the fact that a hart,
when on the point of being seized by the dogs, made a
desperate but ineffectual effort to escape by bounding over
the space marked out. — YoUNG, vol. ii., p. 797.

See, too, Hart-leap Well, p. 27.

Lunedale. In the corner of a field, on the right of the
road between Nettlepot and Wemmergill, is an immense
mass of rock, very similar to the celebrated rocking stones
of Derbyshire and Cornwall, and known as Robin Hood's
Peniston, . . . The local tradition about it is this. • Once
upon a time Robin Hood and his men were amusing
themselves on the top of Shacklesborough, when the
bold outlaw picked up a very large stone, placed it
upon the toes of his right foot, and after swinging it
backward and forward twice or thrice, tilted it with
amazing force in the direction of Lunedale. As it went
spinning through the air a portion detached itself and
fell to the ground in Kelton. The remaining piece sped
on all the faster for that incident, and at last alighted

Stones. 7

in its present position in Sleight's Pasture, and has ever
since been called Robin Hood's Penistone. — FiTZHUGH.

Obtrush Roque. See GOBLINDOM, Hobmen, p. 133.

Scarborough. The Blue Stone. — In High Tollergate . . .
is a stone of great antiquity. It is about two feet six inches
long, about the same height and one foot three inches wide,
and is yet called The Market Stone. Here, tradition
says, the market was held ; and the stone was the table,
or counter, if you please, where the money was deposited.
. . . It is not larger than two men might lift. I
have no doubt of its antiquity, or its use ; but from the
name of Tollergate, the end of which buts near the stone,
and where you enter the town, a toll, no doubt, has
been taken ; which to avoid, business may have been
transacted here, which is out of the precincts. — HUTTON,
pp. 162, 163.

I feel sure [it] was a caaba or clach dhu, or a centre
of sacred feelings and superstitions and a witness or
watchman to compact, and bargains and oaths. — BakER,

p. 314-

See also under Goblindom, Conjuring stone, p. Z6.

See also under FESTIVALS, Battering Stone, p. 250 ;
Rambleations Stone, ib.

Semerwater. Carlow Stone. — The story is that the stone
named Carlow Stone (which is said to bear supernatural
marks) was one of many hurled by some despairing
genius of this remote valley, upon a city that once stood
here, which was renowned for its pride and selfishness. —
Speight, p. 475.

Mermaid Stones. — We walked round the foot of the
lake, and saw on the margin, near the break where the
Bain flows out, two big stones which have lain in their
present position ever since the devil and a giant pelted

8 Folk' Lore of Yorkshire [N. Riding, etc, ).

one another from hill to hill across the water. To
corroborate the legend, there yet remain on the stones,
the marks — and prodigious ones they are — of the Evil
One's hands. . . . Besides the satanic missiles, there are
stones somewhere on the brink of the lake known as
the 'Mermaid Stones' but not one of us knew where
to look for them. — WHITE, pp. 247, 248.

Stone-raise, Stan-raise, or Stan-rise. Formerly a road ran
past this place, from Bolton Castle over Greenborough
Edge, to Skipton Castle in Craven. Along this road a
party of horsemen was passing from the one stronghold
to the other, and, being met by wild and tempestuous
weather and becoming wearied they dismounted, and
rested themselves under the shadow of Stanraise. Whilst
thus resting they swore that they would

'From Bolton to Skipton Castle go
Whether God would or no.'

As a mark of the Divine displeasure at this profanity,
the earth at the foot of the cairn opened, and swallowed
up the whole party. — PARKINSON, 2nd S., pp. 167, 168.

Whitby. Wade [is] an imaginary being, connected with
some monstrous fables long current in this neighbourhood.
This Wade and his wife and son, possessed the powers of
the ancient Cyclops, or rather of the Titans, whose mighty
grasp could lift the hills and toss the ponderous rocks.
To their gigantic operations are ascribed the castles of
Mulgrave and Pickering, the Roman road supposed to
communicate between them, several druidical stones in
the vicinity, with other works equally stupendous. {Foot-
note.) In the building of Mulgrave and Pickering castles,
Wade and his wife, whose name was Bell, divided their
labours, a single giant being sufficient for rearing each
castle ; but having only one hammer between them, it

Stones, 9

was necessary to toss it backward and forward, giving
a shout every time it was thrown, that when the one
threw it to Mulgrave or to Pickering the other might
be ready to catch it ! The Roman road which is called
Wade's causey, or Wades wife's causey^ was formed by
them in a trice, Wade paving and Bell bringing him
stones ; once or twice her apron strings gave way leaving
a large heap of stones on the spot ! . . . Young Wade,
even when an infant, could throw a rock several tons
weight to a vast distance ; for one day when his mother
was milking her cow near Swarthoue, the child, whom
she had left on Sleights moor, became impatient for
the breast, and seizing a stone of vast size, heaved it
across the valley in wrath, and hit his mother with such
violence, that though she was not materially hurt, her
body made an impression on the stone which remained
indelible, till the stone itself was broken up, a few
years ago, to mend the highways ! According to one
edition of these fables, Wade's wife's causey was laid to
accommodate her in crossing the moors to milk her cow.
The cow, it seems, partook of the gigantic stature of
her owners ; and, above lOO years ago, some wag con-
trived to make the jawbone of a young whale pass for
a rib of Bell Wade's cow. The precious relic was long
shown under this name at old Mulgrave castle ; it now
lies neglected in the joiner's shop beside the present
Mulgrave castle. It is 4 ft. long and 3 or 4 inches
in diameter, and is carved all over with initials, repre-
senting the names of numerous pilgrims who formerly
repaired to Mulgrave, to present their offerings at the
shrine of credulity. — YoUNG, vol. ii., pp. 724, 725.

A stone above East Barnby, which once had another
near it, is said to mark out the grave of a giant
called Wade ; but that honour is assigned by another
tradition to two similar pillars near Goldsbrough, standing
about 100 feet asunder. {Footnote) The tradition is

lo Folk- Lore of Yorkshire {N. Ridings etc.).

uniform in connecting these stones with giant Wade, but
not in counting them his grave stones.

Young, vol. ii., pp. 665, 666 and note.

Whitby. Robin Hood (or Robert earl of Huntingdon)
celebrated for his predatory exploits, is said to have died in
the year 1247. According to tradition, he and his trusty
mate Little John went to dine with one of the abbots of
Whitby, and being desired by the abbot to try how far each
of them could shoot an arrow, they both shot from the top
of the abbey, and their arrows fell on the west side of Whitby
Lathes, beside the lane leading from thence to Stainsacre ;
that of Robin Hood falling on the north side of the lane,
and that of Little John about 100 feet further on the south
side of the lane. In the spot where Robin's arrow is said
to have lighted stands a stone pillar about a foot square,
and 4 feet high ; and a similar pillar 2| feet high, marks
the place where John's arrow fell. The fields on the one
side are called Robin Hood closes, and those on the other
Little John closes. They are so named in the conveyance
dated in 17 13 from Hugh Cholmley, Esq. . . . The
tradition is scarcely credible, the distance of those pillars
from the abbey being about a mile and a half. Much more
incredible is the tradition, that Robin shot an arrow from
the height where Stoupe Brow beacon ^^^ is placed right
across the bay to the town which bears his name ; having
resolved to build a town where the arrow lighted. To the
south of that beacon are two or three tumuli or barrows^
called Robin Hood's butts, from a fabulous story of his using
them as butts, when he exercised his men in shooting.

Young, vol. ii., p. 647, note.

■■ Some lay the scene of the exploit at Swarthoue, a tumulus north of
Whitby, several miles across the country. — Robinson, p. xviii.

Mounds, 1 1

MOUNDS.

Dalton. At Dalton in the parish of Topclifife there was
formerly an old cornmill, with a miller's house adjoining. . .
In the front of the miller's house there was a long ridge or
mound, known as the ' Giant's Grave,' and in the mill was
preserved a long, straight instrument, like a large sword or
uncurved scythe-blade, believed to have been the giant's
knife. These mementoes were regarded as vouchers for the
truth of the story of the Giant of Dalton Mill. . . . One
day the giant of Dalton captured a youth, on the adjoining
wilds of Pilmoor, whom he led home, and kept secluded in
the mill doing all the servile work, but always denied liberty
or recreation. Jack . . . determined to have a holiday at
the approaching Topcliffe fair. The fair day came — one
of the hot days of July — and after a hearty meal, the giant
lay down in the mill for his afternoon nap, still holding the
knife with which he had been cutting his loaf of bone
bread ; but, as sleep overpowered him his fingers relaxed
their hold of the weapon. Jack gently drew the knife from
his grasp, and then firmly raising it with both hands, drove
the blade into the single eye of the monster. He awoke
with a fearful howl, but with presence of mind to close the
mill door, and so prevent the escape of his assailant. Jack
was fairly trapped, but his native ingenuity came to his aid.
Being blinded, the giant could only grope for him. A large
dog also lay asleep in the mill. To slay this, and hurriedly
take ofTf its skin, was the work but of a few minutes. This
skin he then threw around himself; and running on all
fours and barking like the dog, he passed between the
giant's legs got to the door, and unbarring it quickly
escaped. Death claimed its victim, but the grave and the
knife have survived to avouch the story to posterity.

Parkinson, 2nd S., pp. 235, 236.

Sessay. New Mill is a corn mill and farm. . . . There is

12 Folk- Lore of Yorkshire {N. Riding, etc.).

a tradition that a giant was buried beneath a tumulus near
this mill. — Whellan, vol. ii., p. 332.

The family who owned Sessay from early times to the
days of Henry VII. was that of the Darells. The heirs-
male of this family failed in the reign of that king and the
heiress of all the broad lands and manors was a daughter —
a strong-minded young woman, named Joan Darell.
About the same time a strange monster began to haunt
the woods around the village. He was a huge brute
in human form — legs like elephants' legs, arms of a
corresponding size, a face most fierce to look upon with
only one eye placed in the midst of his forehead ; a mouth
as large as a lion's and garnished with teeth as long as the
prongs of a hayfork. His only clothing was a cow's hide
fastened across his breast, with the hair outwards ; while
over his shoulder he usually carried a stout young tree,
torn up by the roots, as a club for offence and defence.
Now and then he made the woods ring with demoniacal
laughter ; now and then with savage unearthly growls. . .
He had a ravenous appetite and daily visited the farmers'
herds . . . [or] he paid a visit to the neighbouring miller
. . . [or] he would carry off a delicate maiden from some
village home or a child from the cradle. . . . There came a
gallant young soldier . . . Guy son of Sir John D'Aunay
(or Dawnay), of Cowick Castle in South Yorkshire to pay
a visit to Joan Darell. . . . He went directly to the point,
and told the strong-minded spinster, . . . that he thought
a union of the property of the Darells and the Dawnays
would serve to build up a great family estate. Would she
wed him . . . } She . . . consented on one condition . . .
* Slay the monster who is desolating our fields and spread-
ing such lamentation and woe over the village. Rid us of
this brute and my hand is yours.' ' Willingly will I try '
was the response ; ' and if I fall I shall fall in a good cause.'
' See there comes the giant !' cried the lady . . . seeing the
monster stalking out of the wood, with his club over his

Mounds. 1 3

shoulder, towards the mill. * Truly he is a fearful adver-
sary ! ' exclaimed the champion as he . . . proceeded to
buckle on his sword. On went the giant towards the mill
evidently bent on fetching his usual sack of meal. The
miller saw him and trembled, but took no steps to protect
his property. The mill was one of those the top of which
with sails, turns on a pivot with the wind. Suddenly as
the giant was drawing the sack out of the window, the wind
changed, and swept the sails round to the side on which he
was. Round came the arms or sails, and one of them
catching the monster on the head, sent him stunned on his
back to the ground. Young Sir Guy saw his opportunity,
ran up, and before the giant recovered his senses, drove his
sword through the brute's one eye into his brain. There
were great rejoicings in all the country round. Next day
an immense trench was dug, and the enormous carcase
rolled into it and buried, amid shouts of blessing upon the
deliverer. Not many weeks afterwards the bells of Sessay
rang merrily at the wedding of Joan Darell and young Sir
Guy Dawnay — from whom I suppose, is descended the
respected family of that name which still, I believe, owns
the place. — PARKINSON, ist S., pp. 235-239.

See also under Place, etc., Legends ; Dawnay, p. 412.

FOSSILS.

Whitby. Mira res est videre serpentes apud Streneshalc
in orbes giratos, et inclementia caeli, vel ut monachi ferunt,
precibus D. Hildae, in lapides concretos. — Leland (2),
vol. iv., 39.

Here are found certain stones resembling the wreaths
and folds of a serpent, the strange frolicks of nature, which
(as one says) she forms for diversion after a toilsome
application to serious business. For one would believe
them to have been serpents crusted over with a bark of
stone. Fame ascribes them to the power of Hilda's
prayers, as if she had transform'd them. — Camden, p. 751.

14 Folk- Lore of Yorkshire [A/'. Riding, etc.).

A number of petrifications, much resembling snakes
without heads, being found in the rock under the cliff near
Streanshalh, the common people, ever since the time of
Hilda, have believed that these were all originally real
snakes, which abounded in the skroggs and rocks within
the harbour, and all along the coast, when Hilda and her
Nuns first came from Hartlepool to reside at Streanshalh ;
and that, being filled with terror thereat, she prayed to
God that he would cause them all to crawl down the
cliff, and be converted into stones. Hence, on account of
this supposed miracle, they are to this day vulgarly
called St Hilda's stones, having the appearance of snakes
rolled up in coils, but without heads. These are what the
naturalists call Amonitae. — CHARLTON, p. 32.

It is a constant tradition among the vulgar in this
part of Yorkshire, that . . . they were whipped over
our Cliff by Lady Hilda with a certain holy or
magical wand ; when losing their heads by the fall,,
they were afterwards at her fervent prayer, converted
into stones and assumed the figure we now find them
in. But enough of this ; let us now proceed. — CHARL-
TON, pp. 353, 354; POLY-OLBION, Song 28; MaRMION^
Canto ii.

Thunner-bolts, the petrified remains of a kind of cuttle-
fish in the Whitby lias, resembling tubes of various lengths
and thicknesses tapering to a point. These are thunder-
bolts, we are told, that have fallen in former times ! and like
the British flint arrow-heads are applied to the cure of
disordered cattle. See Awf-shots [Leechcraft, pp. 181,
182]. The fossil bones of the Saurians in the same strata
belong to the angels who were cast out of heaven for
their rebellion ; while the elephants' teeth met with in this
part, are those of the mythological giants. The nodules
or globular stones yielded by the same shale, are balls
which have fallen to the earth from heaven's (perhaps
Miltonic) artillery. They are sometimes found in couples,.

Fossils. 1 5

linked in the bed by bars of their own or a similar material,
like chain-shot. — Robinson, p. 199.

Haggomsteeans, Adder steeans, or Hooaleysteeans. The
first three names belong to the perforated fragments of
the grey alum shale found on our beach, the round holes
being viewed as the work of the shell-fish called the ' borer,'
though tradition assigns the punctures to the sting of the
adder. As Mucky stones' they are hung to the street
door key for prosperity to the house and its inmates, as
the horse-shoe is nailed to the entrance for the same
purpose. Suspended in the stables, as are also the holed
flints that are met with, ' they prevent the witches riding
the horses,' and protect the animals from illness. Holy
stones are those artificial formations connected with the
oracular ceremonies of past ages ; and it is recorded that
one of these uprights called the Needle, stood in the
vicinity of the west pier at Whitby, through the eye of
which rickety children were drawn in order to strengthen
them ; a custom practised in some parts to this day.
Lovers also pledged themselves by joining hands through
the hole, especially in the case of young mariners bound
on their voyage ; and when the holes were large enough,
people crept through them ' so many times ' to cure pains
in the back! — ROBINSON, pp. 85, Z6.

TREASURE.

Addleborough. — Tradition tells of a giant who was once
travelling with a chest of gold on his back from Skipton
Castle to Pendragon ; while crossing Addleborough he felt
weary, and his burden slipped, but recovering himself he
cried

' Spite of either God or man,
To Pendragon Castle thou shalt gang ! '

when it fell from his shoulders, sank into the earth, and
the stones rose over it. There the chest remained, and still

1 6 Folk- Lore of Yorkshire {N. Riding, etc.),

remains, only to be recovered by the fortunate mortal to
whom the fairy may appear in the form of a hen or an
ape. He has then but to stretch forth his arm, seize the
chest, and drag it out, in silence if he can, at all events
without swearing, or he will fail as did that unfortunate
wight, who uttering an oath in the moment of success, lost
his hold of the treasure, and saw the fairy no more as long
as he lived. — White, p. 246.

On the south bluff of Addlebrough is an immense
cairn, and under a large heap of stones, called Stone Raise,
there slept in peace, for centuries^ a chieftain of the old
Celtic race; but tradition reported that vast wealth was
hidden in the ' Golden Chest on Greenbar ' as the spot
is called, and so for either curiosity or greed of gain, the
ancient chieftain's resting-place has been rudely dis-
turbed.— BoGG (2), p. 171.

Treasure suspected in barrows, see Atkinson^ pp. 139,
140.

Guisborough. See under Place, &c., Legends; Stib-
terranean Passages, p. 394.

Harmby. Half a century ago there stood an antique
residence at the bottom of the village, known as the Manor
House ; adjoining was the Chapel of All Saints. There is
a story handed down by our fathers for many generations,
of a wealth of buried treasure in this vicinity ; let us hope
some native of the village will in dreams ere long have the
treasure located. — BoGG (2), p. 105.

On Hertay opposite to Helagh is a large barrow of stones
and gravel, which has been imperfectly opened, and of
which tradition reports that it contains an iron chest filled
with money. This affords some encouragement to a farther
search, as we have seen that a similar tradition in the
parish of Romaldkirk had previously attached to a place

Treasure. 17

where a valuable deposit of old English coin was really-
found. — Whitaker, vol. i., p. 315.

Middleham — William Hill. South of the castle is
* William Hill,' Ghilpatric the Dane's Fort, round which
tradition fables, whoever shall run nine times without
stopping, will find a door open in the mound, which will
admit him to marvellous treasures. But this feat has
never been attempted ; simply because it is physically im-
possible to say nothing of the absurdity. — COOKES, p. 99.

Pickhill — Picts' Hill. There is a large mound at Pickhill
called Picts' Hill. A recent excavation led to no other
result than proof of artificial construction. — LONGSTAFFE,
p. 50.

Mother Shipton is said to have prophesied that Pickhill
would never thrive till a certain family became extinct, and
Picks, or Money Hill, cut open. Once upon a time, an old
'man dreamed that there was an archway in it containing
a black chest, locked with three locks, and containing the
money which gave the name. Well, the family did become
extinct in 1850, and Money Hill was cut open in 185 1.
And in this manner. The Leeds and Thirsk Railway
came up to it ; and though it naturally formed part of
its embankment, and the line passes over it, the directors
ordered it to be cut open. The old man, the dreamer, was
still alive, and pointed out the spot wherein the archway
lay. The men of the rail riddled and cut through
the mount in all directions, but their exertions were
mocked, and nothing was found save in the foss, where
portions of tile and a small brick, vitrified on one side, and
fragments of urns, and a carved and perforated piece of
thin iron, like the crest of a helmet, were discovered.
— LONGSTAFFE, Preface^ p. x.

Nr. Thimbleby Banks, north of Silton. At a small farm-
stead immediately in the plain below, called Nunhouse,

1 8 Folk- Lore of Yorkshire {N. Riding, etc.).

tradition says there is a bull's skin full of gold hid in the
earth.— Grainge, p. 327.

Thoresby. Some fifty years ago, a young servant girl
living on a farm at Thoresby, dreamt on more than one
•occasion dreams with which she was much impressed.
The subject of the dreams was a large treasure buried
in the earth at a certain place on the farm. At length she
went and dug there, and found a bronze vessel containing
a great quantity of coins, many of which she distributed
amongst her acquaintances and friends. On hearing of the
discovery of the coins, the lord of the manor made claim to
them. The young woman having disposed of most of
them, became so terribly frightened about the conse-
quences, that she fled from Thoresby and never returned.
There are people in this district possessing bronze coins,
given to them or their friends by the young woman from
this treasure trove. — BoGG (2), p. 142; (3), p. 241.

See also under PLACE, &C., LEGENDS ; Upsall Castle,
pp. 408, 409.

Richmond Castle. The station of the chamberlain, is the
Golden Tower, or Gold Hole, being so named from a
story of treasure having been found in it. Some years ago
an excavation was made to find either an entrance to it
from the court, or more gold ( — professedly, of course, the
former;) but it is remarkable that no such doorway could
be discovered, though the hole was about six yards deep. —
JLONGSTAFFE, pp. 7, 8.

BRIDGES.

Filey Brigg. Some time ago a woman told me that
-when she was a child they used to tell her this was " the
devil's Brigg — that he made it ! " — Shaw, p. 92.

See also under Animals ; Haddock, p. 73.

Hell Gill Beck, and Hell Gill— or Devil's Bridge. The
western boundary of High Abbotside is formed by the

Bridges, 1 9

Hell Gill Beck which separates it from Westmoreland. . . .
According to popular belief the gill was so called from its
fancied resemblance to the bottomless pit. . . . The ravine
is crossed by a bridge of ten feet span resting on perpen-
dicular walls of rock. . . . Beneath this bridge is a lower
one which tradition avers was the work of his satanic
majesty and is called the Devil's Bridge. — BULMER, p. 334.

Not far from this bridge is a heap of stones which
according to . . . tradition are what was left of the
apron full which his majesty had brought to build the
bridge with. . . . There are no stones of the kind near.

Wensleydale, p. 4.

The natives tell us that when the archfiend built the
first bridge, the straps of his apron . . . broke as he was
flying heavy laden from the mountain crest and the
apron and its contents fell into the Eden with such force
that it formed the 'Kail Pot,' a seething cauldron of
fabulous depth. — BOGG (3), pp. 193, 194.

Cf. Wade's Wife, ante, p. 9.

Kilgrim Bridge. Regarding the building of this bridge
is the following curious legend. Many bridges having
been built on this site by the inhabitants, none had
been able to withstand the fury of the floods until his
* Satanic Majesty ' promised to build a bridge which
would defy the fury of the elements, on condition that
the first living creature who passed over should fall a
sacrifice to his * Sable Majesty.' Long did the inhabitants
consider, when the bridge was complete, as to who should
be the victim. A shepherd, more wise than his neighbours
owned a dog called ' Grim.' This man having first swum
the river whistled for the dog to follow, poor ' Grim ' un-
wittingly bounded across the bridge and thus fell a victim
to his ' Sable Majesty.' Tradition says, from this circum-
stance the spot has ever since been known as Kill grim-
bridge. — BOGG (2), p. 96 ; footnote (3), p. 274.

20 Folk- Lore of Yorkshire {N. Riding, etc.).

Kilgram Bridge. There is a local tradition respecting
the building of Kilgram Bridge, or the Devil's Bridge as
it is sometimes called. ... It was built by the Evil One
'' all in one night " except one stone, and that one stone
is wanting yet, according to the tale — no person, we
suppose being found daring enough to finish a building
erected by his satanic Majesty.

Whellan, vol. ii., p. 453, note.

WAYSIDE CROSSES.

On the Yorkshire side were Lartington, Cotherston,
Rumbaldkirk, Mickleton Lonton, Holwick ; — in Lunedale,
Laithkirk, Kelton, Stackholme and Arngill Crosses ; and
going to these sites, the remains of some of them may be
seen and traditions of others heard. The pedestal of one
is still extant near Doe Park, in a field adjoining the high-
way on the south. At the top of Ghestwick, near Wildon
Grange the remains of another may be seen built in the
wall on the north side of the road. The pedestal is broken
in two right through the middle. ... At Mickleton, tradi-
tion points out the site of the High Cross ; but every vestige
of the structure has disappeared. The local name Cross-
thwaite may indicate a wayside guide formerly on the old
Holwick road. The site of the cross at Holwick is still
pointed out at the west end of the village, by the name
of Cross House. As for Laithkirk nothing of the cross of
1610 remains, as far as is known at present, nor of that
which stood at Stackholme. At Grains-o'-beck near Arngill,
however the pedestal of Speed's Cross still exists, in its
original position on Cross Hill. A large stone has occupied
the place of the ancient shaft for many years, certainly more
than sixty. The dalesfolk relate how about that time one
of Lord Strathmore's tenants removed this shaft to set it
up as a gate post, and was ordered by his Lordship to take
it back again and replace it exactly as he found it. Nothing

Wayside Crosses. 21

is known of the site or remains of the wayside cross in
Kelton, set down in the map of 1610. . . . The Crosses
were useful as marking the stages in a funeral procession
to the parish church. When the cross had a calvary, the
corpse wrapped in a shroud, was placed on one of the steps
while the bearers took a little rest. It is not improbable
that the name Ghestwick, that is the habitation of ghosts,
arose from the circumstance of resting corpses on the
calvary of a Cross formerly there. — FiTZHUGH.

Fulford. There is a local tradition which says that the
base of a mediaeval cross which still remains half way
between Fulford and York, about a mile and a half to
the south of the city, was used as a place of meeting
between the townsfolk and country people during the
Plague in 1665. We know that it was so used during
the cholera in 1833. Those who had market produce to
dispose of placed their goods on the steps of the cross,
and the purchasers, in their turn, laid the money upon it,
so that none needed to touch the other. — FLORENCE
Peacock, N. & Q., 8th S., vol. x., p. 52.

Sand Hutton. Near the footpath leading from this village
to Thirsk, at a point where the three townships of Sand
Hutton, Carlton Miniott, and Thirsk meet, stands ' Sand
Hutton Cross ' which consists of a block of stone as a
pedestal about four feet square, and nearly the same in
thickness : into this is inserted a shaft or pillar of stone,
about nine inches square by three feet in height. From
its situation it is probably a boundary stone. . . . The
busy tongue of tradition however, reports that at some
unknown period, the town of Thirsk was ravaged by the
plague, and the market was held in the open fields, and
that this cross was erected at that time. — Grainge, p. 155.

Marske-by-the-Sea. A portion of a sepulchral cross, or
rude monument, [is] now in the village. There is a tradi-

2 2 Folk- Lore of Yorkshire (A^. Riding, etc.).

tion that the cross, of which this stone forms a part, was
erected more than two centuries ago, when the plague
having nearly depopulated the town of Guisbro', the market
was consequently removed hither.

Whellan, vol. ii., p. 805 and note.

Whitby. [In Love Lane about \ a mile from Whitby]
the Wishing Chair will be seen . . . being a rudely cut
chair in stone. The popular belief is that those who,
closing their eyes and divulging it to no one, ' wish ' for
any reasonable desire to be fulfilled, the same is sure to be
gratified. — HoRNE, pp. 109, no.

SITES.

Coverham Abbey. There we are told . . . the pious
benefactor was much perplexed as to where the Abbey
should be built, but at length the difficulty was solved by
the appearance of the Blessed Virgin herself, who not only
indicated . . . the exact site for the new monastery but
also described its shape and character even to the kind of
garments its inmates were to wear. — SPEIGHT, p. 303.

Easingwold. Tradition relates that the church was
originally projected to have been built in the centre of the
market place, now forming the circus behind the shambles,
where the materials were collected ; but that during the
night they were removed by invisible agency, to the site at
present occupied by the edifice ! — GiLL, p. j6, note.

Hinderwell. The church was intended to be built in
this field [Chapel-hill] ; but, according to tradition, all the
stones laid during the day were conveyed away by invisible
powers during the night, to the place where it now stands.

Ord, p. 296, note.

Leake. A legend exists which accounts for the situation
of the church. It was the intention of the builders to erect

Sites. 23

it on the top of Borrowby Bank, a commanding eminence
half a mile west of its present position, where it would
have formed a very conspicuous object to a great extent of
country. Materials were accordingly carried thither for
that purpose ; when strange to say, whatever was carried
there in the day time was removed by supernatural means
during the night, to the place where the church now stands.
This settled the matter, and the church was built in its
present situation. — Grainge, p. 253.

Marrick. We were musing to ourselves as to the
singularity, to say nothing of the inexpediency of building
a church [for Marrick] half a mile from the village, with
only one house contiguous to it when we overtook a
middle-aged man . . . [by him], we were informed that*
according to old traditionary stories, the church was three
times attempted to be built on the hill top near to the
village, but that the next morning the masonry was
removed to the side of the Swale and that, as the fates had
decreed the present site as the place for the church, nothing
else remained for the architect but to acquiesce in their
decision ! and our informant seriously told us the church
was built there in consequence ! — ROUTH, p. 50.

Marske-by-the-Sea. Years ago, when the old church at
Marske-by-the-Sea was condemned, and a new one about
to be built, it was decided to pull down the old structure
and use the stone for building the new. . . . Part of the
old building was razed, and the stone carted to the new
site. . . . Next morning when the men returned to their
work, what was their surprise, and the amazement of every
one else, to find the old church whole again. . . . Every
stone had been brought back again and replaced in situ,
and the mortar which had been used to reset the displaced
stones was as shard and set as that of hundreds of years
before. This marvellous occurrence was duly reported at

24 Folk-Lore of Yorkshire [N. Riding, etc.).

head quarters. What the officials thought or imagined, is
not recorded ; they ordered the work to proceed, and even
set on more men to pull the old place down, so that on the
second day a considerable portion was carted away and
stacked on the new site ; but next morning the old church
was found to have been fully repaired during the night,
every stone having once again been brought back and
placed in its original position. Things were now looking a
bit serious. On the third day, however, work was resumed,
a portion again pulled down and cartel away, but this time
men were set to watch the stones and find out who came
for them. Now whether these watchers fell asleep — they
declared they did not — or whether in the darkness the
stones were all stolen away so quietly that they never
heard or saw anything . . . cannot be stated ; one thing
only is known — when daylight appeared every stone had
vanished, and again the old church was found to have been
restored, so perfectly that no one could tell that ever a
stone had been removed. Those in authority were bound
to admit that it was useless to contend further against
such a powerful and invisible opponent. ... It was the
hobman, assisted by others of his friends.

Blakeborough, pp. 205-207.

North Otterington. Near Thornton-le-Moor, in the parish
of North Otterington, there is a slight eminence, on which,
in all probability, stood at one time an ancient village —
though no trace of either the village or its name now
remains — except the designation of the adjoining fields
as 'the Tofts,' and the socket of an old cross known by
the degenerate name of ' Perry Trough.'

At this place, says legend, the parish church was to
have been erected. The stones were brought to the
spot, and the foundations laid, but during the night they
were torn up, and by invisible hands borne away for more
than a mile across the country to North Otterington.

Sites. 2 5

Several times were they brought back to the site during
the daytime, but as often were they again removed in the
night. At last the builders became weary of the process,
and erected the church at the place indicated at North
Otterington, where for nigh a thousand years it has stood
as the old parish church dedicated to St Michael. A
considerable portion of the building now standing is late
Norman, or transitional work, of the date of about 1120
A.D. Fragments of Saxon crosses have been found built
into the masonry. — PARKINSON, ist S., p. 120.

WELLS, POOLS, LAKES AND EIVERS.

Wells generally. The memory of the mythical gods
satyrs and nymphs of the ancient heathen times lingers
in a few, as in Thors-kil or Thors-well, in the parish of
Burnsall ; and in the almost universal declaration — by
which not over-wise parents seek to deter children from
playing in dangerous proximity to a well — that at the
bottom, under the water, dwells a mysterious being, usually
named Jenny Green-teeth or Peg-o'-the-Well, who will
certainly drag into the water any child who approaches
too near to it. — PARKINSON, 1st S., p. 202.

Nr. Appleton-le-Street. There is on the verge of Eas-
thorpe Wood, a copious and pure spring of water known
by the name of Holy Well, which tradition affirms to have
been much resorted to by the monks of Kirkham Abbey;
and even to this day, healing virtues are attributed to it.

Whellan, vol. ii., p. 850.

Great Ayton. Between the townes of Aton and Newton,
neere the foote of Roseberry toppinge, there is a well
dedicated to Saint Oswalde. The neighboures adjoyninge
have bin seduced with an opinion, that if the shirte or
smocke were taken of a sycke bodye, and throwne into

26 Folk- Lore of Yorkshire (A/'. Riding, etc).

that well, a certaine token might be gathered of his life or
death ; for if the shirte floated alofte yt denounced re-
covery to the partie, but in case yt sanke then there
remayned noe hope of health ; and to th' end that the
good saincte for his paynes should not sytt emptye-
handed, they teare of a ragge of the shirte, and hange yt
on the bryers thereabouts, whereof I have seene such
numbers as might have made a fayre shewe in a paper-
myll.— H. Tr., p. 429. f^^

Within this parish, at the northern extremity of
Cliffrigg-wood, and about two hundred paces to the east-
ward from Langbargh-Quarry, there is a copious spring
of clear water, called Chapel Well, which had formerly
a bath, etc. and was, till of late years, much resorted to
on the Sundays in the Summer months by the youth of
the neighbouring villages, who assembled to drink the
simple beverage, and to join in a variety of rural diver-
sions. . . . Near the well were the remains of several
buildings ; the foundations of which have . been lately
cleared away, . . . when at the same time the bath-house
was demolished, and the water conveyed by a drain to
some distance. From the vestiges of buildings, and the
name Chapel Well, it is probable that there was a
hermitage or cell near inhabitated by some monk, who
in the dark days of superstition, discovered and promul-
gated the virtues of its waters ; which, even in modern
times were esteemed very efficacious in curing lameness,

1 [The writer has possibly confused St Oswald's Well with Chapel
Well mentioned in the following paragraph. See Parkinson, 2nd
S., pp. 103, 104. A writer in Whitby Rep., vol. vi. (1830), pp. 95, 96,
knowing that the H. Tr. MS. in the Cotton Library was usually
spoken of in connexion with 'Julius' thus expresses himself 'I
think Julius the author [!] of this manuscript has not wrote from
observation and must have been but partially acquainted with the
country. There is a spring or well near the top of Rosebury which
I should suppose is the well alluded to. I do not remember having
seen any other, though I haye frequently been on the spot.']

Wells, Pools, Lakes and Rivers. 27

particularly when originating in rickets, rheumatism, and
similar complaints. — Graves, pp. 221, 222.

Caldbridge. St Simon's Well here was formerly held in
great estimation ; what its properties were is unknown.

Hope, p. 205.

Cropton. The well is seventy-seven yards deep, and the
water from it is considered of the finest quality for drinking
purposes that can be found far or near. . . . The church-
yard contains . . . the far-famed Cropton Cross, on which
is the following doggerel rhyme

On Cropton Cross there is a cup,

And in that cup there is a sup ;
Take that cup and drink that sup

And set the cup on Cropton Cross top.

— Malton Messenger.

Hope, p. 194.

Egton. Near the village is Coldkeld Well, supposed to
possess the virtue of strengthening weakly children.

Whellan, vol. ii., p. 826.

Grinton. A curious cavern near the mouth of a small
rivulet, at the bottom of which is a deep pool of water,
formed by water running from the rock ; it is known as
' The Fairy's Hole' now, but in more ancient times it bore
the appellation 'Crack Pot' — HoPE, p. 179.

Hart Leap, Hauxwell Moor. Close by the road across
Hauxwell Moor, is Hart Leap Well; celebrated by tradition
and Wordsworth. The legend runs, that very long ago,
after a chase of extraordinary duration and speed, in which
both horses and hounds dropped one after another, the hart
— an animal of unusual strength and beauty — and a single
horseman alone remained. Worn out at last the exhausted
creature gave three almost supernatural leaps down the
declivity, and dropped dead beside this well.

2 8 Folk- Lore of Yorkshire {N, Riding, etc.).

These stones, records of three astonishing leaps, re-
mained conspicuous till very lately, but are either removed
or concealed by a recent wall. An old withered tree over-
hangs the spring, which is nearly choked up ; its presence is
however conspicuous; the emerald hue of the grass con-
trasting strongly with the deep brown colour of the heather
around. — COOKES, pp. 120, 121.

There is still a tradition similar to that mentioned by
Wordsworth in the second part of his poem, that the place
is accursed, and that no animal —

'Will wet his lips within that cup of stone.'

Fletcher, vol. ii., p. 338.
See Hart Leap, p. 6.

Hinderwell. Hinderwell, or more properly Hildas-well,
is so named from a beautifully clear, limpid, and abundant
well in the churchyard, dedicated in ancient times to the
lady St. Hilda of Whitby.

According to tradition, the Lady Hilda had a chapel
here, belonging to Whitby Abbey, and after her death
the well was accounted, like the lady herself, to possess
remarkable virtues. — Ord, p. 293 and p. 294, note.

[Hope's statement (p. 195) that "On Ascension Day
the children of the neighbourhood assemble here carrying
bottles containing pieces of liquorice which they fill at
the well. Hence Ascension Day is frequently termed
Spanish-water Day" lacks local confirmation.]

Nr, Hurst. The Roan Well is a mineral spring, which
rises in a small and desolate glen, two miles west of Hurst
in the parish of Merrick [Marrick], Yorkshire, and runs
through a rich mining country into the river Swale. . . .
From time immemorial it has been the custom of the
neighbouring villagers to assemble in this wild place on
Trinity Sunday and to celebrate the anniversary of a
murder, the particulars of which are hidden in the

Wells, Pools, Lakes and Rivers. 29

obscurity of ages ; at which ceremony tea-drinking and
story-telling form the prominent feature of the afternoon
but the evening concludes with the usual occurrences of
intoxication and fighting. — G.A.W. Preface.

[The legend given by G.A.W., pp. 9, 10, 11, is to the
effect that one Trinity Sunday the guardian fiend of the
spring seized and slew a traveller, and that with his
blood the water was stained, and thence called Roan.
The people prayed for his soul, and the Blessed Virgin
■came and dipped her foot in the well, which forthwith
became a fount of health.]

Nr. Kettleness. As some springs were patronised by
saints, others were deemed the resort of fairies, particularly
Claymore well, near Kettleness, where, according to
report, the fairies, in days of yore were wont to wash
their clothes, and to bleach and beat them : and on
their washing nights, the strokes of the battle-door were
heard as far as Runswick ! — YoUNG, vol. ii., p. 882.

Marston. The well in one of the cottage-gardens, in the
village of Long Marston, is yet known as ' Cromwell's Well.'
Here his Roundhead followers quenched their thirst before
the battle, on the hot July day, and hence the village
maidens bore the cooling draughts, in their milking-pails,
to those who remained in martial array on the neighbour-
ing hill-top.— Parkinson, ist S., p. 194.

Middleham. A spring which rises not far off, [the
Church] is named St Alkelda's Well. The water of this
fountain was accounted beneficial for weak eyes, and the
writer knew a Protestant lady, who died not long since at
an advanced age, who, in early youth, was accustomed to
repair to it every morning and who received much relief
from its strengthening qualities. — Barker, p. 18.

See under ETYMOLOGY : St Alkelda, p. 442.

30 Folk' Lore of Yorkshire [N. Riding, etc.).

Mount Grace, nr. Northallerton. At a short distance from
the south-east corner of the ruins, just within the wood, is
the Well which supplied the priory with water : it is walled
round and covered with a neat dome of hewn stone. It is
called St John's well by all but young ladies, who call it
the wishing well\ and a source of amusement it is to them
to thrust pins through ivy leaves, throw them on the water,
and then utter the wish most dear to the heart. . . .
The first time we visited the ruins we saw many of the pin-
stuck leaves in the water; there had been a pic-nic or social
party in the priory during the day. — Grainge, p. 348.

Moxby. About a mile distant from the nunnery, at the
corner of the wood called St John's wood, was formerly
an ancient building, consisting of a small dome of stone and
brick, over a spring, well known in the neighbourhood as
* Saint John's Well.' There is still discernible the remains
of a causeway leading from the nunnery in the direction of
this well. The water is reported to possess medicinal pro-
perties, and there is a large and convenient stone cistern
built on the east side, into which the water is admitted for
the purpose of bathing. It was much resorted to in the
days of superstition, and there are still remains of stone
steps for the more easy descent thereto. Near the mouth
which admits water into the bath is a large stone called
the wishing stone, and many a faithful kiss has this stone
received from those who were supposed never to fail in
experiencing the completion of their desires, provided the
wish was delivered with full devotion and confidence.

Gill, pp. 419, 420.

Newton Dale, Pickering. A small pool at the foot of the
scar [Killingnoble] is called 'Newton Dale Well,' and a
fair was long held here on Midsummer Sunday to which
all the people in the district resorted, in order to perform
certain ceremonies which ensured them ' the blessing of the
well.' — Murray, p. 210.

Wells, Pools, Lakes and Rivers. 31

There was once an annual Sunday fair at Newton Dale
well. — Young, vol. ii., p. 882.

Rosebury Topping. Out of the toppe of a huge stone
neere the toppe of the hille drops a fountaine which cureth
sore eyes, receavinge that vertue from the nninerall.

H. Tr., p. 410.

To this fountain (still a small spring trickling from an
arched rock, deeply embedded in the northern part of the
hill, and surrounded with thick sedges) a very ancient
tradition is attached. . . . The legend runs, that previous
to the Conquest, a Northumbrian princess, dreaming that
her son Prince Oswy would perish on a certain day, con-
sulted the augurs for the interpretation of her dream.
After a long deliberation and careful examination of the
stars, they pronounced the vision to be true, and that on
the day intimated, Prince Oswy would meet his death by
drowning. The princess, with the intention of baffling the
prophecy, ascended Rosebury, thinking that on a lofty
isolated mountain, remote from pools, brooks, or rivers, it
was impossible this misfortune could befall him. Wearied
with her journey and the heat of the sun, she, on reaching
the summit, fell into a profound slumber. Meantime the
youthful prince, attracted by new and pleasing objects,
wandered away from his mother, and at length reached the
spring already named. Whether stretching across for some
wild flower, or allured by his reflection in the water, or falling
into the pool by accident, is not related ; but certain it is,
that when the princess awoke, she traced her son to the
fatal spring, and found him drowned. . . . What renders
this tradition more remarkable, is its corroboration by a
similar legend at Osmotherly, a small village outside the
western confines of Cleveland. — Ord, pp. 422, 423.

N. & Q., vol. ix., pp. 152, 153, fgives an old popular
doggerel account.

See also under Etymology : Osmotherley, p. 445.

32 Folk- Lore of Yorkshire (N. Riding, etc).

Scrafton. East, On the banks of the Cover [near Cover-
ham] we find St Simon's Well ; a spring formerly used as
a bath, but now choked up. The country people asserted
that St Simon the Apostle is buried there ; an evident
mistake. It is however possible that some holy martyr
of that name . . . may have suffered during the Danish
persecution. The place is . . . noticed in some verses
descriptive of Coverdale written fifty years ago by .
the Rev. James Law. . . .

And still one day, in honour of the saint

In feasting yearly, through the dale is spent'

The latter characteristic is still quite correct.

Barker, p. 145.

Nr. Swarthoue Cross. A large spring or well near Swart-
houe Cross where she [St Hilda] often used to resort when
young, afterwards assumed her name. — Charlton, p. 32.

Walton parish. One mile and a quarter south of Walton,
was the ford by which the Romans crossed the Wharfe. After
crossing the river, the old road leads northwards, and is
now called Rudgate ; near by is St Helen's, or the Wishing
Well, which is often visited by young men and maidens.
The well, or perhaps the apology for one, for there is
scarcely any water, is to be found in a clump of trees near
the river. Hanging on the roots of the trees, are some
scores of gewgaws left by anxious lovers, who suppose the
well holds some subtle efficacy or charm. Here formerly
stood a chapel, dedicated to St Helen. — BOGG, p. 74.

All but the most callous must feel themselves in a
natural temple in Chapel Wood, Rudgate, standing before
that fine witch elm at the foot of which there once sprang
the sacred well. The tree's twigs are bedecked with
innumerable and varied mementoes of believing visitants —
rags and tatters, white (once), grey, black, multi-coloured, —

Wells, Pools, Lakes and Rivers, 33

some recent, and others weathered almost to the final warp
of decay. These offerings of shreds and patches are what
the West-Yorkmen call memaws — trifles of a personal
character, yet each meaning much, like the widow's mite.
Some of these offerings are more pretentious ; a bit of lace
here, the silk tassel of a sunshade there, and even one bole's
larger arm, accessible only to a climber, possibly some
young male gipsy, has had its thirty-inch girth encircled,
symbolically, and badge-like, with a ribbon or band of some
blood-red material. There are veritably hundreds of these
bedizenings, affixed and renewed surreptitiously (probably
before sunrise), according to an unwritten law, for none
are ever caught in the act ; and yet during the summer
months a careful examiner may detect, almost weekly,
evidence of shy communicant with the ghostly genius of
the grove. This offering, for instance, looking very like a
half-foot of stockingette garter, is new since last one passed
this way ! And all these votive offerings are off the very
body of some one. . . . As to the ritual, fear or shame
makes it impossible to obtain much reliable information.
Pieced together and codified, fact and hearsay testify as
follows. The visitor to the grove, before rise of sun, has
to face the tree, to detach from his or her own person some
piece of garment, to dip it in the well, and having knotted,,
or whilst hanging the fragment to any convenient twig
of the witch elm, is to breathe a "wish," telling no one
what that wish may be ; these conditions strictly observed,,
what is desired shall come to pass ! There is, however,
an idea current, that May or the spring season is the most
propitious for making offerings ; and, in consequence,,
some connection with the Roman Floralia or the Well-
dressings of Derbyshire, has been suggested by orthodox
antiquarians of the neighbourhood. But this may be only
an overlay, for it is to be noted that the persons who, in
the secret and underhand fashion described, avail them-
selves of the special opportunity of ragoffering, by no

34 Folk- Lore of Yorkshire {N. Riding, etc.).

means limit themselves to a particular month ; perhaps
even not to a day or hour. — Temp. Mag., January, 1900,
pp. 266, 267.

See also Trees and Plants, p. 54.

Whitby. Ragwells, certain springs in this neighbourhood,
once the resort of invalids. If the shirt or the shift
thrown into the water happened to float, it intimated
recovery ; but if otherwise it was a sign of death. This
kind of divination probably gave the name to the wells.
To cure sore eyes wash them with the water of a spring
that flows south! — ROBINSON, p. 150.

Witton Fell, nr. East Witton. Almost on the summit
of the fell is a beautiful spring designated Cast-a-way
Well. . . . There is another spring on the fell, called
Diana's Well. . . . This fountain is considered so pure
that a very old rhyme is still current :

' Whoever eats Hammer nuts, and drinks Diana's water, (pronounced
watter)
Will never leave Witton, while he's a rag or tatter.'

The Hammer woods contain excellent nuts and the
Witton people are proverbial for their attachment to
their native place. — Whellan, vol. ii., p. 450, note
[from Barker, p. 10].

York. Castle. — Near this staircase, is a deep draw-well
of excellent water, which Drake says was " choaked up "
at the time when he wrote, but which is now open
and is not less than fifty or sixty feet in depth. It
has a wooden frame round the top, and a roller for
drawing water, but no rope.

Hargrove, vol. ii., p. i., p. 255.
This, when sounded in 1879, was only 12 feet deep.
Twyford and Griffiths, p. 33.

Wells, Pools, Lakes and Rivers, 35

[One who had visited York Castle told the compiler
that his guide said : " Oliver Cromwell threw three
thousand Jews down this well and if you drop a stone
in it you will hear it strike upon their bones."]

New Walk. — An erection called 'The Well House'
in which is a remarkably fine spring much used as an
excellent eye-water. — STRANGERS' GuiDE, p. 178.

Minster Crypt. — There is a draw-well with a stone
cistern in the eastern part of the crypt of York Minster
where King Edwin is said to have been baptized in 627.

Hope, p. 174.

Zouche Chapel (Minster'). — At its S.W. angle is a draw-
well called ' St. Peter's Well,' ' of a very wholesome clear
water, much drunk by the common people.' — Torre.

Murray, p. 54.

[In addition to the foregoing, the following wells deserve
to be mentioned because of the inherent interest of their
names, although as a rule no definite tradition concerning
them has been obtained.

Aislaby, Whitby. St. Hilda's Well. Whellan, vol. ii.,
p. 821.

Arden Hill, Northallerton. Nun's Well. Grainge,
p. 321.

Burneston, Bedale. St. Lambert's Well. Whitaker,
vol. ii., pp. 121, 126.

Cawthom, Pickering. The Roman's Well. Whellan,
vol. ii., p. 91 1.

Crathome, Yarm. A holy- well just outside the church-
yard. Atkinson, p. 235.

Harmby. The Fairies' Well. Barker, p. 12.
Kirklington. St. Michael's Well. Whitaker, vol. ii.,

p. 157.
Lastingham. Cedd's Well. MURRAY, p. 208.

36 Folk- Lore of Yorkshire {N. Riding, etc.).

Liverton, Loftus. A 'halikeld just through the church-
yard.' Atkinson, p. 235.

Melmerby, Nr. Spring called Halikeld which has given
its name to the Wapentake. Arnold-Forster,
vol. ii., p. 410.

Ricliinond. Nun's Well. Whellan, vol. ii., p. 37.

St. Osyth's Well. Whitaker, vol. i., p. 102.

Scarborough Castle. Our Lady's Well. Whellan, vol. i.,
p. 700.

Skelton (Cleveland). Cawdkell Well. H. Tr., p. 420.

Snainton. Well where St. Paulinus is said to have

baptized. Hope, p. 206,
Thirsk. Lady Well. Thirsk, p. 66.

Uckerby, Scorton. St. Cuthbert's Well or Cuddy Keld.
Whellan, vol. ii., p. 363.

Well, Masham. St. Michael's Well. Whellan, vol. ii.,
p. 385. Called Mickey, or Mickel Well. BOGG (3),
p. 293 ; and the South Wester. Whitaker, vol. ii.^
p. 78.

Winton, Northallerton. St. Thomas' Well. Whellan,
vol. ii., p. 335.

York, (nr. Hungate). Holy-priests' Well. DRAKE, p. 312.]

Bishopdale. [About two miles from Thoralby], is a dark
pool of water, the depth of which, the natives tell us, is
immeasurable ; this is named the ' Devil's Hole.'

BOGG (3), p. 282.

Gormire. The traditions respecting it, are, that this awful
abyss was produced by a tremendous earthquake, which
ingulphed a populous town, and its secure inhabitants, in
a moment of unexpected calamity, leaving behind it a body
of waters unfathomable. The same authority declares that
the tops of houses, and the desolate chimneys are sometimes

We lis y Pools, Lakes and Rivers. 37

visible to the astonished eyes of the stranger when embarked
on its mysterious surface.

' There is a magnet-like attraction in
These waters, to th' imaginative power,
That links the viewless with the visible,
And pictures things unseen.'

That magnet-like attraction, is felt by those who swim
across the lake, some of whom declare it to be most diffi-
cult to accomplish, but the why or the wherefore they
cannot tell. It is surrounded by mountains, having on
one side the foot of Whitestonecliff, and on the other
the foot of Hood, yet the waters are not stagnant but
beautifully clear. There is a recess on the side near the
cliff, where the waters find egress amongst the rocks. The
grand-dames relate that a goose possessed of more courage
than discretion, penetrated this dark track of the waters,
and made its exit near Kirbymoorside, stripped of all its
feathers.

The centre of the lake is commonly believed to be
bottomless, as various parties have tried to fathom it but
without success. Gormire, like other places of a similar
nature, is not without its metrical romance. Believing it
to be bottomless they conclude its waters can never be
dried up, and the following quaint lines are in the mouths
of the villagers,

' When Gormire riggs shall be covered with hay,
The White Mare of Whitestonecliff will bear it away.'

. . . The lake is the property of Sir George Wombwell
Bart, of Newburgh Park and it is a singular circumstance,
that the lake only belongs to Sir George, without any of the
adjoining land. — GiLL, pp. 233, 234.

Simmerwater. There is an old legend connected with
Simmerwater, of which the following is the substance : —
Previous to the year of grace 45, there existed a large
and populous City, which stood upon the exact spot now

38 Folk- Lore of Yorkshire {N. Riding, etc.\

occupied by the lake, then but a small mountain rivulet.
To this City, a wayfarer, who is variously said to have been
an Angel, St Paul, Joseph of Arimathea, or Our Saviour
himself in the form of a poor old man, came, and solicited
in vain the alms of every citizen. Being- scornfully repulsed
by all, the stranger took his course eastward, down the vale,
to the hut or cottage of an aged couple, poor and mean,
and there he readily obtained the best morsels the house
afforded, viz., a little bowl of milk, some cheese, and an
oaten cake. Beneath their roof was his dormitory for the
night, and on the morrow he bestowed on them his blessing.
Being ready to depart, he turned his face to the west — to
the * Sodom of Wensleydale ' — and uttered his malediction
against the ill-fated City :

' Simmer-water rise, Simmer-water sink,
And swallow all the town save this lisle house,
Where they gave me meat and drink.'

No sooner was the sentence uttered than it was executed ;
the earth made a hissing noise, the stream overflowed its
bounds, and the City was no more. The poor charitable
couple soon became the richest people in the vale, and the
blessing descended to their children's children for many
generations. — Whellan, vol. ii., p. 403, note.

Unto this day the natives tell us that the roofs of the
buried city are ofttimes seen deep down in the limpid
waters. They also point to a hut still standing on the
south side of the lake as the dwelling place of the aged
couple who so generously relieved the stranger.

' And as the calm of evening falls
No sound from landward bringing,
Soft music's heard from hidden bells /

Deep 'neath the waters ringing.'

BOGG (3), p. 215, and p. 214.

Variant. A long time ago there was a village in
the North Riding of Yorkshire called Simmerdale, at one
end of which stood a church, and the house of a Quaker

Wells, Pools, Lakes and Rivers, 39

woman at the other end. It happened one day that a
witch came into the village, and beginning at the house
next the church, asked for food and drink, but her request
was refused. And so she went on from house to house
without getting either food or drink, until at last she came
to the Quaker woman's house. There sitting in the porch,
she was regaled with bread, meat, and beer. Having finished
her repast, she rose and waved an ash twig over the village,
saying :

* Simmerdale, Simmerdale, Simmerdale, sink.
Save the house of the woman who gave me to drink.'

When the witch had said these words, the water rose in the
valley and covered the village, except the old woman's
house. Simmer Water is now a peaceful lake, and on fine
clear days people in the neighbourhood fancy that they
can see down in its placid depths the ruins of the village
and church. . . . The legend was told me by a native
of the North Riding now resident in Sheffield.

Addy, p. 61 and note.

Cf. Lanquit, PLACE, ETC., LEGENDS, p. 4OI.

Whitby. Submarine Bells. A favourite story told in con-
nection with the abbey is one concerning its bells. It runs
thus : — The magnificent peal excited the cupidity of some
sea-roving freebooter, and landing with a sufficient force,
he extracted the bells from the sacred building and con-
veyed them on board his vessel. This desecration was
however, not suff"ered to go unpunished, for ere the vessel
had gone many miles she struck and foundered a short
distance from a projecting ridge of rock called the ' Black
Nab.' As a fitting conclusion to this we are told, that he
who dares on Hallowe'en to spend some time on the rock,
and call his sweetheart's name, will hear it echoed by the
breeze, accompanied with the ringing of marriage bells from
the sunken chime. — HoRNE, p. 13.

Variant. The abbey was suppressed in 1539 A.D.,

40 Folk-Lore of Yorkshire {N. Riding, etc).

and shortly afterwards dismantled. The bells were sold
and were to be conveyed by ship to London. They were
duly placed on board, and, amid the lamentation of the
people, the sails were unfurled and the anchor weighed.
But lo ! the vessel refused to bear its sacred burden. A
short distance it moved out into the bay, and then — on the
beautiful, calm summer evening — it quietly sank beneath
the waves; and there under the waters, at a spot within
sight of the abbey ruins, the bells still remain, and are still
heard occasionally by the superstitious, rung by invisible
hands. — PARKINSON, ist S., p. 29.

[In *The Buried Chime' (PHILLIPS, S. K., pp. 23, 24)
a third story is told. The gallant ship that brought the
bells

' for the abbey on the height,

Struck and foundered in the offing, with her sacred goal in sight.']

The Eure. The Eure near Middleham, is much infested
with a horrid Kelpie or water-horse, who riseth from the
stream at eventide, and rampeth along the meadows eager
for prey. — LONGSTAFFE, p. 96.

It is said that the kelpie claims, at least one human
victim annually. — Parkinson, 2nd S., p. 106.

The Ouse. If legends deceive not, any one who came
and threw five white pebbles into a certain part of the
Ouse as the hour of one struck on the first morning of
May, would then see everything he desired to see, past,
present, and to come, on the surface of the water. Once a
knight returning from the wars desired to see how it fared
with his lady-love : he threw in the pebbles, and beheld
the home of the maiden, a mansion near Scarborough, and
a youth wearing a mask and cloak descending from her
window, and the hiding of the ladder by the serving-man.
Maddened by jealousy, he mounted and rode with speed ;
his horse dropped dead in the sight of the house; he saw

Wells, Pools, Lakes and Rivers. 41

the same youth ascending the ladder, rushed forward and
stabbed him to the heart. It was his betrothed. She was
not faithless ; still loved her knight, and had only been to
a masquerade. For many a day thereafter did the knight's
anguish and remorse appear as the punishment of unlawful
curiosity in the minstrel's lay and gestour's romance.

White, p. 318.

The Tees. * Peg Powler,' the spirit of the Tees.

W. H., N. & Q., 8th S., vol. ix., p. 376.

It is well known to those who dwell upon the banks of
the Tees that the loud sounding river, in whose gorge the
depth of the water varies wonderfully, is inhabited by
a malicious sprite with long green tresses and an insatiable
desire for human life. The children of the district know
Peg Powler well and many an urchin lingering behind
the rest has run screaming after his companions at some
fancied turmoil of the water betokening the rising of the
sprite. There are vague tales of men beguiled to lonely
places in the stream and drowned beyond all hope of
rescue; and how then should little children save themselves
but by flight } Far down from the higher reaches of the
Tees . . . there are borne masses of white foam . . . and
these too bear the name of the sprite, being called ' Peg
Powler's suds.' — NORWAY, p. 170.

Witches had no power to follow their victim, if he or she
crossed running water, always provided they did so at
5ome point below the first bridge spanning its banks, other-
wise the crossing of water was of no avail.

Blakeborough (2), p. 36, as corrected by its author.

See also under WITCHCRAFT, pp. 153 and 168.

THE MOON.

Dealing with a New Moon. There seems to be a pretty
general belief throughout the country that it is unlucky

42 Folk-Lore of Yorkshire (N, Riding, etc.).

to look at the new moon for the first time through any-
medium except the atmosphere. I remember when I was a
boy often being asked if the new moon was visible through
the window, it being assumed that I had seen it in the
orthodox way by having previously beheld it outside the
house. Housemaids, in drawing down the blinds, would
shut their eyes if there was any chance of seeing it through
the glass. Curiously enough, however, outside they would
use a new silk handkerchief in order to see the moon
through it, and as many moons as they saw so many years
they supposed it would be before Hymen smiled on them.
This was in the North Riding of Yorkshire. — F. C. Birk-
beck Terry, N. & Q., 8th S., vol. xii., p. 352.

According to my experience, the belief has reference
only to the first new moon of the new year. — F. C. Birk-
beck Terry, N. 8: Q., 6th S., vol. v., p. 55.

For means of averting the evil see Blakeborough, p. 1 30.

The first new moon in the year is looked upon by the
fair sex with great adoration. The wishful maiden holds
up a new black silk handkerchief between her face and the
moon, which she must not have seen before, and looking
towards the regent of night thus pours out her petition : —

' New moon ! new moon ! I hail thee,
This night my true love for to see :
Not in his best nor worst array,
But in his apparel for every day ;
That I to-morrow may him ken,
From among all other men.'

Having finished this petition, she retires to bed backwards,
without speaking a word to any one, and if she can fall
asleep before 12 o'clock, her future partner will appear in
her dreams. — Ingledew, p. 344 ; YoUNG, vol. ii., p. 881.

See Blakeborougk, p. 129.

Besides bowing or curtseying to the new moon when
first seen, we hear the children of this maritime part

Tke Moon. 43

[Whitby] on moonlight nights, loudly reciting the
couplet —

' I see the moon and the moon sees me,
God bless the sailors on the sea.'

Turning the money in your pocket for luck when you first
observe the new moon, may be a general practice. . . .
When the new moon is first seen as a slight curve * laid on
her back,' it is said to denote a rainy month, her shape
being likened to that of a water-bowl. The moon's in-
crease or decrease was once supposed to affect the quantity
of marrow in the bones, as well as the size and flavour of
shell-fish ; cockles, with us, by the way, being said to be the
best when there is r in the month. Its effects upon moon-
lins or maniacs are credited, along with the full-moon
period for administering worm remedies. — ROBINSON, xiii.

When a halo with watery clouds gathers round the
moon, the seamen say there will be a change of weather,
for the moon dogs are about. — Edward Hailstone, N. & Q.,
4th S., vol. viii., p. 505.

See also under Magic and Divination, Weather Fore-
casts, p. 215.

There are persons who will not sow seed when the moon
is waning, because, in that case, they aver, the seed would
never germinate. — Stonehouse, p. 63.

ATMOSPHERIC EFFECTS.

Banishing a Rainbow. Boys in Yorkshire take two pieces
of stick and lay them on the ground, placing a small stone
at the end of each stick. This charm is supposed to cause
the rainbow to disappear. I have also heard of straws
being similarly used. — F. C. Birkbeck Terry, N. & Q.,
7th S., vol. X., p. 471.

Lightning. In this part of Yorkshire [Settrington] it is
considered prudent during a thunder-storm to leave the

44 Folk- Lore of Yorkshire {N. Ridings etc.).

house door open in order to enable the lightning to get out
if it should come in.

Isaac Taylor, N. & Q., 7th S., vol. vi., p. 9.

Names of Clouds. During a sojourn in the North Riding
of Yorkshire some months ago, I for the first time heard
certain forms of clouds designated 'Barbara and her
barns' 'hen scrattins' or 'scrahlins,' and 'fish-pots.*
" Barbara and her barns " were said to be a sign of stormy
weather, and were defined as a thick band of cloud across
the west, with smaller bands ( = *the barns') above and
below. ' Hen scrattins ' are light fleecy clouds, whilst
'fish-pots' are a kind of tub-shaped isolated clouds. —
F. C Birkbeck Terry, N. & Q., 6th S., vol. viii., p. 446.

Henscrats or Filly tails. — ROBINSON, p. 93.

Summer-colt. The seeming undulation of vapour near
the surface of the ground, or along the line of a wall, as on
a hot summer's day. — ATKINSON (2), p. 508.

Will-d'the- Wisp. If ever you are pursued by a Will-o'-
the-Wisp, the best thing to do is to put a steel knife into
the ground, with the handle upwards ; and the Will-o'-the-
Wisp will run round this until the knife is burnt up, and
you will thus have the means of escaping.

D. J. K., N. & Q., 4th S., vol. i., p. 193.

Here [Danby &c.] it is held, or was until lately, that
twining one's apron was a sure defence against the
mysterious power of attraction attributed to the Will-o'-
the-wisp. — Atkinson (2), 470, 471.

THE SEA AND SEA-FARERS.

" The cruel hungry Foam!' At Saltburne mouth, a small
brooke dischargeth yt self into the sea, which lyinge lowe
under the bankes serveth as a trunke or conduite to
convey the rumor of the sea into the neighbour feildes,
for when all wyndes are whiste, and the sea restes un-

The Sea and Sea-Farers. 45

moved as a standinge poole, sometymes there is such a
horrible groninge heard from that creeke, at the leaste
six myles into the maynelande, that the fishermen dare
not put forth, though thirste of gayne drive them on,
houldinge an opynion that the ocean, as a greedy beaste
rageinge for hunger, desyres to be sattisfyed with men's
carkases. — H. Tr. pp. 415, 416.

Call of the Sea.

For all that the sea keeps calling me,
I'll not die this bout, my lass.
Phillips, S. K., The Dying Wrecker, p. 50.

See also Afloat and A shore y p. 59 ; The Fisherman's
Summons y pp. 45, 46.

Merman at Skinningrove. Ould men, that would be
loath to have theer credytes crackt by a tale of a stale
date, reporte confidentlye, that sixty yeares since, or per-
haps eighty or more, a Sea-Man was taken by the fishers of
that towne, whome duringe many weekes they kepte in an
Guide house, giveinge him rawe fishe to eate, for all other
foode he refused. In steede of voyce he skreaked, and
shewed a curteous acceptance of such as flocked farre and
neere to visyte him ; fayre maydes were welcomest guestes
to his harbour, whome he would behould with a very
earneste countenance, as if his phlegmaticke breste had bin
touched with a sparke of love. One daye, when the good
demeanure of this newe gueste had made his hoastes
secure of his aboade with them, he privily stoale out of
doores, and ere he could be overtaken recovered the sea,
whereinto he plonged himself ; yet, as one that would not
unmanerly depart without takinge of his leave, from his
mydle upwards he raysed his shoulders often above the
waves, and makinge signes of acknowledging his good
entertainment to such as beheld him on the shoare, as they
interpreted yt, after a pretty while he dived downe, and
apeared no more. — H. Tr., p. 416.

46 Folk- Lore of Yorkshire {N. Riding, etc).

FISHERY FESTIVITIES.

Filey. Among the remarkable customs relating to the
Fishery, is the following curious one, which is probably
peculiar to Filey.

During the time the boats are on the Herring Fishery,
the junior part of the inhabitants seize all the unemployed
waggons and carts they can find, and drag them down
the streets to the cliff top ; there leaving them to be
owned, and taken away by their respective proprietors
on the following morning : this is carried into effect about
the third Saturday night after the boats have sailed from
Filey, under a superstitious notion that it drives the
herrings into the nets.

Previous to the fishermen setting out upon their ex-
pedition they send a piece of sea-beef on shore from
each boat to such of their friends at the public houses,
as they wish * weel teea ' ; this occasions ' a bit of a
supper' at which those who are going away and those
who stay meet to enjoy good cheer, heightened with
mutual good-will. The Sunday preceding their departure
is called Boat-Sunday^ when all their friends from the
neighbouring villages attend to bid them farewell.

Cole, p. 143 ; Hone, T. B., p. 733 ; Shaw, p. 8.

BEFORE, DURING, AND AFTER THE VOYAGE.

Filey. On going down to the sands to go off, if any
of the fishermen met a pig n<|thing could persuade them
to go to sea on that day, as such an event was con-
sidered a certain omen of coming disaster. A Filey
person informed me that, when a very little girl, she ran
into the house of her grandfather, an old fisherman, who
was engaged in baiting a line preparatory to the day's
fishing. On entering she said " Grandad, I've just
seen such a great pig run up our yard." Throwing the
half-baited line upon the floor, he exclaimed, 'out wi

Before, During, and After the Voyage. 47

thea, out wi thea, thou nasty hussey, thou's hindered mea
ganing to sea to-day' and sure enough all idea of doing
so was abandoned. To buy eggs after sunset was also
considered unlucky. Indeed such a thing was next to
impossible, as no one could be found daring enough to
sell them. A resident, well acquainted with this place,
told me that when a boy he used to visit an old lady
who *kept shop.' One night, being desirous to learn
whether there was any truth in the story about the eggs
he said, * could you let me have an &^g or two for my
supper.?' The horrified old dame replied, 'Drat thea,
get out o' me shop, Ah sail hev neeah luck to neet,
and I mun as weel shut up at yance.' Accordingly the
shutters were put up, and business suspended until the
following morning.

They had many curious notions as to what should and
should not be done on board the boats. Sometimes when
the nets were being ' paid out,' one of the men would
cut a slit in one of the pieces of cork attached to them,
and insert a coin in it. It is not uncommon even now
for some of them to do so. This is to show they can
pay for the fish. Whether it is old Neptune they have
to pay, or the acknowledgment is intended to satisfy
some other sea-deity or not I could never learn.

To have a pin about you was considered very foolish,
and if one were to go on board of a vessel belonging
to some of the ' old hands,' we should probably be
invited to "toss it overboard." They also thought it
unlucky to put their hands between the steps of a ladder
to reach a biscuit out of the bread-basket that stood
behind it, instead of reaching round it. To whistle was
also considered very wrong as it might "fetch up a
breeze." A local poet alludes to this superstitious notion
in the following lines : —

'A pleasant breeze on a fine moonlight night,
Then I began to whistle with delight.

48 Folk- Lore of Yorkshire {N. Riding, etc.).

The mate he heard and soon call'd out to me,
You must not whistle when you are at sea.'

Shaw, pp. 11-13.
See Blakeboroughy pp. 147, 148.

Scarborough. Fishermen when proceeding out to sea on
their business, lest it should prove ominous, will on no
account whatever utter a single word — but the whole
preparation as well as embarkation, is carried on in the most
profound and serious silence. Whatever may from accident
be necessary to express, is done by significant signs ; nor
does this water pantomime conclude, until they arrive on
the fishing ground.

A new ship is by no means suffered to go to sea on a
Friday — and both omens, and lucky, or unlucky days, are
not yet stricken out of the fisherman's traditional calendar.

SCHOFIELD, p. 123.

Sailors have a great objection to commence a voyage on a
Friday, even though the tide and wind may be exceptionally
in their favour. — Baker, p. 475.

/ No sailor will set out on a voyage if he finds his earthen-
ware basin turned upside down in the morning when he is
about to have breakfast. The boys sometimes turn their
basins upside down on purpose when they wish to have a
day's play.

T. T. Williamson, N. & Q., 4th S., vol. iv., p. 131.

Whistling at sea is considered by sailors to be un-
lucky, as it is commonly supposed to raise an unfavour-
able wind ; although we are told they sometimes practise
it when there is a dead calm. A whistling woman is
regarded by the seafaring population on the coast of
Yorkshire with especial dread ; and some years ago when
a party of friends were going on board a vessel at Scar-
borough, the captain created no small astonishment by
persistently declining to allow one of the party to enter

Before, During, and After the Voyage, 49

his boat. " Not that young lady," he said " she whistles."
By a curious coincidence the vessel was lost on her next
voyage. So had the young female set foot on it, the
misfortune, no doubt would have been ascribed to her.
On one occasion, when a sailor was asked what objection
there could be to whistling, he answered: — "We only
whistle while the wind is asleep and then the breeze
comes." — Baker, pp. 474, 475.
See also under Filey, pp. 47, 48.

Staithes. It is of frequent occurrence that after having
caught nothing for many nights, the fishermen keep the
first fish that comes into the boat and burn it on their
return home as a sacrifice to the Fates. All four-footed
animals are considered unlucky, but the most ill omened
of quadrupeds is the pig. If, when the men are putting
their nets into the boats, the name of this innocent and
succulent animal is by accident mentioned, they will
always desist from their task and turn to some other
occupation, hoping thus to avert the evil omen, and in
many cases will renounce the day's expedition altogether,
convinced that no good could come of it. The sight of a
drowned dog or kitten, too, as he goes towards his coble
will always keep a Staithes fisherman at home ; and what
is still more curious, if as he walks to his boat, his lines on
his head or a bundle of nets on his shoulder, he chances to
meet face to face with a woman, be she even his own wife
or daughter, he considers himself doomed to ill-luck.
Thus, when a woman sees a man approaching her under
these circumstances she at once turns her back on him.
If a fisher sends his son to fetch his big sea-boots, the
bearer must be careful to carry them under his arm.
Should he by inadvertance place them on his shoulder his
father will inevitably refuse to put out to sea that day.
An ^g^ is deemed so unlucky that the fishermen will not
even use the word, but call the produce of a fowl a

50 Folk-Lore of Yorkshire [N. Riding, etc.).

round-about ; and fearless as are the fishers in their daily
juggling with the dangers of the sea, yet so fearful are
they of nameless spirits and bogies, that I am assured I
should be unable, in the whole fishing colony of Staithes,
to find a volunteer who for a couple of sovereigns would
walk by night to a neighbouring village of Hinderwell, a

couple of miles distant Many of [the people] — the

majority indeed — have gone over to Dissent. . . . There
are in Staithes but few Roman Catholics — I have only
been able to discover one, and this person is not a native
of Staithes — though hard by, but a mile or two away, is a
village whose inhabitants are nearly all Romanists.

Y. H., Sep. 23, 1885 [Reprinted from the Times].
See also under Witchcraft, p. 165.

Whitby, and about. Children in our fishing towns are
seen 'spelling' or leaping up and down on the cliffs for
a fair wind to the home-coming boats of their relatives,
while they keep chanting the following couplet, —

' Souther wind, souther !
An' blaw mah faather heeam te mah mother,' —

* souther,' by the way, being liable to alteration according
to the quarter from which they wish the wind to come.
On these points Lambert, the antiquary of the i6th
century, relates that seafarers had recourse to an Eolus,
so named after the god of the east wind, and further
refers to a 'picture of St Leonard,' in a church on the
coast, ' holding a fane or Eolus sceptre in his hand,* which
could be turned to the point of the compass that any one
sought for, ' and so after that done, and offering made, they
promised themselves the desired wind, both speedie and
prosperous.'

When the sea-birds fly high, we are told the fishermen
say it is a sign that the price of bread is going to rise, and
to counteract the omen, the housewife lets the \odSfall from
the table to the floor — an old practice common in dear

Before, During^ and After the Voyage. 5 1

times ; while the notion respecting particular days and cir-
cumstances being lucky or unlucky for putting out to sea,
as well as the unpropitious augurings for certain things
crossing one's path at the beginning of a day's work, and
so on, are matters regarded similarly in other quarters.

We gather from the Rev. J. C. Atkinson's History of
Cleveland, a district running coastwise north from Whitby,
that their * yawls ' or fishing boats are usually held in
shares, and when the * dole ' or division of the profit takes
place, which is very frequently, it is done in a most primi-
tive fashion. ' One of the number takes charge of the
money, and instead of handing his share reckoned in one
sum, he commences the dole by handing a piece of money
to one, another of the same value to the next, and so on all
round till the whole amount is exhausted.'

Robinson, p. viii.

Some years ago, when the vessels in the Greenland
whale-fishery left Whitby, in Yorkshire, I observed the
wives and friends of the sailors to throw old shoes at the
ships as they passed the pier-head.

S.n. N. & Q., vol. ii., p. 197.

Caul [or Kelt, or Smear\ the membrane over the face with
which some children are born. A caul is worn about the
person as a protection from drowning ; and for those who
are going to sea, as much as £^ may be instanced as offered
for one in the public papers. — ROBINSON, p. 33.

Smock-turning, the old-fashioned practice of wives and
sweethearts putting on their shifts inside out, for success
and a fair wind to their connections at sea.

Robinson, p. 177.

See Blakeborough, p. 152.

Wossit, worsted. Housewives tell us it is not good to
wind worsted or thread from the skein into a ball by candle
light 'for it raffles the sailors in steering their course at sea.'

Robinson, p. 223.

52 Folk- Lore of Yorkshire (N. Riding, etc.),

Scarborough. A most whimsical superstitious rite is often
secretly performed on the new Pier, (as it antiently was on
the old one,) with a view to appease the angry waves, and
obtain a propitious breeze favourable to the voyager's safe
return. His fair spouse, (or other anxious female friend,)
proceeds unaccompanied about forty paces along the pier.
Here a small circular cavity among the stones, which
compose that huge mass of rocky fragments, receives a
saline and tepid libation, which is poured into it while the
sacrificer, muttering her tenderest wishes, looks towards
that quarter, from whence the object of her anxiety, is ex-
pected to arrive. Antiquarians, mythologists, and sundry
naturalists, have expressed their difficulties in accounting
for this ceremony ; yet they all allow it to proceed from
some obscure and remote origin, if not absolute heathen
superstition. Simpler tradition only records that it was
first performed by one — . . . wife to a fisherman, who was
given up lost in a storm ; but strange to relate, the libation
was scarcely cold, before the missing coble came in sight !

SCHOFIELD, pp. 62, 63.

Redcar. Of curtesye they presente their first chapman
with a fishe ; and if any byd money and be refused, yet,
though another outbyd him, it is in his choise to be halfe in
the bargaine. They have a custome every yeare to change
their fellowes for good luck sake, as they esteeme yt ; and
upon St. Peter's daye, they invyte their frends and kins-
folks to a festyvall kepte after their fashion, with a free
herte, and no shewe of nigardise. That daye their boates
are dressed curuouslye to the shewe, their mastes are
painted, and certaine rytes observed amongste them, with
sprinkling their boates with good liquor, solde with them
at a groate a quarte ; which custome or superstycion suckt
from their auncestors contynueth even unto this present.

H. Tr., p. 414.

Before, During, and After the Voyage, 53

Scarborough. The fish-market is held on the sands, by the
sides of the boats, which, at low water, are run upon wheels
with a sail set, and are conducted by the fishermen, who
dispose of their cargoes in the following manner. One of
the female fishmongers asks the price, and bids a groat ;
the fishermen ask a sum in the opposite extreme ; the one
bids up, and the other reduces the demand, till they meet
at a reasonable point, when the bidder suddenly exclaims
' Het.' This practice seems to be borrowed from the Dutch.
The purchase is afterwards retailed among the regular, or
occasional surrounding customers.

Hone, T. B., p. 202 ; Schofield, p. 122.

" Wrang 'em " or " Wrong 'em." — This word came
into use by the old cobble fishermen about the year
1 8 19. It took its rise from the fish set aside for drink,
unknown to the men's wives, hence "wrong 'em." This
term was also confirmed by the accident of the name of
the person . who they thought sold the best spirituous
liquors. He was a Captain Wrangham who had a shop in
East Sandgate, and the fishermen used to say as they set
the fish aside " It'll de for Wrangham." The word is now
used for all offal fish claimed by smack apprentices, and
for what the men may catch by hook while the boats are
riding by the herring nets, and which is free from auction
dues.^BAKER, pp. 467, 468.

SECTION II.

TREES AND PLANTS.

Tree-worship thought possible. — That some lingering
notion of veneration due to trees hung on, and was
regarded as savouring of something not orthodox, is
perhaps shown by the following incident, which is per-
fectly true. It was told me by the person concerned.
A new parson had been appointed to a remote parish in
one of the north-western dales of Yorkshire, under the
Fells. Not being a native of Yorkshire, but a southerner,
he was eyed with suspicion, and his movements were
watched. Now in the parsonage garden was a large tree,
and about the roots was a bed of violets. The suspicious
villagers observed the pastor as he walked round the tree,
and every now and then bowed, to pick a violet. The
proceeding took place daily. Why he bowed they could
not understand, unless it were in homage to the tree, and
they actually drew up a memorial to the Archbishop of
York complaining of their parson as guilty of idolatrous
tree- worship. — Baring-Gould (3), p. 231.

See also under NATURAL Objects : Wells, Walton, p. 32.

MAYPOLES.

Aysgarth. In it is an old may-pole about 90 feet in height.

Whellan, vol. ii., p. 389.

Carlton. The only village in Cleveland where we have
noticed the Maypole. — Ord, p. 442.

Maypoles. 5 5

The ancient custom of merrymaking and dancing round
it is still kept up. — Whellan, vol. ii., p. 739.

Falsgrave. There was . . a May-pole at the east end
of the village, but this has . . been diverted from its
original purpose. — BAKER, p. 26.

Huby. Huby is one of the solitary instances in Yorkshire
which still retains its tall aspiring May-pole, though now,
alas, bare and ungarlanded. — GiLL, p. 412.

This relic of * Merry England ' is 22 yards high, and was
erected about 20 years ago, in lieu of an older pole.

Whellan, vol. ii., p. 642.

The annual meeting of the ratepayers has been held
in the National School. . . . Officers were nominated to
serve the township for the ensuing year. . . . Subsequently
a discussion arose as to the desirability of having the
village Maypole renovated during the coming spring. A
proposition was made and carried nem. con. that such
renovation be effected and a committee was formed to
superintend the arrangements. — Y. H., March 25, 1891.

Newbiggin in Bishopdale. See sub Thoralby, p. 56.

Ovington. In it is one of the very few May-poles in the
country: it is 21 yards high. An annual feast is held on
the 14th of May. — Whellan, vol. ii., p. 482.

Upper Poppleton. [In August 1893 the stump of the
old Maypole, taken down almost thirty years before, was
unearthed, and a new one 80 feet high planted on the
spot.]— See Y. H., Aug. 8th, 1893.

Redmire. A May-pole, rare in Yorkshire, stands on the
green. It was shattered to pieces by the electric fluid,
during a thunderstorm in the summer of 1849.

Barker, p. 187.

56 Folk- Lore of Yorkshire [N, Riding, etc.).

Eichmond. The Maypoles in this town were placed, one
opposite to the New Bank, and the other upon the Green.
The maypole was resorted to at all other seasons of
festivity and mirth, as well as during May. It generally
marked the place where refreshments were to be obtained,
and where the sports of the season were to be celebrated.
They were taken down at the time of the Commonwealth.

Clarkson, p. 295.

Sinnington. On the green in the centre of the village
are a May Pole and the old wooden stocks.

Whellan, vol. ii., p. 923.

Slingsby. This is one of the three villages in Yorkshire
which still retains its rustic may-pole; an emblem of the
festivities held by our forefathers to commemorate the
return of spring, and the genial month of May. The
village festival is still held on old May day, and it was
formerly the custom to take down the old May-pole
annually on this day, and to erect a new one in its stead ;
but the present which was erected in 181 5 and is sixty-
nine feet in height, has not been renewed since that period.

Eastmead, p. 235.

Thoralby and Newbiggin, in Bishopdale. At the last-
mentioned place, as well as at Thoralby, there were
formerly lofty May-poles. An old man who remembers
the Thoralby one being set up some 50 to 60 years ago,
told me that it consisted of two tall larches, which the
young men of the neighbourhood obtained from Heanings
Gill. Nearly 40 men were engaged in removing the trees,
and when the pole was erected there was a general holiday
and fete in the village. — Speight, p. 449.

GARLANDS.

Askrigg. Askrigg Hill Fair, is celebrated throughout the
district ; it occurs on the i ith and 12th of July, and seldom
terminates without a faction fight between the Yoredale

Garlands, 5 7

and Swaledale men, who, for a long number of years have
been in a state of rivalry, if not hostility. Here in old time,
the ' Garland Courses ' were annually run ; a custom which
I will describe in the words of a young native writer of
talent; Mr. Grover Scarr of Bainbridge 'On the i6th of
August, St Oswald's Day, the day of the village feast, a
large garland woven expressly for the purpose was run for,
directly up the brow of a steep hill, on the common, to the
north of the town. Since its enclosure, the spot is known
by the name of ' Garland Pasture.' The custom is said to
have originated with a lady, some few centuries ago, who,
having suffered a disappointment in love, instituted it for
the perpetual punishment of the men of Wensleydale, by
leaving a field, the rental of which was to be expended
in the sports of the day, so long as it was observed — a
somewhat remarkable instance of feminine vengeance.' —
New Monthly Belle Assemblee, Nov., 1850, p. 308.

Barker, pp. 226, 227.
The endowment ... is now lost, and although on one
or two recent occasions attempts have been made to revive
the custom of garland racing in a modified form, it may be
considered to be practically extinct. — Whaley, p. 31.

Grinton. Garlands in Churches, — At Grinton Yorkshire,
a garland used to be hung up for which the young men of
the place used to run a race yearly up a steep hill. It was
given in the last century by a young woman of Askrigg.
The competitors were regaled at a garland feast. — Mac-
kenzie E. C. Walcott, N. & Q., 5th S., vol. ix., p. 425.

Old Malton. [On the south wall of Old Malton parish
church] is hung up a garland, made of hoops, crossed
at right angles, and covered with paper ; inside of which is a
paper cut in imitation of gloves, on which is written Grace
Porter, 1786, aged 58. This is the remains of an ancient
custom, which was intended as an honour paid to those

58 Folk- Lore of Yorkshire i^N. Riding, etc.).

females who had lived a life of celebacy. . . . These
garlands were carried at the funeral of the deceased, before
the corpse, by two maids. — Eastmead, p. 361.

Topcliffe. " Burial Garlands in Topcliff Church " men-
tioned.— Thirsk, Appendix, No. iii., p. 156.

See also under Ceremonial : Filey, Hinderwell, Robin
Hood's Bay, Whitby, pp. 310, 313.

WMtby. A garland or hoop fluttering with ribbons, was
the joyous signal at the mast-head to denote a well-fished
ship when our whalers returned about August from the
Greenland fishery. — ROBINSON, p. 75.

Kissin' Bush. See under FESTIVAL CUSTOMS : Christ-
mas, pp. 279, 2S0.

SUNDRY TREES AND PLANTS.

Apple-blossom Omen. If part of an apple-tree blossoms
when the fruit on other portions is nearly formed, it
betokens death in the owner's family within the year.

Robinson, pp. 4, 5.

Even-ash. In the north riding of Yorkshire, the even-ash
is employed as a charm in the following manner : A young
woman desirous of ascertaining who her husband will be,
pulls an even-ash privately from the tree i^peating at the
moment these lines

' Even-ash, even-ash, I pluck thee,
This night my own true love to see ;
Neither in his rick [rich ?] nor in his rare,
But in the clothes he does every day wear. '

The twig is placed under her pillow at night, and the future
husband, of course, makes his appearance in her dreams.

Brand, vol. iii., p. 290.
Cf Magic and Divination, p. 209.

Su7idry Trees and Plants, 59

Mountain Ash. Rowantree or Roantree, the mountain
ash or witchwood. A piece is worn in the pocket to thwart
the influence of the witch, ^^^ as well as tied to the horns
of cattle and affixed to their stalls, for 'witches have no
power where there is rowantree wood.' Some say the
mountain ash is found, more than any other tree, near
the stone circles of the Druids, and is supposed to have
been made use of in their magical arts. . . . Stumps of
the tree are frequent in old burial places ; and rustics have
rowantree whipstocks to preserve their teams from being
overthrown. . . . We find * Witch wood day' is the 13th of
May when (under certain formalities) pieces of Rowantree
are gathered. This day is also called * the feast of
St Helen' but really answers to the 2nd of May (Old
Style) which was the Eve of the Invention by St Helen
of the Holy Cross. — ROBINSON, pp. 156, 157.

See under Leechcraft : Witch- Sores, ^. 177.

In Cleveland the rowan-tree . . . must be gathered with
peculiar observance and at a particular season. The 2nd
of May, St Helen's Day, is Rowan-tree-day or Rowan-tree
Witch-day, and on that day, even yet with some, the
method of proceeding is for some member of the household
or family to go the first thing in the morning, with no
thought of any particular Rowan-tree — rather, I believe
it might be said till some Rowan-tree is fallen in with
of which no previous knowledge had been possessed by the
seeker. From this tree a sufficient supply of branches is
taken, and (a different path homewards having been taken,
by the strict observers, from that by which they went) on
reaching home twigs are 'stuck over every door of every
house in the homestead,' and scrupulously left there until
they fall out of themselves. A piece is also always borne

^[See Atkinson^ pp. 74, 75 for instance of this, and pp. 97-99, for
information as to the special way in which the charm is to be acquired.
Blakeborough (p. 168) tells of a girl protected from witch by wearing
" wicken berries " which he renders, mountain ash berries.]

6o Folk- Lore of Yorkshire {N. Riding , etc.),

about by many in their pockets or purses as a prophylactic
against Witching. Not so very long since, either, the
farmers used to have whip-stocks of Rown-tree wood —
Rown-tree-gads they were called — and it was held that,
thus supplied, they were safe against having their Draught
fixed, or their horses made restive by a witch. If ever
a Draught came to a stand-still — there being in such cases
no Rown-tree-gad in the driver's hands, of course — then
the nearest Witchwood-tree was resorted to and a stick cut
to flog the horses on with, to the discomfiture of the male-
volent witch who had caused the stoppage.

Atkinson (2), p. 417.

A story is told of a certain supposed witch, who stopped
a lad's ploughing-team in the middle of a field. But the
lad was amply prepared, having a whipstock of wicken-
tree. With this, he touched his horses, in turn and broke
the spell, whereupon the old lady gave way in angry
rhythmical exclamation

'Damn the lad, wi' the roan-tree gad'
and disappeared. — C. C. R., p. 47.^

Aspen. Espifiy the aspin \sic\ tree, Populus tremuli \sic\
'He trembles like an aspin leaf as a person having the
ague. Christ's cross is said to have been partly made of
aspin wood, and the leaves of the aspin ever since that
circumstance have continued to tremble! — ROBINSON, p. 61.

Bay berries. See under Leechcraft : Diagnosis, p. 172.

Blackberries. Brummels or Bummelkiies, the fruit of the
bramble, hedge-blackberries. An abundance in Autumn
denotes a hard coming winter; a similar prophecy applying
to the red produce of the hawthorn, or ' cat haws,'

'As many haws
So many cold toes.'

1 * Woe to the lad

Without a rowan-tree gad.' — Old Saying.
— R. O. Heslop's Northumberland JVords, vol. ii., p. 585.

Sundry Trees and Plants. 6i

Brambles are not to be eaten after Michaelmas, for by
that time ' the devil has waved his club over the bushes ! '

Robinson, p. 28.
See under Leechcraft: Witch-Sores, Sic, p. 177.

Bojt:. For virtue of leaves of that used by " Vessel cups "
see under Festivals : Christmas, p. 276.

Briza. Trimmling Jockies, Doddering Dickies or Quaker
grass, the Briza or shaking grass.

' A trimmling-jock i' t' house
An you weeant hev a mouse.'

Dried in bunches, with its brown seeds on a tall stem, it
is commonly stuck on the mantel-piece, as believed to be
obnoxious to mice. — ROBINSON, p. 202.

Bullace. See under LEECHCRAFT: Witch-Sores, %ic.,'^.iy J.
Bulrush. „ „ „ „ „ ib.

Cress. „ „ „ Dentistry, p. 171.

Daffodil. „ „ Jingles, p. 425.
Daisies. „ „ 'Leecucraft: ' Fynn & Wedd, p. lyy.

Dandelion. Clock, the downy head of a dandelion. . .
Children . . in their play, pluck the plant at this stage of
its growth, to blow away the down, in order to tell ' what
o'clock ' it is. This is done by repeated efforts, and the time
of day is reckoned by that last breath which releases the
last particle of down. — C. C. R., p. 22.

" Devil's glut." See under LEECHCRAFT : Witch-Sores,
p. 177. [There is no mention of this in Britten & Hol-
land's Dictionary of English Plant Names ; but varieties of
Cuscuta and of Convolvulus are known as Devil's Guts].

Docks and Nettles. See Blakeborough, pp. 276, 277.

Elder. Bur-tree, or Bore-tree, the elder-berry tree. To
be crowned with elder is noted as a mark of extreme

62 Folk- Lore of Yorkshire {N. Riding, etc.).

degradation, because Judas, the betrayer of Christ is said
to have hung himself on an elder-tree. — ROBINSON, p. 29.

See under Leechcraft as Botterey, p. 177.

Elm at Thirsk. There is a tradition that the Earl of
Northumberland [1489] was massacred under the elm tree
on St James' Green in Thirsk, but it does not appear to
be supported by any evidence, although Rapin alludes to
the subject. — Grainge, p. 74, note.

Haws. See under Magic and DIVINATION : Weather
forecasts, p. 216.

Hazel Catkins. See under Leechcraft : Lambing-time,
p. 182.

Hemlock. „ „ „ ' Pynn & Webb,*

p. 176.

Henbane. „ „ „ Witch-Sores, &c.,

p. 177.

Holly and other Evergreens. See under FESTIVAL CUS-
TOMS: Christmas, pp. 231, 272, 276, 277,

Kernel &c. Double, in North Yorkshire, . . . the wish is
supposed to be gained if the finder of a double kernel in
a nut, or the person to whom he gives it, simply eats the
kernel. The same idea prevails with regard to double
cherries, or any double fruit. — F. C. Birkbeck Terry,
N. & Q., 6th S., vol. iii., p. 272.

Mistleto. See under Festival Customs : Christmas,
p. 280 ; and LOCAL CUSTOMS : York, p. 354.

Myrrh. See under LEECHCRAFT: Diagnosis, p. 172.

Oak. See under FESTIVALS : May 2gth, p. 249.

When you see a large hole in an oak you may be sure
the tree has been haunted.

D. J. R., N. & Q., 4th S., vol. i., p. 193.

Oak at Binso. In the centre of the green is a curious
conical shaped hill or tumulus, on the crest of which stands a

Sundry Trees and Plants, 63

very old tree, which has probably witnessed the passing of
a thousand years ; by the natives this old monarch is
known as " Binso Church." — BoGG (3), pp. 280, 281.

Oaks at Newburgh. There is a legend that all the oaks
on this estate were decapitated by order of Cromwell, as a
punishment of the loyalty of its noble owner, — the punish-
ment being transferred from the ' lord * to the trees, — and
that only on this propitiation did Cromwell consent to give
his daughter in marriage to Lord Fauconberg.

Gill, p. 184.

Oak at Sheriff Hutton. Around it [Sheriff Hutton House]
are many fine oaks of ancient growth, and venerable
appearance. One of these trees which was blown down
many years ago, is said to have been standing in the reign
of Richard III.; it was called the "Warwick Oak," from
having been (according to the tradition of the neigh-
bourhood) the limit to which the unfortunate Earl of
Warwick was permitted to extend his walks, during the
period of his confinement in the Castle of Sheriff Hutton.

Cast. Hutt., pp. 39, 40.

Onion. See under Leechcraft: Convulsions, p. 170.

Parsley-seed. There is a saying in the North Riding
of Yorkshire that "parsley seed (when it has been sown)
goes nine times to the devil" a phrase which seems to
have originated in the fact that it remains some time
in the earth before it begins to germinate. — F. C. Birk-
beck Terry, N. & Q., 6th S., vol. xi., p. 467.

Plantain leaves. See under LEECHCRAFT : Dentistry,
p. 171.

Rose-galls or Bedeguars. Seeave-whallops, the hedge briar
warts ; it is an excrescence worn by schoolboys as a charm
to save them from a flogging. — Robinson, p. 165.

Rowan. See sub Mountain-Ash, p. 59.

Rosemary and Ash. The rosemary-tree ... is ' an impish
thing,' and will not grow on any soil. Hence the common

64 Folk- Lore of Yorkshire {N. Riding, etc.),

country saying, that it is only to be found about a house
where the mistress is master. This is said, too, of the
herb rue. — C. C. R., p. 65.

Rosemary. See under Leechcraft: Witch-Sores,^, lyy.

Rue. Rue was hung about the neck as an Amulet
against witchcraft.

Whitby Repos., vol. i., New Series (1867), p. 325.

Spurge. See under LEECHCRAFT : Dentistry, p. 171.

Tormentil. „ „ Diagnosis, p. 172.

Yule Clog, or Log. See under FESTIVALS : Christmas,
pp. 273, 274, 275, 276, 277.

SECTION III.

ANIMALS.

Ass. A friend of the editor writing to him in 1819 says :
'There is a superstition in the North Riding of Yorkshire,
that the streak across the shoulders of the ass was in con-
sequence of Balaam's striking it, and as a reproof to him
and memento of his conduct' — BRAND, vol. iii., p. 363.

See also under Leechcraft : Measles, pp. 175, 176;
Whooping-cough, pp. 179, 180.

Bees. Bees told of death of their owner and of the
coming in of his successor. — See Atkinson, p. 128.

At the funeral of a country bee-owner, the bees must
have a portion of everything given to them pertaining to
the funeral repast, otherwise they will die ! This practice
is continued ; and the outsides of the hives are seen hung in
mourning with crape for their deceased possessor.

Robinson, p. 14.

Instance of this, see Atkinson, p. 127.

Sundry superstitions, see Atkinson, p. 126.

I remember on one occasion talking to the widow
of a farmer in the neighbourhood of Egton . . . and was
somewhat amazed by her telling me of the ritual they
thought proper to observe at the time of her husband's
death with regard to their own bees. She dilated on the
nature of the feast, and went through a long string of
viands, a sort of * bill of fare ' of what they set before the
bees, winding up at the last, as if she quite enjoyed the

66 Folk-Lore of Yorkshire {JV. Riding, etc.),

relating of it, by adding ' Aye ! bacca an' pipes an' all ! '
' What ! ' I ventured to observe in astonishment, * do you
mean to say that the bees ate the tobacco ? ' * Aye,' she
added, * ah seed it mysen.' I could say no more on that
point. . . . But the pipes were not yet accounted for, and so
after a pause I said, ' Well ! at all events the bees could not
eat the pipes.' * Bud,' she replied, * they did 'owivver.'
' How in the world could they do that ? ' was my interroga-
tion. * Aw,' she exclaimed ' they teeak a steean an' mash'd
'em up intiv a poodher an' minced it wi' t' stuff an' gav it
tiv 'em ! ' ' And did they eat it clean up ? ' I asked. * Aye,
hivvry bit ; ah seed it mysen.* Eee preeaf^ or in other
words, ocular demonstration cannot well be got over. . . .
It was evidently thought that it was their being fed in this
way alone that had preserved them from dying with their
master. — MORRIS, pp. 234, 235.

Example of this, see Atkinson, pp. 127, 128.

See under Festivals : Christmas, p. 274.

Beetle (A nobium tesselattim). Dcath-warner, the ' death-
watch ' whose insect tick is taken for a sign of death.

Robinson, p. 51.

Road beetle, a sign of rain if trodden on. — See Blake-
borough, p. 1 30.

Birds on St. Valentines Day. There is a tradition, that on
this day every bird chooses its mate.

Richmond, p. 302 ; Ingledew, p. 345.

See also under Festivals, p. 236.

Birds at Easter. Sitting on the box of a coach the other
day, in North Yorkshire, a youth who sat by me called my
attention to certain droppings on his knee, just inflicted on
him by a passing bird. * It's a pity this isn't Easter Day '
said he ; ' for we say in Cleveland that if a bird drops on you
on Easter Day you'll be lucky all the year after.' He
added that on Whitsunday, if you don't put on at least one
brand-new article of dress, the birds will be sure to come

Animals. 6y

and * drop ' on you. Which seems to show that in Cleve-
land the birds are angels at Easter, but only harpies at
Whitsuntide.— A. J. M., N. & Q., 5th S., vol. x., p. 287.
But see under Festivals : Easter, p. 246.

Cat. See under CEREMONIAL CUSTOMS, p. 294, and
Leechcraft : Whooping-cough, pp. 179, 180.

Black Cats. It is curious that at Scarbrough for years
back sailors' wives liked to keep black cats in their houses
to insure the safety of their husbands at sea. This gave
black cats such a value that no one else could keep them ;
they were always stolen. — Baker, p. 475.

A stray black cat, taking up her abode in a new house,
betokens luck to the place ! — ROBINSON, p. 33.

Calf-licked. When the hair on a man's forehead grows
perpendicular and stiff, he is said to be cawf -licked.

Robinson, p. 33.

Cock -crowing. [That the crowing of a cock at a house-
door foretells the arrival of strangers is a piece of folk-lore
that prevails in North Yorkshire.— Cf. N. & Q., 6th S.,
vol. v., pp. 46, 178.]

There is a widespread belief that if the cock crows in
the house, or if the fowls enter it, visitors may be expected.
I remember very well going to a farm house in Cleveland
once, and being told by the farmer that they had been
looking for a visitor because the cock had been crowing on
the doorstead. — MORRIS, p. 249.

Use of young cockerel in marriage customs. — See
Blakeborough, p. 96.

* Cock's' egg. — See Blakeborough, p. 149.

Cockles and Mussels (Cleveland). There were some
countrymen present that held an opinion that I mentyoned
a lytle afore, to produce cockles and mussells ; for by their
experyence they had founde (if they were not deceaved)
that parte of the earth being removed and layd in a good

68 Folk- Lore of Yorkshire (N. Riding, etc.).

heape, close rammed together, that after some yeares, in
the openinge thereof they discovered shells half made, some
newly begun, and others almoste finished but for want
of due concoctyon soe tender, that beinge roughlie touched
imediatly they fell aparte. — H. Tr., p. 424.

Cod. Spraggy, adj. splintery ; bony. * Spraggy fish.'

* A spraggy cod will grow no fatter.
Till it gets a drink o' new May watter.' — Local saying.

Robinson, p. 182.

Cows, etc. Should a cow in one of our Cleveland dairies
so far and so undesirably anticipate the usual spring
calving of the herd as to " pick her cauf " (cast or slink her
calf), the untimely calf is still, in some parts of the district,
carefully buried beneath the threshold of the cow-byre ;
the admitted object being to avert the like disaster — one
by no means unlikely to befall if a cow set the bad example
— from the rest of the cows in the byre. . . . Another
Cleveland usage is, when a mare foals to hang up * the
cleansings * (the placenta) in a tree, preferably in a thorn
or failing that a crab tree ; the motive assigned being to
secure Muck with the foal.' Should the birth take place
in the fields, this suspension is most carefully attended to,
while as for the requirements of such events at the home-
stead, in not a few instances there is a certain tree not far
from the farm-buildings still specially marked out for the
reception of these peculiar pendants. In one instance lately,
I heard of a larch tree so devoted, but admittedly in default
of the thorn; the old thorn-tree long employed for the
purpose having died out. Again, a lamb that is dropped
dead, or that dies while still very young, is customarily
hung up in a tree — properly in a thorn, though any fruit- or
berry-bearing tree will do. In the last case under my notice,
the tree was a rowan-tree or mountain-ash. In all these
cases the same principle is, I think, beyond question in-
volved. Certainly in the case of the mare the offering would

Animals. 69

originally have been to Odin ; probably in all cases of
suspension on a berry-bearing tree the same may be true. —
J. C. Atkinson, N. & Q., 4th S., vol ii., pp. 556, 557.

In Cleveland the belief is that where a cow has twin
calves the first-born will be fruitful and the second barren,
be they of whatever sex, unless such alleged barren animal
meets with another born as itself.

Eboracum, N. & Q., 4th S., vol. viii., p. 322.

Young calf dies if over-stridden. — See Blakeborough,
p. 146.

A Yorkshireman, resident in the North Riding of his
native county, forgot to tell his cow that his wife was dead.
The cow died, and the death was attributed to the fact that
the poor beast had not been told of the death of the
woman!— R. D. Dawson-Duffield, LL.D., N. & Q., 4th
S., vol. iv., p. 212.

When the cows are to be turned out to summer grass,
the old practice is to choose the nearest Sunday to May-
day, upon the principle — ' better day, better deed.'

Robinson, p. 109.

Bisslings or Beastlings, the first milk of a newly-calven
cow. * A bottle of disslmg-milk to make a bissling-
pudding ' is a common present among country neighbours ;
but it is unlucky to return the bottle rinsed, for the death
of the young calf is sure to follow ! — ROBINSON, p. 18.

Witches in the form of hares, milk cows, see Atkinson,
pp. 87-90.

Crow. The following charms are repeated by children
throughout Yorkshire . . .

* Crow, crow, get out of my sight,
Or else I'll eat thy liver and lights.*

Lady-bird. * Lady-bird, lady-bird, eigh thy way home ;
Thy house is on fire, thy children all roam,
Except little Nan, who sits in her pan.
Weaving gold-laces as fast as she can.'

TO Folk' Lore of Yorkshire iJSf. Riding, etc).

I remember as a child, sitting out of doors on an evening of
a warm summer or autumn day, and repeating the crow
charm to flights of rooks, as they winged home to their
rookery. The charm was chaunted so long as a crow
remained in sight, the final disappearance being to my
mind proof ' strong as Holy Writ ' of the efficacy of the
charm.

The lady-bird charm is repeated to the insect (the
Coccinella septempunctata of Linnaeus) — the common seven-
spotted lady-bird. . . . The lady-bird is placed upon the
child's open hand, and repeated until the insect takes to
flight.

N.B. — The lady-bird is also known as lady-cow, cow-
lady, and is sometimes addressed as cusha-cow-lady.

Robert Rawlinson, N. & Q., vol. iv., p. 53.

See Blakeborough, p. 277.

Watching flight of crows at Easter. — See Blake-
borough, p. 78.

Cuckoo. What to do when you hear one. — See Blake-
borough, p. 130.

Dog. A dog barking at night is regarded as a sign of
death.— ROUTH, p. 70.

Dog-howling portent. — Sg^q Blakeborough, p. 127. Prince
Rupert's Dog, see under WITCHCRAFT, pp. 147, 148, 149.

Dogs tongue. See under Leechcraft : King's Evil, p. 175.

Eel-skin. „ „ „ Cramp, p. 171.

Frog. „ „ „ Bleeding, p. 170;

Weakness, p. 179.

Geese. ' If t' geease-breest at Michaelmas be dour and dull
We's hev a sair winter te t' sure an' te t' full ' ;
if the breast of the roast goose when held up to the light
shows dark upon the whole rather than otherwise, we shall
have a severe winter throughout ; if mottled variable ; the
lighter aspects betokening snow, the darker, frosts. The
general transparency of the bone denotes an open winter.

Animals. 7 1

the front part foretelling the state of that season before
Christmas, the inner part the weather after Christmas.

Robinson, p. yj.

See also under Magic and Divination : Weather Fore-
casts, p. 215.

Wild Geese, etc., at Whitby. Not farre from Whitby is a
piece of grounde, called Whitby stronde, over which the
inhabitantes affyrme that noe wild-goose can flye ; y{ the
reporte be as true as yt is olde, there must needes be some
secret antipathic betweene the ayre of that place and that
kinde of fowle; if yt be a tale, I wonder much that soe
palpable a lye should from many adges be nurished by
many men of worthe, whome yt ill beseemeth to give vent
to such ware. — H. Tr., p. 419.

It is . . . ascribed to the power of her [S. Hilda's]
sanctity, that those wild Geese which in the winter fly
in great flock to the lakes and rivers unfrozen in the
southern parts ; to the great amazement of every one,
fall down suddenly upon the ground, when they are in
their flight over certain neighbouring fields hereabouts :
a relation I should not have made, if I had not received
it from several very credible men. But those who are less
inclin'd to heed superstition, attribute it to some occult
quality in the ground, and to somewhat of antipathy
between it and the Geese, such as they say is between
Wolves and Scylla-roots. For that such hidden tendencies
and aversions as we call Sympathies and Antipathies, are
implanted in many things by provident nature, for the
preservation of them, is a thing so evident that every
body grants it. — Camden, p. 751 ; POLY-OLBION, Song 28;
Marmion, Canto ii.

According to a Whitby superstition of the present
day, all sea-birds drop down dead if they cross the
Abbey because of a curse laid on them by [St Hilda].
Athen^um, Dec. 30th, 1899, p. 896.

Gabriel hounds, the flocks of yelping wild geese high in

72 Folk- Lore of Yorkshire {N. Riding, etc.),

the air, migrating southward in the twilight evenings of
autumn, their cry being more audible than the assemblage
is visible. As the foreboders of evil, people close their ears
and cover their eyes until the phalanx has passed over.

Robinson, p. 74.
Instance of this see Atkinson, p. 70.

Here in Cleveland, the name is sounded Gaabr'l ratchet,
which probably may be a phonetic form of Gabriel ratchet;
but what is remarkable is, that the superstition connected
with the name is two-formed. The Gaabr'l ratchet is either
the nocturnal sound resembling the cry of hounds, and be-
tokening death in the house near which it is heard, or to
some friend or connection of the hearer ; or, it is a mys-
terious single bird, which shows itself, as well as utters its
mournful and startling cry, or rather shriek, before some
friend of a person whose death is nearly approaching. I
have quite recently conversed with persons — whose faith and
whose good faith it was equally impossible to doubt — who
declare that they have seen the bird ; and add to the state-
ment the further one, that in each case the death of such and
such a neighbour or relation followed closely after. . . .

I find among the Cleveland traditions one that the
Gabriel rachet originates in a gentleman of the olden times,
who was so strangely fond of hunting, that on his death-
bed he ordered his hounds all to be killed and buried at
the same time and in the same tomb with himself: a
tradition interesting enough from its coincidence with some
of the German forms. — J. C. Atkinson, Gent. Mag., Pt. ii.,
1866; pp. 189, 190.

It was not a rare thing to find [old Hannah] dispirited
by an unusual dream, an omen, or a presentiment; the
mysterious side of nature had great attractions for Hannah.
On winter nights by the kitchen fire she would perplex old
James and amuse Susan by the hour together with legends
and charms, stories of bahrgeists and haunted houses,
wonderful dreams that had come true of ill-luck that

Animals. 73

people had brought upon themselves by neglecting certain
little ceremonies propitiatory to the maleficent powers ;
but it was seldom she was so really self-oppressed as she
was to-day. By slow degrees however she unfolded the
cause. . . . The previous evening she had been standing
on the step of the kitchen-door ; quite late, she said it
was, and she had gone out to look at the stars before going
to bed to see what kind of weather they were likely to
have for the school-feast. As she stood, thinking how
cloudy it was, and what evident signs of change were
apparent, Carlo came up to her; she began stroking him
and suddenly right overhead, far away up above the house
and the trees, they heard the wild shrill unearthly yelping
of the 'Gabriel Hounds.' The dog heard it too, she said, for
he shivered and trembled under her hand as if stricken with
terror. There was nothing to be seen. The young moon
was only just rising through watery clouds and the stars
were few and faint. There was no wind, no other sound —
nothing but the ominous cries of the spectral pack as they
went rushing on through the distant sky. Old Hannah's
face had grown ashy-grey as she told her story ; but when
she looked up and saw the merry smile on Mrs. Wynburn's
face, the poor old withered cheeks flushed crimson with
anger and disappointment, *Weel, weel, Miss Mary (Mrs.
Wynburn was always * Miss Mary' in Hannah's heart) may
ya' alius hev as little cause to greet as ya' hev just noo.
Ah hevn't lived my three-scoore years withoot sorrow, nor
yet withoot warnin' o* sorrow ; an them flyin' hounds niver
yet passed over the hoose ah lived in but trouble or sick-
ness, or death came in at the door.' — YoRKE, vol. i., pp.
1 1 5-1 17 (Cornborough Vicarage).

Haddock. The legendary tale of Filey says, that the
devil in one of his mischievous pranks determined to build
Filey bridge ^^^ for the destruction of ships and sailors, and
the annoyance of fishermen, but that in the progress of

i[See p. 18.]

74 Folk- Lore of Yorkshire [N. Riding, etc.).

his work he accidentally let fall his hammer into the sea,
and being in haste to snatch it back caught a haddock, and
thereby made the imprint, which the whole species retains
to this day.— T. C, Bridlington, Sep. 27, 1827, HONE,
T. B., p. 733.

Hen-crowing-. See Blakeborongk, pp. 126, 127.

Horses. In Yorkshire, the ill-luck attendant [on meeting
white horses] is supposed to be averted by spitting on the
ground. — F. C. Birkbeck Terry, N. & Q., 6th S., vol. vi.,
p. 178.

Behaviour within sight of a piebald horse, see Blake-
borough, p. 131.

Lady-bird. See p. 69.

Lobster-louse. See under Leechcraft : Fits, p. 173.
Magpie. Nanpie, or Pie-nanny, th^rcidig^ie. The unusual
appearance of nanpies in a place is said to be ominous.

* One is a sign of mischief.
Two is a sign of mirth ;
Three is the sign of a wedding,
Four is a sign of death ;
Five is a sign of rain.
Six is the sign of a bastard bairn ! '

However, by making as many crosses upon the ground as
there are birds, you may avert these indications ; but if you
set out on a journey and a magpie comes across your path,
it is a token of ill-luck for the day! — ROBINSON, p. 129.

The appearance of magpies is significant, and are [sicl
said to betoken — one for sorrow, two for mirth, three for a
wedding, diud four for a birth. — ROUTH, p. 70.

Concerning one magpie or two, see Blakeborough, p. 130.

Raising hat to magpie, sqg. Atkinson, p. 71 ; also

We hear from time to time of a person raising his hat
or making a bow if a magpie crosses his path ; nay, of
even turning back from a commenced journey or expedi-
tion for the same or some like reason ; like that is, as being

Animals. 7S

connected with the appearance or action of a magpie or
more than one. — ATKINSON (2), p. 348.

Tell'pie-tit or Tell-piet or Tell-pienot or Tell-pie or Pienot
or Pie-ot or Nan-pie. The magpie gets these various
names which differ even in neighbouring villages, and are
difficult to refer to locality. The first four also designate
a tale-bearer.

' Tell-pie tit.
Thy tongue'll slit,
An' every dog i' t' town '11 get a bit.'

• Tell-pie tit,
Laid a' %g<g, an' couldn't sit,'

are samples of children's rhymes in connection with this
bird of imagined omen. — C. C. R., p. 142.

The * Mother Shipton ' Moth. Amongst the portraits of
Mother Shipton we must not omit to name that which is
borne on the wings of the Euclidia Mi, — a handsome moth,
which is common in many parts of England, Scotland, and
Ireland. Figures of it will be found in Newman, Wood^
and Westwood, and other writers on Entomology. On
the figure is what looks like the eye, hooked nose, and
curved chin that has become traditionally associated with
the Yorkshire prophetess. — SHIPTON, Introd., p. xxvii.

Mouse. How to behave when a mouse runs across the
room. — See Blakeborough, p. 150.

See also underLEECHCR AFT: W hooping Coitgh, pp. 179, 180.

Owl. Seeing and hearing an owl. See Blakeboroughy
pp. 130, 131. Owl Broth. See under Leechcraft, p. 180.

Oxen on S. Stephen's Day. In some places, until compara-
tively recently, it was commonly believed that the oxen
knelt in their stalls on St. Stephen's Eve ; this of course
was supposed to be in lionour of the birth of the Saviour.
It was so lately as this present year (1891) that I was
speaking to a native of Westerdale about old customs, when
I was told that it was quite within the recollection of my

76 Folk- Lore of Yorkshire [N. Riding, etc.).

informant that people in that dale used sometimes to go out
at midnight on St. Stephen's Eve to try and see the owsen
kneel as they were tied up in their byres. — MORRIS, p. 218.

See also under Festivals : Christmas Eve, p. 278.

Oyster Shell. See under Leechcraft : Deafness, p. 171.

Peacocks Feathers. Some years ago, when I wks visiting
in North Yorkshire, I remember that one day an old servant
came to the house where I was, and found some peacock
feathers above the mantel-piece of one of the bedrooms.
She expressed her horror to the young ladies of the house
and said that they need never expect to be married if they
kept such things for ornament. — F. C. Birkbeck Terry,
N. & Q„8th S., vol. iv., p. 531.

Pigeon's Feathers. It used to be a common belief, . . .
and is so still with many old people, that a sick person can-
not die if laid upon a bed composed of the feathers of
pigeons or of any wild birds. I was told not long since of

one Jane H , from the neighbourhood of Westerdale,

that she was lying upon a bed of that description ; that she
was in extremis for a week, and when it was thought she
could not die in consequence of being upon a bed of wild
birds' feathers they took her off it and laid her on a squab, ^^
where, as I am informed, she died at once ! — MORRIS, pp.
237, 238.

See under CEREMONIAL : Death, p. 300.

See Blakeborough, p. 1 20.

Pig. Use of jawbone in medicine. See LEECHCRAFT,
Diarrhoea, p. 181.

Robin. Ruddock, the redbreast. Some say the ruddock
loses his red breast when he retires for the summer,
and regains it before returning to our precincts in
the winter. — ROBINSON, p. 157.

1 [" Squab, 2l plain cushioned couch without back or ends, generally
set on one side of the fire-place in the common room, the sofa being a
refined article for the parlour." — Robinson, p. 183.]

Animals, 77

Not to be robbed of its eggs. — See Blakeborough,
p. 278.

Serpents. Handale Priory, Lofthouse. — A curious stone
coffin {qy. if this be not the coffin of Sir John Conyers, the
Serpent-killer ?) was . . . discovered, on the lid of which
appeared an inscription, much injured, but meaning, as my
informant said, ' Snake-killer ! ' whilst underneath was a
sword about four feet long. This sword was the sword of
Sir William Bruce, temp. Queen Elizabeth, and lately re-
mained in the possession of Mr. Beckwith of York, F.S.A.,
a descendant probably of the Beckwiths of Handale.
There is a representation of the same weapon carved in
stone (apparently a coffin-lid), visible in the wall of a game-
larder, which we recognised at once from having seen
a drawing of the original. We mentioned the fact to Mr.
Marr (tenant at Handale of John Bell, Esq., M.P., the
present proprietor) ; but that worthy gentleman scouted our
heterodoxy with much scorn and indignation, bringing
history, tradition, and even the Scriptures, to overturn our
hypothesis. "In ancient times," he told us, "but whether
among the naked Britons, the Greeks, or Romans, was
unknown, the neighbouring wood was infested by a huge
serpent of singular fascination, who had the gift, like the
first tempter of Eden, to beguile young damsels from
their duty, and afterwards fed on their dainty limbs. Now,
there lived in these parts a brave and gallant youth, named
Scaw, who felt greatly incensed at the ravages which the
serpent made among his fair acquaintance, and determined
to eradicate the vile ravisher from the land, or perish
in the attempt. Therefore, amid the tears and prayers of
his friends and sweethearts (for he was a smart, proper
young man), he buckled on his armour, and proceeded
to the serpent's cave. Striking the rock with his sword, the
huge reptile immediately .issued forth, breathing fire and
death from his nostrils, and rearing high his crested head,
to transfix the bold intruder with his poisonous sting.

78 Folk' Lore of Yorkshire {N. Riding, etc.).

Nothing daunted, the young hero, resolving to conquer or
perish, fought bravely and for a long time, and after a
deadly contest the fell destroyer was destroyed. Young
Scaw forthwith married an earl's daughter, found in a cave,
and rescued by his valour ; he obtained by this marriage
vast estates ; the wood where he slew the serpent is called
Scaw-wood to this day and that'' quoth my informant, " is
a representation of the identical sword with which Scaw
killed the sarpinty Mr. Marr also informed me that the
skeleton of this hero, including his skull, was found in
a coffin along with his sword; and that an old picture
existed in Lofthouse during his memory, representing this
tradition, viz. a warrior with a naked sword in his hand ;
also the warrior's faithful dog ; and a dead serpent newly
slain. Of course we could not gainsay these facts, especi-
ally as they were recited with a determination that
rendered argument dangerous ; therefore if any of our
readers remain unbelievers, we must refer them to our
original informant, Mr. Marr. — Ord, p. 282, 283.

Loschy Hill. — In the church of Nunnington, in the North
Riding of Yorkshire, is an ancient tomb, surmounted by the
figure of a knight in armour in a recumbent posture, the
legs crossed, the feet resting against a dog, the hands
apparently clasping a heart, but no inscription to determine
to whom it belongs. The traditional account current in
the neighbourhood is that it is the tomb of Peter Loschy, a
famous warrior, whose last exploit was killing a huge
serpent or dragon which infested the country and had its
den on a wooded eminence called Loschy Hill near East
Newton in the parish of Stonegrave. The details of the
combat as related by tradition are as follows. Having
determined to free the country from the pest, the redoubted
Peter Loschy had a suit of armour prepared, every part of
it covered with razor blades set with the edges outwards,
and thus prepared, armed only with his sword, and accom-
panied by a faithful dog, he went forth to seek the

Animals. 79

destroyer which he quickly found in a thicket on Loschy
Hill. The dragon, glad of another victim, darted upon the
armed man, notwithstanding a wound from his sword, and
folded itself round his body, intending, no doubt, as it had
often done before, to squeeze its victim to death, and after-
wards to devour it at leisure ; but in this it was dis-
appointed ; the razor blades were keen and pierced it in
every part, and it quickly uncoiled itself again ; when, to
the great surprise of the knight, soon as it rolled on the
ground its wounds instantly healed, and it was strong and
vigorous as ever, and a long and desperate fight ensued
between the knight and the serpent without much advan-
tage to either. At length the sword of the knight severed
a large portion of the serpent, which the dog quickly
snatched up and ran across the valley with nearly a mile,
and then left it on a hill near Nunnington church, and
immediately returned to the scene of combat, and snatching
up another fragment cut off in the same manner, conveyed
it to the same place, and returned again and again for
other fragments until they were all removed, the last
portion conveyed being the poisonous head. The knight
now rejoicing at his victory, stooped to pat and praise his
faithful dog ; the latter overjoyed, looked up and licked
the knight's face, when sad to relate the poison of the serpent
imbibed by the dog was inhaled by the knight, and he fell
down dead in the moment of victory, and the dog also died
by the side of his master. The villagers buried the body
of the knight in Nunnington Church, and placed a monu-
ment over his grave, on which were carved the figures of
the knight and his faithful dog to witness to the truth of
the story. — L. H., May 4, 1878, p. 279.

Mowbray^ a dragon- slayer. — [Roger de] Mowbray whose
valour as well as piety was of a very romantic cast, under-
took a second pilrimage to the Holy Land, where according
to Hoveden, whom I consider as the best authority, after
being taken prisoner in a general overthrow of the

8o Folk- Lore of Yorkshire {N, Riding, etc.).

Christians by Saladine, he died and was buried. This
probable account however, is encountered by another
which I suspect to be a fabrication of the monks of
Byland ; namely, that on his return to England, having
met with a lion fighting with a dragon he took part with
the king of beasts, and mortally wounded his antagonist,
which so engaged the gratitude of the former, that he
spontaneously followed his benefactor into England ; after
which, Mowbray having survived fifteen years, died, and
was interred in Byland Abbey.

Whitaker, vol. ii., pp. 97, 98.

Sexhow. — Sexhow is a small hamlet or township in the
parish of Rudby, some four miles from the town of
Stokesley in Cleveland. Upon a round knoll at this place
a most pestilent dragon or worm took up its abode ;
whence it came or what its origin was no one knew. So
voracious was its appetite that it took the milk of nine
cows daily to satisfy its cravings, but we have not heard
that it required any other kind of food. When not
sufficiently fed, the hissing noise it made alarmed all the
country round about ; and worse than that, its breath was
so strong as to be absolutely poisonous, and those who
breathed it died. This state of things was unbearable,
the country was becoming rapidly depopulated. At length
the monster s day of doom dawned : a knight clad in
complete armour passed that way, whose name and
country no one knew; and after a hard fight slew the
monster and left it dead upon the hill, and then passed on
his way. He came, he fought, he won, and then he went
away. The inhabitants of Stokesley took the skin of the
worm and suspended it in a church over the pew belonging
to the hamlet of Sexhow, where it long remained, a trophy
of the knight's victory and their own deliverance from the
terrible monster. — L. H., May 4, 1878, p. 279.

Slingsby. Slingsby, a small parish town, in the North

Animals. 8 1

Riding of Yorkshire is distinguished for three things ; the
ruins of a castle, a maypole, and the tradition of an
enormous serpent . . . Our business is with the serpent
alone. The road through Slingsby from Hovingham to
Malton, instead of proceeding in a direct line, to which
there is no natural obstacle, makes a singular and awkward
bend to the right. This deviation was observed by Roger
Dodsworth the antiquary, and in reply to his inquiries he
received the following story * The tradition is that between
Malton and this town there was sometime a serpent that
lived upon prey of passengers, which this Wyvill and his
dog did kill, when he received his death-wound. There is
a great hole half a mile from the town, round within,
three yards broad and more, where the serpent lay. In
which time the street was turned a mile on the south side,
which does still show itself if any takes pains to survey it.'
This tradition written down in 1619, by one of the most
painstaking of antiquaries, is current among the villagers
to this day who yet point out the place where the serpent
had its den, declaring that the said serpent was a mile in
length ; and in support of this story point to the effigies of
Wyvill and his dog yet remaining in this church. Both
Wyvill and his dog perished in the fight, or died soon
afterwards, and were commemorated by this monument.
Dodsworth saw it, and says when speaking of Slingsby
Church ' There is in the choir a monument cross-legged of
one of the Wyvills, at his feet a talbot coursing.'

L. H., May 4, 1878, p. 279.
" Well. There is a dim tradition still existing in this
village of an enormous dragon having once had its lair in
the vicinity, . . a source of terror to the inhabitants,
until a champion was found in an ancestor of the Latimers,
who went boldly forth like a true knight of olden times,
and after a long and terrible fight . . slew the monster,
hence a dragon on the coat of arms of this family.

BOGG (3), p. 296.

82 Folk- Lore of Yorkshire [N. Riding, etc!).

Snail. How it may smoothe the way to matrimony.
See Blakeborougkj p. 133.

Snail-Charms. See Blakeborough, p. 277.

Spiders. The belief that spiders are poisonous prevails
in North Yorkshire. — N. & Q., 6th S., vol. v., p. 197.

Money-spinner^ the little spider that lowers itself by its
single thread from the overhead ceiling, and swings before
your face as 'a sign of good luck.' — ROBINSON, p. 125.

Toad. See under Leechcraft : Bleeding, p. 170 ;
Falling-sickness, p. 173 ; Lask, p. 175.

Weasel. Omen of weasel crossing path and means of
counteracting it. See Blakeborough, p. 150.

Worms. See under Leechcraft ; Dentistry, p. 171;
Diagnosis, p. 171.

Worm, Hairy. What to do when you meet one. See
Blakeborough, p. 130.

See also under Leechcraft ; Whooping-cough, pp. 179,
180.

SECTION IV.

GOBLINDOM.

WRAITHS.

Waft, a ghost ; a passing shadow. . . . We have heard
of the wafts of people being seen, who were living at
a distance, when the death-news to their friends at home
were found to agree with the time of the shadow's
appearance. — ROBINSON, p. 210.

Appearance of the wraith of a person a sign of his
apprpaching death. — See Blakeborough, p. 122.

It was a common belief that the wraith of a dying
maid, could work ill on any man, who tried in any way
to injure a true maid about to be married, i.e. during
the time the banns were being published.

Blakeborough (2), p. 36.

Not very many years have gone by since a man of
Guisborough entering a shop in this old fishy town
[Whitby] saw his own wraith standing there unoccupied.
He called it a *waff.' Now it is unlucky in the highest
degree to meet one's own double; in fact it is commonly
regarded as a sign of early death. There is but one
path of safety ; you must address it boldly. The Guis-
borough man was well aware of this and went up without
hesitation to the waff. 'What's thou doing here.!*' he
said roughly; 'what's thou doing here? thou's after no
good, I'll go to bail. Get thy ways yom, wi' thee, get
thy ways yom' whereupon the wafif slunk off abashed

84 Folk- Lore of Yorkshire {N. Riding, etc.).

and the evil design with which it came there was brought
happily to nought. — NORWAY, p. 139.

EXORCISMS.

Some say that none but a Catholic priest can lay a
ghost effectually.— Robinson, p. 112.

Anecdote concerning this, see Atkinson, p. $g footnote.

See Aldwark, p. 85 ; The Bainbrigges, p. 86.

Success of the Rector of Burneston in exorcism Blake-
borough, pp. 160, 161. See also Mortham Tower, p. 95.

Charm or Exorcism on a Slip of Parchment concealed
within the Figure of Christ on a Crucifix[i] found at
Ingleby Amclifife.

►f«-J:|-^ In nomine patris et filii et spiritus sancti. Amen.
Conjuro vos elphes et demones et omnia genera fantas-
matis, per patrem et filium et spiritum sanctum, et per
sanctam Mariam matrem domini nostri Jesu Christi, et
per omnes apostolos dei, et per omnes martires dei, et per
omnes confessores dei, et per omnes virgines dei Jesu
Christi, et viduas et omnes electos dei, et per quatuor
evangelista {sic) domini nostri Jesu Christi, Marcum,
Matheum, Lucam, Joheannem {sic), et per nacionem {sic)
domini nostri Jesu Christi, et per passionem dei, et per
mortem domini nostri Jesu Christi, et per decensionem
dei ad inferos, et per resurrectionem domini nostri Jesu
Christi, et per passionem {sic, lege ascensionem) domini
nostri Jesu Christi ad celos, et per quatuor evange-
listas domini nostri Jesu Christi -y-|-|- {sic) Marcum -J-|^
Matheum -j|4- Lucam -J|-^ Johannem^l-^ et per virtutem
domini nostri Jesu Christi, et per magna nomina dei

[1 " From the form of the crown, the character of the workmanship,
and the appearance of the enamel," says Ord, p. 137, "I should
judge it to be somewhere about 500 years old." He states that " the
parchment slip was nearly a foot long and the writing a great deal
better than the Latin."]

Exorcisms, 85

►I<A^I<G^-'L^A^ON»J< tetra ^ Gromaton {siCy lege tetra-
grammaton) »^ sabaoth ^h adonai r et omnia nomina, — ut
non noceas {sic, lege noceatis). Huic famulo (famula
interlink dei Adam osanna, nocte neque die, sed per
misericordiam dei Jesu Christi maximam, adjuvante sancte
Maria matrem {sic^ domini nostri Jesu Christi, ab omnibus
malis predictis et aliis requiescat in pace. Amen. ^ "§'|4"*
In nomine patris et filii et spiritus sancti. Amen.-^|4- et
requiescunt in Domino suo {requiescimt interlin.) requiescat
iste isti {sic^ famulus dei Jesu Christi Adam Osanna,
adjuvante sancta Maria Matrem {sic) domini nostri Jesu
Christi, ab omnibus malis predictis et aliis. Amen
"^^W^W^W^W^W Quinque {supple vulnera) domini
nostri Jesu Christi, et sancte marie de osanna {sic\ sanctus
dunstanus, sancte andrea {sic^, sanctus nicholaus, sancta
Margareta, sancte petre, sancte paule, sancte mathea,
sancte bartholomee, sancta {supple vulnera) domini nostri
Jesu Christi, sancta brigida — i— Christus vincit-^l— Christus
regnat -g-|4- et Christus inperat {sic^ ~^\- et Christus Adam
Osanna ab omni malo defendat. Amen. — Ord, p. 138.

See Atkinson^ pp. 94, 95, 96, for detailed account of
a charm in which the word Agla appeared. For further
information, cf Ord, p. 140, N. & Q., vol. iv., pp. 116,
370; Jones, pp. 137, 138.

MANIFESTATIONS.

Aldwark. A short distance from Chapel-garth in a
hollow place is a large stone called the 'conjuring stone.'
In the days of superstition and witches, a troubled ghost
. . . frequented this lonely spot and the neighbouring
road and so terrified the natives, that it was deemed
necessary for the peace of the town and the comfort of
the ' poor ghost ' to ease it of its troubles by aid of the
priest, who after various ceremonies, exorcised the spirit

86 Folk- Lore of Yorkshire {N. Riding, etc.).

and fastened it down with what is now designated the
'conjuring stone' which remains to the present day.

Gill, p. 398.
Nr. Barnard Castle. The Bainbrigges. — Of the last of the
old squires . . . tradition relates something. His name
was Roger. He hailed from Vallance Lodge, Friar House
and Step-Ends. . . . He used frequently to cross the Tees
in high flood, in the middle of dark stormy nights on a
favourite bay mare, with his wife sitting on a pallion behind
him, — when passing to and from his Durham and Yorkshire
places of residence. Madam Anne was a little person,
and according to the fashion of the day wore a red
cloak with a hood. She was often nearly frightened out
of her wits on these occasions. It is said that these
repeated frights hastened her death, and that after her
decease, her troubled spirit might be seen, by the gifted
ones, at the proper hours of the night, — and in flood
times crossing the Tees at Step-Ends — habited in the
red cloak and seated upon the shoulders of what seemed
to be her husband. The Ghost of Old Roger too, was
not unfrequently seen both there and at Friar House,
especially at the latter place, — where he at last became
so troublesome that the inhabitants were obliged to
procure the assistance of popish priests to lay him at
rest. — FiTZHUGH.

Beningbrough. In 1670 Beningbrough Hall, a fine Eliza-
bethan red-brick mansion, stood in a park near the junction
of the Ouse and Nidd. The old house has been pulled
down. ... It is said that at night a pale female figure is
seen to steal along the bank of the Ouse, where the avenue
stood in olden time, and to disappear in the churchyard of
Newton, which adjoins the park.

Baring-Gould, vol. i., pp. 222, 228.

Over two centuries ago the owner of the property kept
up a full set of servants, and being a man who from choice

Manifestations. 87

or necessity was frequently from home, his house was left
in the care of the steward and the housekeeper. The
steward was a man of middle-age, shrewd, prudent, and
trustworthy ; the housekeeper was of similar age, comely,
and pleasant, if not actually pretty. Consequent on
circumstances we need not stop to repeat the latter was
cruelly murdered one night at the instigation of the former,
whilst she walked in an avenue of beech trees near the
house, and her body was afterwards discovered in the
bosom of the Ouse. Suspicion attached itself first to one
and then to another, but eventually the gamekeeper on the
estate, who, it was known, paid considerable attention to
the housekeeper and frequently met her at this spot,
became the victim of the people's jealousy and a tide of
popular indignation at once set in against him. Another
circumstance, however, occurred which freed him from the
taint of suspicion, and brought to justice one of the guilty
parties, and led to the suicide of the other. For generations
afterwards it was said that now and again a tall, genteel
figure, with gentle step and measured tread, walked the
neighbourhood, clad in the habiliments of the grave. She
was ever downcast, mournful, casting her eyes upon her
hands, as if engaged in counting her beads and reciting her
rosary. She perambulated the neighbourhood in which the
foul deed of blood was enacted, and after a given time quietly
retired to the habitation of the dead. For long and weary
hours in the cold nights of winter, as the midnight hour
approached, people went out to see her, and although some
declared they saw her glide before them, others failed to
discover her, and then wearied with repeated watching and
continued failure the quest was abandoned, until now the
ghost sleeps undisturbed, and nobody dreams of her
coming. Her murderer confessed his crime prior to his
execution at the Tyburn, outside Micklegate Bar, and also
confessed attempting to rob and murder the gamekeeper.
Long after that confession she was credited with nightly

88 Folk- Lore of Yorkshire {N. Riding, etc.).

walks, which always terminated at her graveside in the
lonely country churchyard, where her body had been laid.
New owners have built a new house, and though the story
of the ghost is oft repeated still, yet nobody goes out to see
her or seeks to know if she still appears.

Camidge (3), pp. 36, 37.

Coatham. At Coatham, in Yorkshire, is a house where
a little child is seen occasionally — it vanishes when pursued.

Baring-Gould (2), p. 23.

Cockmill Nr. Whitby. Cockmill, a place to our fancy of
great picturesque beauty; now a place of sweet tranquillity,
but formerly of revelry and dissipation; and like many bad
things it had a still worse character. But no fear now of
Jack Harbat's black cats seen by topers at dead of night, —
very fortunate if they reached home without meeting 'a
Bargest with eyes as large as saucers ! ' Jack himself must
have been dead many a year ; and the cats if they ever had
more than a visionary existence have long since gone the
way of all flesh, and the Clapping Gate which struck terror
into many a brave soul now moves only when it is moved,
Cockmill with its waterfall . . . was from its central situa-
tion and secluded character a choice place for the rude and
sometimes not very creditable sports of our forefathers.
Amongst these cockfighting occupied a prominent place
succeeded as a matter of course by drinking and card-
playing. Many strange tales were related respecting these
orgies which we need not repeat ; but it was very currently
reported that a certain gentleman in black often took his
seat amongst the rest and appeared very much interested
in the game and it was even said that when one person
was looking under the table for a lost card, he, to his great
horror, spied two cloven feet. — SIMPSON, p. 9.

Easingwold. [In the former dining-room of the Hall
or Manor House] behind the ceiling or casement, was
discovered the perfect skeleton of a cat in a sitting

Manifestations. 89

posture, whose imprisonment may, no doubt, go far to
account for the mysterious noises which at times alarmed
the inmates, and caused the apartment to be designated
as the 'haunted room'; though there was a tradition
of a poor boy, flogged to death by a not very remote
proprietor, which gave the like ill repute to a little room
adjoining the kitchen and near the entrance to the cellar,
as well as of a victim to ecclesiastical cruelty, under the
name of discipline, in earlier days, who was buried beneath
a large stone in the adjoining ground, called after his name,
* Gregory's stone,' to the present day. — GiLL, pp. 94, 95.

Filey. A native of Filey as a general rule has a great
dread of the churchyard after dark ; the place teems with
tales of people who have * come back again,' as it is
described. For the following, I can vouch, one of the
principals in the story being for many years a church-
warden. A shipwreck once took place on the Welsh coast,
and a father and son seemed doomed to a watery grave.
The son escaped as by a miracle, but on returning home
he found he was not a very welcome guest, as the mother
had heard from one of the rescued sailors that the son had
not done all he might to save his father. The estrangement
continued for some years, and was a matter of public know-
ledge, when one day a reconciliation took place. The
deceased husband had * come again ' and exonerated his
son from all negligence with regard to his death, and the
widow immediately accepted his evidence as conclusive.

Cooper, p. 30.

Fors Abbey. Our conductor looked solemn as he showed
us the Bell Chamber, and when we went back to the narrow
stone passage into which it opened, he said half to himself:
' No one durst carry a light through here ' * Why } ' was
asked ' T' light goes out,' he said looking sheepish, 'alius.'
There was clearly a mystery; but the passage is open
at both ends, so I said : ' The draught puts the light

90 Folk'Lore of Yorkshire {N. Riding, etc.).

out, you mean ' but he looked still graver and shook
his head. ' Have you ever tried to carry a light through
the passage ? ' * Noa — Ah'd be feared.' Evidently the
spirits of the monks are considered to haunt the place; and
it was strange to see how this big strong fellow was affected
by the local tradition; he was clearly afraid of ghosts.
Next minute he pointed over his shoulder. ^ There be
summat in yonder 'at puts out t' light' Then he walked
on in front; he had had enough of the old abbey, and
wished to be out in the sunshine again.

Macquoid, pp. lOI, I02.

Galtres, Forest of. The story of Bishop Bek of Durham,
and Hugh the black hunter of Galtres, will not be for-
gotten, " how the busshop chasid the wild hart in Galtres
forest, and sodainly ther met with him Hugh de Pontchardin
that was afore deid, on a wythe horse ; and the said Hugh
loked earnestly, on the busshop, and the busshop said unto
him, 'Hughe what makethe thee here' and he spake
never word, but lifte up his cloke, and then he showed Sir
Anton his ribbes set with bones and nothing more j and
none other of the varlets saw him, but the busshop only.
And the said Hugh went his way, and Sir Anton toke
corage, and cheered the dogges, and shortly after he was
made Patriarque of Hierusalem, and he saw nothing no
more. And this Hugh is him that the silly people in
Galtres doe call Le Gros Veneur, and he was seen twice
efter that by simple folk, afore yat the forest was felled
in the tyme of Henry, father of Henry yat now ys."

Depositions, p. i6i note.

Guisborough. In the churchyard was ... a slab, or grave-
stone, surmounted by an iron girth. In the days of ghosts
and witches, the spirit of the person interred beneath was
supposed to be ' doomed for a certain time to walk the
night.' ... It was necessary, therefore, to ease the ' poor
ghost ' of its troubles ; and accordingly a full divan of wise
men and divines was held, and, after long consultation, it

Manifestations, g i

■ was resolved to exorcise the spirit, and chain it down with
; iron which was done accordingly ; and so this slab remained
- till within a few years. — Ord, p. 228.

Lartington. Near Lartington there is a knoll crowned
with a few trees called the Priest's Hill. This is a haunted
spot, for here in the reign of Elizabeth, an old priest dwelt
who used to administer the rites of his church in secret to
those of his flock who clung to the old faith. But after the
Rising in the North had been quelled the peaceful old man
was betrayed and proscribed. . . . Very soon his house
was surrounded by soldiers, who ruthlessly hanged him on
the tree that overshadowed his cottage. Sometimes on a
summer's evening the figure of a priest is said to visit the
knoll. — Macquoid, p. 75.

Marston. The lane, still called Moor Lane, leading from
the village to the moor, was the scene of one of the sharpest
struggles in the battle ; and here the belated villager meets
phantom horsemen, headless, or blood-covered, galloping to
and fro, as if in the hurry and heat of battle.

Parkinson, ist S., p. 194.

The one ghost which was most in evidence was said
to be a headless officer, who each night came forth on
a phantom horse, and rushed to and fro as if in the search
of the scene of action. His uncommon appearance was
particularly dreadful, to the persons who supposed they
saw him and they were terribly frightened. . . .

So long as the visitor was said to come he always chose
the hour of midnight for his appearance ; as the village
church clock, a mile or two away, chimed the midnight
hour, the spectre rose majestically from the ground, safely
seated on his charger, and wearing the uniform which dis-
tinguished his rank and regiment ; then, as if in thought,.
he lingered a little while, after which he applied his spurs
to his horse's flank, and with lightning speed traversed the
lane for a mile or two. Suddenly halting, he waited again,.

92 Folk- Lore of Yorkshire [N. Riding, etc.).

and then, forcing his animal into a gallop, he rushed still
further along until another mile or two was covered, repeat-
ing the action until considerable distance had been travelled,
when he quietly returned. His quest had been vain, his
effort without success, so he returned, like a weary and dis-
appointed hunter, slowly over the miles he had travelled,
and in an hour or more sought the seclusion from whence
he had come, so that he and his steed might rest for
re-appearance when the midnight returned again. The
villages lying around this lane possessed not an inhabitant
who from choice or necessity would use the road as the
midnight grew nigh. ... A few good schools in the sur-
rounding villages, and the education they afford, have laid
the nocturnal visitor to rest. — Camidge (3), pp. 38, 39.

Middlethorpe Nr. York. In 1385 a duel was fought in this
township. Richard II. was on his way with an expedition
against the Scots. He remained some time in York. Sir
John Holland, the half-brother of Richard, and Lord Ralph
Stafford, eldest son of the Earl of Stafford, accompanied the
army. They had a quarrel, which became so serious
that it ended in a challenge and a duel, which was fought
in a field adjoining the parish of Bishopthorpe. Lord
Stafford was worsted in the encounter, being killed by his
antagonist. After the duel, the neighbourhood was said to
be haunted for generations ; and the people kept up a
story that the ghost of Lord Stafford walked the road
about the spot where the fatal encounter took place. It
was said that at 'the witching hours of night' especially,
clad in military uniform, his tall figure strode along, and
appeared, or disappeared, to the terror of the people.

Camidge, p. 190.

On the opposite side of the river [Ouse] another duel was
fought on Sunday morning, the nth of June, 1797, between
Mr. George Crigan,surgeon to the 46th Regiment of Foot, and
Mr. Bryan Bell, Lieutenant-Colonel of the same regiment,

Manifestations. 95

then stationed at the York Barracks, on the Fulford road.
In the encounter Surgeon Crigan lost his life, with the
consequence that his antagonist was arrested, along with
William Cooper Foster, the Captain of the regiment, and
Owen Evans, servant to Colonel Bell, who had taken part
in the conflict. They were all three tried before Baron
Thompson, at the Guildhall of this city [York], at the Summer
Assizes, for the crime of wilful murder, but the jury by their
verdict reduced the crime to manslaughter. Lieutenant-
Colonel Bell was fined 6s. 8d., and ordered to be confined
in Ousebridge Prison for one month — a prison capable of
inflicting death on any person confined within its walls for
any length of time. Captain Foster and Owen Evans were
both discharged. The spirit of Doctor Crigan, either dis-
satisfied with the punishment inflicted on his antagonist or
with the people of the city, made appearance as a ghost^
and stalked about ... to the terror of the midnight
wanderer : ... for a long time nothing has been heard
of his doings. — Camidge (3), pp. 15, 16.

In the hauling lane a lady without a head walked every
dark night, to the terror and dismay of many people. She
was invariably clothed in white, and the tale told of her
death gave effect to her appearance. It was asserted that
long years ago she walked by the river one summer night,
and, coming to the hauling lane, where a clump of trees has
braved the storms of centuries, she was cruelly murdered
by decapitation. Bent on pursuing her murderers, she
came forth . . . just as the boom of the Minster clock
broke upon the still hour of midnight, and wandered to
and fro in the vain hope that she would find her murderers
and discover their crime. Headless, but wrapped in her
winding-sheet, she wandered to and fro as if in search
of missing treasure. . . . Every inhabitant of the two
villages of Middlethorpe and Bishopthorpe could a century
ago, tell of seeing her and describe minutely her walk,
her waiting and her headless form. . . . The most

94 Folk- Lore of Yorkshire {N. Riding, etc.).

veritable ghost however was the one which was supposed
to be the ghost of Archbishop Scrope, who for many
ages walked the road to conduct his own funeral pro-
cession, and perhaps the most persistent story told of his
appearance was that told by a man who made his living
as a slaughterman, and by doing odd jobs for the butchers
of the city. . . . He used to speak with confidence of
what he saw. . . .

This Robert Johnson, accompanied by a boy who was
apprenticed to a Jubbergate butcher, was sent one night to
a farm beyond Bishopthorpe to fetch some sheep. As
they returned in the darkness, nearing the hauling lane,
each suddenly saw a coffin suspended in the air, and
moving slowly along in the direction of York. It tilted
occasionally, as if borne on the shoulders of men who were
thrown out of step by the rugged character of the roadway.
The coffin was covered with a heavy black pall of velvet,
fringed with white silk, and was in size and appearance the
resting-place of a full-grown man. Behind it with measured
tread, walked a Bishop in lawn bearing on his hands a
large open book, over which his head bent, but from his
lips no sound came. On went the procession, with the
steady precision observed in bearing the dead to the grave,
whilst the sheep kept pace, and would not be driven past
the strange sight. Nobody could be mistaken in the
apparition. The night though dark was too light to admit
of mistake. . . . The spectre procession moved at a
leisured pace for some considerable distance till it came to
the field where the Archbishop was beheaded. Then it
disappeared as hastily as it had come, and returned to its
rest. But not so with the man and the boy. . . . Having
arrived at their destination . . . after very few particulars,
spoken amid much fear, they were taken off to bed where
they remained for many days wrung in mind and body by
the terrible shock. . . . When sufficiently restored their
story was repeated with particular detail, and gained

Manifestations. 95

universal credence from the fact many villagers and many-
citizens had experienced like sight and sensation. The
boy forsook his business and took to the sea lest he should
ever again be compelled to take a similar journey, and be
subject to like experience, whilst the man ever after
avoided that road at nightfall, but never swerved from
declaring his story true. . . . More than once after this,
men who had sat late at their cups were frightened into
sobriety by the reappearance of the strange funeral pro-
cession, but the ghost has done its work, for in our day it
never appears. — Camidge, pp. 199-201.

Mortham Tower, Rokeby. The Dobie of Mortham is a
female spectre, the spirit of some mythic lady who was
murdered in the wood, she whose blood is shown upon the
stairs of the old tower of Mortham. — LONGSTAFFE, p. 128.

Connected with this old tower is a legend, grim and
hoary. Once on a time a certain Lord of Rokeby, in
a fit of jealousy, murdered his wife in the glen below,
and the blood-stains, yet to be seen on the tower
stairs, and which story says, cannot be effaced, were the
blood droppings from his dagger as he mounted the stair,
after committing the fearful deed ; and for years after the
spirit of the murdered woman haunted the tower and vale
of the Greta adjoining. At length the spectral visitor
appeared so often that the services of the parson were
called into request, and he, with book in hand, read the
spirit down and confined her under the bridge. During
the great flood of 1771 the structure was swept away, and
with it the spirit, so at least it is thought, for it has not
been seen or heard since that time. — BOGG (4), p. 93.

Whether she [the lady aforesaid] was slain by a jealous
husband, or by savage banditti, or by an uncle who
coveted the estate, or by a rejected lover, are points
upon which the traditions of Rokeby do not enable us
to decide. — RoKEBY, notes to Canto ii., p. 334.

96 Folk-Lore of Yorkshire [N. Riding, etc.).

Nappa Hall. [When Mary Queen of Scots was a prisoner
at Bolton, she was permitted to spend two nights at Nappa
as guest of Sir Christopher Metcalfe. Her spirit is said to
visit Nappa]. I will give the account of her appearance
to a lady who was staying at Nappa in 1878: *I was in
the hall,' she writes, 'playing hide-and-seek with the farmer's
little girl, a child about four years old. The hall was dimly
lighted by a fire and by the light from a candle in a room
in the east tower. While at play some one entered the
hall from the lower end, and walked towards the dais.
Thinking it was the farmer's wife, I ran after her and was
going to touch her when she turned round, and I saw her
face ; it was very lovely. Her dress seemed to be made of
black velvet. After looking at me for a moment, she went
on and disappeared through the door leading to the wind-
ing stone staircase in the angle turret of the west tower.
Her face figure and general appearance reminded me of
portraits of Mary Queen of Scots.' At the time of this
vision the bedstead slept in by Mary was still at Nappa.
There is also a haunted bed-chamber at the eastern end
of the house. ... The walls are panelled and painted a
dull green ; one or two of these panels open and reveal
closets within them. The wife of the farmer who now
tenants Nappa laughed, however, as she showed them, and
said she never saw any ghosts. — Macquoid, p. 118.

Nunnington. Of all the houses Annie visited none
attracted her imagination more than did Nunnington Hall
itself, an old Manor House, deserted for the time by its
owners, which had a tale belonging to it, and about whose
shady avenues, and through whose empty, tapestried rooms
Annie loved to wander and dream. The story told about
the Hall had a stepmother in it, and a sick child and some
horrible catastrophe, with a suspicion of murder lurking
about it, and a ghost — a lady in silk, who came and went
with awful faint rustle up and down the broad oak staircase.

Manifestations. 97

and looked with pale face from an upper turreted window
upon the silent sward below. Annie introduced her into
Mia and Charlie, where she slightly sketched the legend.
She had a half-formed intention of working up the details
some day into a full-grown romance ; that purpose how-
ever, she never fulfilled, but she had the pleasure of seeing
the story receive shape and beauty at her suggestion, by
the hand of a sister novelist [Mrs. Macquoid] in the pages
of Doris Barugh. — Keary, pp. 45, 46.

I asked her [Nanny] how it was that the room hung
with painted leather was so much more untidy than all
the rest } Why the hangings were torn and dirty, and the
floor fallen in, and the fireplace broken? She would not
answer me at first ; but I coaxed her, and at last I
heard a long story. She said that once there lived in this
house a proud lady. It was long before Nanny was born,
but her grandmother knew her, and she told the story to
Nanny when she was a little girl. This proud lady's hus-
band was dead, but she had two sons ; one was a step-son,
and the other quite a little boy — her own son. She loved
the little boy very much indeed, and wanted above every-
thing to have all the land and money for him ; and for that
reason she hated the step-son, and was very cruel to him, and
wished that he might die. Every one knew this, and pitied
the poor eldest son, but they dared not help him, or speak
kindly to him, for they were all afraid of the proud lady.
She kept a strict watch over every one. The sound of her
step was never heard as she moved about, Nanny says, for
she trod very lightly, only the rustle of her silk gown.
She was always dressed in rich silks and satins, while her
eldest son had scarcely enough food to eat or warm clothes
to wear. The only one who dared to comfort him was his
little brother, and he loved him very dearly indeed. When-
ever he could get away from his mother he used to steal
up to the painted leather room, where the eldest boy was
shut up by himself, and bring him cakes or playthings.

98 Folk- Lore of Yorkshire {N. Ridi7ig, etc.).

One day, when he went, the painted room was empty ; the
brother had gone. No one knows how he got away, or
where he went to. Nanny thinks he must have run away
to the sea-coast, and got on board some ship, and been
drowned. At all events he was never heard of afterwards.
The proud lady was so glad ; but the little boy was very
sorry: no one could comfort him. They used to tell him
how he was a great lord now, and had money and lands ;
but he always said he did not care for that ; he wanted
nothing but his brother. He never would believe that his
brother had really gone away. He used to go up and
down the oak stairs a great many times every day, and
walk round and round the leather room, and call for his
brother out of the window ; though of course no one ever
answered him. At last, one evening, he leaned too far out
of the window to see if his brother was coming, and he fell
out, and his poor little head was dashed to pieces on the
gravel-walk. After that the proud lady was never happy
again ; she became quite changed ; she would sit for hours,
talking in a low voice to herself ; and every now and then
she used to jump up, and hurry up the oak stair as if she
were looking for something ; and go into the painted room
and look out of the window on to the place where her son
was killed ; then she would sigh very deeply, and walk
slowly back, and in five minutes return to do the very same
thing again. At last she died too, and quite different
people came to live in the house ; but Nanny says — and
this is the strange part of the story, brother — that often,
even now, at night, you may hear the rustle of the proud
lady's silk dress as she hurries up the stair; and she has
been seen to open the door of the leather room, and look
out of the broken window, and then you hear a faint rust-
ling of silk as she goes slowly back.

Mia and Charlie, pp. 54-57.

Macquoid, pp. 289, 291-3.

Manifestations. 99

Raskelf. About the year of our Lord 1623 or 24 one
Fletcher of Rascal, a Town in the North Riding of York-
shire near unto the Forest of Gantress, a Yeoman of good
Estate, did marry a young lusty Woman of Thornton
Brigs, who had been formerly kind with one Ralph Raynard,
who kept an Inn within half a mile from Rascall in the high
road way betwixt York and Thuske, his Sister living with
him. This Raynard continued in unlawful lust with the
said Fletchers Wife, who Hot content therewith conspired
the death of Fletcher, one Mark Dunn being made privy
and hired to assist in the murther. Which Raynard and
Dunn accomplished upon the May- day by drowning
Fletcher, as they came all three together from a Town
called Huby, and acquainting the wife with the deed she
gave them a Sack therein to convey his body, which they
did and buried it in Raynards backside or Croft where
an old Oak-root had been stubbed up, and sowed Mustard-
seed upon the place thereby to hide it. So they continued
their wicked course of lust and drunkeness, and the neigh-
bours did much wonder at Fletchers absence, but his wife
did excuse it, and said that he was but gone aside for fear
of some Writs being served upon him. And so it con-
tinued until about the seventh day of July, when Raynard
going to Toplifife Fair, and setting up his Horse in the
Stable, the spirit of Fletcher in his usual shape and habit
did appear unto him Oh Ralph repent repent for my
revenge is at hand ; and ever after until he was put in
the Goal \sic\ it seemed to stand before him, whereby
he became sad and restless : And his own Sister over-
hearing his confession and relation of it to another person
did through fear of losing her own life, immediately reveal
it to Sir William Sheffield who lived at Rascall and was
a Justice of Peace Whereupon they were all three appre-
hended and sent to the Gaol at York, where they were
all three condemned and so executed accordingly near
to the place where Raynard lived and where Fletcher

loo Folk- Lore of Yorkshire {N. Riding, etc?).

was buried, the two men being hung up in irons, and the
woman buried underneath the gallows.

Webster, p. 298.^^^

It appears that Fletcher had suspicions that the three
confederates contemplated his destruction from the follow-
ing doggrel rhyme addressed to his sister a short time
before the event,

' If I should be missing or suddenly in wanting be,
Mark Ralph Raynard, Mark Dun, and my own wife for me.'

Gill, p. 112.

Raydale House, Nr. Semmerwater. Ray dale House is . . .
noted for its ghost, locally known as Auld 'Opper. One
elderly woman told us, with all seriousness, that in her
young days she dwelt there, and the ghost from its un-
earthly knocking on the various articles of furniture was a
source of continual terror. This woman had not only
heard Auld 'Opper knock, but actually had seen him, she
said * mony a time.' — BOGG (2), p. 177.

Richmond Castle. See Place, Etc., Legends, p. 406.

Ruflforth. [Murder] committed by William Barwick upon
the body of Mary Barwick his wife. . . .

The murder was committed on Palm Monday, being
the fourteenth of April, about two of the clock in the
afternoon, at which time the said Barwick having drilled

1 [Webster adds ' I have recited this story punctually as a thing
that hath been very much fixed in my memory being then but young
and as a certain truth, I being (with many more) an earnest witness of
their confession and an eye-witness of their Executions and likewise
saw Fletcher when he was taken up where they had buried him
in his cloathes, which were a green fustian doublet pinkt upon
Vvhite, gray breeches and his walking boots and brass spurs without
rowels.']

Man ifestations. i o i

his wife along till he came to a certain close, within sight
of Cawood-Castle, where he found the conveniency of a
pond, he threw her by force into the water and when she
was drowned [drew her] forth again by himself upon the
bank of the pond. . . . He concealed the body . . . and
the next night when it grew duskish, fetching a hay-spade
from a rick that stood in a close, he made a hole by the
side of the pond and there slightly buried the woman in
her clothes. . . .

He went the same day to his brother-in-law, one Thomas
Lofthouse of Rufiforth, within three miles of York, who had
married his drowned wife's sister, and told him he had
carried his wife to one Richard Harrison's house in Selby,
who was his uncle and would take care of her. But
Heaven would not be so deluded, but raised up the ghost
of the murdered woman to make the discovery. And
therefore it was upon the Easter Tuesday following, about
two^^^ of the clock in the afternoon, the forementioned
Lofthouse having occasion to water a quickset hedge, not
far from his house ; as he was going for the second pailfull,
an apparition went before him in the shape of a woman,
and soon after sat down upon a rising green grass-plat,
right over against the pond : he walked by her as he
went to the pond ; and as he returned with the pail from
the pond, looking sideways to see whether she continued
in the same place, he found she did ; and that she
seemed to dandle something in her lap, that looked like a
white bag (as he thought) which he did not observe before.
So soon as he had emptied his pail, he went into his yard,
and stood still to try whether he could see her again, but
she was vanished. . . . The woman seemed to be habited
in a brown coloured petticoat, waistcoat, and a white
hood ; such a one as his wife's sister usually wore, and that
her countenance looked extremely pale and wan, with her

i[' About half an hour after twelve of the clock' according to
Lofthouse's evidence at the Assizes.]

102 Folk-Lore of Yorkshire (A^. Ridmg, etc.).

teeth in sight, but no gums appearing, and that her
physiognomy was like to that of his wife's sister, who was
wife to William Barwick.

But notwithstanding the ghastliness of the apparition, it
seems to have made so little impression in Lofthouse's
mind, that he thought no more of it, neither did he speak
to anybody concerning it, till the same night as he was
at his family duty of prayer, that the apparition returned
again to his thoughts, and discomposed his devotion ; so
that after he had made an end of his prayers, he told the
whole story of what he had seen to his wife, who laying
circumstances together immediately inferred that her
sister was either drowned, or otherwise murdered, and
desired her husband to look after her the next day, which
was Wednesday in Easter week. Upon this Lofthouse
recollecting what Barwick had told him of his carrying
his wife to his uncle at Selby, repaired to Harrison before-
mentioned, but found all that Barwick had said to be
false ; for that Harrison had neither heard of Barwick, nor
his wife, neither did he know anything of them. Which
notable circumstance, together with that other of the
apparition, encreased his suspicions to that degree, that
now concluding his wife's sister was murdered, he went
to the Lord Mayor of York ; and having obtained his
warrant, got Barwick apprehended, who was no sooner
brought before the Lord Mayor, but his own conscience
then accusing him, he acknowledged the whole matter.^^^
. . . On Wednesday the sixteenth of September, 1690,
the criminal William Barwick, was brought to his trial,
before the Honourable Sir John Powel, Knight, one of the
judges of the northern circuit, at the assizes holden at
York, where the prisoner pleaded not guilty to the
indictment. . . . He was found guilty, and sentenced to

1 ' He made a free and voluntary confession, only with this addition
at first ; that he told the Lord Mayor, he had sold his wife for five
shillings.'— Aubrey, p. 99.

Manifestations, 103

death, and afterwards ordered to be hanged in chains. —
Aubrey, pp. 96-99, etc. ; Baring-Gould, vol. i., pp. 56-61.

Semmerdale Hall. A rough road from Bainbridge to the
north side of the lake passes Semmerdale Hall, where the
dale's folk say that on dark nights ghosts, arrayed in white
apparel, are still to be seen wandering. — BoGG (3), p. 211.

Stainmoor. The natives still fearfully tell you of strange
sights and strange sounds, as of men in tumult, and eerie
forms of ghost and warlock, or peradventure a headless
horsewoman gallops swiftly across the moor; concerning
the latter is the following tradition. . . . Two parties
[Norman and Saxon] had more than once come to blows
whilst hunting, and in one encounter several retainers and
the daughter of Fitz-Barnard, a beautiful young lady of
some twenty summers, were taken prisoners. The object
of the chieftain was to make her his wife. . . . All his
attempts to win her love were, however, fruitless and after
remaining a prisoner for some time, she was rescued by
stratagem, and was being borne triumphantly across the
moor, when the Saxon appeared on the scene with a
number of retainers and charged madly into the group
of rescuers, who were unable to stand the onslaught, and
the chieftain, furious at the thought of losing his fair
captive, with one savage stroke severed the head of the
young lady from her body ; hence the reason of the head-
less horsewoman often seen galloping over the dreary moor
at midnight. — BOGG (4), pp. 106, 107.

Staithes. Many legends are current that have been
handed down from times gone by, and amongst them
one of peculiar horror, which graphically illustrates the
character of the locality and the superstition of the
inhabitants. It is to the effect that, years ago, a young
woman was standing at the foot of Colburn Nab, the
promontory that encloses the little bay on the west, when

104 Folk- Lore of Yorkshire [N. Ridings etc.),

a mass of rock fell from the overhanging cliff, and, striking
her on the neck, cut her head completely off, throwing it to
some distance. The villagers believed that, several nights
in the year, the headless body of the unfortunate girl was
to be seen crossing the bridge which spans the small brook
that enters the sea close to the spot. — Saltburn, p. 45.

[An] accident occurred lately to a poor fisherman, named
Harrison, who fell over a cliff 600 feet high and was dashed
to pieces on the rocks beneath. The superstitious disposi-
tion of those simple and ignorant people was amply
exhibited on this occasion, many averring that they had
actually beheld the 'waif of the unfortunate deceased, not
only by night but by day. . . . His own relatives visited
the unhappy ghost, conversed familiarly with it, saw it in
different shapes and attitudes, and by the dress, manner,
speech, and appearance, pronounced it publicly to be the
identical James Harrison. The * poor ghost * after frighten-
ing great multitudes of people, was at length exorcised by
a Roman Catholic priest in the neighbourhood, and has
never been heard of since. — Ord, p. 301.

Stokesley. In common with every other place, Stokesley
has had its haunted places . . . who is there amongst us
who does not recollect the traditions of Broughton Bridge
— Lady-Cross — Tweddell's Stripe — Neasham's Lane —
Tanton Dykes — and other places in the immediate
neighbourhood ? At Broughton Bridge the apparition
assumed the form of a mounted horseman, richly capari-
soned, and whose clattering armour excited the fears, and
haunted the path of the traveller on that road ! In
Tweddell's Stripe a narrow lane at the commencement
of the field-road from Stokesley to Seamer — the Ghost
appeared as a flaming carriage drawn by six grey-hounds.
These fleet steeds used to whirl the carriage with its occu-
pant, a woman without a head, up and down the stripe with
a velocity unknown in those days when railway engines

Manifestations. 105

were unknown. . . . Lady-Cross where the Broughton
and Ayton roads branch off from the common one leading
from Stokesley, appeared to be the rendezvous of every-
thing evil ; here the most daring feats of demoniac agency
were exhibited. This place, surely, was the tabernacle of
Satan : — here, night after night, Ghosts, Hobgoblins, Witches,
Warlocks, and even Pluto himself reigned triumphant, — here
he held undisputed sway ! One benighted wanderer was
suddenly confronted with a headless lady, dressed in blazing
garments yet unconsumed — step by step she accompanied
him from the Cross until he reached the entrance of Kirby
lane, where with a most terrific screech she disappeared ! —
another gentleman on a dark night was wending his way
from Ayton to Stokesley, when arriving at the fatal spot,
his ear was accosted with a demoniac yell, and there
appeared before him, dressed in white, and mounted on a
white horse, — a Lady fair ! she rode by his side for some
distance, then urging her charger passed instantly from his
sight— Clev. Rep., vol. i., pp. 5, 6.

There's lots o' fooaks wants te say 'at there is neea
ghooasts. They say 'at t' railways hez freeten'd all on 'em
away. Bud they mooan't tell me. Ah's tonn'd eeghty, an'
Ah've heeard fooaks tell about 'em ivver sen Ah wer a
bairn ; an' Ah've been flay'd me sel' mair ner yance. They
was yah tahm, Ah wer rahdin' fra Broughton te Stowslay;
an' when Ah'd getten ommest tit brig, ther wer a thing like
an ass's fooal com an' trotted alang sahd o' mah ; an' all
at yance Ah tummell'd reet ower t'awd meer's heead on tit
grund ; an' when Ah gat up ageean, t' thing wer geean.
Ah's seer it wer summat uncanny, or Ah sud nivver hev
tummell'd off t' meer i' that way. . . . Then ther was Jack
Raby : he wer yance gahin' alang at neet wiv a dog, an'
ther wer a thing raze up like a white rabbit ; an' t' dog
teeak away efter 't. It ran ower a fielt, an' went in tiv a
coo-house at yah sahd, an' com out at t' udder : an' t' dog
ran te Jack, wiv hiz tail atween hiz legs, an' seeam'd flay'd —

io6 Folk- Lore of Yorkshire {N. Riding, etc.).

an* seea was Jack, an' he teeak off yam his hardist. It
awlus had a bad neeam had Broughton Brig. Ther wer an
awd blacksmith 'at use te liv at Broughton ; an' he oft
stopp'd varry leeat at Stowslay on t market neets ; an'
then he did n't like gahin' yam for fear o' t' ghost at t' brig.
Howivver, yah neet he had a leg o' mutton wiv him ; seea
what did he deea bud tied a band teeah 't, an' when he was
gettin' neegh te t' brig, he let it doon on tit grund, an' trailt
it efter him, an' kept geeaping out all t' way as he went
alang t' rooad — * Thou can tak t' mutton deeaval, if
tha nobbut lets me aleean ! — tell he gat hiz sel' a canny
bit ower t' brig; an' then he gedder'd it up ageean. Bud
nowt melt o' nowther him ner t' mutton that tahm — Then
ther was a spot aboon Broughton, te be seen yit, at t' reet
hand sahd o' t' rooad as yah gan up t' lonnin' tit Wain-
steens, 'at 's call'd Fairy Hill : and mah granmudher's
seen fairies dancin' ther hersel' — seea ther's nut a word of
a lee aboot that. Bud some fooaks weea n't believe 't.

TWEDDELL, pp. 51-63.
Thoralby. About two miles distant from [Thoralby],
will be seen by the road side, an old shed, which bears
the curious name of the * Devil's Hull ' ; adjoining is a
peculiar shaped tree, better described as a triplet of
trees. ... In bygone days, and even unto this day, many
people fear to pass this spot after nightfall, for a mysterious
being, in the form of a spectral shade, hobgoblin, others say
the devil himself, has been seen there. The apparition
appears in divers forms and manner, just to suit the
different temperatures [sic] of the dales-folk. Some few
years ago, a woman was passing the spot, and she saw
what she imagined to be the figure of her husband standing
against the tree, and naturally expecting he had come to
meet her, she spoke, but receiving no reply and still believ-
ing him to be there, she approached the apparition, which
suddenly dissolved into space. On another occasion, a
servant from the Rookery was passing the spot, late one

Manifestations. 107

night, when he was confronted by an apparition with fearful
glaring eyes, and as he afterwards said, ' I was in a fearful
state of fright and agony.' Luckily he was a Roman
Catholic, and as a last thought crossed himself; imme-
diately on so doing, with a fearful yell, the spirit fled, and
disappeared with a loud hissing sound into the dark pool
of stagnant water, known as ' Devil's Hole.'

BOGG (3), pp. 232, 233.

Topcliflfe and Thirsk, Between. John M — once, when I
was in his house, told me a curious tale about himself
He was riding one night to Thirsk, when he suddenly
saw passing him a radient boy on a white horse. There
was no sound of footfall as he drew nigh. Old John was
first aware of the approach of the mysterious rider by
seeing a shadow of himself and his horse flung before him
on the high-road. Thinking there might be a carriage
with lamps, he was not alarmed till by the shortening of
the shadow he knew that the light must be near him and
then he was surprised to hear no sound. He thereupon
turned in the saddle and at the same moment the radiant
boy passed him. He was a child of about eleven, with a
bright fresh face. * Had he any clothes on, and if so, what
were they like?' I asked. But John was unable to tell
me. His astonishment was so great that he took no notice
of particulars. The boy rode on till he came to a gate
which led into a field. He stopped as if to open the gate^
rode through, and all was instantly dark.

Baring-Gould, vol. ii., pp. 105, 106.

Nr. XJpsall. There is a tradition yet current in the
Vale of Mowbray, that John de Mowbray after the battle
of Boroughbridge, attempted to escape to the Manor
House of Upsall, then held by one of his retainers, but
was overtaken and seized in Chop-head Loaning, between
the town of Thirsk and Upsall ; that an ash tree there
growing was cut down, and part of its trunk extem-

io8 Folk- Lore of Yorkshire {N. Riding, etc).

porized into a headsman's block, and that the unfortunate
baron was beheaded by one of the enemies' soldiers in
pursuit. The same authority goes on to say, that his
armour was torn from his body, and suspended on the
branches of a neighbouring oak ; and though both oak
and armour have disappeared, yet during the witching
hour of midnight, the gyves may be heard creaking as
if yet swinging on the branches, when the east wind
comes soughing up the road from the heights of Black
Hambleton. — Grainge, pp. 58, 59 note.

Whitby. I shall only produce one instance more of the
great veneration paid to Lady Hilda, which still prevails
even in these our days ; and that is, the constant opinion
that she rendered, and still renders, herself visible, on
some occasions, in the Abbey of Streanshalh, or Whitby,
where she so long resided. At a particular time of the
year, (viz. in the summer months) at ten or eleven in
the forenoon, the sun-beams fall in the inside of the
northern part of the choir ; and 'tis then that the specta-
tors, who stand on the west side of Whitby churchyard,
so as just to see the most northerly part of the Abbey,
past the north end of Whitby church, imagine they
perceive, in one of the highest windows there, the resem-
blance of a woman arrayed in a shroud. Though we
are certain this is only a reflexion, caused by the splendor
of the sun-beams, yet fame reports it, and it is constantly
believed among the vulgar, to be the appearance of Lady
Hilda in her shroud, or rather in a glorified state.

Charlton, p. 33.

Confirming the possibility of such an apparent appari-
tion the writer may state he has in his possession a
photograph, taken by W. Stonehouse, of the exterior
portion of the east end of the chancel, in which through
the southern lancet of the top tier an interior trefoil
ornament is seen in the distance; when the photograph

Manifestations. 1 09

is placed under a lens, this object gives the exact appear-
ance of a human face peering out of the window !

Franks, p. 229.

It would be an endless task to attempt a detail of
all the absurd local traditions, and all the haunted houses
in the district. An excellent house in Baxtergate stood
long empty, as it had obtained the character of being
visited by ghosts : it is now frequented by spirits of
another kind, having been converted into an inn.

Young, vol. ii., p. 883.

Apparitions, both before and after death, are of course,
not unfrequent in Whitby. Many a valuable house has
stood untenanted for years on the suspicion of its being
haunted ; the last residents therein having experienced
considerable alarm and anxiety : the bed curtains having
been undrawn, the bed clothes torn off, the window
shutters unloosed, the china broke, the furniture de-
molished, and numerous other supernatural occurrences
are stated to have taken place. Strange traditions exist
of certain yards, lanes, and alleys ; of some terrible
homicide there committed ; of departed spirits that have
there walked for several nights successively, deprived of
their rest, desirous of being addressed by some one, but
none daring; of hearses and mourning coaches that have
been seen to drive past at midnight, the horses without
heads, or with white sheets on their backs ; and numerous
other equally credible reports ; the whole of which, most
of the inhabitants fearfully believe.

It is customary, at the death of an individual in the
lower ranks of life, for some person to sit up with the
corpse on the night previous to interment. This is what
is commonly termed a wake, and is universally allowed
to be a time of high unction in the ghastly world.
The company is usually composed of two or three
females, perhaps, one rather of an advanced age ; these
make it their business, on such occasions, to discuss the

I lo Folk- Lore of Yorkshire (A^. Riding, etc.).

whole annals of spectrism ; ail the knowledge they possess
of such subjects is here brought forward ; till at length
rendered nervous and timid in the highest degree by
listening to each other's enervating accounts, they are
led to suppose that they are about to witness a con-
firmation of the fact, that departed spirits actually do

*■ Revisit thus the glimpses of the moon '

and are ready to fancy that the corpse moves, and is
about to rise and lay hold of them. This, of course,
furnishes them with topics of conversation on another
similar occasion ; where they are persuaded Willy Such-
an-one is not at rest, for at his wake, his corpse appeared
to move frequently ; that the candles were nearly extin-
guished divers times; that shrouds were formed round
them, pointing to some one, of whose husband there had
been no account since he sailed ; that on entering the
room where the corpse was laid they were just in time
to prevent the candle which is always kept burning in
that room from being overturned upon the corpse, by
some invisible supernatural power ; and numerous other
distressing occurrences.

Whitby Rep., vol. iv., pp. 179, 180 (1828).

York. We come to the quiet and aristocratic city of
York, and with the * Judges House ' as it is there called,
associate the strange incident alluded to in the heading of
our short paper. ... As it happens to be the only ghostly
reminiscence with which we have had any direct connection,
we naturally take more interest in relating it. It was upon
a bitterly cold evening in November, 18 — , we arrived offici-
ally in York ; we had had a freezing ride from London, and
looked forward with pleasure to our warm sitting and bed-
room at the old York lodgings.^^^ It was a Winter Assize,

* [Where were these lodgings ?]

At the commencement of the street we now call Spurriergate, and
opposite the street we formerly called Jubbergate, a few of us may

Manifestations, 1 1 1

and we had no question to ask ourselves as to the conafort
of our night's quarters, there being but one judge and his
marshal, and all the rest of the dormitories at our disposal,
to choose whichever we pleased. On arriving we found
appropriated to our use a large and decently furnished apart-
ment on the second floor, immediately over the bedroom of
the circuit judge. It was, we were informed, formerly the
senior marshal's bedroom. There was nothing whatever
peculiar about the room, except that it seemed rather
hastily prepared for an occupant, and strangely enough, as
it seemed to us at the time, although we knew the old
house well, we had never been shown this particular
bedroom ; the maid who accompanied us upstairs informed
us, however, that the apartment was very seldom used, and
was only called into requisition now in consequence of part
of the ceiling of the ' proper room ' having suddenly fallen
in. We thought little of the matter at the time, and after
a wash, and luxuriating, as only a chilly individual after a
long winter's journey can, before a blazing fire piled half up
the chimney, we proceeded downstairs and entered into the
discussion of a good dinner, our colleague being our only
companion, and then, he having a bad cold, and being
extremely averse to conversation under the circumstances,
we pitied his condition, and at an early hour we both retired
to our respective bedrooms. Eleven o'clock, and we were
snugly in bed, with candle carefully extinguished, and the

remember a large antique-looking timber house. ... In the i6th
century it was the residence of the Appleyards. ... At a later period
this mansion, it is said was appropriated to the accommodation of the
judges of the assizes, previously to their occupying the house in Coney
Street opposite to the George Inn, which is yet known by the name of
the Old Judges Lodgings. — Davies, p. 72.

Upon part of the site of the church and churchyard of St. Wilfrid
we now see a handsome brick mansion of rather uncommon design,
which for the last half century [counting from 1854] has been appro-
priated to the accomodation of the Judges at the Assizes.

Davies, p. 44.

1 12 Folk- Lore of Yorkshire (tV. Riding, etc.).

flickering light of the fire alone illuminating the room. A
little later, and we were fast asleep and dreaming of our
home and young family far away in the south, all uncon-
scious of assizes in general, and judge's lodgings in particular.
Two a.m., and we were wide awake in bed, with heart
thumping against the side 1 50 to the minute, and with a
vague and undefinable terror possessing us. The fire was
out, the room in black darkness, and the horrible sensation
known doubtless to many of our readers, came across us
that there was some one besides ourselves in it, near to us,
a some one who had just left our bedside, and whose
receding feet we heard moving very quietly and yet rapidly
towards the door. At the same time a sudden sharp voice
sounded apparently from the lower part of the house, a cry
of ' Henry, Henry,' twice repeated, as of some one calling up
the staircase. Again we heard the * paddle ' of slipperless
feet, now in the passage outside our room ; then descending
the staircase ; then succeeded a murmuring sound as of two
voices talking together, a scuffle, a loud, piercing shriek, and
then a heavy stumbling back again upstairs, as of a wounded
person feebly ascending ; steps along the passage : steps
approaching our room ; steps in our room (though we had
up to the time neither heard the door open nor shut) ; a
heavy fall on the floor ; and then — we became unconscious.
When we awoke — from sleeping or fainting we know not
which — the first streaks of the wintry morning were piercing
through our window curtains, an attendant in due time
brought our hot water, and from between the sheets (for we
had been far too much occupied with our troubled medita-
tions to arise) we bade him enter. We turned the latch in
vain, our door was fast locked as we remembered then to
have left it the night before ! Our hostess appeared whilst
we were at breakfast, for our colleague was still a sufferer
from his cold, and breakfasted in bed, and, with a little
tremor in her voice, hoped we had passed a ' comfortable
night' A moment's hesitation, and we told her all. She

Manifestations. 113

heard our ghostly experiences ; there was a look of mingled
vexation and alarm on her face as she fell into a seat and
offered us all the explanation in her power. The room was
haunted, of that there could be no doubt ; it had never been
occupied to her certain knowledge, during the housekeeper-
ship of her predecessor or herself, extending over half a
century, and the want of repair in the other room spoken of
by her maid, together probably with some wish to test the
truth of her ghostly tale, had determined her to appropriate
it to the officers of the present assize. The tradition was, as
she related it to us, that some 150 years before, a strange
and sullen old bachelor judge had taken the York Assizes.
He was accompanied round circuit by his nephew, who
acted as his marshal, a young unmarried orphan gentleman
of large expectations, whose immediate heir the old judge
was. The judge's butler, sleeping in a room separated only
by a thin wooden partition from that of his master, had
been awakened in the night by the judge rising and walking
in the neighbouring bedroom. He had heard the door
open and the judge's voice calling to his nephew by his
Christian name, ' Henry ' twice ; he had also heard a door
open above, steps descending the stairs, a struggle, a cry
as of one in mortal pain, ascending footsteps, and a return
of some one into the adjoining bedroom. In the morning
(for the man was too frightened to alarm the household at
the time), on attending to valet his lordship, he found him
strangely nervous and disturbed, while his marshal, not
appearing at the breakfast table, was sought for in his
chambers, and found lying on the floor curled up in death,
with a deeply-inflicted knife-wound in his bosom. The
matter was attempted to be explained as a case of suicide,
and was hushed up with little enquiry, inquests being rare
in those days, and the judge himself being ex-officio principal
coroner of the county, and taking the inquiry into his own
hands ; but for many assizes afterwards strange noises and
appearances were said to be seen and heard in the fearful

H

1 14 Folk- Lore of Yorkshire {N. Riding, etc.).

old room until it was locked up and disused, and not again
■occupied until our unfortunate advent to the city. Such
was the story — true or false we know not — told us. The
nightly visitation we can vouch for, and what is quite
as remarkable is, we had never previously heard a word
about the mysterious occurrence until told us the following
morning as we have related it. — L. H., Dec. 6th, 1879, pp.

775, 77^'

Castle. — At one time, it is said, ghosts greatly abounded
in this prison, and played many pranks with the prisoners
and other quietly disposed people. The ghost of Mary
Bateman was particularly active, and was credited with
many wonderful things done at the witching hour of night.

Camidge, p. 1 56.

See also sub WITCHCRAFT, pp. 143, 144.

Streets. — Sixty or eighty years ago most streets had
their particular ghost. ... A very quiet street in the
centre of the city had in it a large, old-fashioned, but com-
modious and comfortable mansion, which for a generation
never had a tenant. Its forlorn appearance and unoccupied
condition lent credence to the theory that it was haunted,
and according to the tradition, as the boom of the midnight
bell died on the air, a lady of beautiful appearance with all
the habiliments of her class sallied forth. She had long
flowing hair, a fine figure, a genteel appearance, and a firm
but delicate step. She appeared first at the door, and if
her road was clear she walked the street, alongside the
neighbouring churchyard, at the end of which she stood
and gazed into space. She was shy in manner, and if a
stout heart confronted her she disappeared without taking
the trouble to return to the place from whence she came,
but if she created fear, and put to flight any ill-fated
passer-by, she maintained her ground. A little lingering at
the churchyard end, as if waiting for some expected visitor,
and then she perambulated to and fro until one o'clock was
tolled, when her night's work was done, and from the

Manifestations. 115

streets she withdrew to the lone old mansion to rest for the
hours till midnight came again. So positive was the belief
in this ghost that, according to the tradition, nobody would
occupy the house from which she was said to come, and
into which she was said to retire. For a considerable
number of years unoccupied and forlorn, growing dirtier
and drearier as the years went by, it remained unlet until a
site for another form of building was required, and then the
owners gladly sold it to persons who razed it to the ground,
and with its removal away went to tradition the long-
sheltered ghost — Camidge (3), pp. 32, 33.

A series of ghosts, existed in what is a street now, but
until little over forty years ago was a square. The first
effort at housing the aged and impotent poor of this city
was made about 1575, when beds were provided for the
lodging of this class of people under the 14th Elizabeth
(1570), when six persons were allowed shelter, and with it
eightpence per week ; another was allowed one shilling
and fourpence per week, two had one shilling per week,
four had sixpence each, and two had fourpence each per
week. After a while this institution was removed, and a
master or governor appointed, whose cruelty was said to be
such that several young people died in the home, and to
visit the sin upon the head of the master their ghosts
appeared nightly in batches of three or four or more, to the
great fright of beadledom. They did not confine their
appearance to him only, but others saw them, especially
at midnight, when in frolic and fun they gambolled to the
amusement of passers-by. It was also asserted that un-
earthly noises and strange appearances were manifested
inside the house, especially in and about a closet where the
bodies of the dead were said to be kept, until opportunity
presented itself for interment, which was not always made
hurriedly. Report used to assert that when the poorhouse
was removed to the bottom of Marygate the bodies of
several dead persons were discovered in the old house,

1 1 6 Folk- Lore of Yorkshire {N. Riding, etc).

which had to be cleared before other occupants could enter
into possession. The old house has given way to the
march of improvement. — Camidge (3), p. 33.

[In Skeldergate, York] there is a passage variously
called * Hagworm's Nest,' ' The Devil's Entry,' and * Beed-
ham's Court' Its first name may have been derived from
some form of worm existing in the locality. Its second
and third names come from incidents associated with it.
The second name came from a circumstance said to have
occurred about a century ago, which was believed in, and
held firm hold of the public mind at one time. Previous
to the days of the policeman, the Corporation, somewhat
with a view to terrorize the housebreaker, and also with
a view to protect the city, kept a band of musicians, who
during the winter months perambulated the streets of the
city calling the hour, and with musical instruments, playing
as they went, and occasionally standing to display their
skill and charm the sleepless horde. . . . These men were
five in number, and had salaries of £/^ a year with livery^
coats and hats once in six years. At the time to which
the story refers they had an uncommon good violinist, and
one night in their perambulations he played charmingl}^
Coming to the passage which is now called Beedham's
Court, he rose to the height of his skill, but when his per-
formance was completed, he suddenly disappeared. His
companions deserted their duty, and sought for him all
night, and sought for him next day, but all their seek-
ing was in vain. He was never seen more, and all the
evidence of his going was a strong smell of brimstone,
from which it was inferred that his Satanic majesty needed
a good violinist. . . . For many years afterwards, and even
yet, this passage is called the ' Devil's Entry ' by old
people. — Camidge, pp. 127, 128.

Within a short distance of a very interesting church
[St. Crux, now pulled down] a woman lived some years
ago whose life and character did not commend her to

Manifestations. 1 1 7

the favour of either her neighbours, dependents, or
customers. Her grasping spirit, her miserable habits,
her unprincipled business systems, her dishonest and dis-
honourable transactions, and her general wickedness of
life, all contributed to make her not only unpopular,
but to weave about her the people's hatred. She was
tall and handsome, but yet forbidding both in aspect
and utterance. At the time of her death her room
is said to have resounded with strange noises, and
her death-bed was said to be encircled by strange un-
earthly visitants ; whilst her terror and agonised expres-
sions were horrifying to those who surrounded her. Acts
of injustice and deeds of wrong committed or connived
at by her crowded in upon her memory, and the pains
of death had bitter hold upon her calling into existence
most distressing scenes. In a badly-lighted room, at
the back of a great pile of buildings, at the hour of
midnight, she passed away, amid screaming protests
against death, and with cursing assurances of coming
again. Agreeably to her threat, she is credited with
paying nightly visits to her old home, evidencing her
presence by unearthly noises similar in character to those
heard at her dying bed, and every now and then revealing
herself with charges of guilt to and against those who had
assisted her in her wrong-doing, laying much of her
wickedness to the creative or suggestive power of others,
who left her to work out their schemes of wrong, and to
battle with those so wronged. For many years she is
said to have continued her nocturnal visits, and nobody
ever dared to occupy the room, much less the bed, she had
died upon, for they feared the repetition of the experience
attending her last hours, or the fright of a visit. Conscience
makes ghosts by waking memories of the past and creat-
ing spectres to wrong-doers. From the time that the actors
or the assistant actors in this woman's wrong-doing died
she rested in her grave. — Camidge (3), pp. 40, 41.

1 1 8 Folk-Lore of Yorkshire {N. Riding, etc.).

All Saints' Church (Pavement). — Churches always had
connected with them some story of ghostly visitation^
and the two churches of Ye Oulde Streete of Pavemente
[All Saints and St. Crux] were no exception to the rule.
The church of All Saints had attributed to it a ghost
which appeared in the day time as well as at night ; it
was a female with a very red face, and an unsettled and
restless disposition. She always wore her hair, which
was very long, in curls, and she had a marvellous anxiety
to see the burying of the dead, for it is said that she
never by any perchance neglected to attend the funerals
in the church, and could at those times always be seen
by the mourners ; at other times she satisfied herself
by revealing herself to an old woman who sat every
day opposite to the shop of the late Mr. Richard Bur-
dekin in High Ousegate, where she sold oat-meal from
a washing-tub. This old woman had great power over
the All Saints* Ghost, for she was able to call up the
' lady of the church ' as she called her whenever she saw
fit ; and if nobody else could see the ghost the old
woman declared that she could, whilst with wonderful
minuteness she used to describe the appearance, size,
dress, gait, and actions of the ghost. . . . On the death
of the stall woman the ghost disappeared, and has not
returned ; nobody else has been able to conjure it into
being, and it looks very much as if the ghost-seer and
the ghost had both arranged to settle and sleep together,
and never disturb the earth again. — Camidge (2), p. 93.

St. Crtix Church. — The old watchman had a box in
Pavement, from which he journeyed at his will on errands
of protection. He was visited by the city waits on their
nightly rounds, and one of the latter 'protectors' used
to tell a story that so soon as they left his box and
protection and recommenced their musical parade, the
ghost of a female nightly came forth from St Crux'
Church. It was clearly distinguished as the figure of a

Manifestations. 1 1 9

lady, and, of course, it was dressed in the proverbial white.
She had evidently musical tastes, for she invariably
followed the company along Whip-ma-whop-ma-gate,
Colliergate, and King's-square, into Goodramgate, about
the centre of which street she disappeared. For several
years she paid particular attention to one of the band,
and by those attentions inspired considerable fear in the
heart of her favourite. When the waits ceased their
nightly parade, she kept her dusty bed, and now for a
generation or more she has quietly slept, paying no
heed to the measured tread, or stately perambulations
of the gentlemen of the 'blue.' — Camidge (2), p. 191.

St. Crux' Church used to be credited with having more
than one ghost, but the most notable one was always
to be seen through the church windows, where it occasion-
ally lingered in its visitations for hours beyond the time
usually allotted to the appearing of these unearthly
people. It was a male ghost tall in stature, and bold
in character ; generally speaking, these visitants disappear
when spoken to, but the St. Crux ghost was credited
with strange confidence and courage, for according to
the legend maintained respecting it, it would not disappear
when spoken to like other ghosts, and it could not be
tempted outside the sacred edifice. By the window side
it stood revealing its presence to the very occasional
passer by, but more especially to the charwomen who
at that time went to their day's work in the early hours
of the morning. — Camidge (2), p. 93.

St. Georges Church. — Close by a Churchyard within the
walls of the city, a very singular manifestation was
accredited in years gone by. At midnight, especially,
when the nights were dark and drear, an unresting spirit
came forth and took the shape occasionally of a white
cat, at other times of a white rabbit, and wandered
through the silent streets in solitude. If perchance some
midnight wanderer passed that way the ghost put a

120 Folk- Lore of Yorkshire {N, Riding, etc.),

respectable distance between itself and the intruder, whilst
if the new comer gave chase then the ghost made its
way rapidly to the churchyard and amongst the tombs
it disappeared. — Camidge (3), p. 31.

[The ghost was said to be that of Dick Turpin, there
buried].

Holy Trinity Church (Micklegate). Whilst staying in
York at this time last year (1865) or perhaps a little
earlier, I first heard of the apparitions or ghosts supposed
to be seen in Trinity Church, Micklegate. I felt curious
to see a ghost, I confess, if such a thing is to be seen
without the usual concomitants of a dark night and a
lone house. Accordingly I went to the church for
morning service on a blazing hot Sunday morning in
August last, with a girl about 13 years old and her
little brother. The east window of the church, I must
explain, is of stained glass, rather tawdry, and of no
particular design, except that the colouring is much richer
in the centre than at the sides, and that at the extreme
edge there is one pane of unstained glass which runs
all round the window.

The peculiarity of the apparition is, that it is seen on
the window itself, rather less than half way from the
bottom (as I saw it from the gallery), and has much
the same effect as that of a slide drawn through a magic
lantern when seen on the exhibiting sheet. The form
seen — I am told invariably — is that of a figure dressed
in white walking across the window, and gives the idea
of some one passing in the churchyard in a surplice.
I say a figure, for the number is generally limited to
one, and I was told that only on Trinity Sunday did
more than one appear, and that then there were three.

But I can vouch for the larger number appearing on
other occasions, as on the day I was there, which was
one of the Sundays after Trinity, there were rarely fewer
than three visible. The figures began to move across

Manifestations. 1 2 1

the window long before the commencement of the service,
when in fact there was no one present but ourselves.
They did so again before the service began, as well as
during the 'Venite' and subsequently as many as 20 or
30 times, I should suppose, till the conclusion of the
service. Of the three figures two were evidently those
of women, and the third was a little child. One was tall
and very graceful, and the other middle-sized ; we called
the second one the nursemaid, from her evident care of
the child during the absence of the mother, which
relationship we attributed to the tall one, from the
passionate affection she exhibited towards the child, her
caressing it and the wringing of her hands over it. I
may add that each figure is perfectly distinct from the
others, and after they have been seen once or twice are
at once recognisable.

The order of their proceedings, with slight variation
was this.f^^ The mother came alone from the north side
of the window, and having gone about half-way across,
stopped, turned round, and waved her arm towards the
quarter whence she had come. The signal was answered
by the entry of the nurse with the child. Both figures
then bent over the child, and seemed to bemoan its fate ;
but the taller one was always the most endearing in
her gestures. The mother then moved towards the other
side of the window, taking the child with her, leaving
the nurse in the centre of the window, from which she
gradually retired towards the north corner, whence she
had come, waving her hand, as though making signs of
farewell, as she retreated. After some little time she
again appeared, bending forward, and evidently antici-
pating the return of the other two, who never failed to
reappear from the south side of the window where they

i[The writer says, p. 2, with reference to this account] I am not
quite satisfied in my own mind that I have given the order of the
incidents exactly as they occurred.

122 Folk- Lore of Yorkshire {N. Riding, etc.).

had disappeared. The same gestures of despair and dis-
tress were repeated, and then all three retired together to
the north side of the window.

Usually they appeared during the musical portions of
the service, and especially during one long eight-line
hymn, when — for the only occasion without the child —
the two women rushed on (in stage phrase), and remained
during the whole hymn, making the most frantic gestures
of despair. Indeed, the louder the music in that hymn,
the more carried away with their grief did they seem
to be. . . . — [A correspondent of] Baring-Gould, vol. i.,

PP- 3-5.

The Sunday-school children who sit in the gallery, see
the forms so often as to be quite familiar with the sight,
and call them ' the mother, nurse, and child.' The legend
I have heard told of it is that a family consisting of a
father, mother, and only child, lived here once upon a
time. The father died, and was buried at the east end
of the church, under or near the organ window. After
a while the plague broke out in York and carried off
the child, and it was buried outside the city,^^^ as those
who died of plague were not allowed to be laid in the
churchyards for fear of communicating the infection. The
mother died afterwards, and was laid in her husband's
grave, and now as in her lifetime continues to visit the
grave of her child and bemoan the separation. The child
is brought from its grave in the plague-pit by the mother
and nurse, and brought to the grave of its father, and
then it is taken back to where it lies outside the walls. —
[Another correspondent of] Baring-Gould, vol. i., p. 12.

[The apparition] is said to have haunted the church for
150, 200, and some authorities say 300 years,^^^ and there

^[In the burial ground of the old church of Fulford. — Camidge,
p. 211.]

2 [The late Canon Raine told the compiler that the idea of the
apparitions is quite modern. Matter, in addition to that which is

Manifestations, 1 2 5

are many pretty legends connected with it. One of the
many traditions says that 300 years ago, during religious
disturbances, a party of soldiers came to sack the con-
vent ^^^ attached to this church ; that the abbess, a woman
of great virtue and courage, stopped them, as they were
entering, declaring that they should enter over her dead
body only, and that, should they succeed in their sacri-
legious purpose, as they afterwards did, her spirit would
haunt the place until the true Church were re-established
and a convent built on the same spot. — [Correspondent of
Newcastle Daily Chronicle quoted by] Baring-Gould
(1890 ed.), p. 15.

The apparition in Holy Trinity Church, Micklegate,
York, has not been visible for some years. When the
church was enlarged, about two years ago, the window at
which it usually appeared was taken away. The present
sexton [Dec. 1889] has seen it several times ; and even
now when he finds any of the church windows open says
that the Trinity ghost has done it.

J. Nicholson, N. & Q., 7th S., vol. viii., p. 455.

Beyond the Walls. — A little way from the walls of York
in the direction of Middlethorpe there stood, in years gone
by, a large old house of baronial dimensions and Eliza-
bethan character. ... A secret of considerable importance
was said to have belonged to one of the families occupying
this house, which had been maintained for several genera-
tions, but was never known to more than one member of
the family, and only transferred from sire to son or daughter
at the moment when the holder of the secret was dying.

here cited, will be found in Mr. Baring-Gould's Yorkshire Oddities.
The revised edition (Methuen & Co., 1890) gives rationalistic explana-
tions of the phenomenon. The author of From Ouse Bridge^ etc.,
writes 'The legend is very pretty as an illustration of maternal
devotion, but somebody behind the ghost of Holy Trinity could tell
another and a true story of their appearance.' — Camidge, p. 212.]

^ [Holy Trinity stands on the site of a Benedictine Priory.]

124 Folk- Lore of Yorkshire {N. Riding, etc.).

As the story runs one of the family, who for the time was
the keeper of this concealed incident, was taken suddenly
and seriously ill, and before she could reveal her keep to
some other member of the family, she passed away, and
with her the secret so long sustained. The family must
have had some experience of ghosts or some suspicions of
prospective troubles for they took especial pains to save
themselves from the truant tenant of the grave, and secure
for themselves immunity against any intruder. They had
learnt the theory prevalent in those days that if a corpse is
taken out of a house by some other than the ordinary way
of ingress and egress it will never find a means of access
again, and cannot haunt the inmates or even the inside
of the dwelling. . . . They determined to break a hole
through the wall at the back part of their home ; and then
to take the coffin containing the corpse out of the habita-
tion by that new and singular way. Having completed
their arrangements they carried oft" the corpse to the grave
followed by mourning friends. A few nights after, at the
witching hour of night, moaning sounds broke on the night
air, as if coming from somebody in distress, and waking the
members of the family, they could, on looking out, see a
ghost wandering in apparent bewilderment, seeking some
way or road into the house. Round about the spot where
the hole had been made the spirit wandered, making noises
which betrayed anxiety and despair. The family was
thrown into a state of deep concern, and after submitting
to the trouble for many months they left the residence, but
not so the ghost. For years the neighbourhood bore the
character of being haunted, and persons living close by or
passing that way at midnight were persuaded that the
belief was well founded. Night by night those who had
sat late at their cups, and drunk well if not wisely, and
those on whom business or pleasure had made demands
only satisfied at midnight, reported visions of the ghost,
whilst companies of young folk sometimes made visits to

Manifestations, 125

the spot in the hope of seeing the spectre. Occasionally
they were gratified, but more generallj^ disappointed, for
the ghost was shy and would not do the bidding of a
crowd. Many stories were rife of the freaks of this ghost,
and many a fireside was encircled in the long winter nights
to recite what had been seen, and to guess what was
intended by the unrest of the poor dead woman. . . . She
invariably appeared in white, with long flowing hair ; her
step was quick yet steady, her aim was unmistakably an
entrance into the house she had formerly occupied, and so
far as could be deciphered her features bore an expression
of anguish mingled with despair. The house was old and
unsuitable to general occupancy, with the consequence that
it went so much out of repair that some years ago it was
razed to the ground, and with its demolition there was an
end to the ghost. — Camidge (3), pp. 7-9.

BARGUESTS AND THE LIKE.

York. As the heathen had their good genii, so likewise
their evil ones are traditionally handed down to us ; by
those many idle stories of local ghosts which the common
people do still believe haunt cities, towns and family seats,
famous for their antiquities and decays. Of this sort are
the apparitions at Verulam, Silchester, Reculver, and
Rochester ; the Demon of Tedworth, the black dog of
Winchester, the Padfoot of Pontefract and the Barguest of
York.— Drake, p. 58, (6- see Appendix vii.).

From verses compiled in 1644 of *a cruell battell fought
. . . between a parliament soldier and a sowe.'

In Yorke the sixth day of October,
When I am sure the guard was sober.
Being far distant from the day
When the soldiers had their pay,
About midnight when they saye

126 Folk- Lore of Yorkshire {N. Riding, etc.).

Greislye ghosts have leave to playe,

And dead men's soules with courage brave,

Skipp from out each severall grave,

And walke the roundes ; when the barr-guest ^

Comes tumbling out ofs smoakye nest,

Sometymes haveing suche a face

As promiseth an human race ;

Sometymes he bee a beare, a dogg,

Sometymes the lykenes of a hogg !

^ The local ghost of the city of York. The ' gheast ' or ghost of the
bars.

Whitaker, vol. i., pp. 167, 168.

[Simon, a servant disguised in an ox's hide tries to scare
Squire Modish, a gallant.]

Squire Mod. As you tender your Bones, tell me who
you are and whither you are going.

Simon. I am vulgarly call'd the Bar-Guest, am on my
Perambulation to see a Brother Goblin called Raw-Head
and Bloody-Bones ; therefore stand out of my way.

Squire Mod. Look 'ee Mr. Bar-Guest, I shall make a
Raw-Head and Bloody-Bones of you, if you don't answer
me.

Simon. Stand out of my Way I say, or I shall spew
forth Fire and Brimstone on you directly.

Lucky Discovery, p. 16.

Whitbywards. Barguests or Bok-ghosts, terrifying appari-
tions, taking shape human or animal. See Boh-ghost,
which is, perhaps, a more general term, and the two
words may be distinct. Some say, Barguest signifies
Castle-spectre (most ancestral buildings having their
haunting inhabitant), from A.S. burh, a fortified place, and
gast, a ghost ; others consider it to be bier ghost, as being
a harbinger of death, from A.S. bere a bier ; but we are
rightly told to be cautious about etymologies. According
to the popular version, the barguest, whether dog or demon

Bar guests and the Like. 127

glares with large eyes ' like burning coals ; ' and Grose
informs us (evidently by guess), that they haunt the streets
and lanes at night and take their stand at gates or styles,
\sic\ which in Yorkshire, he adds, are called bars ! Be this
as it may, the barguest, like the church-Grim^ is a harbinger
of death to those who happen to hear its shrieks in the
night ; for they are not audible except to people ' whose
times have nearly come.' So and so will die soon, ' for last
night he heard the barguest! See Grim [post, p. 128]. —
Robinson, p. 11; Macquoid, Teesdale, p. 4; Barker,
Wensleydale, p. 263.

[Other names of like horrors gathered from ROBINSON,
boggle, boggle-boh, bogie, bogle, boh-boggle, boh-chap,
boh-creature, boh-ghost, boh-fellow, boh-man, boh-thing;
knocky-boh, who taps behind the wainscot and frightens
the juvenile portion of the household ; scriker.]

pp. 22, 108, 163.
Swaledale. Numerous barguest tales are current in
Swaledale. . . . On winter evenings, when the hill-sides
are covered with a mantle of snow, and when communi-
cations with the other parts of the world are closed with a
bar of ice, the Swaledale people assemble by their neigh-
bours' firesides and tell weird tales, about mischievous
ghosts and old world apparitions. In this way they will
frequently sit until midnight. . . . Sitting night (as it is
locally called).— ROUTH, p. 69.

It is currently believed among the fishermen, that when-
ever a seaman of Whitby is buried, on the night following
the funeral, a bargheist coach, drawn by six coal-black
horses, with two outriders, clad in black, and sometimes
bearing blazing torches, — the driver so enveloped in a
black velvet pall as to render his features undiscoverable —
and sometimes without either driver or horses, starts from
a particular part of Green Lane, pursuing its course heed-
less of opposing barriers, till it reaches the church-yard,
where it stops ; a long train of mourners encircle the grave

128 Folk- Lore of Yorkshire (JV. Riding, etc.).

thrice, and then, re-entering the coach, accompanied by the
recent dead, they drive, thundering and rattling down the
church steps, along Haggerlythe, and plunging headlong
over the cliff, are lost to view. — Whitby Rep., vol. i., N.S.,.
p. 103(1831).

N.E. Yorkshire. Grim, a ghost. A skeleton, 'a grim's
head,' a death's head. Evidently a part of ' Church-^rm,*^
a term we have only once heard used in this quarter,
though that may tend to countenance the notion of its
former day currency, especially as it stands associated with
our ' Barguest' — ROBINSON, p. Z^.

Egton. Here the old folk tell of a ' bargest ' (bier ghost)
or ' kirkgrim,' which aforetime haunted the neighbourhood
of Egton Church — one of the strange fearsome ghost-like
creatures, 'neither beast nor human' that Yorkshire had
many of, and whereof the footfall foreshadowed death.

Leyland, p. 93.

THE DEVIL.

Scrat, Satan ; generally with the prefix old, ' Aud Scrat/

Robinson, p. 162.
Hoorniman, or Aud Hoorny^ the old one with the horns ;.
the devil. — ROBINSON, p. 97.

Donnot (that is dows-not), a name of the Devil.

Marshall, p. 26.

Night-spells^ prayers or ejaculations of the olden time
for spiritual or angelic guardianship through the night.
Heard mentioned forty years ago. — ROBINSON, p. 132.

See sub MAGIC AND DIVINATIONS, Rural Charms,
p. 214.

I am told of the people under the Hambledon Hillsr
Yorkshire, that ' they are very superstitious and always say

The Devil. 129

their evening prayers aloud that the Devil may hear them
and they be safe for the night/

W. H., N. & Q., 4th S., vol. i., p. 74.

FAIRIES.

A correspondent from the borders of the North and
West Ridings tells me of the strong belief in fairies that
existed among the people of his district when he was a
boy. It seems he used to talk to an old inhabitant who,
as he confessed had often * seen the fairies.' Figures of
men and women gaily clad, of full size, and in rapid con-
fused motion, he said he had often watched in early
summer mornings. He used to tell of an unbelieving
horse-dealer who had stayed the night with him. At
dawn the old farmer saw the fairies, as he had so often
done before and called up his guest who unbeliever though
he declared himself to be, hurried out as he was, very
lightly clad and sat so long on a wall watching them that
he caught a rheumatism that he never was cured of.

Morris, p. 240.

See also under Natural Objects : Grinton and Harmby
Wells, pp. 27, 35 ; Pudding-pye Hill, p. 2 ; Leechcraft :
Awf shots, pp. 181, 182.

The fairies still visit the secluded glades of East York-
shire. My informant stated that he had often seen the
rings left on the grass where they had been dancing, but he
had never seen any of the little folks himself. When he
was a boy he was told of a young man who fell in with a
group of fairies dancing when he was passing over Scalby
Wold towards Whitby. They were holding their revels in
a secluded hollow not far from the footpath, and he saw
them dancing in a ring to the strains of some delightful
music. During one portion of the dance they all cried out
" Whip ! Whip ! " and then cracked their small hunting-
whips. The looker-on also cried out " Whip ! Whip ! " in

130 Folk- Lore of Yorkshire {N. Riding, etc.).

amazement. This caused the fairies to give up their
amusement, and in revenge they whipped him along the
way for a considerable distance toward Whitby.

T. T. Wilkinson, N. & Q., 4th S., vol. iv., p. 132.

Fairy Butter. A species of yellow soft fungus \Tremella
arbor ea\ that grows on decayed wood and often in other
situations has obtained the name of fairy-butter from a
notion that it is deposited by fairies. When found in
houses it is reckoned very lucky ! To another species of
fungus we are indebted for the fairy-rings, those dark
circular marks in the grass abounding in the cliff fields
supposed to indicate the spots where the fairies danced in
days of yore ! — VOUNG, vol. ii., p. 795.

Story about. — See Atkinson, p. 53 ; also

A well or spring in Baysdale is mentioned as the site of
butter-washing by the fairies, and Egton Grange has (as
alleged) been famous within the memory of living persons
for the nocturnal proceedings of the said elves; one of their
pranks being to fling their butter so as to make it adhere
to the doors and gates of the premises.

Atkinson (2), p. 167.

Laundry- Work. The fairies are said to mangle their
clothes ; and at Claymore well on our coast the strokes of
the bittles^^^ on washing nights have been heard for a mile
beyond the scene of their operations ! — ROBINSON, p. 18.

Fairy Rings. At Fairy Cross Plains and observances
connected therewith. — Atkinson, pp. 51, 52.

See also Blakeborough, pp. 143, 163.

Stayed by running-water. A very mischievous fairy
yclept Jeanie of Biggersdale, resided at a place so called

1 ' A bat or club ; ' Bittle and Pin ' the mangle in old-fashioned
houses for minor articles of linen. The bittle is a heavy wooden
battledore ; the pin is the roller ; and with the linen wound round the
latter, it is rolled backwards and forwards on a table by hand-pressure
upon the battledore.' — Robinson, p. 18.

Fairies, 131

at the head of Mulgrave woods. A bold young farmer,
perhaps under the influence of John Barleycorn, undertook
one night, on a wager, to approach the habitation of this
sprite, and to call her : but his rashness nearly cost him
his life ; Jeanie angrily replied that she was coming,
and while he was escaping across the rmtning stream^ he
fared worse than Burns's Tarn O'Shanter, when pursued
by Nanny the witch ; for Jeanie overtaking him just as
his horse was half across, cut it in two parts though
fortunately he was on the half that got beyond the stream !
Another aerial being, which we may suppose to have been
a ^^^-goblin, had his dwelling in Hob-hole near Runswick.
He was more benevolent than Jeanie ; for his powers were
exercised in curing young children of the hooping cough.
When any child in Runswick or the vicinity was under that
disease, one of its parents carried it into the cave, and with
a loud voice, thus invoked the demi-god of the place ' Hob-
hole Hob! my bairn's got kink-cough : tak't off; tak't off! '
It is not very many years since this idolatrous practice
was dropt. — YoUNG, vol. ii., p. 882.

For story of Nanny of Danby tending to prove that a
witch may cross running water see Atkinson, pp. 84-86
and note. This is not supported by other relations the
author has heard in the same district. — lb. and p. 107.

See also under Natural Objects, p. 41 ; Witch-
craft, p. 153.

HOBMEN.

Whitbywards. — Brownie, a household sprite of the good
and useful sort when well used ; said to be a shaggy
being. Hid in the house by day, he comes forth by
night, and on the following morning he is found to have
done various turns for the maids in domestic work.
More an inhabitant of Scotland, he is now seldom heard
of in these parts. His good treatment by the household

132 Folk- Lore of Yorkshire i^N. Riding, eU,).

consists in leaving him victuals in nightly portions. —
Robinson, pp. 27, 28.

There is a Hob Hole at Runswick, a Hob Hole near
Kempswithen, a Hob's Cave at Mulgrave, Hobt'rush Rook
on the Farndale Moors, and so on. Obtrush Rook, as well
as Hob Hole and the Cave at Mulgrave, is distinctly said to
have been ' haunted by the goblin ' who being a familiar
and troublesome visitor to one of the farmers and causing
him much vexation and loss he resolved to quit his house
in Farndale and seek some other home [See pp. 133, 134,
/^i-/.].— Atkinson (2), p. 262.

Nr. Saltbum, Upleatham, from whence there is a straight
road along the crest of Hob Hill to Saltburn. — Saltburn,
P- 37-

Cf Hob Moor York under Section xv.

Hob at Hart Hall in Glaisdale was, as the legend bears,
a farm-spirit ' of all work,' thrashing, winnowing, stamping
the bigg, leading, etc. Like the rest of the tribe who ever
came under mortal eye, he was without clothes- — nak't — and
having had a Harding-smock made and placed for him,
after a few moments of — it would seem ill-pleased — inspec-
tion, he was heard to say

* Gin Hob mun hae nowght but a hardin' hamp
He'll come nae mair nowther to berry nor stamp.'

Atkinson (2), p. 263.
See also Atkinson, pp. 54, 55.

Over Silton. In the precipitous cliffs, a short distance
north-west of the village, called 'the Scarrs,' is a cave
in the rock, known by the name of Hobthrush Hall,
which was formerly the abode of a goblin of somewhat
remarkable character, who appears by the stories yet
current relating to him, to have been possessed of great
agility, as he was in the habit of jumping from the hills
above his dwelling to the top of Carlhow Hill, about half a

Hodmen. 1 3 3

mile distant. He was not of the malignant kind. . . .
On the contrary he was one of those friendly to man. . . .
The Silton goblin was a true and faithful servant to a
person named Weighall, who kept the village inn, and
rented the land on which his hall was situate. It was
Hob's invariable practice to churn the cream during the
night, which was prepared for him the evening before,
for which his reward was a large slice of bread and
butter, always placed ready for him when the family
retired to bed, and always gone in the morning. One
night, the cream was put into the churn as usual, but
no bread and butter placed beside it. Hob was so dis-
gusted with this piece of base ingratitude, that he never
came to churn more, and appears to have entirely left
the neighbourhood. His dwelling yet remains, a rugged
cave among the rocks, dark, wet, and uncomfortable, but
extending a considerable distance underground.

Grainge, pp. 325, 326.
Near the line of road [from Kirby Moorside through
Gillamoor to Ingleby] ... a conspicuous object for many
miles round, was the large conical heap of stones called
Obtrush Roque. In the dales of this part of Yorkshire we
might expect to find, if anywhere, traces of the old super-
stitions of the Northmen, as well as their independence and
hospitality, and we do find that Obtrush Roque was haunted
by the goblin,^ But Hob was also a familiar and trouble-
some visitor of one of the farmers, and caused him so much
vexation and petty loss, that he resolved to quit his house
in Farndale and seek some other home. Very early in the
morning, as he was trudging on his way, with all his house-
hold goods and gods in a cart, he was accosted in good
Yorkshire by a restless neighbour, with *I see you're flatting.'
The reply came from Hob out of the churn 'Ay, we're fl^/tting.'
Upon which the farmer concluding that change of air would

1 Hobthrust, or rather Hob o' the Hurst a spirit supposed to haunt
woods only : Grose Provinc. Gloss. Roque = Ruck, a heap.

134 Folk- Lore of Yorkshwe (N. Riding, etc).

not rid him of the daemon turned his horse's head home-
ward. This story is in substance the same as that narrated
on the Scottish Border/ and in Scandinavia ; and may serve
to show for how long a period and with what conformity,
even to the play on the vowel, some traditions may be

preserved in secluded districts.

Phillips, pp. 210, 211.

[Canon Atkinson of Danby who never heard this story
from the mouth of the " folk," takes sundry exceptions to
the way in which it is here related by Professor Phillips
and objects to the use of " Cutting " which he says is
alien to the district : " a Farndale man would be fully as
likely to say * hutting ' for * hitting,' ' sutting ' for * sitting,'
or 'mutten' for 'mitten' as 'flutting,' for 'flitting.'" See
Atkinson, pp. 66, 6^. It is however Hob, who utters the
word, and he may be held to be super grammaticam,
though, as we see above, his vowel supports a theory.
Possibly Professor Phillips copied from the version of the
incident given under Tales, Ballads, etc., pp. 364-367 : it
contains interesting episodes unrelated by him.

Mr. Blakeborough tells a like story of the family of
Oughtred of Hob Hill, Upleatham, and gives the date
of the event as 1820. — See Blakeborough, pp. 203-5.

Tennyson took up the theme in * Walking to the Mail.']

Tale of Hob of Hob Garth attributed to cir. 1760. See
Blakeborough, pp. 207-209.

" Survivals of ' Fairy,' ' Dwarf,' ' Hob ' Notions." See
Atkinson, pp. 51-55.

Fairy bairn found by haymaker ; see Atkinson, p. 54.

Dwarfs in houes near Roxby and Mickleby. See Atkin-
son, p. 54.

1 Antiquities of the Scottish Borders \sic\ by Sir W. Scott, Bart.

SECTION V.

WITCHCRAFT.

WITCHCRAFT AND THE LAW.

Inquiratur pro domina reg. Si Marg' L. de A in Com
E. Spinster 24 die JuiT. anno reg. dn§ nrae Eliz. 15. ac
diuersis alijs diebus & vicibus, tarn antea quam postea,
Deum prae oculis suis non habens, sed instigatione diabol'
seduct', quasdam malas diabolas artes, Anglice voc' Witch-
crafts, Inchaniments, Charmes, and Sorceries, nequiter
diabolic' & felon apud H. p'd', in Com' E. p'd', ex malicia
sua p'cogitat' vsa fuit, practicauit & exercuit, in & super
quendam W. N. p'textu cuius pred' W. a p'd' 24. die Jun
anno suprad' vsq ; 24 diem Dec' anno regni diet' dnae regin
Eliz. &c. 35 p'd' languebat, quo quidem 24 die Dec' suprad',
pred' W. ratione practicationis & exercit' diabolic' artiu p'd'
apud H. p'd' in corn E p'd', obijt. Et sic p'd' M. ipsum W.
apud H. p'd', in Comitat' E. p'd' modo & forma suprad',
& ex malicia sua p'cogitat' interf. contr pacem diet' dri§
reg. & contra formam statuti &c.

Inquirat p' domina regina, Si Sara B. de C. in Comitatu
Eb. vidua, 20 die August, anno regni diet' dnae nrae
Eliz. &c. 34 quasdam artes nequissimas (Anglice vocatas
Inchantments and Charmes) apud C. pred' in Comitatu Eb.
praedicto, malicios^, & diabolice, in, super, & contra
quendam equum, coloris albi, precij 4 li. de bonis &
catallis cujusdam I. S. de C pred' in dicto Comit' E :

136 Folk- Lore of Yorkshire {N. Riding, etc.),

gener existentem, exercuit, & practicauit. Per qd idem
equus diet' I. S. 20 die pred' apud C. p'd' omnino peioratus
est, et vastatus : contr pacem diet' dom' reg. et contr form'
Stat' in eiusmodi casu prouis. ac editi.

West: Part ii., pp. 134, 135.

Richmond, Oct. 13, 1606. Ralph Milner of Rashe,
yoman, being accused of sorcerie, witchcraft, inchantment,
and telling of fortunes, shall make his submission at
Mewkarr Church upon Sonday next in the time of Divine
Service, and confesse that he hath heighlie offended God
and deluded men, and is heartily sorie and will offend no
more. — RECORDS, vol. i., p. 58.

Thirske, July 3, 4, and 5, 161 1. Elizth. wife of John
Cooke of [Thirske was presented] for a common scold and
disquieter of her neighbours with continyuall banning and
cursing of her said neighbours and their goodes, insomuch
that the said goodes and themselves whom she curseth
oftentimes presently die (as they verily think) by her said
ill words.

Records, vol. i., p. 213.

Oct. I, 1625. [Was presented] Elizth. wife of Tho
Crearey of Northallerton for exercising most wicked arts,
in English, inchantments and charmes, on a black cow
(value 50s.) belonging to Edw. Bell of Northallerton, by
which the cow was sorely damaged and the calf in her
totally wasted and consumed etc.

Records, vol. iii., p. 177.

Elizth. Crearey [found] guilty of most wicked and
diabolical arts called inchantments and charmes [p. 178].
She is to be sett on the pillorie one a quarter in some
markett towne in the Ridinge upon some faire daie or
markett day and after her release and year of good
behaviour she is to stand to such further Order as the
Courte shall sett downe therein. — Ib.^ p. 181.

Witchcraft and the Law. 137

New Malton, July 9, 1640. A New Malton mason and
his wife [were presented] for uttering opprobrious and
scandalous words against one Elizth. England, saying she
was a witch and they would prove her soe.

Records, vol. iv., 182.

Ryedale, 1649-50. Before Isaac Newton, Esq. William
Kirkham of Rivis, sayth, that one Wm. Mason of Newless
did rebate to this informant that he brought a woman
unto his brother's Robert Mason's bedd syde at Olde
Byland, in the night time, as they were in bedd together.
This informer then asked him whether or noe it was a
substantiall body, and how he could see or perceive her
in the darke } Whoe answered that when it was darke to
this informant it was light to him. He asked the said
Mason howe he dared to doe these and other straunge
matters amongst the soldyers least they should fall
upon him and kill him } He answered that he had fixed
them soe that they had neither power to pistoll him, stabb
him, kill or cutt him. This informant further telling the
said Mason that, ... he did believe the justices at the
sessions would [for a slander] comitte him to the gaole
or house of correccion. Whereunto he answered, if they
did soe he would make some others followe him ; and when
they were fast, he would goe out at his pleasure. Further,
asking the said Mason whether or no there should be a
King in England, he answered he would warrant there
should bee a King, and that very shortely.

Depositions, p. 25.

Scarborough, 165 1. Witchcraft is another of the super-
stitions once prevailing in Scarbrough, and the following
cases among others demonstrate the truth of the folk lore
respecting it, and will be sufficient to prove the hold it
had on the people. The depositions were taken before the
bailiffs, and end with the denial on the part of the supposed
witch.

138 Folk- Lore of Yorkshire {N. Ridings etc.).

* Margery Ffish, of Scarbrough, widdow, informeth upon
oath saith that John Allen of Scarbrough, hath a woman-
child of about fower yeares of age that is strangely handled
by ffitts, namely, the hands and armes drawne together
contracted, the mouth some tyme drawn together, other
tymes drawne to a wonderfull wideness, the eyes drawne
wide open and the toung rite out of the mouth
(almoste bitten of), looks black and the head drawes
to one side, the mouth drawn aurye, and makes noise, with
trembling ; and when itt is out of the ffitts itt starts often
as if in fifeare ; and saith that the childe took about six of
these ffitts as this informant thinks in one houre's tyme in
this informant's presence, upon the Wednesday was a fort-
night ; this informant does believe the sd. child to be
bewitched, and saith that the mother of this child was
advised to send for one Elizabeth Hodgson, of this towne,
to looke or charme the sd. childe, as this informant heareth
by the mother of the sd. childe to which woman the mother
Ann Allen came to hear, who told her the child shd. mend
before twelve of the clocke that night, and saith that the
sd. mother did tell this informant that the child did mend
accordingly all that tyme, and this informant did know the
childe strangely mended, and this informant saith that the
mother of the childe did tell this informant that the sd.
Eliz. Hodgson did tell the sd. mother that the childe was
bewitched by one Ann Hunnam, or Marchant, of Scar-
brough, and that Ann Marchant did gett power of the sd.
childe in the father's armes as he was bringing itt from the
faire ; and further that the mother of the childe saith Eliz.
Hodgson did tell her, the sd. mother, that she had cured
the child, but because the sd. mother did tell her of that
cure the said child is not curable.' her

Marjory Ffish.
mark.

Taken by LUKE ROBINSON, Bailiff.

Witchcraft and the Law. 139^

Mary Weston informeth upon oath, that by the com-
mande of her dame, Anne Smallwood, of Scarbrough^
she, this informant, did sit and watch all the last night
at John Allen's house with John Allen's woman childe and
a woman, when that childe as this informant believeth
the last night had fforty ffitts, namely, the childe was
sometymes drawne together in a rounde little lump, and
sometymes soe stiffe thruste out as this informant and
another could not bend her ; sometymes her hands and
knees drawn together, and the mouth sometimes wide open
and other tymes shutt, and the toung hanging out, and
blood came out of the mouth, and the eyes extremely
staring, and the head drawne on one side, for as itt could
not be sett straight untill the ffit was over.'

Taken by LUKE ROBINSON the 19th day of Mary
Weston.

* Margery Ffish, widdow, further examined after she was
commanded to make searche upon ye bodye of Anne
Hunnam, otherwise Marchant, the wife of Oswald Hunnam,.
informante upon oath, saith that this daye she beinge com-
manded to searche the bodye of Anne Hunnam otherwise
Marchant, who was accused for witchcraft, and for bewitch-
ing the child of John Allen; she, this informante, and
Elizabeth Jackson, and Eliz. Dale, did accordingly searche
the body of the saide Anne Hunnam, otherwise Marchant,
and did finde a little blue spott upon her left side, into
which spott this informant did thrust a pinne att which the
sd. Ann Hunnam never moved nor seemed to feel it, which
spott grows, out of her ffleshe or skin at her waste of a
greate bignesse.' her

Margery W. Ffish.
mark.

'Elizabeth Dale informeth upon oath, that she did,
together with Margery Ffish, searche Ann Hunnam,,
otherwise Marchant, her bodye and saith that their was

140 Folk- Lore of Yorkshire [N. Riding, etc.),

found on her left buttock a blue spott growing out of
her fleshe or skin like a greate warte/

165 1, 19th March. her

Elizabeth C. Dale.
mark.
Taken by Luke Robinson and Christopher
Jarratt, Bay li fifes.

' Anne Marchant, otherwise Hunnam, of Scarbrough,
examined before Luke Robinson and Christopher Jarratt,
Baleffes, then denyeth that she by witchcraft or any other
wayes did any hurt to the child of John Allen, for which
she is accused ; she denyeth to practising any conjuracions,
witchcraft, or evil intents.'
7th Aus 1652.

Taken before us— LUKE ROBINSON.

Christopher Jarratt.

It does not appear from the judicial records that Anne
Marchant underwent any punishment.

Jane Nicholson was one of the Scarbrough witches, and
of great repute, and was much feared. If any sailor met
her in the morning he would not go to sea. Her mother
was a " Southcotean " and believed that she was destined
to be the mother of some great prince, but in this was
greatly disappointed when her offspring was only a girl.

Baker, pp. 481-483.

Helmesley, Jan. 12, 1657. [Among "the names of those
that were indicated or presented and submitted and were
fined."] Rob. Conyers, late of Gisbrough, gentn. being
charged with certain detestable arts called witchcraft and
sorcery wickedly to practise the same.

Records, vol. v., p. 259.

In 1662 six [persons were executed] at York [for witch-
craft].— Annals, p. 62.

Witchcraft and the Law, 141

York, Apr. i, 1670. Before Fr. Driffield, Esq., Afin
Mattson saith, that yesterday, Mary Earneley, daughter
of Mr. John Earneley, of Alne, fell into a very sicke
fitt,^ in which shee continued a longe time, sometimes
cryinge out that Wilkinson wyfe prickt her with pins,,
clappinge her hands upon her thighs, intimatinge, as this
informant thinketh, that she pricked her thighes. And
other times she cryed out, ' That is shee,' and said Wilkin-
son's wyfe run a spitt into her. Whereupon Mr. Earnley
sent for Anne Wilkinson, widdow; and when the said
Wilkinson came into the parlour where the said Mary
Earnley lay, the said Mary Earnley shooted out, and
cried ' Burne her, burne her, shee tormented two of my
sisters.' Shee saith further that two sisters of the said
Mary Earnleye's dyed since Candlemasse last, and one of
them upon the 19th of March last dyed, and, a little before
her death, there was taken out of her mouth a blacke
ribbond with a crooked pinne at the end of it.

George WrigJitson of Alne, saith, that yesterday Mary^
dau. of John Earnley, gent, fell into a virulent and sicke
fitt, and continued therein one houre and more, all that
time crying out in a most sad and lamentable manner that
Anne Wilkinson was most cruelly prickinge and torment-
inge her with pins, as the said Anne was sittinge by her
owne fire upon a little chaire ; and presently Mrs. Earnley
sent this informant to the said Anne Wilkinson's house,
whoe brought word shee was then sittinge by the fire upon
a little chaire when he suddenly came into her house.

Anne Wilkinson of Alne, widdow, saith that shee never
did Mr. Earnley, nor any that belonged him, any harme,
nor would shee doe ; and, as for the bewitchinge of any of
his children, shee is sacklesse.

Margaret, wife of Richard Wilson, sayth, that in her

1 An old woman is charged with witchcraft, but was acquitted at the
assizes.

142 Folk- Lore of Yorkshire {N. Ridmg, etc.\

former husband John Akers' lifetime, she once lost out of
her purse 50s. all but three halfe pence ; and, shortly after,
there hapened to be a great wind, and after the wind was
downe, she, this ex*, mett with Anne Wilkinson, who fell
into a great rage, bitterly cursing this ex*., and telling her
that she had been att a wise man, and had raised this wind
which had put out her eyes, and that she was stout now
she had gott her money againe, and wishing she might
never thrive, which cursing of the said Anne did soe
trouble this ex*, that she fell a weeping, and, coming home
told her mother what had hapened, and her mother bad
her put her trust in God, and she hoped she could doe her
noe harme. And the next day she churned but could gitt
noe butter ; and, presently after, this ex*, fell sicke, and soe
continued for neere upon two yeeres, till a Scotch phyt
sitian came to Tollerton, to whom this ex*, went, and the
phisityane told her she had harme done her. And she
further sayth that her then said husband, John Acres, fell
shortly after ill, and dy'd of a lingering disease, but, till
then, he was very strong and healthfuU.

Depositions, pp. 176, 177.
March 7 [1686] I would venture to take Notice of a
private Occurrence which made some Noise at York. The
Assizes being there heM, an old Woman was condemned
for a Witch. Those who were more credulous in Points of
this Nature than my self, conceived the Evidence to be
very strong against her. The Boy she was said to have
bewitched, fell down on a sudden, before all the Court,
when he saw her, and would then as suddenly return to
himself again, and very distinctly relate the several
Injuries she had done him ; But in all this it was observed,
the Boy was free from any Distortion ; that he did not
foam at the Mouth, and that his Fits did not leave him
gradually but all at once ; so that, upon the whole, the
Judge thought it proper to reprieve her ; in which he
seemed to act the Part of a wise Man. But tho' such

Witchcraft and the Law, 143

is my own private Opinion, I cannot help continuing
my Story : One of my Soldiers being upon Guard about
eleven in the Night, at the Gate of Clifford Tower, the
very Night after the Witch was arraigned, he heard a
great Noise at the Castle, and going to the Porch he
there saw a Scroll of Paper creep from under the Door,
which as he imagined by Moonshine, turned first into
the shape of a Monkey, and thence assumed the Form
of a Turky Cock, which passed to and fro by him. Sur-
prised at this he went to the Prison, and called the Under-
keeper who came and saw the Scroll dance up and down
and creep under the Door, where there was scarce an
Opening of the thickness of half a Crown. This extra-
ordinary Story I had from the Mouth of both one and
the other : and now leave it to be believed or disbelieved
as the Reader may be inclined this Way or that

Reresby, pp, 237, 238.

Bedale 1691. [Among the] Presentments at Beedall
July 21, 1 69 1, Timothy Wainde, late of Friby yeom" for
uttering of false and scandalous words to the defamation
of a certain Alice Bovill, viz. ' Thou bewitched my
stot.'i

Records, vol. ix., p. 6.

York, 1809. At the Assizes held at York, in March,
1809, Mary Bateman a celebrated 'Yorkshire Witch,' was
tried and condemned for murder. This wretched creature
had previously lived in York as a servant, but left it in
disgrace, being charged with a petty theft, and retired to
Leeds, where she married. For a long period she prac-

^ This is worth notice. I believe it is correct to say that in this case
the finding of the Grand Jury was * No bill.' And the suggestion is
that had we the Sessions Rolls throughout to refer to, it might be
found that many bills of the sort were thrown out, and that thus the
paucity of witchcraft cases previously commented on might be ex-
plained.

144 Folk- Lore of Yorkshire [N. Riding, etc.).

tised the art and mystery of fortune telling at Leeds,
deluding multitudes, defrauding them of their property
under the false pretence of giving them ' a peep into
futurity.' To enable her to accomplish her villany, and
in order to prevent detection of the fraud, there is reason
to believe that, with the aid of the poisonous cup, she
closed the mouths of many for ever. For one of these
murders she was committed to York Castle, tried, found
guilty, and on Monday, the 20th of March, she was
executed at the new drop behind the Castle, in the pres-
ence of an immense concourse of people ; and such was the
stupid infatuation of the crowd, that many are said to have
entertained the idea, that at the last moment she would
evade the punishment about to be inflicted, by her super-
natural powers. And to view her lifeless remains — perhaps
with a view of proving that she was of a verity dead —
crowds of people assembled at Leeds, though the hearse
did not arrive there till near midnight, and each paid
threepence for a sight of the body ; by which thirty pounds
accrued to the benefit of the General Infirmary.

Whellan, vol. i., pp. 274, 275.

Her body was afterwards dissected ; and in compliance
with the then custom in Yorkshire, her skin was tanned
and distributed in small pieces to different applicants.

Chapbook, p. 32.

It is certainly startling to hear that not only ' Parts of
the body of Mary Bateman the ' Yorkshire Witch ' were
sold to her admirers at her execution in 1809, but that
some of them were actually on sale at Ilkley in 1892. —
Review in Guardian of ' Lives of Twelve Bad Women,*
Aug. 4th, 1897.

See also under GoBLINDOM, p. 114.

A piece of Smith's^^^ tanned skin is still preserved in the
museum of Kirkleatham. — Blackburne, p. xxviii.

^ [The murderer, by means of Good Friday cake ; SG^post pp. 243, 244.]

THE GATHERLEY MOOR MAGIC-TABLES

{(Copied from Whitaker, vol. i., p. 195.)
See page 145.

Fig. I.

No. i. Obverse.

Fig. 2.

No. i. Reverse.

Fig. 3.

No. ii, Obverse.

Fig. 4.

No. ii. Reverse.

Instances of Witchcraft, i45

INSTANCES OF WITCHCRAFT.

Whitby. Francis [Cholmley] . . . was exceedingly over-
topped and guided by his wife/^^ which it is thought she
did by witchcraft, or some extraordinary means.

Memoir, p. 13.

Brignall, i6th Century. Brignall is associated with a
diabolical tale. About the year 1789, two curious speci-
mens of supposed Magical Tables, on lead, were found by
Wm. Hawksworth, Esq., enclosed in a tumulus near the
Roman road Watling Street, which crosses Gaterley Moor,
in Middleton Tyas parish, north of Richmond. Each of
the tables is quadrangular, with several planetary marks,
rude scratches, and an inscription on one side ; and on the
others are figures set in an arithmetical proportion from i
to 81, and so disposed in parallel and equal ranks, that the
sum of each row, as well diagonally and horizontally as
perpendicularly is equal to 369. On account of these
tables having been sent to John C. Brooke, Somerset
Herald, he discovered that they related to the family of
Philip, of Brignall in Richmondshire, and contained denun-
ciations against several members of that family, in these
words : — * / do make this, that James Philip, John Philip
his son, Christopher Philip and Thomas Philip, his sonSy
shall Jle Richemondshire, and nothing prosper with any of
them in Richemondshire. — / did^'^^ make this, that the father
James Philip, John Philip and all kin of Philip, and all the
issue of them, shall come presently to utter beggery, and
nothing e joy or prosper with them in Richemondshire'

Henry Philip of Brignall, had two sons, Charles and
James, and although the eldest, Charles, had two sons
John and Cuthbert, the second son James appears to have
possessed the family estate at Brignall in 1575. This

^[She died Ap. 28, 1586, he having predeceased.]
2 I do make this, that the father James Phillip, John Phillip Arthur
Phillip and all the issue of them, etc. — Whitaker, vol. i., p. 195.

K

146 Folk- Lore of Yorkshire [N. Riding, etc),

miserable but terrible malediction, which is signed /.
Philip, appears to have arisen out of the circumstance of
the property not being in the hands of the rightful owner.
It is a somewhat curious coincidence that, after the curse,
no branch of the family flourished. All the sons of James
and their issue died out, and their sister Agnes carried the
representation of the Philips to the Robinsons afterwards
of Rokeby. — Whellan, vol. ii., p. 474 note.

The curiosity of some person led him to inquire into the
real fate of the family of Philips. This application was
made to the late ingenious John Charles Brooke, Somerset
herald, when the event appeared from the records of the
college of arms to have been what follows : From the
visitation of the county of York by William Flower,
Norroy A.D. 1575 it seems that James Philips was then
living at Brignall and entered his pedigree, whence it
also appears that he had live sons, John, Richard, Henry,
Christopher, and Thomas. James was the son of Henry
Philips of Brignall, by Agnes Aislaby his wife, who had an
elder brother Charles, which Charles had two sons, John
and Cuthbert. Now as James is styled of Brignall, though
the younger brother of Charles, the most probable account
which can be given of the matter is, that he had supplanted
John the son of Charles, in his birthright, which drew upon
him and his family this secret execration. It is observable
that Henry, the third son of James, is not included in the
curse f^^ of which the most likely reason which can be

i[Nor is Richard, Ed.] It seems doubtful whether Whitaker's
identification of the persons against whom the imprecations in the
tablet were aimed is correct. There are discrepancies between the
names of James Phillips' sons as given by Whitaker and those
mentioned in the tablet. The tablets were derived from Three Books
of Occult Philosophy^ by Cornelius Agrippa of Nettesheim, published
in 1532, and translated into English in 165 1. It is more probable
that the use by provincial wizards of this work would be subsequent
to the publication of the English translation, than at the date to which
Whitaker's identification would throw back the tablets. A similar

Instances of Witchcraft. i47

assigned is that he was then dead. But says my author,
the anathema denounced against this family must have
had its full effect, as these brothers and their children all
died without issue. . . . The probability is that John
Philips injured and disappointed, and perhaps debarred by
some legal impediment from recovering his inheritance by
course of justice, resorted to some impostor, who persuaded
him to pursue this diabolical way of revenge. If he lived
to see the event, his malignity would be gratified by the
supposed effect of the curse. — Whitaker, vol. i., p. 196.

Marston Moor, 1644. Witches . . . were not the sole
proprietors of familiar spirits, for the Roundheads de-
clared that Prince Rupert had one, in the shape of a
large white poodle dog, a present from Lord Arundel,
whose name was Boy. Boy accompanied his master in
many an engagement, but seemed to bear a charmed life,
€ven having the credit given him of catching bullets
and bringing them to his master. This evidently must be
a dog of no common breed, and it was not thought so, as
we read in one of the Commonwealth tracts, which was a
reputed dialogue between Tobie's and Prince Rupert's
dogs:

'Tobie's Dog. ... I hear you are Prince Rupert's
White Boy.

P. RUP. Dog. I am none of his White Boy, my name is
Puddle.

TOB. Dog. A dirty name indeed, you are not pure
enough for my company ; besides, I hear on both sides of
my eares that you are a Laplander, or Fin Land Dog, or

tablet was found at Dymock in Gloucestershire a few years ago. I
described it in The Reliquary and Illustrated Arckceologist^ vol. iii.,
p. 140. Another has been more recently found at Lincoln's Inn,
and exhibited to the Society of Antiquaries by Mr. W. Paley Baildon,
F.S.A. His account of it will be found in the Proceedings of the
Society, 2nd sen, vol. xviii., p. 141. E. Sidney Hartland.

148 Folk- Lore of Yorkshire (N , Ridings etc.).

truly no better than a
Dogge.

Witch in the shape of a white

P. RUP. Dog. No Sirrah, I am of high Germain breed.

TOB. Dog. Thou art a Reprobate and a lying Curre ;
you were either whelpt in Lapland, or in Finland ; where
there is none but divells and Sorcerers live.'

Poor Boy met his fate at Marston Moor, by a silver bullet
fired ' by a valliant Souldier, who had skill in Necromancy.'
Judging by the hail of bullets by which he is surrounded^

he must indeed have borne a charmed life, the loss of
which an old witch deplores. — ASHTON, pp. 162, 163.
How sad that Son of Blood did look to hear
One tell the death of this shagg'd Cavalier
He rav'd he tore his Perriwigg and swore
Against the Round-heads that he'd fight no more

[At birth] 'Twas like a Dog yet there was none did know
Whether it Devill was, or Dog or no.

He could command the Spirits up from below
And beride them strongly, till they let him know
All the dread secrets that belong them to
And what they did with whom they had to doe

Instances of Witchcraft, 149

To tell you all the pranks this Dogge hath wrought
That lov'd his Master and him Bullets brought
Would make but laughter in these times of woe
Or how this Cur came by his fatall blow
Look on the Title-page and there behold
The Emblem will all this to you unfold.

Elegy, pp. 3-6.
[Tobie's Dog thus further expressed himself to Puddle,
who is made to say " Some call me Boy but my name is
Puddle And I can do strange things and change myself
into many shapes."]

Come not neer me, for I can give a bite and that boldly
though thou look like a Lyon with long shag haire yet I
fear thee not bragging Courtier, thou popish profane Dog,
thou art more than halfe a divell, a kind of spirit that doth
helpe Colledges to their lost spoons and two-card pots, when
they are lost or stolne. ... It is known that at Edghill
you walke invisible and directed the bullets who they
should hit and who they should misse and made your
Mr. Prince Rupert shott-free. — DIALOGUE.

Newton. Upon the Twelfth of May 16^5 in the Town
of Newton^^^ in York-shire, one Elizabeth Jolmson Servant to
Goodman Wilford of the aforesaid Town was commanded
by her Dame to go into one of the Out-houses to do some
certain Work, but no sooner was this poor Maid about her
Business, but she was affrighted by a Stone that hit her,
which she thought might have bin flung from the hand of
some unlucky Boy, therefore did not desist in her
employment, till on a suddain she was struck with another
stone, and hearing a great noise in the Yard frightened her
more than before, which caused her to go to the Door to
see if she could discern who it was that dealt so rudely
with her, but comming to the door she was struck with

^ [There are many Newtons in Yorkshire and this wonder is only
doubtfully at home, in the present collection.]

T 50 Folk- Lore of Yorkshire {N. Ridings etc.\

another, and the Room she was in was darkned, which
much affrighted her, but coming into the yard, she
espyed a very comely Gentleman, the like for Gallantry
and Stature she never saw, and least he should go away
unknown, she attempts to acquaint her Dame therewith,
but was preveifted by the Gentleman, who wisht her to
desist calling her' Dame for sayes he I am known by her, as
likewise by the best in the Town, and shall stay till better
known by you ; so the Maid fearing to disoblige one that
represented a person of Quality returned, but no sooner
got to her work, but she heard a great noise calling out
/ will not^ I will not, with that she ran to the door, and see
three more hanging upon the former, but he still crying
out / will not, I will not : she seeing the Gentleman thus
abused, was resolved to venter by him to acquaint her
Dame though with the hazzard of her life, and as she was
going up to acquaint her Dame, she heard the Gentleman
cry out, Pity me, pitty me, and going about to tell her
Dame what had hapned she found her more affrighted
than her self, yet told her maid she see and took notice of
all that hapned since the Gentleman cried out / will not, I
will not, and moreover told her maid she knew him well,
and that the night before she Dream'd she saw him in the
Garden or a statue of Stone like him, which she much
admired for he was so Comely and beautiful a Person that
she thought it impossible to have made anything so like
him, and she thought it beyond Art to counterfit him, and
would have gone farther in praising him but hearing him
cry out / cannot I cannot and looking out of the Window,
see the Three other Worring him, whereupon the Maid
would have had her Dame went down with her to the
relieving him, her Dame refused and said he could take no
harm by any three men, yet never gave him any Name,
but stood as one much concern'd ; presently after came her
Husband through the Yard where this Crew was, but saw
nothing, till comming into the House he found his Wife

Instances of Witchcraft. 1 5 1

and Servant in a strange affrighted manner : he demanded
of his Wife what was the matter ? She answered nothing
at all, and the Maid was fearful to declare least she should
incur her Dames displeasure, on a suddain he heard a
strange Cry O must /, O must /; he asking the matter?
the Maid reply'd, pray look into the Yard, where he saw
four Men, but one much braver in Apparrel than the other
three, which he lamented much but being affrighted durst
not stand to his rescue ; Notwithstanding he see him to
his thinking much abused, but said he admired who they
were and what should be the meaning of such rudeness ?
the Maid answered that her Dame knew the gentleman that
was so abused, and told him that she acquainted her how
she dream'd of him the night before, but she denied all,
and said she never spoke a word to her of any such thing,
the Man Goodman Wilford imagining his Maid had told him
a Lye, was very angry with her, but the maid was Justified,
for the Voice came again crying Tell me how long, and I
will, and the Woman in a fright, made answer looking out
of the Window, / do not desire it although it was your
Contract. Upon which her Husband charged her with the
knowledge of him, which she confessed, but would not
declare his Name ; Night came on, and they were not seen
any more, but by two poor labouring Fellows which came
that way from their days Labour who declared they saw
four persons in the Yard, but knew them not : The Man
of the House and the Maid Report they heard the same
voice about twelve of the Clock at Night, which much
affrighted them, but he further declares his Wife lay
shaking by him all night, but would not acknowledge
she heard any thing although she see them so much
concerned. In the morning when the Maid arose, she
looked out of the window, and told her master, the
Gentleman that was abused yesterday was all alone in
the Garden ; Goodman Wilford rose and went with his
maid into the Garden, to know of the Gentleman what

152 Folk- Lore of Yorkshire {N. Riding, etc.).

was his meaning, but speaking to him and having no
answer, nor seeing any mooving in him, touched him
and found him to be absolute stone. The roads about
Newton are crowded, people coming and going continu-
ally, day and night, to see this strange (but true)
Prodegy, and return again with no less Admiration.
Goodman Wilford remembering his wives dream, went to
her and told her of it as she lay in her bed, but she (if not
really) has framed herself speechless, and hath continued
so ever since, where we will leave her and desire you to
judge charitably of her until we hear farther which I am
promised shall be if she makes any confession. The
person my friend that gave me this account lives within a
mile of the house and has seen the Statute several times, it
being confirmed by the hands of the eminentest men in
Newton, but desired me if I put it into print to omit their
names at length, till such time they hear something from
the woman's mouth, or if she will by sign discover the
meaning of this strange (but as I have said before) true
Relation. — Wonder, pp. 4-8.

Ayton. A good many years ago ^ there was an old witch
lived in a tumble down cottage near the waterfall (Ayton),
and she was a mean old thing. Very often nothing nor
anyone could please her. At that time there was a young
fellow living in Newton, called Johnny Simpson, who was
desperately in love with an Ayton lass called Mary Mudd,
but Mary would have nothing to say to him, and in the
end, told him not to come bothering her any more. This
grieved Johnny very much, but when he discovered that a
young chap called Tom Smith had won Mary's heart,
John's love turned into hate, and he determined to be
revenged. To this end he sought the aid of the old witch
Nanny, to whom he told his woeful tale, begging her to

^ There is internal evidence of this story being an offshoot of one of
a much earlier time. As told now it does not date earlier than 1760.

Instances of Witchcraft, i 5 3

work an evil spell on both Tom and Mary. After much
arguing, the old hag agreed, telling him to go to the
churchyard and gather certain things. Then followed
clear instructions as to what other proceedings he had
to take, concluding with a reiterated command to wash
in the old well, and to leave her besom by its side.
After John had carefully carried out all her commands
which were needful for him to work his evil spell upon
the lovers, he broke faith, laughed at and ignored the
witches final injunctions, as to washing himself, and the
disposal of her besom, setting off home fully satisfied
with his night's evil work, and glorying in the fact that
he had outwitted the old hag. But he speedily found
out his mistake ; before, behind, above, nay all about
him, there came strange whisperings, and flutterings of
invisible wings, and by and by, horrid faces shewed
themselves to him ; run or walk, it was all the same,
there they were. And then you know when he got to
the top of the rising ground, an owl sitting on the roof
of one of the cottages, gave a fearful hoot ; and then
he was stopped by two night hags (there were three of
them, but one remained seated, kicking her heels against
the boulder upon which she rested).

They told him, they would have had no power to harm,
or even detain him, had he been careful to carry out all
Nan's commands. fi^ In the end they knocked him down,
seized him by his hands and feet and flew away with him
to the top of Roseberry. There they almost frightened the
life out of him, as they bound Nan's besom between his
legs, telling him to hurry away as quickly as ever he could,
as they were going to hunt him, with all the unearthy
things suchlike could call to their aid. And they say

^ E.g. to remove from his hands the soil and other matter he had
become contaminated with whilst in the churchyard, which aflforded
the scent and enabled the howling crew to follow him. — Blake-
BOROUGH (2), p. 36.

1 54 Folk- Lore of Yorkshire [N. Riding, etc.).

throughout that night, they hunted poor Johnny through
the air, but they always headed him, when he tried to cross
the water, for witches cannot follow anyone over a running
streamJ^^ After a terrible chase, he called to mind some
words the witch had said, to the effect that he would be
quite safe from all harm so long as he had foothold of
Ayton bridge, so he turned in his flight, and made for it,
but when he had only a few yards further to go, and right
over the beck, of its own accord, the besom slipped from
between his legs, when he fell head first into the water.
Out of the beck he was rudely dragged, and then they
made sad deed of him. They bit and scratched, and half
killed him ; in the end just as dawn was breaking a cock
crew, and at that, they every one flew away, leaving him
more than half dead.

It may be mentioned a somewhat similar story is related
of a bridge in Farndale. — Blakeborough, (2) pp. 7-10.

Nr. Falling Foss. A waggoner found he was unable to
take the shoe off the shafts to fix on the wheel : the more
he pulled, the tighter it seemed to stick. A little old
woman appeared and asked him what was the matter. He
explained . . . The old woman is said to have told him to
get out of the way and immediately to have lifted off the
shoe without any trouble.

Communicated by Mr. F. M. SUTCLIFFE.

Filey. At the commencement of the present century the
fishermen of this place were . . . exceeding superstitious.
This was especially the case respecting ghosts, hobgob-
lings, witches, and wizards. I remember going some time
ago to visit a sick girl, and on asking the mother the cause
of her complaint, I was gravely assured that she was
"wronged, poor thing." Not comprehending her at the
moment, I inquired what that was, and a neighbour replied
with a frightened look, " Bewitched, Sir ! " While I was

1 See under Natural Objects, p. 43.

Instances of Witchcraft . 155

trying to show them the folly of entertaining such notions^
the poor child exclaimed 'you're right, Sir, I am sure
nobody has wronged me unless my mother has, for she
wont pray for me, though I have asked her again and
again.' — Shaw, pp. 7, 8.

Goathland. The belief in witchcraft is very strong, even
yet, among the older people in Goathland and the adjoin-
ing dales, and some of the stories which describe the freaks
of witches are by no means wanting in picturesqueness.

Not many years ago, two old women were said to annoy
their neighbours nightly by assuming the forms of cats.
One house in particular was the favourite scene of their
performances. They scratched the door, clattered against
the windows, ran along the roofs, and made the most
hideous noises. On one occasion, the inmates, irritated
beyond endurance, armed themselves with whatever
weapons were at hand, and, with the help of the sheep
dog, rushed out upon the disturbers of their peace. The
cats fled for their lives ; but the dog managed to get hold
of one and tore nearly all the fur off its back ; the other, in
escaping up an apple tree, received a blow from a garden
rake which broke its leg. On the following morning, the
news went round the dale that one of the supposed old
witches had broken her leg during the night, when every-
body thought she was in bed ; and the clothes of the other
were so torn that she looked like a bundle of rags when
she came out of her house.

Another family had no luck in anything. The horses
lamed themselves, and the cows died ; their pigs pro-
vokingly caught all the illnesses which pig flesh is heir to ;;
on churning days the butter persistently refused to come
unless assisted by the charm of a crooked sixpence. One
day, when churning, the coin was purposely kept out of
the churn, and, as it was a wet evening, ' t' maisther o' t*
hoose' took his gun and watched the garden from the

156 Folk- Lore of Yorkshire {N. Ridings etc.),

loophole of an outbuilding. After partial darkness had
fallen, he saw a hare creeping through the hedge, and he
shot her. The butter came immediately. During the even-
ing, news arrived that the old woman whom they suspected
of bewitching them and causing all their ill-luck, had died
suddenly, at the precise moment when the shot was fired.
From that time forward the family prospered.

The custom of pricking a cow's heart full of pins, and
roasting it before the fire at midnight, to draw the witches
from their hiding-places, was resorted to not very long
ago. — Stonehouse, pp. 61, 62.

For this, and other methods ot vicarious torture, see
Atkinson, pp. 105-107 ; Blakeborough^ p. 164.

Helmsley. A respectable farmer near Helmsley having
within the last few months, lost a number of ewes and lambs,
besides other cattle, imbibed the idea that they were
bewitched by some poor old woman. He applied to a
person called a wise man, who pretends to lay these
malignant wretches, and who has no doubt, made pretty
good inroads on the farmer's pocket, but without having
the desired effect. The following are a few of the methods
they practised. Three small twigs of elder wood, in which
they cut a small number of notches, were concealed beneath
a bowl, in the garden, according to the instructions of their
advisers, who asserted that the sorceress would come to
remove them, as she would have no power as long as they
were there. Strict watch was kept during the night, but
nothing appeared ; yet strange, as they relate, on examina-
tion next morning, one of the twigs had somehow or other
escaped from its confinement. The next night the twigs
were replaced, and a few bold adventurers were stationed
to watch ; but about midnight they were much alarmed by
a rustling in the hedge, and a shaking of the trees, and
made their exit without any further discovery. As soon as
a calf is dropt, they immediately lacerate the ear by slitting

Instances of Witchcraft. 157

it with a knife ; and in passing through the fields it is
ridiculous to see the young lambs sporting by the side of
their dams, with a wreath or collar of what is commonly
called rowan-tree round their necks. — The Yorkshireman,
A.D. 1846. Brand, vol. iii., 20, 21.

Method of ascertaining by means of bottry i.e. elder knots
if cattle be bewitched. — Atkinson, p. 104.

Kildale. Tradition affirms, that in days of yore his
Satanic majesty, with a sporting company of favourite imps,
was accustomed, like the stout Percy of Northumberland,

' His pleasure in the ' Kildale ' woods
Three summer days to take.'

A worthy named Stephen Howe, incensed at his highness
for poaching on his manor, had the effrontery to boast, on
one occasion, that if he again caught him hunting without
license, he would not only discharge him from his liberty,
but chastise him for his insolence. Hearing of this, Satan,
whose courage has never been impeached, seated in a
magnificent car, drawn by six coal-black steeds, drove
down boldly, at his next visit, to Stephen Howe's small cot,
on the brink of Court Moor. " Hah, • hah ! " shouted
Lucifer; "I have found you at last!" Upon which poor
Stephen took to his heels, being mightily afraid. Not so
his wife, Nanny Howe, who being reputed a famous witch,
did not fear even the devil himself, and boldly saluted him
with her broom, which caused him to scratch his head with
his claws. Soon rallying, with a powerful switch of his tail
he capsized poor Nanny, who was thus compelled to own
the superior skill and agility of her antagonist. " Ah ! "
quoth the devil, " you have both grievously offended me ;
one of you at least must accompany me, — see I have
brought you a carriage and horses : say which of you will
go ! " I, I " said Nanny and, shouldering her broom, leapt
into the coach without waiting further invitation, and away
they drove in gallant style. Midway up the hill the devil.

158 Folk- Lore of Yorkshire [N. Riding, etc.).

who felt thirsty aHghted and at one draught drank dry the
church-well, which formerly supplied the holy water for
baptism.

We were further informed, that during the last century, a
certain youth, who, like Tarn O'Shanter, had been * getting
fou' and unco happy,' in crossing the wild heaths and
moorlands above Kildale, actually beheld Nanny riding on
her broomstick over the ' Devil's Court.' The fright
occasioned by this incident induced the youth to become
ever afterwards a very zealous tee-totaller. Nanny Howe
is still sometimes to be seen gaily frolicking through the
air at the awful hour of midnight. — Ord, pp. 429, 430.

Nunnington. The gifted author of Castle Daly, dear
Annie Keary, took some pains in collecting for us various
details especially in reference to the belief in witch-
craft, which was rife when she lived in the North Riding
forty years ago. Annie Keary was then a child, but the
account she sent us was furnished by her elder sister.
Several cows had died in the village of Nunnington, and it
was reported that they had been bewitched — that the witch
had brought ' a coo's heart,' had stuffed it with pins, had
said 'a foul nomony' and then buried it, and that three
days after a farmer's cow had died, and when its heart was
examined it was found ' full o' larl holes.' The elders of
the village were going to consult the wise woman, and find
out the witch. The Rev. William Keary, then vicar of
Nunnington, hearing of this * sent for a leading farmer in
the village, and told him that it was his duty to talk to his
labourers, and as far as possible to put a stop to their
frequenting the wise woman, who was supposed to be able
to point out the authors of the mischief I think the
villagers were in a commotion, and some sort of disturbance
was probable. Our father imagined that this belief was
prevalent only among the very ignorant and stupid of the
labouring class. He found however, on talking with the

Instances of Witchcraft. i59

farmer that he and several other farmers were leaders in
the belief, and in the determination to find out the witch
and avenge themselves. I remember most clearly also that
our father was so much shocked at all he heard that he
preached a sermon the following Sunday afternoon on the
subject, and in the evening the same farmer came up to
the rectory rather angry at being ' preached at,' and con-
cluded his remarks by saying (I remember his very words),
' Ye' re mebbe very wise, passon, an' Ah knaws ye're larned,
but in this matter ye knaws nothing whatever, an' ye're
altogether mista'en ; ye're sadly wrang, passon, ye're sadly
wrang ; Ah knaws, Ah knaws it, — seed it wi' me own eyes.'
Annie Keary's own testimony to the vehemence of the
farmer's belief is that she thought he was in the right.
* The story,' she says, * made a strong impression on my
childish mind, and I was I remember, at the end of the
talk disposed to think that old John had had the best of
the argument, since he clearly spoke from experience, and
my father had only opinion to oppose to it.' The witches
often took the form of a hare. — Macquoid, pp. 5-7.

Scarbro'. The late Jane Nicholson was a Scarborough
witch of great repute, and was much feared. If any sailor
met her in the morning he would not go to sea on that
day, because she had power over the winds and could raise
storms. Her evil eye never rested on any one who was
not thereby doomed to bad luck for the rest of the day.
Her mother was a Southcottian and believed that she was
destined to be the mother of some great prince ; but in this
she was much disappointed when her offspring was * only
a girl.' — T. T. Wilkinson, N. & Q., 4th S., vol. iv., p. 132.

Wliitby, cir. 1827. The following circumstance occurred
in Whitby a few week ago. ... A poor woman just
recovering from childbirth was attacked with a milk fever,
which produced a swelling of the throat ; her attendant
perceiving her sufferings to be very great, procured some

i6o Folk- Lore of Yorkshire {N. Riding, etc.).

Camphorated Spirits of Wine, and applied it to the
affected parts ; but this application not having the desired
effect, (as the complaint evidently became worse) her
mother, for reasons best known to herself, asserted her
to be under the influence of witchcraft, and that the
bewitching power had been imparted by the use of the
above mentioned application. Confident that her opinion
was correct, she now set about using her means for the
discovery of the witch ; which was to procure a sheep's
heart and stick it full of new pins, then burn it, and the
person who had bewitched her would appear while it
was consuming ; the heart was accordingly purchased,
and, after undergoing the above mentioned operation,
was placed in the fire for the purpose of realizing the
expectation which an unenlightened mind had led her
to anticipate. — Whitby Rep., vol. iii., p. 144 (1827).

Whitby. We hear of two kinds of witches, white, or
good witches, who can cure diseases, and regain stolen
property ; and black witches^ who are only intent upon
evil; but both receiving their powers by compact with
spiritual beings. As to witchcraft, the notions here seem,
on the whole, to be those that are general. Cattle and
people under certain circumstances are believed to be
bewitched, and cabalistic rites are resorted to for discover-
ing the possessor of the baleful influence, or the evil eye, to
which the disorder is attributed. The burning of a sheep's
heart stuck full of pins, with open doors and windows at
midnight, while a form of words is recited, will discover
the author of the malady, either in bodily presence, or by
impression on the minds of the operators.

Charms and spells are protections for dwellings and
cattle, as well as preservations for wearing about the person.
See Awf shots [pp. 181, 182], Thunnerbolts, Haggomsteeans
[pp. 14, 15], Rowntree [pp. 59, 60]. A black cat belonging
to a reputed witch hereabouts, is remembered to have been

Instances of Witchcraft, i6i

everybody's dread ; while the old woman, among her other
vagaries, was wont to assert that a fearful storm would take
place at the time of her death, and when that day came, she
'hoped every landsman would be well housed, and every
sailor on the salt sea in a good ship.' A tempest, it is said,
actually marked her exit. In the country, care was wont to
be taken that the shells of the eggs used by the household
were not thrown out before they were broken up, to prevent
their being turned into witch-boats ; for by witches ' sailing
about,' their power was diffused. Hence the rustic after
eating his eggs, habitually crushed the shells, * for fear of
their getting into worser hands than his own.' To bend the
thumbs into the palms when you are meeting the witch, is
probably general, as well as ' the running at her with a pin
and drawing blood ' so that her influence upon you may
be averted. Along with her knowledge of herbs and other
medicaments, she can furnish the dairy-maid with a spell
for churning days, * to make butter come ' ; though we
learn, by the way, that a check can be given to her power ;
for a priest hereabouts in former times, is said to have
taken a witch in hand and ' quieten'd ' her proceedings by
making her ' hurtless ' or harmless for seven years after-
wards. Robinson, p. xxii.

Cf. Exorcisms, p. 84.

Witch-stones. The so-called ' witch-stones ' which used to
be picked up at one time pretty plentifully in Richmondshire,
are no doubt ancient hammer-stones. . . . About Middle-
ham they used to be hung up, like the fabled horse-shoe,
against house or stable-doors as charms against evil and the
wiles of witches and witchcraft. — Speight, p. 292 note.

See also under TREES AND PLANTS, Mountain Ash, pp.
59, 60.

Rue, p. 64.
„ „ General, Cross y Sign of^ p. 217.

Goathland. Horse-shoes are nailed behind outer doors to
bar the entrance of all uncanny folks. — Stonehouse, p. 63.

L

1 62 Folk- Lore of Yorkshire {N, Ridings etc.).

EVIL EYE.

Catterick. Going one day into a cottage in the village of
Catterick, in Yorkshire, I observed hung up behind the door
a ponderous necklace of ' lucky stones,' i.e. stones with a
hole through them. On hinting an inquiry as to their use,
I found the good lady of the house disposed to shuffle off
any explanation ; but by a little importunity T discovered
that they had the credit of being able to preserve the house
and its inhabitants from the baleful influence of the ' evil
eye.' 'Why Nanny' said I, 'you surely don't believe in
witches now-a-days ? ' ' No ! I don't say 'at I do ; but
certainly i' former times there was wizzards an' buzzards,
and them sort o' things.' ' Well,' said I, laughing, ' but you
surely don't think there are any now V ' No ! I don't say
'at ther' are ; but I do believe in a yevil eye.' After a little
time I extracted from poor Nanny more particulars on the
subject, as viz. : — how that there was a woman in the village
whom she strongly suspected of being able to look with an
evil eye ; how, further, a neighbour's daughter, against
whom the old lady in question had a grudge owing to some
love affair, had suddenly fallen into a sort of pining sickness,
of which the doctors could make nothing at all ; and how
the poor thing fell away without any accountable cause,
and finally died, nobody knew why ; but how it was her
(Nanny's) strong belief that she had pined away in conse-
quence of a glance from the evil eye. Finally, I got from
her an account of how any one who chose could themselves
obtain the power of the evil eye, and the receipt was, as
nearly as I can recollect, as follows : — ' Ye gang out ov' a
night — ivery night, while [ = until] ye find nine toads — an'
when ye've gitten t' nine toads, ye hang 'em up ov' a string
an' ye make a hole and buries t' toads i't hole — and as t'
toads pines away so t' person pines away 'at you've looked
upon wiv a yevil eye, an' they pine and pine away while
they die, without any disease at all ! '

Evil Eye, 163

I do not know if this is the orthodox creed respecting the
mode of gaining the power of the evil eye, but it is at all
events a genuine piece of Folk Lore. The above will cor-
roborate an old story rife in Yorkshire, of an ignorant
person, who being asked if he ever said his prayers,
repeated as follows : —

' From witches and wizards and long-tailed buzzards,
And creeping things that run in hedge-bottoms,
Good Lord, deliver us.'

Margaret Gatty, N. & Q., vol. i., p. 429.

Fyling Thorpe. The people are very primitive in this
secluded little village ; the nearest railway is six miles off.
We heard that the ' Evil eye ' is still believed in through
the district, and that till quite lately one of the inhabitants,
thus fatally gifted, always walked about with his eyes fixed
on the ground, and never looked at any one to whom he
spoke ; his glance was cursed, and he dare not speak to
one of the rosy children, lest some blight should fall on it.

Macquoid, p. 341.

See also sub Scarborough, p. 165.

Mention made of ' a man with an evil eye at Nunthorpe '
and of his torture by means of a wax image.

See Blakeborough, pp. 199, 200.

In the year 1886 there lived near Robin Hood's Bay one
Tom Cass — for obvious reasons names of persons are
altered — who was firmly believed to possess an evil eye.
In consequence of this marvellous power, he was, at all
events to his face, treated on all hands with great deference,
for it was a well-known fact that on one occasion he had
fixed his eye on a neighbour's cow, which speedily was
seized with swelling of the bowels and died. He was very
friendly with a certain Mary Ann Trotter, of Raw Moor.
Whenever either of these two were seen approaching, the
good people immediately pushed their thumbs between their
first and second fingers, in that way forming a rude cross,

164 Folk- Lore of Yorkshire {N. Riding, etc.).

to prevent them from falling under any evil spell they
might attempt to work upon them, for Mary Ann was con-
sidered equally as dangerous as Tom. Even Tom's wife, to
protect herself from his evil spells, went every morning
(before either bite or sup had passed her lips) to a certain
rowan tree. What she did there no one ever knew, but so
far as she was concerned it proved equal to withstand his
evil designs. On one occasion a Mrs. Redgarth lent her
galloway to Tommy to drive to Scarborough. Subsequently
she heard that he had said ' he was fairly asham'd to be
seen byv onnybody sat behint sike an au'd screw.' This
made Mrs. R. wild, ' seea grieved an' vexed an' putten
aboot ' was she, that when he made a second request for
the loan of her steed, she told him plainly what she
thought. At this, he said something which so exasperated
the lady that she seized the poker and threw it at him, but,
marvellous to relate, when halfway it broke of itself into
three pieces. Tommy, by some means, charmed it during
its flight. These pieces were sent to the blacksmith to
weld, but the moment the smith thrust the first piece into
the fire, he received such a shock up his arm that he flatly
refused to finish the job, saying they were charmed and
beyond his power to join.

Speaking of Mrs. R. and Mary Ann Trotter, the latter
once tried to buy from the former a couple of ducks, but as
Mrs. R. refused Mary Ann's offer, she said as she went
away ' Varra weel, thoo'U nivver 'ev anuther bid for 'em,
Ah'll see ti that ' and sure enough within a week, two were
killed during a fearful thunderstorm and the other died.

The above two items were given to my wife in all good
faith not twelve months ago, and were fully believed in by
those who spoke of them.

Blakeborough (3) Jan. 28, 1899.

Nr. Sleights. A man who was supposed to be a wizard,
is said to have gone to near Sleights to buy some

Evil Eye. 165

fowls, but the owner would not sell them. On being
unable to strike a bargain, the wizard is reported to have
said that the owner would have no more luck with the
fowls. Not long after the wise man had gone it is said all
the birds flew up into the air, and fell down dead.

Communicated by Mr. F. L. SUTCLIFFE.

Scarborough. The evil eye still carries its influence
amongst the inhabitants of the district. Not long ago one
woman scratched another, and drew blood in order to
counteract its bad effects. This assault ended in a fine
after a hearing before the magistrates.

T. T. Wilkinson, N. & Q., 4th S., vol. iv. p. 131.

See also under MAGIC AND Divination, p. 187.

Staithes. A correspondent of the Times, writing from
Staithes on the new electorate as represented by the fishers
of Yorkshire, gives an account of the fishing industry in
these parts and incidentally speaks of the superstitions of '
the folk as follows : — The Staithes folk are imbued with all
manner of quaint superstitions, which, whatever their origin,
convey to-day no meaning and have no reason for their
observance. They have a firm belief in witchcraft, but a
debased form of witchcraft of the gettatura [sic] order, the
witch being wholly unconscious of his or her power of rcvil.
Until quite recently — and I am informed that by some of
the older inhabitants the custom is still secretly maintained
— it was customary when a smack or a coble had a pro-
tracted run of ill-fortune, for the wives of the crew and
owners of the boat to assemble at midnight and in deep
silence, to slay a pigeon, whose heart they extracted, stuck
full of pins, and burned over a charcoal fire. While this
operation was in process, the unconscious witch would come
to the door, dragged thither unwittingly by the irresistible
potency of the charm, and the conspirators would then
make her some propitiatory present. — Y. H., Sep. 23, 1885.

See also ante, p. 160.

1 66 Folk- Lore of Yorkshire {N. Riding, etc),

INDEX OF ATKINSON AND BLAKEBOROUGH'S ^
WITCH-LORE.

Atkinson writes of 'Witches and Wise Men/ between pp.
74-125. He introduces * Nanny,' pp. 82-84 ; ' Au'd Nanny/
pp.- 85, 2,6) ' Au'd Molly/ pp. 89, 90 ; and ' Au'd Maggie/
p. 92.

By Blakeboroughy Chapters ix. and x., pp. 153-203 are
devoted to Witchcraft.

The undermentioned names of North Riding Witches
occur in the order given, and many interesting details are
recorded :

Molly Makin, pp. 155-158, 173.

Dolly Ayre the Carthorpe Witch, pp. 159, 160.

Nanny the Ayton Witch (cir. 17 50- 1 780), pp. 166-170,

173.

Molly Cass the Seeming Witch, pp. 170, 172.

Peggy Flaunders of Marske-by-the-Sea (died 1835), pp.
173, 174-177.

[Probably the same as 'Nanny.' — Atkinson, pp. 82-84.
See also Henderson, p. 203.]

Bessy Slack of West Burton, Wensleydale, p. 173.

Nanny Pearson of Goatland, pp. 173, 192-195.

Ann or Jane Grear of Guisborough, pp. 173, 177-180. —
Henderson, p. 203.

Nan Hardwicke of Spittal Houses, pp. 173, 183-187 ;
called 'Au'd Nanny.' — Atkinson, pp. 85, 86 ; Henderson, pp.
210-212.

Nanny Howe of Kildale, pp. 173, 196.

Nanny Newgill of Broughton and Stokesley, pp. 173,
198, 199.

Au'd Mother Stebbins, p. 173.

Ann Allan of Ugthorpe, pp. 180-182 ; had to do penance
by walking three times from one end of the village to the
other, in her sark.

Ailer Wood, pp. 196, 197.

Atkinson and Blake borough! s Witch- Lore. 167

Nancy Newgill of Broughton, pp. 198-200.

Jane Wood of Basedale, pp. 201-202.

The attributes of North Riding sorcerers are well illus-
trated in the works of Canon Atkinson and Mr. Blake-
borough, and must be studied in their pages, though much
of the witchcraft recorded in Forty Years in a Moorland
Parish is a repetition of matter contributed by its author
to Mr. Henderson's Folk-Lore of the Northern Counties, a
second edition of which was issued by our Society in 1879.
The accompanying digest may be of use. A. denotes
Atkinson, B. Blakeborough, H. Henderson :

A Witch may be detected by the sense of smell {B. p. 160);
by behaviour of animals {B. pp. 156, 193); by specified use of
bottree- {Le, elder-) wood knots {A. p. 104; H. pp. 219,
220). She can assume the form of a cat {B. pp. 157, 173,
176 ; H. 206) ; a dog (A. pp. 92, 93 ; B. p. 177) ; a hare (A.
pp. 83-84, 92; B. pp. 173, 177, 179, 180, 195, 196, 200, 202;
H. p. 203) ; or a hedgehog (B. 198) ; can milk cows as
either of the last two (A. pp. 8S, 89 ; B. p. 198) ; or employ
the real animals to act for her (B. p. 198). Like a natural
hare or rabbit, she will destroy young trees (A. p. 90 ; N. p.
203). In one case a woman confessed that a hare was her
familiar spirit, and she died when it did (B. p. 203 ; If. p.
203). A black dog (A. pp. 83, 84 ; B. p. 177 ; H, p. 203),
and silver shot fatal to witch-hares (A. pp. 92, 93 ; B. pp.
195, 201, 202 ; H. p. 203). She casts spells on human
beings (B. pp. 155, 156, 160, 184, 186, 194, 196, 198, 199) ;
cattle (A. pp. 92,94, 102, 114 ; B. pp. 160, 175) ; especially
cows (B. pp. 159, 175, 180, 181, 184, 186, 187) ; pigs {If. p.
206) ; and on land (B. p. 160). She interferes with the
success of churning (B. pp. 175, 176) and has to be
counteracted (A. p. 100; B. p. 176; If. p. 195). One woman
milked cows by means of a magic stool (B. p. 182). A
Witch has prescience (B. pp. 171, 183), can impel a man to
suicide {B. p. 172), bring about accidents (B. pp. 160, 187),
restrain locomotion (B. p. 184; H. 212), cause paralysis (B.

1 68 Folk-Lore of Yorkshire (N. Ridings etc,\

p. 194). She can curse in metre {B. p. 169) ; and bless
effectually, using antic ritual {B. p. 175). To one Witch, a
record stride from Ingleborough to Whernside is credited
{B. pp. 156, 157); to another, the power of crossing
running-water 1 {A. pp. 85, 86 ; H. p. 212) ; another's ghost
is still to be seen riding on a broomstick {B. p. 196) ; a
fourth slipped (when a hare) through her own keyhole {B
p. 177; H. p. 203). Power of invisibility is possessed {B. p.
168) ; and that of entering, and reanimating a dead body
{B. p. 170). Prophylactic Objects or Acts against Witch-
craft are : Something belonging to the unburied dead {B.
p. 156) ; midnight burning of bit of cloth, taken from man
on gibbet {B. p. 158) ; of nine scraps of paper, pierced by
pins, and inscribed with last words of man about to be
hanged {B. p. 158) ; of beast's heart stuck with pins {A. pp.
104, 105, 124, 125 ; B. pp. 164, 192; H. pp. 219, 224).
Value of perforated stones, and old horseshoes {B. 158);
of wicken- or witch-wood and berries {A. p. 97 ; the
method of getting the wood is described, p. 100 ; B. pp.
no, 159, 168, 176, 199; H. p. 225). Power of the Bible
{B. pp. 169, 170) ; of Holy Water {B. p. 192) ; and of
liniment made of that, witch's blood, and red cow's milk {B.
p. 194). A strange deliverance incoherently related {B. p.
159). Attempt to catch witch on pin-stuck stool {B. p.
197). Ceremony with new shovel, and cake of abominable
things {B. p. 198). Torture of fascinator, by means of
waxen image {B. pp. 199, 200); by burial of nails, pins,
and needles, nine of each, in a bottle {A. p. 106). Strange
written amulet {A. pp. 94-96). How a Witch may be
made a " Bustard," or incapable, by cat and kittens {B. pp.
163, 164). Priestly exorcism {A. p. ^% footnote \ B. pp.
160, 161, 180, 181).

^ See Blakeborough (2) under Natural Objects, p. 41.

SECTION VI.

LEECHCRAFT.

Medical value of Odd Numbers. The seventh son of a
seventh son is born a Physician, having an intuitive know-
ledge of the art of curing all disorders, and sometimes
the faculty of performing wonderful cures by touching
only. It is a very general superstition in Yorkshire, that
if a woman has seven boys in succession, the last should
be bred to the profession of Medicine, in which he would
be sure to be successful. The seventh son of a seventh
son is accounted an infallible doctor. There are some
writers who enjoin the sick to dip their skirt seven times
in south-running water — all sorts of remedies are directed
to be taken three, seven, or nine times.

Whitby Repos., vol. i., New Series (1867), p. 325.
[John Wrightson the Wise Man of Stokesley is said to
have been " the seventh son of a seventh son," Brand, vol.
iii., p. 34 ; the " seventh son of a seventh daughter/*'
Blakeborough, p. 187; Henderson^ p. 215.]
Ague. See Blakeborough, pp. 135, 136.
Bleeding. To stanch the bleeding at the nose

Sanguis manet in te,

Sicut Christus ferat in se,

Sanguis manet in tua vena,

Sicut Christus in sua pena ;

Sanguis manet in te fixus,

Sicut Christus in Crussifixus.

170 Folk-Lore of Yorkshire {N, Riding, etc).

Say this over three times, naming the partyes nam, and
then say the Lord's Prayer. — Arcana, pp. xlv., 200.

For f bleeding at y^ nose: Probatiim. Take a Toade and
drie it in marche put y^ same into some silke or sattene
bagg and hange it about y^ neck of y^ party next the skinne
and by gods grace it will stanch presently.

Arcana, p. 1 1.

See also suh Lask, p. 175.

To stopp Bloud. Take linnen-clothes and dipp them in
ye green fome where frogges have their spawne 3 days
before the new-moon. — Arcana, p. 62.

Bowels, Strangulation of. In desperate cases take one,
two, or three pounds of quicksilver, ounce by ounce.

Jenkins, p. 28.

Cancer in the Mouth. Blow the ashes of scarlet cloth
into the mouth and throat. This seldom fails.

Jenkins, p. 4.

Chilblains. See Blakeborough, p. 135.

Colic. See Blakeborough, p. 134.

Consumption. See Blakeborough, p. 138.

Convulsions. On December 20, 1889, I was summoned
by one of my parishioners, at Allerston, to baptize a child,
which during the previous night had had a convulsion fit.
On inquiring of the mother what she had done to bring the
child round and to prevent a recurrence of a similar attack,
she said that she had rubbed the palms of the child's hands
with a raw onion ; that she had been recommended to do
this by a neighbour ; that she certainly thought it had done
the child good; and that it had not had a second fit. —
Francis W. Jackson, N. and Q., 7th S., vol. ix., pp. 27, 28.

Cramp. Shoe-cross, a cross made with your finger
upon the shoe-toe, to cure the thrill in the foot. When
going to bed, lay your shoes with the soles uppermost for
the night, and you will not have the cramp !

Robinson, p. 169,
See Blakeborough, p. 140.

Leechcraft, 171

Coffin-lead rings, rings made of coffin lead, or other coffin
metal from the churchyard, and worn as a cure for the
cramp. Eel-skin garters are another remedy.

Robinson, p. 41.

See Blakeboroughy pp. 140, 141.

Deafness. Take a great Oyster-shell and fill it w'^ fast-
ing spittle, lett it stand 2 dayes and 2 nights in a dunghill^
then take it out and putt one drop in y« eare and stop it
w'^ black woll w*^^ is wett likewise w**^ y^ same.

Arcana, p. 1 39.

Dentistry. A certain remedy for toothache if it proceed
from heate. Take 2 or 3 plantan leaves cutt them smalle
with a knife and putt them in a little peice of linninge
cloathe and streine 2 droppes of y^ juice into y^ parties
contrary eare and before you can tell to 20 y® cure is done.

Arcana, p. 56.

To pull out a toot he. Take wormes when they be a
gendering together : dry them upon a hott tyle stone, then
make powder of them, and what toothe y" touch w'^ it will
fall out.

Or B^ wheat-flower and mixe it w*^ y^ milk of spurge and
thereof make a paste or dowe w'^ y^ w*=^ fill y^ hollow of
y« tooth or leave it in a certain time and y*^ tooth will fall
out. — Arcana, p. 62.

See also under Festivals : Christmas Day, p. 276.

See Blakeborough, p. 131.

Diagnosis. Water-kester, a mediciner who professes to
tell the disease by the cast or appearance of the urine ; into
a bottle of which, he puts certain ingredients or chemicals.
While the changes are going on, they are supposed to
influence sympathetically, the patient's complaint !

Robinson, p. 213.

How to knowe y K. Evill. 1^ a ground-worme alive and
lay him upo y^ swelling or sore and cover him w*^ a leafe.

172 Folk-Lore of Yorkshire {N , Riding, etc.),

Yf it be y^ disease y* worme will change and turn into
earth yf it be not he will remain whole and sound.

Arcana, p. 140.
To know whether a sick man shall Hue or die certenly
prooued manie tymes. Take a penny weight of land cressede
and giue y^ sick to eate three daies togeather fasting, and to
drinke a drafte of Water after it or Wine if he cast it up he
shall die or els take tormentell bayberries and mirre ana
§j make these into fine powder, mix them well togeather
give y^ sick of it to drinck in stale ale 5j at a tyme if he
cast it upp he dieth of the same sicknes, if he reteine yt he
shall live, the bayes purge, the turmentall voideth all
venome and rawe meates lying in the stomak and y^ mirre
suffereth no corruption in the body of man.

For y^ same purpose. Take a little of their Water and
putt into Milk, and yf they dye a dogge will not eat it, and
yf they live a dogge will eat it. — Arcana, p. 51.

See also sub Natural Objects, pp. 26, 34.

Diarrhoea see Lask, p. 175.

Epilepsy. Sacrament piece, a coin worn round the neck,
for the cure of epilepsy. Thirty pence, begged of thirty
' poor widows ' are to be carried to the clergyman, and for
these he is to give the applicant a half-crown piece from
the Communion alms. After being 'walked with' nine
times up and down the church aisle, the coin is then to
be holed for suspension by a ribbon. . . . For the same
complaint, a midnight walk * thrice three times round the
Communion table ' is recorded.

Robinson, pp. 158, 159.

For the Epileptia unfallible it remedieth in six daies.
Take the after burden of a woman and drie it in a pott
till you make powder of it and give it to the diseased for
vi daies, fasting in the morning gss at a tyme, in ale or
bere, not to drinke after it for two houres you must use the
burden of the male childe to the woman and the feminine

Leechcraft, 173

to the man. This is prooued bothe of man woman and
child unfallible. — Arcana, p. 57.

For the falling sickness take the hearte of a toade and
drie it and beate it to powder, then drinke it with what
drinke you will. — Arcana, p. 11.

The following circumstances have been related to us by
a parishioner of Sowerby, near Thirsk, as having recently
occurred at that place. 'A boy diseased, was recommended
by some village crone to have recourse to an alleged
remedy, which has actually, in the enlightened days of the
nineteenth century, been put in force. He was to obtain
thirty pennies from thirty different persons, without telling
them why or wherefore the sum was asked, after receiving
them to get them exchanged for a half-crown of sacrament
money, which was to be fashioned into a ring and worn by
the patient. The pennies were obtained, but the half-crown
was wanting, the incumbents of Sowerby and Thirsk very
properly declined taking any part in such a gross super-
stition. However another reverend gentleman was more
pliable, and a ring was formed (or professed to be so) from
the half-crown, and worn by the boy. We have not heard
of the result. — BRAND, iii., pp. 280, 281.

See Blakeborough, p. 139.

EyeSy Sore. See Blakeborough, p. 141. See also sub
Natural Objects, pp. 29, 31, 35.

Fever. See Blakeborough, p. 135.

Fits, etc. Lobster-louse or Lobstrous-louse, the large
gray wood-louse or millipedes, 6^;^^Vd:2/j-^r;;2«^27/(?. . . . Used
with other ingredients, many years ago, as an old woman's
remedy in fits and certain female complaints ; and we have
known the creatures kept alive amongst rotten wood in a
tin case, as a home stock. — ROBINSON, p. 117.

See Blakeborough, p. 135.

Heartburn. See Blakeborough, p. 138.

Joint-pains. Sqq Blakeborough, •^^. 134, 135..

174 Folk- Lore of Yorkshire {N. Riding, etc.).

King's Evil. The reader must excuse the history of a
miraculous cure, which I cannot well omit, done by the
Scotch king [William] at this meeting at York'^ [ii99-]
Here the royal touch was in a special manner exemplify'd,
and shewn to be of great efficacy in the kings of Scotland,
as immediate descendants from Edward th^ confessor. The
kings of England^ at least John, I find did not pretend to
have this sanative quality in those days. The chronicle
says that ' during the abode of these two kings at York,
there was brought unto them a child of singular beauty,
son and heir to a gentleman of great possessions in those
parts. The child was grievously afflicted with sundry
diseases, for one of its eyes was consumed and lost through
an issue which it had of corrupt and filthy humours ; one
of his hands was dried up ; one of his feet was so taken
that he had no use of it ; and his tongue likewise that he
could not speak. The physicians who saw him thus
troubled with contrary infirmities deemed him incurable.
Nevertheless king William making a cross on him restored
him immediately to health.' The chronicle adds this
observation ' that it is believed by many that this was done
by miracle, through the power of almighty God, so that the
vertue of so godly a prince might be notified to the World!'

Drake, p. 97.

[In August, 1 617, James I was at York]. On the 13th
being Sunday, his majesty went to the cathedral, where the
archbishop preached a learned sermon before him. After
sermon ended he touched about seventy persons for the
King's Evil. — Drake, p. 134.

[Charles I.] touched a number of persons for the * king's
evil' and rode northwards. [May 28th, 1633]. . . . On . . .
Good Friday, [April 12th, 1639] ^^^1* the service in the
minster, Charles touched for the ' evil,' doing the same on
the Monday, Tuesday, and Thursday next. According to a

^ Scotch chron. M. Paris {Hollingshed, vol. v. p. 305, of 6 vol. ed.
London, 1808].

Leechcraft, 1 7 5

MS., to which Drake^" the historian had access, Charles
touched four hundred persons on this visit. The curate of
the neighbouring church of St. Michael-le-Belfrey regarded
all this exertion as unprofitable. He has the following
entry in his register in August, 1639 ' Richard, y® sonne of
Mr. Henry Stubbes, went over se to the king to be cured of
y^ evell, and died at Breste, and was buried in y® parish
church of St. Genrix. So much for y^ old wivis story of
curing the king's evil.' — Raine, pp. 120, 121.

For y^ Kings-evill ^ Dogges toung sliced and hang it
about y'' neck. — ARC AN A, p. 140.

See also ante^ p. 171.

Lask — Diarrhcea —

A pisent medicine for a laske and is good for Bleeding.
Take a Toade at any tyme of y® yere and drie it in an oven,
so it doth not breake and when it is dried putt it into some
taffaty bagg and hange it about y^ neck of y^ party greeved
next y^ skin: it helpeth. — Arcana, p. ii.

See also under FESTIVALS : Good Friday, p. 243.

Measles. There was a serious outbreak of measles in
the village [a remote country parish in the neighbourhood
of Whitby] — mezzles as they are called in the folk-speech.
Scarcely a family escaped. Not far from the village a
small farmer lived with his wife and two children. The
parents felt in considerable anxiety for their little ones,
lest they should catch the disease. The father, however,
seemed to be satisfied in his own mind that if the children
could be put through a certain prescribed ceremony of
seemingly traditional usage they would be proof against
infection from the disease. . . . First of all it was abso-
lutely necessary that a donkey should be procured. But
unfortunately there was not one in the place. In order
to get one, they would have to go to a village on the sea-
coast which lay at least four miles distant. Nothing
daunted they accordingly made their pilgrimage to the
1 [Drake, p. 137.]

1/6 Fo Ik-Lore of Yorkshire [N, Riding, etc.).

village referred to. The donkey was in due course ob-
tained, and the whole party — father, mother and two
young children — wended their way to the beach. One of
the children was then put on the donkey with its face to
the tail ; three hairs were next drawn from the tail of the
animal, put into a bag, and slung round the child's neck.
The donkey was then made to go up and down a certain
distance on the sands nine times. This done, the same
process was repeated with the other child. It must be
added that all the time the donkey was in motion a
thistle was held over the head of the child. Such was the
function ; and when done they all returned home as they
had come. By a singular coincidence the children in this
case escaped taking the epidemic ailment, and as a con-
sequence the parents were the more confirmed in their
belief in the efficacy of these strange precautionary
measures. — MORRIS, pp. 238, 239.

Phlegm. See Blakeboroiigh, p. 138.

Poison, Expeller of. Your myne of bole armonacke,
wherein we finde certaine vaines of such earth as is called
Terra sigillata, might in my conceyte be imployed in
makinge of such red pottes as come from Venice, which
are soulde very deare, by reason of the vertue ascribed
unto them, what secret operatyon is in these pottes I
know not, but I am well assured that this earth, both the
white and the redd, beinge put to one's lippes will stycke
faste to them, even as those potts doe ; and yt is generally
in such requeste in these partes, that surgeons and apote-
caryes fetch yt from as far as Newcastle, preferringe yt
before any bole that cometh from beyonde the seas, as
well for matter of surgerye, as expellinge poyson.

H. Tr., p. 428.

For a Pynn and Webb. Take a handfuU of hemlock
and y^ white of an Qg^'^ and a little baysalt altogeather
veary fine and lay it to y^ pulce of y^ arme on y® con-
trary side and if it be nere y^ sight of y^ eie to y^ iuce

Leechcraft, 177

of dases, leaves motes and all and put it into y^ eie, and
so vse it, till it be whole. — Arcana, p. ii.

Rabies. 1772 August 8th four persons were tried at
York for murdering a boy who was afflicted with that
dreadful malady hydrophobia, but they were acquitted for
want of evidence. — Annals, p. 153.

I remember, about thirty years ago, a lady's-maid in
our family telling us how her brother, being bitten by
a mad dog and being, in consequence, raving mad, had
to be smothered in his bed, as he spit at those who came
near him, and the saliva was pronounced dangerous to
those whom it touched. This happened in York.

E. B., N. and Q.> 5th S., vol. v., p. 238.

See Blakeborough, p. 139.

Restorative. Church-lead water^ the rain which runs off
the leads or roof of the church ; a restorative when
sprinkled on the sick, especially from the chancel, where
the altar is situated !— Robinson, p. 35.

Ringworm. See Blakeborough^ p. 141.

Sores etc. caused by Witchcraft. Sores and other evil
diseases caused by witchcraft could be speedily cured if
attended to when the moon was on the wane. I do not
know in what form the application was used, but here are
the ingredients as given to me by an old fellow who, though
he has never used it, had heard ' 'at nowt cud cum up

tiv it ' :

' Tak' tweea 'at's red an' yan 'at's blake (yellow)
0' poison berries three,
Three fresh-cull'd blooms o' Devil's glut,
An' a sprig o' rosemary :
Tak' henbane, bullace, bumm'lkite
An' t' fluff frev a deead bulrush ;
Nahn berries shak' fra t' rowan-tree
An' nahn fra botterey bush.'

Blakeborough, pp. 151, 152.
Spittle, Fasting. Fasting spittle, outwardly applied will

1/8 Folk- Lore of Yorkshire {N. Riding, etc.).

relieve and often cure blindness, contracted sinews from
a cut, corns and warts ; but to be really effectual, it should
be mixed with chewed bread, and applied every morning,
when it cures fresh cuts, deafness, inflamed eyelids,
scorbutic tetters, sore legs, etc. N.B. — Taken inwardly, it
relieves, and often cures asthmas, cancers, and falling sick-
ness, gout, gravel, king's evil, leprosy, palsy, rheumatism,
scurvy, stone, swelled liver, etc., etc.

f^ The best way to take it inwardly, is to eat about an
ounce of hard biscuit or crust every morning fasting and
eat nothing for two or three hours after. It should be con-
tinued, however, a considerable time to be effectual.

Jenkins, p. 32 ; See also afite under Deafness.

Sty. Sty, a blain on the eyelid. To cure it, rub it with
a wedding-ring for nine successive mornings !

Robinson, p. 189.

Sympathy between cause and effect. A ship-carpenter's
wife . . . kept a nail on the chimney-piece polished
brightly ; she believed if ever the nail got dull her husband
into whose leg the nail had once got by accident, would be
laid up again, but that as long as she kept the nail bright,
his wound would not trouble him. The woman's name
was Mrs. — of — Terrace, Whitby.

Communicated ^ Mr. F. M. Sutcliffe.

See also Blakeborougk, p. 141.

Thrush. Burn scarlet cloth to ashes, and blow them
into the mouth. — Jenkins, p. 28.

At a friend's near Yarm, the lady of the house told me
that only a short time previously she had been calling to see
a poor woman, whose children had the 'thrush.' The
mother firmly believed that if one born after the death of
his father were to blow three times down the child's throat
the disease would beyond doubt depart. — MORRIS, p. 247.

Warts : how to cure, and how to cause. See Blake-
borough, pp. 138, 139, 146.

Leechcraft. 179

Weakness, etc. Swallowing live frogs appears to have
been no uncommon medicine in the North Riding of York-
shire for weakness and consumption. Several old people,
dead years ago, have spoken of taking them when young,
and have even added they were delicious.

C. J. D. J., N. and Q., 2nd S., vol. iv., p. 279.

See Blakeborotigky pp. 145, 146.

Whooping Cough. About the middle of the bay [at
Runswick] is Hob Hole, a well-known cave, once more than
100 feet deep, but now shortened by two thirds and in
imminent danger of complete destruction by jet-diggers.
. . . What would the grandmothers say if they could
return and see the spoiling of Hob's dwelling-place : whose
aid they used to invoke for the cure of whooping-cough .-*
Standing at the entrance of the cave with the sick child in
their arms, they addressed him thus

Hob-hole Hob !
My bairn's gotten t'kin cough :
Tak't off— tak't off.

If Hob refused to be propitiated, they tried another way,
and catching a live hairy worm, they hung it in a bag from the
child's neck, and as the worm died and wasted away so did
the cough. If this failed, a roasted mouse or a piece of
bread and butter administered by the hands of a virgin was
infallible ; and if the cough remained still obstinate, the
child as a last resort, was passed nine times under the belly
of a donkey. To avoid risk of exposure, it was customary
to lead the animal to the front of the kitchen fire.

White, pp. 151, 152.
I heard a Yorkshireman on the Hambleton Hills tell the
following story in the summer of 1 889. He stated he had
whooping-cough when he was a child, and that his
mother insisted on his keeping in bed. He was unwilling
to agree to this unless he were allowed to have the cat in
bed with him. This was, therefore, permitted, with the

i8o Folk-Lore of Yorkshire {N. Riding, etc.),

following result, in his own words. 'Ah smickled it, and
ah mended, an' t' cat deed.' By this he meant that he gave
the cat the infection, and thus was enabled to recover
while the cat died in his place.

G. F. W. M., N. and Q., 7th S., vol. x., p. 457.

In one of the principal towns of Yorkshire, half a
century ago, it was the practice for persons in a respectable
class of life to take their children when afflicted with the
hooping cough, to a neighbouring convent, where the priest
allowed them to drink a small quantity of holy water out
of a silver chalice, which the little sufferers were strictly
forbidden to touch. By Protestant, as well as Roman
Catholic parents, this was regarded as a remedy. — Ebora-
comb, N. and Q., vol. iii., p. 220.

[This may not relate to York, its Ainsty, or the North
Riding, but the signature encourages the assumption that
it does.]

Put a live hairy worm into a small bag, hang it round
the neck, and as the worm decays, the cough will abate.
Pass a child nine successive mornings under the belly of an
ass ; and we have known that animal brought to the fireside
for fear of giving the little one cold. The eating of a
roasted mouse is another specific ; and owl-broth is some-
times prescribed. Again a female who has never known
her father, is to blow into the child's mouth ' nine successive
mornings,' with her fasting breath ; and if ordered to be
removed into country air for its cure, 'it should be to a place
where three roads meet.' — ROBINSON, p. xii.

See Blakeborough, pp. 136, 137, 145.

To make a Worme come out of y« Head.
Worm in the Head. Take of the marrow of a Bull or
Cowe and putt it warme into y« eare, and y« worme will
come forth for sweetness of y*^ marrowe. — Arcana, p. 138.

Worms. See Blakeborougk, pp. 139, 140.

Cattle Cures. i8i

CATTLE CURES.

Murrain. The favourite remedy of the country people,
[1749, 1750], not only in the way of cure, but of prevention,
was an odd one ; it was to smoke the cattle almost to
suffocation, by kindling straw, litter, and other combustible
matter about them. \Footnote^ The effects of this mode
of cure are not stated, but the most singular part of it was
that by which it was reported to have been discovered. An
angel (says the legend), descended into Yorkshire, and there
set a large tree on fire ; the strange appearance of which
or else the savour of the smoke, incited the cattle around
(some of which were infected) to draw near the miracle,
when they either all received an immediate cure, or an
absolute prevention of the disorder. It is not affirmed that
the angel staid to speak to anybody, but only that he left a
written direction for the neighbouring people to catch this
supernatural fire, and to communicate it from one to another,
with all possible speed throughout the country; and in case
it should be extinguished and utterly lost, that then new
fire of equal virtue, might be obtained, not by any common
method, but by rubbing two pieces of wood together till
they ignited. Upon what foundation this story stood, is not
exactly known, but it put the farmers actually into a hurry
of communicating flame and smoke from one house to
another with wonderful speed, making it run like wildfire
over the country. Vide Newcastle Gen. Mag. — BARKER,
pp. 90, 91.

Diarrhoea. Shoot^ Scour or Scout, the looseness in cattle ;
one of the old cures being the lower jawbone of a pig,
powdered fine along with a quantity of tobacco pipes, and
given in thick gruel. Chaucer at the beginning of the
Pardoneres Tale, assigns a similar curative powder to the
shoulder-bone of a sheep. — ROBINSON, p. 169.

Sudden Excitement. Awf shots, elf-bolts, the ancient
British flint arrow-points. Cattle suddenly excited, were

1 82 Folk- Lore of Yorkshire {N. Riding, etc.).

formerly supposed to be shot at with these implements by
the fairies ; and to cure an ' awfshotten * animal, it must be
touched with one of the arrows, and the water administered
in which an arrow has been dipped. See [si4b Natural
Objects, p. 14] nunnerboUs, Robinson, p. 8.

See Blakeborough, p. 141 ; Remarkable Story, p. 142.

Lambing'time. The Vicar of a parish near Yarm one
day noticed in his kitchen a number of little sprigs of hazel,
with catkins upon them, stuck into various objects round
the fire-place. On asking the senior servant why she had
made the decoration, she said it was Jane (the junior maid),
who had gathered them and stuck them about because
they were good for the sheep at lambing-time ! — Morris,
p. 248.

SECTION VII.

MAGIC AND DIVINATION.

DIVINEES.

[Atkinson gives much information about John Wrightson,
"Au'd Wreeghtson t'Wahse man o' Stowsley," pp. 1 10-125,
of whom we find many particulars in Blakeborough, pp.
187-192, and in Henderson, pp. 215-218.^ His successor,
William Dawson is referred to Atkinson, pp. 124, 125 ;
Heitderson, pp. 218-221. Blakeborough mentions Master
Sadler, pp. 109, 135, and Thomas Spence of Bedale, p. 109 ;
The Wise Man of Reeth, pp. 157, 158; Sammy Banks o'
Mickley, p. 159; Jonathan Westcott of Upleatham, p. 175 ;
The Wise Man of Scarborough, p. 194; Henry Wilson of
Broughton, p. 198 footnote \ and Matthew Appleton of
Busby, p. 2CX).

The Wise Man has " a vast mair " power than a Witch ;
he is "mair 'an a maister over sike as her" (^., p. 103 and
thence to p. 125). His forte is foreknowledge (^A. as
above ; B., pp. 189, 190-192; H., pp. 215, 218). He claims
to rule planets {B.^ p. 200) ; uses " seeing-glass " as magic
mirror (^., pp. 191, 194); is consulted as a praeternatural
detective {A., pp. 120, 121; B., pp. 188-192; H., pp. 216,
217); and leech {A., pp. 215, 216; B., p. 176; H., pp.
215, 217). One rooted scoffers to their chairs (^., p. 118;
H.y p. 218), and was probably author of a strange charm
for discovering the cause of illness among cattle and for
^ See 2X's>opost pp. 184, 186, 187.

1 84 Folk- Lore of Yorkshire {N. Riding, etc.),

curing it {A., pp. 124, 125), if not of that recorded, A.,
pp. 104, 105, and H.f pp. 218, 219, which harried the evil
spirits. Once Wrightson was stayed, for lack of a magpie
{B., p. 192).]

Thirske, Oct. 8, 1634. Jane Kitchin, Mary White, Barbara
Dighton and Anne Maddison, all of West Aiton ^ for taking
upon themselves to tell one Barbara Temple per venefica-
tionem vel incantionem (Anglice witchcraft, charme or
sorceries) where, and by whom stolen or taken from her,
certain clothes were to be found.

^ ... As to the offence with which these women were charged, the
stories which were freely current in this immediate district not thirty
years ago are quite sufficiently illustrative. The Editor has had very
many told him, with all particulars of place and name, and with the
most self-evident tokens of implicit faith on the part of the narrator.
*Au'd Wreeghtson (Wrightson), or t'wahs (wise) man o' Stowsley
(Stokesley)' was, in the majority of instances, though by no means
exclusively, the enactor of the marvels related. Among other stories
thus detailed to me was one of the recovery of some weights stolen
from one of the mills in this parish [Danby]. The 'wise man' when
consulted on the matter, told the inquirer he would find them returned
the following morning * all clamed wi' ass ' ; their present place of con-
cealment, he said, being in an ash-pit (ass-midden) — a statement ade-
quately justified by the event. Another was of a shirt lost by a pitman
on coming to bank at night. The ' wise man ' in this instance not only
stated that the shirt would be recovered, but that, — a fact the inquirer
was ignorant of — it had been made by a left-handed seamstress, and
that on his return home he was to be sure and tell his wife not again to
give salt out of the house, as that would give scope for the malevolence
of witches against her. My informant told me the man found his wife
had actually given salt out that day. Wrightson was largely consulted
by people, from far and near, in doubtful farriery cases, most of them
assumed to be due to the malice of the witch : anc^ whatever else may
be said, his sagacity and means of accumulating and utilizing local
information must have been of an extraordinary kind. It is worth
notice, perhaps, that no record seemed to exist of his ever using his
supposed knowledge or power in mischief to any. He was, on the con-
trary, the succourer of such as believed themselves to have suffered in
that way. — RECORDS, vol. iv., p. 20.

Diviners. i B 5

York, Oct. 20, 1663. Before Cressy Burnett Henry
Eskrigg of the Cittie of York^ milloner, saith, that Richard
Readshavv, the younger, beeinge lately a prisoner in the
sheriff's goale, upon suspicion of steallinge some monyes
from Thomas Lord Fairefax was declareinge to this
informant how innocent hee was of the cryme imputed
to him, and that hee was not guilty thereof. Whereupon
this informant told him of one Nicholas Battersby,^ of
Bowtham, whoe had skill in the discoveringe of those
persons that had stolne moneyes ; and where the monyes
might bee found. Soe, att the earnest desire of the said
Readshawe, Battersby was sent for to the goale, and att
his comeinge, beeinge acquainted with the buisnes, did
aske the said Readshawe what tyme of the day my Lo.
Fairefax monyes was gone, and when ; and tooke instruc-
cions thereof in his booke, and then departed, and the
next day the said Battersby came to the sheriff's goale,
and declared before this informant, and severall others,
that the querent was cleare (meaneinge Readshaw), and
that the moneys in question was stolne by an old grey-
haird man, and a young man, whoe were servants in the
house, and was hid in a great sacke, which by reason of
the waters none could as yett come unto ; and it would
not bee discovered within 5 monthes. And the said
Battersby receaved 5^ for his paines in the said business.

Depositions, pp. 10 1, 102.

Stokesley before 1819. The following was communicated
to the editor of the present work by a Yorkshire gentle-
man, in the year 1819: Impostors who feed and live on
the superstition of the lower orders are still to be found
in Yorkshire. These are called 'Wise Men,' and are
believed to possess the most extraordinary power in
remedying all diseases incidental to the brute creation,
as well as to the human race, to discover lost or stolen

1. . . He was bound over at the assizes to good behaviour.

1 86 Folk- Lore of Yorkshire [N, Riding, etc.).

property, and to foretell future events. One of these
wretches was a few years ago living at Stokesley, in the
North Riding of Yorkshire; his name was John Wright-
son, and he called himself * the seventh son of a seventh
son,' and professed ostensibly the trade of a cow-doctor.
To this fellow, people, whose education it might have
been expected would have raised them above such weak-
ness, flocked ; many to ascertain the thief, when they had
lost any property ; others for him to cure themselves or
their cattle of some indescribable complaint. Another
class visited him to know their future fortunes ; and some
to get him to save them from being balloted into the
militia ; all of which he professed himself able to accom-
plish. All the diseases which he was sought to remedy
he invariably imputed to witchcraft, and although he gave
drugs which have been known to do good, yet he always
enjoined some incantation to be observed, without which
he declared they could never be cured ; this was some-
times an act of the most wanton barbarity,^^^ as that of
roasting a game cock alive, etc. The charges of this
man were always extravagant ; and such was the con-
fidence in his skill and knowledge, that he had only to
name any person as a witch, and the public indignation
was sure to be directed against the poor unoffending
creature for the remainder of her life. An instance of
the fatal consequences of this superstition occurred within
my knowledge, about the year 1800. A farmer of the
name of Hodgson had been robbed of some money. He
went to a ' wise man ' to learn the thief and was directed
to some process by which he should discover it. A
servant of his, of the name of Simpson, who had com-
mitted the robbery, fearing the. discovery by such means,
determined to add murder to his crime by killing his
master. The better to do this without detection, he forged

^ [Canon Atkinson doubts the accuracy of this statement and of other
allegations. Atkinson,'^, iii footnote.']

Diviners. 187

a letter as from the 'wise man ' to Mr. Hodgson, enclosing
a quantity of arsenic, which he was directed to take on
going to bed, and assuring him that in the morning he
would find his money in the pantry under a wooden
bowl. Hodgson took the powder, which killed him.
Simpson was taken up, tried at York Assizes, and con-
victed on strong circumstantial evidence. He received
sentence of death, and when on the scaffold confessed his
crime. — BRAND, vol. iii., 63, 64.

There are many stories of Wrightson, and one or more
of his charms in Atkinson^ pp. 1 12-125.

Scarborough, dr. 1830. About the year 1830 there existed
in Princess Street an aged and ill-favoured couple, who
dirty and ragged went about begging, annoying and
frightening servant girls, unless they were liberal in giving
to them, under the threat of fixing on them the *evil
eye'; many servants were thus frightened into acts of
dishonesty, but these two individuals are now deceased
and we hear of no successors. In the same catalogue we
must place witchcraft. This species of demonology still
holds sway in the dales near the coast, but in a greatly
decreased extent. Only two or three cases are now
recounted as regards Scarbrough, dating back to 165 1,
when the Scarbrough bailiffs sat in judgment on a poor
decrepit woman for malpractices on a neighbour's child,
on the 19th of March, 1651 [See ^^/^ pp. 137-140.]

On one occasion a poor woman who lived on Limekiln
Hill, and had not been long married, and who was near
her confinement, was taken ill, and by those around her
was considered to be in a consumption. She had medical
advice but gave it up and decided at the suggestion of
some of her neighbours to consult a 'wise man' that
lived about four or five miles from Whitby. On paying
the visit, and minutely enquiring where she lived, etc.,
he told her that she was suffering from the "evil eye"

1 88 Folk-Lore of Yorkshire (N. Riding, etc.).

of a poor decrepit dirty old woman in the town, * Mally
Heslop,' who knew that superstition very often filled her
wallet through the fear of those she came near. This
wise man charged her on her return home to shut all
doors and windows, and block up every crevice and square
of glass by which light could enter, not forgetting even
the keyholes, and at twelve o'clock at night she would
hear something, but must not stir out. So it came to
pass. On her next visit he gave her a square envelope-
shaped paper, sealed and hung it round her neck, with
orders never to part with it, charging her a heavy fee.
Not recovering her health, but rather the worse, she paid
him several visits. It so happened that a benevolent
gentleman called to see her, having heard of her case,
to whom she related all that had occurred, and after
several visits and seeing her provided with the * Sick
Charity's' provision, an institution upheld by the ladies
of Scarbrough, he persuaded her to entrust to him the
'sacred packet.' This he found to consist of one of the
signs of the Zodiac, taken from an old almanack, a verse
out of Solomon's proverbs and a few dry beech leaves.
This gentleman finding that the poor woman and her
husband had sold their clock and some of their furniture
to meet the demands of the wise man, went to the
magistrates and obtained a summons against him. On
the day of hearing the wise man attended with witnesses
to prove his cabalistic skill, and the benefits of his power
of foreseeing and curing evil had proved in his own
neighbourhood ; when the following scene, etc., took place.

The wise man to the gentleman prosecuting him : — What
do you want to do to me ?

Gentleman : — You must know if you are a wise man.

Wise man : — But I don't know.

Gentleman : — Then you are not a wise man.

Magistrate to the gentlemaii : — What is your wish that
we should do with this man ?

Diviners. 189

Gentleman: — I should wish him to tell you, for if he
can see into futurity he must be well aware of my
intention.

Magistrates : — Well what is it ?

Gentleman : — I wish this man to be committed to prison
for two months, as a rogue and vagabond.

The man and his friends stood aghast ; at this juncture
one of the county magistrates put in a plea for him, to
which the gentleman replied, *I will grant your request
on condition that the * wise man ' returns all the money
he has received from these two poor people, amounting
to several pounds, and pays all the expenses of this
proceeding,' which he did, and was glad to get away
out of court, cursing the gentleman as soon as he got
outside. The poor woman was confined the following
month, and soon after died of consumption as her medical
man expected. It appears the Scarbrough has yet its
wise men to whom resort is made on the loss of property.
Thus the following notice was recently published by the
bellman at Staithes {a fishing town near to Whitby)
* Stolen yesterday afternoon a large fisherman's net
belonging to Jack. If it is not brought back before
to-morrow at one o'clock he'll apply to the wise man
at Scarbrough ' {Folk-Lore Northern Counties).

Baker, pp. 479-481.
Brompton, \cir. 1843 ?] A few days ago, at Brompton near
Northallerton, an honest hard-working weaver, named
Mark Jobling, had his shop broken into, and upwards of
40 yards of drill cloth stolen from his loom, as well as
weaver's brushes, &c. A consultation was held by Mark's
friends, as to the best plan to be adopted to find out the
thieves, and these 'wise men of Gotham' resolved that
two of their number should go and consult the wise man of
Sowerby near Thirsk. Truly the fellow is wise enough,
to live by the credulity of such willing dupes. The two
persons fixed upon for this mission, old Mac and Braidely,

I go Folk- Lore of Yorkshire {N. Riding, etc),

reported on their return, that they had seen the 'wise man,'
but having the misfortune not to have been born under the
proper planet, they could not see through his magic glass ;
but a young man was procured in the neighbourhood who
enjoyed this enviable distinction. This wonderful glass
is a piece of solid crystal, in form and size like that of a
goose's Qgg. All being ready the fellow commenced as
follows : — * I command, I exorcise ye, the archangels
Michael and Gabriel, that ye make Mark Jobling's shop
to appear in the glass, and also the likeness of the thief
or thieves, so that they may be seen and identified'; with
other simple gibberish. On conclusion of the incantations,
* Presto, quick, begone,' lo and behold, Mark's shop together
with the water-end of Brompton, appeared in the glass with
the figures of three men cutting the cloth out of the loom.
The thieves were traced in this wonderful glass to Yarm,
12 miles distant, where they stopped at a public house, and
had two quarts of ale. They were traced ultimately to
South Stockton, four miles further on, and were seen in
this glass to enter a public house there, and deposit their
spoil under the bed of an upper room, and which house
they would leave next morning at eight o'clock, with the
cloth in their possession. So reported the Ambassadors.
. . . Accordingly at two a.m. on a cold frosty morning they
set out on their wild goose chase, and arrived at South
Stockton at six. On crossing the bridge, a new difficulty
presented itself, three public houses appearing in view, and
they had forgot to enquire from the wise man the name of
the house from which the thieves were to make their exit.
However like prudent men, as they are, they set a watch on
each house and awaited the event. . . . Need we state the
result } No thieves made their appearance . . . and since
their return they have been laughed at by the thinking
portion of the community, for their simplicity and credulity.

Clev. Rep. 131, 132.

Diviners. 191

Whitby, cir. 1876. There are still believers in the powers
of the wise man. An adept in what will avert evil and
secure good, he is not only a foreteller of that which may
befal yourself, but he can read you the fate of those at a
distance about whom you are concerned. Our seer is
likewise a discoverer of stolen goods; though the threat of
sending to the wise man is not unusually followed by the
secret restoration of the missing property. * Lost ' as ran
the bellwoman's announcement at a neighbouring fishing-
place, ' or teean frae t' hedge at top o' t' toon tweea linen
shifts an' a handclout, a dimmity pettykit, tweea pillowslips
an' a smock frock. This is te gie nooatige that if they
beeant foorthcoming te neeght afore te moorn, them 'at
awns 'em '11 gan te t' wise man anent 'em'; i.e. Lost, or
taken from the hedge above the town, two shifts and a
towel, a dimmity petticoat, two pillow-cases and a man's
linen overall. This is to signify, that if they are not
returned before to-morrow morning, the owners will apply
to the wise man about them. He can also trace you the
person lost in the snow, and has been seen on the moors
with his open books and mystic appliances, surrounded
by his clients, engaged in the search. Versed in the healing
art, he is declared to be * skeely and knowful i' cow ills an'
horse ills, or in all ailments owther i' beeast or body,' A
wight of his vocation has been summoned from a distance
by those who required the working of the oracle ; and
'after crossing his hand with a golden fee,' he has pre-
scribed remedially, the ingredients of his pharmacopaeia
rivalling the contents of the witches' cauldron in Macbeth.
He has prescriptions, too, for the jaundice; and we copy
from a former-day hand-writing, minus the spelling, one of
his recommendations. A rye meal cake is to be made up
with the patient's morning urine, for burning 'bit by bit'
through the day in the fire, and as it disappears, the
complaint is supposed to abate! When his medicaments
fail, the probability is that the afiflicted person is 'bewitched,'

192 Folk- Lore of Yorkshire i^N. Riding, etc.),

and the white pigeon ordeal must now be resorted to.
The bird is placed on the patient's shoulder, — the left, we
believe, ' as nearest the heart,' and if there be anything dark
in the malady from evil infliction, the feathered creature
will drop and die, probably by being prepared for this
issue beforehand ; but to what further discovery in the
invalid's case the rite may lead, we are unable to tell.

Robinson, pp. xx., xxi.
Eedmire. There lately died at Redmire an old man, a
most singular character, a seer, who could pierce the
mysteries of the future, and foretell weeks and months in
advance the death of any inhabitant. On the south-side of
the village is a narrow green lane leading to the ancient
church, here the wizard of Redmire took his stand on
dark nights, and the spirits of those who were about to
be summoned in death passed in review before him. If
the passing spirit happened to be one of his friends, the
seer kept silent ; at such times his wife obtained the secret
by his disturbed dreams and unearthly groans during sleep.
In due course, he also received the dark summons, and
we are told a sigh of relief passed through the village at
his death. — BOGG (3), p. 246.

Nr. York. Mr. William Dixon who was the owner of
what was called Guye Fawke's house [Bishopthorpe] dis-
tinguished himself as an astrologer and astronomer. —
Camidge, p. 341.

[Bishopthorpe] two or three generations ago had a * wise
woman ' resident within its precincts. . . . This woman for
a fee exercised her vocation and no doubt had many clients.

lb., pp. 341, 342.

Sieve {or riddle) and shears. An old farmer told me
recently an incident of his youth. In his particular village
in Yorkshire f^^ there had been some thefts at the hall. Who

^ [Though not precisely localized in this passage, the divination
described was, or is, practised in the North Riding. An instance,
without details of procedure, is given by Henderson, p. 235.]

Diviners. 193

had committed them they could not find out. He says, as
a lad he remembers the household of the hall being gathered
together, and some one (I forget, who it was) taking a sieve
in which a pair of shears had been stuck upright, and going
round to each person, and repeating the following words

* Bless St. Peter,
Bless St. Paul,
Bless the God that made us all.'

* If so-and-so (naming the person that he turned the sieve
before as he stood in turn before each one in the room) stole
this money, turn sieve.'

When opposite one old woman the sieve did turn nearly
round in the hands of the person who held it. The woman
taught the village school and she was paid by the people
at the hall, and lived in the house (this is 50 years ago).
Such was the prejudice against her after this that she left
the village, and dying about four months after, confessed
to stealing the money. — C. S., N. & Q., 8th S., vol. ii.,

P- 305.

Bible and Key. See Blakeborough, pp. 128, 129.

Death Portent. See under TREES AND PLANTS : Apple-
blossom^ p. 58.

PROPHECIES AND PORTENTS.

The prophecy of a dying canon of Burlmgton relating to
this prelate's [Scrope's] fate, is somewhat remarkable ; who
foretold it darkly enough in these words :

. ' Parem tractabu?tt, sedfraudem subter arabunt
Pro nulla marca salvabitur tile HiERARCHA (archiep).'

Tho. Walsingham.

Drake, p. 439 note.
Mother Shipton can hardly be regarded as a myth,
although the fact of her existence and the story of her
life rest wholly upon Yorkshire tradition. According to
that tradition, the place of her birth was on the picturesque
banks of the river Nidd, opposite to the frowning towers of

194 Folk- Lore of Yorkshire {N. Riding, etc.).

Knaresborough Castle, and at a short distance from Saint
Robert's Cave — a spot famous for mediaeval legends and
modern horrors. She first saw the light a few years after
the accession of King Henry VII. Her baptismal name
was Agatha and her father's name Sonthiel. . . . Agatha
Sonthiel was content in due time to become the wife of
Toby Shipton, an honest artizan, who lived in a village of
that name a few miles from the city of York ; and under
the familiar designation of Mother Shipton, she acquired
her prophetic fame. It was not until fourscore years after
her death, which is said to have happened in 1 561, that
any account of her extraordinary predictions, and their
marvellous fulfilment, was recorded in print. . . . Not
many years ago a sculptured stone was standing near
Clifton on the high road leading from York to the village
of Shipton, which was universally called by the name of
Mother Shipton. But it was undoubtedly the figure of a
warrior in armour, much mutilated, . . . and was most
probably brought from the neighbouring abbey of St.
Mary, and placed upright as a boundary stone. It has
lately been removed to the museum of the Yorkshire
Philosophical Society.

R. D., N. & Q., 4th S., vol. ii., pp. 83, 84.
A stone was erected near Clifton about a mile from the
city of Yorkf from which the following is taken

Epitaph.

Wiho&t «kiU oiisxt \in& hzm trg'i,
^er Prxjphxci^s shall still sttrbib^,
^ni z'ott kef:p Iter tiamc alii)^.'

Shipton, iii., p. 78.

The Prophecy of Mother Shipton in the Reign of King
Henry the Eighth.

When she heard King Henry the Eighth should be
King, and Cardinal Wolsey should be at York, she said

Prophecies and Portents. i95

that Cardinal Wolsey should never come to York with the
King, and the Cardinal hearing, being angry, sent the Duke
of Suffolk, the Lord Percy, and the Lord Darcy to her, who
came with their men, disguised, to the King's house, near
York, where leaving their men, they went to Master Besley
to York, and desired him to go with them to Mother Ship-
ton's house, where when they came they knocked at the
door, she said come in, Master Besley, and those honourable
Lords with you, and Master Besley would have put in
the Lords before him, but she said, come in, Master Besley,
you know the way, but they do not. This they thought
strange that she should know them, and never saw them ;
then they went into the house, where there was a great
fire, and she bade them welcome, calling them all by their
names, and sent for some cakes and ale, and they drunk
and were very merry. Mother Shipton, said the Duke, if
you knew what we come about, you would not make us so
welcome, and she said the messenger should not be hanged.
Mother Shipton, said the Duke, you said the Cardinal
should never see York. Yea said she, I said he might see
York, but never come at it. But, said the Duke, when he
comes to York thou shalt be burned. We shall see that,
said she, and plucking her handkerchief off her head, she
threw it into the fire, and it would not burn ; then she took
her staff and turned it into the fire, and it would not burn,
and then she took it and put it on again. Now, said the
Duke, what mean you by this ? If this had burned (said
she) I might have burned. Mother Shipton (quoth the
Duke) what think you of me } My love, said she, the time
will come when you will be as low as I am, and that's a low
one indeed. My Lord Percy said, what say you of me ?
My Lord (said she) shoe your Horse in the quick, and you
shall do well, but your body will be burned in York pave-
ment, and your head shall be stolen from the bar and
carried into France. Then, said the Lord Darcy, and what
think you of me .'* She said, you have made a great gun

196 Folk-Lore of Yorkshire (N. Riding, etc.).

shoot it off, for it will do you no good, you are going
to war, you will pain many a man, but you will kill none,
so they went away. Not long after the Cardinal came to
Cawwood, and going to the top of the Tower, he asked
where York was, and how far it was thither, and said that
one had said he should never see York. Nay, said one, she
said you might see York, but never come at itJ^^ He vowed
to burn her when he came to York, and told him it was but
eight miles thence; he said that he will soon be here: but
being sent for by the King, he died in the way to London
at Leicester of a lask ; and Shipton's wife said to Master
Besley, yonder is a fine stall built for the Cardinal in
Minster of Gold, Pearl^^^ and King Henry, and he did so.

Master Besley seeing these things fall out as she had
foretold, desired him to tell her some more of her pro-
phesies. Master, said she, before that Owes Bridge and
Trinity Church meet,^^^ they shall build on the day, and it
shall fall in the night, until they get the highest stone of
Trinity Church, to be the lowest stone of Owes Bridge ;
then the day will come when the North shall rue it
wondrous sore, but the South shall rue it for evermore ;
when Hares kindle on cold hearth stones, and lads shall
marry ladies, and bring them home, then shall you have a
year of pining hunger, and then a dearth without corn ; a
woful day shall be seen in England, a King and a Queen,
the first coming of the King of Scots shall be at Holgate
Town, but he shall not come through the bar, and when the

^ I should not have mentioned this idle story, but that it is fresh in
the mouths of our country people at this day ; but whether it was a
real prediction or raised up after the event, I shall not take it upon me
to determine, — Drake, p. 450.

2 [The incoherence is not that of the present copyist.]
^ This came to pass : for Trinity Steeple in York was blown down
with a Tempest, and Owse-bridge broken with a Flood, and what they
did in the day-time in repairing the Bridge, fell down in the night, till
at last they laid the highest Stone of the Steeple for the Foundation of
the Bridge.— Shipton, ii., pp. 16, 17.

Prophecies and Portents. 197

King of the North shall be at London Bridge his tail shall
be at Edenborough ; after this shall water come over Owes
Bridge, and a Windmill shall be set on a Tower, and an Elm
tree shall lay at every man's door, at that time women shall
wear great hats and great bands, and when there is a Lord
Mayor at York let him beware of a stab ; when two
Knights shall fall out in the Castle yard, they shall never
be kindly all their lives after, when all Colton Hagge hath
born seven years Crops of corn, seven years after you
heard news, there shall two judges go in and out at Mun-
gate bar.

Then Wars shall begin in the Springs

Much woe to England it shall bring :

Then shall the Ladies cry well-away^

That ever we liv'd to see this day /

Then best for them that have the least, and worst for them
that have the most, you shall not know of the War over
night, yet you shall have it in the morning, and when it
comes it shall last three years between Cadron and Aire
shall be great warfare, when all the world is as a lost,
it shall be called Christ's cross, when the battle begins it
shall be where Crookbackt Richard made his fray, they
shall say, To warefare for your King for half-a-crown a day,
but stir not (she will say) to warfare for your King on pain
of hanging, but stir not, for he that goes to complain, shall
not come back again. The time will come when England
shall tremble and quake for fear of a dead man that shall
be heard to speak, then will the Dragon give the Bull a
great snap, and when the one is down they will go to
London Town ; and there will be a great battle between
England and Scotland, and they will be pacified for a time,
and when they come to Brammammore, they fight and are
again pacified for a time, then there will be a great Battle
at Knavesmore, and they will be pacified for a while ; then
there will be a great battle between England and Scotland
at Stoknmore : then will Ravens sit on the Cross and drink

198 Folk- Lore of Yorkshire {JV. Riding, etc.).

as much blood of the Nobles as of the Commons ; then woe
is me for London shall be destroyed for ever after; then
there will come a woman with one eye, and she shall tread
in many men's blood to the knee, and a man leaning on a
staff by her, and she shall say to him, What art thou ? and
he shall say, I am king of the Scots, and she shall say. Go
with me to my house, for there are three Knights, and he
will go with her, and stay there three days and three nights,
then will England be lost, and they will cry twice a day
England is lost ; then will there be three Knights in Peter-
gate in York, and the one shall not know of the other ;
there shall be a child born in Pomfret with three thumbs,
and those three Knights will give him three horses to hold,
while they win England, and all Noble blood shall be gone
but one, and they shall carry him to S\\^x\^ Nutton' s Castle,
six miles from York, and he shall die there, and they shall
choose there an Earl in the field, and hanging their horses
on a thorn, and rue the time that ever they were born, to see
so much bloodshed ; then they will come to York to
besiege it, and they shall keep them out three days and
three nights, and a penny loaf shall be within the bar at
half-a-crown, and without the bar at a penny ; and they
will swear if they will not yield to blow up the Town walls.
Then they will let them in, and they will hang up the
Mayor, Sheriffs and Aldermen, and they will go into
Crouch Church, there will three Knights go in, and but one
come out again, and he will cause Proclamation to be made,
that any may take House, Tower, or Bower for twenty one
years, and whilst the world endureth there shall never be
warfare again, nor any more Kings or Queens but the
Kingdom shall be governed by three Lords, and then York
shall be London ; and after this shall be a white Harvest of
corn gotten in by women.

Then shall be in the North, that one woman shall say
unto another, mother I have seen a man to-day, and for one
man there shall be a thousand women ; there shall be a

Prophecies and Portents. 199

man sitting upon St. James Church hill weeping his fill, and
after that a ship come sailing up the Thames till it come
against London, and the Master of the ship shall weep, and
the Mariners shall ask him why he weepeth, being he hath
made so good a voyage, and he shall say Ah ! what a
goodly city this was, none in the world comparable to it,
and now there is scarce left any house that can let us have
drink for our money J^^

Unhappy he that lives to see these days.
But happy are the dead ShiptorCs wife says.

Shipton, i., pp. 2-6.
Another of ' Shipton's wife's prophecies ' has reference to
the Castle Hill at Northallerton, a mound which she
declared should be filled with blood. The place has
become a cemetery for the burial of the dead, which in a
limited sense is a fulfilment of the saying, for we must bear
in mind that the utterances of the most gifted seers if tied
down to literality will often be found wanting.

Shipton, Introd., p. viii.

Eievaulx Abbey. The Cottonian manuscript Titus D, xii.
fol. 936, has the following tetrastic, prophesying the
destruction of the abbey, with a comment. The former is
said to have been written before the Dissolution

' Twoe men came riding over Hackney way,
The one on a blacke horse, the other on a gray ;
The one unto the other did say.
Loo yonder stood Revess that faire abbay !

* Henry Cawton, a monke, sometime of Reves abbey in
Yorkshire, affirmed that he had often read this in a MS.,
belonging to that abbay containing many prophecies, and
was extant there before the Dissolution. But when he or
any of his fellowes redde it, they used to throwe the booke

^ These last words were sadly verified after the dreadful Fire of
London 1666 when there was not an House left all along Thames-^\djt
from the Tower to the Temple. — Shipton, ii., p. 17.

200 Folk- Lore of Yorkshire {N. Ridings elc).

away in anger as thinking it impossible ever to come to
passe.' — Gill, pp. 314, 315.

Dobhoome. The porte at Dobhoome"^^^ upon the mouth of
Tease hath bin thought to be very dangerous, and excepte
greate necessytie urged, or the sea were very calme, none
durst adventure yt. Nowe yt hath bin sounded, and twoe
lighthouses builte, one on eyther syde of the ryver, wherby
Newcastell shipps and others, fearinge foule weather,
ordinarily put in with 100 or more sayle of shippes with
safetye. Out of doubt, the goodnes of this porte hath bin
knowne heretofore, for the coasters have a tradycion that
the Danes used to lande there, shewinge greate heapes of
huge bones in the sands, in length litle exceedinge ours
but in strength and bignes gyant-lyke ; whither they have
gotten a cruste or noe, or that there were some charnell
house there I knowe not, which I suspecte, by reason that
a chappell, one of the three built by three systers alonge
that coaste is neere at hande. Moreover, they have an
oulde blynde prophecye that a fleete of enimyes shall lande
there, and come to Gisbrough, where on the syde of a hill,
called Stonegate syde, a greate battle shalbe fought, inso-
much that the brooke underneath shall runne with bloode.
If this come to passe they would have as ill footinge as the
combatantes had in Lippadusa, of whom Ariosto writes,
who was taxed by a bishop that he had appointed a listes
for horsemen, where, by reason of the sharpnes of rockes,
footemen could scarcely stand : such is Stonegate syde.
But I gather out of this prophecye, that when yt was
hatched the porte was knowne to be capable of a navye,
otherwise yt had been follye to foretell the cominge in of
a fleete, where no shippe could come without manifeste
perill. — H. Tr., pp. 411, 412.

Malton, &c. A little before Hamhleton with his Army
came into England, two Armies were in Yorkshire, seen in
^ [A port now non-existent.]

Prophecies and Portents, 201

the aire vissibly, discharging and shooting one against the
other and seemingly after a long fight, the Army which rose
out of the North first vanished. This last Winter in the
North we have had very strange and fearful storms, with
much thunder and lightnings ; But to admiration that of the
18. oi January last was most remarkable, in the night time
the storm began very fearfully, Armies and Armed Troops
(in every town for twelve miles compass about Motion in
Yorkshire) were heard to ride and march through the
Towns; their Cattle and beasts in these Towns were so
frighted with the storm, as most of them broke out of their
pastures, some breaking their necks and some their legs in
this madding fit, some run away four miles, some more,
who when found and brought home, were so wild and
heated, as if they had been chased with a hundred mastive
Dogs ; one Oxe where he lay in a stake-yard lame and not
able to rise without the help of man, in this storm broke
out, and the next day was found lying about a mile from
the place he was in the night before, and was brought
home on a sledge ; for a month after the storm the beasts
thereabouts run madding about and would not be kept in
their Pastures, people were so astonished therewith as for a
long time they had little other discourse than the strange-
ness of the storm. I see a Relation of three Suns lately
seen 2i}Q0M\. Manchester ; but sure it is, that in the beginning
of March last, there were seen at one time in Cumberland
and Westmoreland, three glorious Suns to the admiration
and great astonishment of many thousands of the beholders.

Strange News, p. 2.
Marston Moor, &c. The next Prodigie that we shall here
insist upon is, another Exhaliation in the Air as full of
wonder as admiration, as evidently appears, by the testi-
mony given by the York-shire Carriers who affirm, that
about the beginning of this moneth two Fiery Pillars were
visible seen at Noon-day over Marston Moor, about five
miles from the City of York ; the brightness whereof ex-

202 Folk- Lore of Yorkshire {N. Riding, etc.),

tended as far as Wakefield Wetherby^ Pontefract^ Sandwich^
Doncaster, Leeds^ Hallifax, and divers other places ; and
between these two Pillars intervened several armed Troops
and Companies in Battail array, presenting each other with
several Vollies, and after some Dispute, the Northern
Army vanquished the Southern Army : which being done
the two Pillars vanquished [sic].

What this portends no man can conjecture aright : but
it may be supposed, the two Pillars represent his Highness
and the Parliament, and the Northern Army the Forces of
this Commonwealth vanquishing their enemy, and maugre
the Designs of all Forreign and Popish Confederates.

Five Wonders, p. 5.

DREAMS.

[Dreams] are generally classed into four different kinds
viz I. Reciprocal dreams, or such as are significant of each
other, as marriages and burials. 2. Such as are themselves
fulfilled at some little distance of time. 3, Such as are of
miscellaneous import, and 4. Those which are of none at
all ; which last division is, by the bye, perhaps the most
numerous. — Whitby Rep., vol. iv., p. 179 (1828).

Ccedmon. There was in . . . [Whitby] monastery a
certain brother, particularly remarkable for the grace of
God, who . . , having lived in a secular habit till he was
well advanced in years, . . . had never learned anything of
versifying ; for which reason being sometimes at entertain-
ments, when it was agreed for the sake of mirth that all
present should sing in their turns, when he saw the
instrument come towards him, he rose up from table and
returned home. Having done so at a certain time, and
gone out of the house where the entertainment was, to the
stable, where he had to take care of the horses that night,
he there composed himself to rest at the proper time; a
person appeared to him in his sleep and saluting him by

Dreams. 203

name said * Caedmon, sing some song to me ' He answered
' I cannot sing ; for that was the reason why I left the
entertainment, and retired to this place, because I could not
sing.' The other who talked to him, replied ' However you
shall sing' — 'What shall I sing?' rejoined he. 'Sing the
beginning of created beings,' said the other. Hereupon he
presently began to sing verses to the praise of God, which
he had never heard . . . Awaking from his sleep, he
remembered all that he had sung in his dream, and soon
added much more to the same effect in verse worthy of the
Deity . . . All concluded, that heavenly grace had been
conferred on him. — Bede, pp. 217, 218.

The Lady Hilda. It was necessary that the dream
which her mother Bregusuit, had during her infancy,
should be fulfilled. At the time that her husband, Hereric,
lived in banishment, under Cerdic king of the Britons,
where he was also poisoped, she fancied in a dream that she
was seeking for him most carefully, and could find no sign
of him anywhere ; but, after having used all her industry to
seek him, she found a most precious jewel under her gar-
ment, which, whilst she was looking on it very attentively,
cast such a light as spread itself throughout all Britain ;
which dream was brought to pass in her daughter.

Bede, p 214.

That same night [that St. Hilda died at Whitby] it
pleased Almighty God, by a manifest vision, to make known
her death in another monastery, at a distance from hers,
which she had built in that same year, and is called
Hackness. There was in that monastery, a certain nun
called Begu . . . This nun being then in the dormitory of
the sisters, on a sudden heard the well-known sound of a
bell in the air, which used to awake and call them to
prayers, when any of them was taken out of this world, and
opening her eyes, as she thought, she saw the top of the
house open, and a strong light pour in from above ; looking
earnestly upon that light, she saw the soul of the aforesaid

204 Folk- Lore of Yorkshire (A/'. Riding, etc.),

servant of God in the same light, attended and conducted
to heaven by angels ... At break of day the brothers
came with news of her [Hilda's] death, from the place
where she had died . . . These monasteries are about
thirteen miles distant from each other. — BEDE,pp. 215, 216.

\John of Kinstare vA\o had been made Abbot of Jervaulx
— the Abbey of that name not being yet in existence —
set forth from By land with a few monks and many
misgivings to revive an abandoned religious establish-
ment at Fors. They came to a village, unidentified and]
Here the abbot dreamt he was at Byland, where in
the cloister he beheld a woman of beauty surpassing
human, and in her left hand a boy, the lustre of whose
countenance was as that of the morn in her brightness.
The boy plucked a beautiful branch from a tree in the
midst of the cloister and vanished. Proceeding on their way
they quickly found themselves entangled among bushes
and rocks. The abbot exclaimed, * Since we are impeded
let us repeat our hours and the gospel.' Immediately the
virgin with her child appeared again; to whom he cried,
* Fair and tender woman what doest thou with thy son in
this rugged and desert place?' To whom the woman
replied ' I am a frequent inmate of desert places, but now
I have come from Rievaulx and Biland, with whose abbots
I am familiarly acquainted, and am going to the new
monastery (Fors).' Then said the abbot, * Good lady, I
implore thee to conduct me and my brethren out of this
desert place, and lead us to the new monastery for
we are of Biland.' She replied, * Ye were late of Biland,
but now of Jorevale.' Then she said * Sweet son be their
leader; I am called elsewhere,' and disappeared. The boy,
holding in his hands the branch plucked from the cloister of
Biland, cried aloud ' Follow me.' At length they arrived
at a barren uncultivated place, when the boy planted the
bough, which was instantly filled with white birds, and
having exclaimed ' Here shall God be adored for a short

Dreams. 205

space,' disappeared also. Reflecting on the vision, the
abbot quickly discerned that they were not long to remain
at Fors. Passing through a certain village, the barking of
the dogs woke the inhabitants, who perceiving the pro-
cession of monks in their white clothing, one said, ' These
are the abbot and monks passing from Biland to Jorevale ' ;
and another looking to the stars exclaimed, 'They have
chosen a fortunate time, for within thirty or forty years
they shall attain a state of worldly glory, from which they
shall never fall.' The abbot accepted the omen and pur-
sued his way. — Whitaker, vol. i., pp. 410, 411.

In the year 1639, Lady Wandesford, during a fit of
sickness, had a dream, of which, as it is reported by her
daughter, Mrs. Thornton, I shall not contest the evidence.
Having fallen into a doze, she seemed to herself to hear
a dreadful sound of thunder issuing from dark clouds,
with flashes of lightning. From the midst of this scene,
issued a confused multitude of English, Scotch, and Irish,
armed in various ways, and every appearance of an army
running and crying out in the most tumultuous manner.
After a short space she distinctly and perfectly beheld
the lord deputy (Strafford) walking alone. Soon after,
she again discerned him without his head, yet still
walking in his grave and sober manner, while a base
rabble followed, shouting and clapping their hands. Soon
after, she discerned the Archbishop of Canterbury in his
habit, urged on by the same rabble, and soon after, like
the deputy, without his head. Last came the king himself,
robed, with the crown on his head, the sceptre in one
hand, and a drawn sword in the other : his left arm was
employed in protecting the Prince of Wales ; but in
bowing his body over the prince the crown fell from his
head, after which both fled in great confusion from the
tumult of the rabble which followed, the noise of which
awoke the dreamer. — WniTAKER, vol. ii. p. 161.

In or about the year 1700, a ship, called the Providence,

2o6 Folk- Lore of Yorkshire {N. Riding, etc.).

of Whitby, Robert Chapman, master, and Ingram Chap-
man, mate, was bound from Sunderland to Amsterdam,
in Holland, laden with coals, with the wind at W.N.W., but
blowing so hard that they had to lay the ship to. The
mate fell asleep, and dreamt he saw a sand that stretched
from Scarbro' Castle five leagues into the sea, upon which
sand he saw seventeen ships' anchors, and thought he
went to fish or grapple for them, but only got three,
and one of them had lost a fluke. He awoke out of
his sleep, and as the Dutch coast lay low, and the dream
was an uncommon one, apprehended they were near a
sand. He went into the main-top, but could see nothing
to cause him to apprehend danger. He again fell asleep,
and dreamed a second time the very same dream. He
awoke, and again went aloft, when he fancied he saw,
just ahead of the ship, three men upon a wreck, and
that one of them had on a high-crowned cap : the ship
then going before the wind. Upon relating what he had
seen, the master and most of the crew went up the
shrouds, but could see nothing. The mate being positive,
the master ordered him to have the ship steered as he
desired. The men frequently went aloft, but could see
nothing ; they then put about : the mate entreated the
master to steer as before ; the latter consented : after
sailing for some time, part of the crew thought they saw
something small and black upon the water, but at so
great a distance as not to be able to distinguish what
it was ; they steered the ship towards the mark, and to
the surprise of all on board found it to be a piece of
wreck with three men on it : they got them on board
and landed them in Holland. The vessel belonged to
Wales, and when wrecked had seventeen hands on board :
those saved were William Oliver, John Hutchinson, and
a person of the name of Whitby, who had lost part of
his foot ; and one of the men had on a high-crowned
cap. — Whitby Rep., vol. iii., N.S., pp. 95, 96 (1833).

Dreams. 207

The Lonton Lass. A great many years ago, there lived at
Park End, a dreamer of remarkable dreams. At the period
to which I refer, the farm-house stood more to the north
than at present, but still on the outskirt of that part of
the ancient forest of Teesdale, within which a free chase
was granted by King John, Feb. 21, 1201, to Lord
Henry Fitz-Hervey, an ancestor of the Lords Fitzhugh.
The road from Laythkyrke Bridge to Holick, or, as it is
now called the old road, ran through Lonton, which was
formerly a considerable hamlet — past Stepends, along
the south bank of the Tees, very close to the river. . . .

The facts of the story are simply these. About 90
years since, a young woman at Lonton had a lover,
who first deceived and then resolved to murder her.
Under pretence of arranging for their immediate marriage,
he persuaded her to meet him in Park End Wood. On
the night appointed he repaired to the place and digged
a grave. She slipped out of her parents' house, when all
was quiet, and sped on to the place of meeting. The
farmer, however, at Park End, was greatly disturbed that
night by dreams. He dreamt twice that he saw an open
grave and a spade sticking in the soil — in a wood near
his house. And so excited was his imagination that he
could not think of remaining in bed. He arose, and
called up his young men, and ordered them to furnish
themselves with bludgeons and accompany him into the
wood. They all went, and sure enough there was the
open grave and the spade. Their horror and astonish-
ment were inexpressible. They searched the wood, and
beat about for some time among the bushes, but could
neither see nor hear anybody. After some time had been
spent in searching and watching, they returned. And on
the old road not far from the farm-house, one of them dis-
cerned an object approaching. They stood aside. The
object came up. A young woman! 'Hollo!' said the
farmer, 'whither are you going so late to-night.-*' 'And

2o8 Folk- Lore of Yorkshire [N, Ridings etc.),

what is that to you ? ' she replied ; ' surely I am old enough
to know my own business, without having to give an
account of it to you.' ' Come, come,' said the farmer. ' I
know now, I think, who you are, and guess your errand ;
pray let me tell you what has caused us to be astir.'
She would not believe. They took her to the place, and
at sight of the grave and spade she fainted. The whole
party then returned to Park End, and the poor hapless
girl, after telling her story of the matter, was only too
glad to remain all night under the protection of him, who
through his remarkable and providential dream, had been
the means of saving her life. — FiTZHUGH.

DIVINATIONS.

Whitby, 1816. In making up the census for 18 16 no
account was taken of the employment of females, except
in a few instances. There were probably about 200
mantua-makers and milliners, including apprentices — I
heard of no less than seven who follow the honourable
occupation of sorceress ox fortune-teller : and it seems they
are so well employed, that another worthy matron has
recently commenced business in the same line.

Young, vol. ii., p. 578 note.

Fortune tellers Cards, dice, or tea-leaves are the means
most commonly made use of by these auguresses.

Whitby Rep., vol. iv., p. 182 (1828).

They are extremely addicted to superstitious practices :
— dreams and various other every-day occurrences, are
regarded by them as indicatory of future events ; certain
days are looked upon as fortunate or unfortunate; and
almost every commonplace incident in life is considered
as having its consequent ominous tendency, good or evil.
These crude ideas are not confined to one class, or one age
of individuals ; young and old, rich and poor, are all
infected with this mania, in a greater or less measure ;

Divinations, 209

indeed, there are few perhaps who do not, at one time or
other in some instances involuntarily listen to the sugges-
tions of superstition, and govern themselves by its dictates,
however they may ridicule and despise it in others. Some
have their fortunate or unfortunate days of the week ;
others days of the month ; some, hours ; and others certain
seasons of the year. . . .

Whitby Rep., vol. iv., p. 140 (1828).
St. Agnes's fast [is] performed on her day Jan, 21. The
devotee fasts all day, tasting neither meat nor drink ; and
just before going to bed offers this prayer to the saint :

* Fair St Agnes' play thy part
And send to me my own sweetheart
Not in his best ' &c. "

This done the idolater goes to bed backwards, and the
sequel is the same as above. Of a like description, though
not connected with a particular season, is the making of the
dumb cake. Three young women make a cake of flour,
with the first ^^^ of a young hen, immediately before going
to bed ; the cake being baked over the fire is cut into three
parts, and each receives one, eats a part, and puts the
remainder below her pillow, wrapt in the stocking taken
from her left leg. Each goes backward to bed, expecting
to dream as above ; but if a word is uttered during the
process, or before falling asleep, the charm is broken.

Young, vol. ii., p. 881.

See Blakebcrough, pp. 73, 74, 132.
„ „ for Friday cake-charm^ P- 75-

„ „ „ Eve of St. Mary Magdalene ^ pp..

84, 85.

See under FESTIVALS : Shrove Tuesday, p. 240.
„ „ Festivals : Nut-crack Night, pp. 266, 267.

„ Trees and Plants: Even-Ash, p. 58.
Sickening Cake. In the North Riding of Yorkshire, at
the birth of a first child, the first slice of the "sickening

^ [See the prayer to the moon under Natural Objects, p. 43.]

o

2IO Folk- Lore of Yorkshire {N. Riding, etc.).

cake" is cut into small pieces by the medical man, to
be used by the unmarried as dreaming bread. Each takes
a piece, places it in the foot of the left stocking, and throws
it over the right shoulder. She must retire to and get into
bed backways without speaking, and if she falls asleep
before twelve o'clock, her future partner will appear in her
dream.

C. J. D. Ingledew, N. &. Q., 2nd S., vol. viii. p. 242.
For Love Divinations, see Blakeborough, pp. 129, 130,

132, 133-

For Garter charms, see Blakeboroughy pp. 128, 129.

In years gone by there could have been scarcely a
village in North Yorkshire, whose inhabitants did not
connect the Eve of St. Mark's D^y with death. The notion
was that those who kept St. Mark's watch — that is, those
who watched in the church porch at midnight from twelve
till one — would see the spirits or forms of all those in the
place who were to die in the course of the year following,
pass into the church one by one. By some it was thought
necessary that the watch should be repeated for three
successive nights, but generally the vigil was on St. Mark's
Een only. Many times have old people spoken to me
about those whose faith in this supposed power of looking
into the future was unshaken and unshakeable. I should
add that if he who kept watch on St. Mark's Eve should
happen to fall asleep during the hour, it was understood
that he would himself die during the year from that date.
I remember being told of a case of this kind by a former
inhabitant of Westerdale. There was an old dame in that
neighbourhood who was noted for the accuracy of her
investigations in this particular ; only in her case the
watch took place always on Christmas Eve instead of
that of St. Mark. On one occasion it seems, as she was
keeping her vigil, she fell asleep. It was consequently
acknowledged by all who knew her that she was doomed
to die before the year was out ; accordingly from day to

Divinations. 211

day, she was watched with no little interest, in the expec-
tation that she would sicken and die. However time went
on and she appeared in her usual health. Six months,
nine months, ten months passed, and nothing seemed to
indicate that her end was at hand. But during the twelfth
month a change came over her ; she became ill and took
to her bed. Still she lingered on till it came to the last
week of the fatal time, but she continued apparently in
much the same state, though she was in reality getting
weaker. The last day of the year came, and she was still
alive, though it was evident that she was rapidly sinking,
and so it went on till within two hours of the completion
of the year, when she quietly breathed her last. A case of
this kind would make a profound impression on the minds
of simple folk, and would more than compensate for a
dozen failures. I enquired of my informant whether the
old lady was generally right in her prognostications, to
which I received answer, in a tone that clearly betokened
unswerving faith, ' Aye sha was reet eneeaf.' — MORRIS, pp.
225, 226 ; INGLEDEW, p. 344; Young, vol. ii. p. 882.

See Blakeborough, pp. 80, 81.

Another form of the notion is to watch by a window
which commands the Church-road, when the figures of
those who are to die within the year will be seen to pass as
if boun for cho'ch. Should the watcher however fall asleep
at the mystic hour of vision (midnight) he is himself among
those whose death is auned.^^^ — ATKINSON (2), p. 327.

Michael Parker [grave-digger etc. Malton who died
April 1823] has more than once been heard to hold out a
threat to his persecutors, that he should have them some
day, and he would most assuredly bury them with their
faces downwards ! . . . The periodical return of St.
Mark's Eve he religiously observed ; when he supposed
the shades of those who were to die in the subsequent
year, would be visible in the church. To a person who
1 Fated, destined, ordained. — Atkinson (2) p. 16.

212 Folk- Lore of Yorkshire {A/'. Riding, etc.).

had once been indulging liberally in abusive language, he
observed that he had seen him on St. Mark's Eve and he
should have him soon. — Whitby Rep., vol. iv., p. ^6, 1828.

See too Hone, Y.B., pp. 408-412.

Ass-riddling, an ash-sifting. On St. Mark's eve, the
ashes are riddled or sifted on the hearth for the purpose of
marking any fancied impression they may have received
before morning. Should any one of the family be des-
tined to die within the year, the shoe of the individual will
be traced on the ashes ; and many a mischievous wight
says Grose, has made his companion miserable by coming
downstairs and marking the ashes with the shoe of one of
the party. What has survived of this custom seems more
common in our country places, where the fire burns on the
hearth. — ROBINSON, p. 6.

Caff-riddling, the St. Mark's eve divination by the sifting
of chaff on to the barn-floor with open doors, in order to
ascertain from given prognostications connected with the
performance, whether death may be near or not to the
augurs or their friends. The riddling is taken by turns
and if nothing portentous appears or takes place, there is
longer life in the case. — ROBINSON, p. 31.

See Blakeborough, p. 81.

Divining-Rod. Yesterday Mr. John Stears of 125
Colman-street, Hull, who has gained the reputation of
being endowed with the peculiar gift of being able to find
by the divining rod where streams of water exist beneath
the surface of the earth was engaged on the farm of Messrs.
J. and H. Walker, Hill Top, Thornton-le-Beans. Having
arrived at the farm, he selected a hawthorn twig, or rather
two twigs joined at the base, making the form of a V.
After an unsuccessful search had been made for a hazel
twig, to which preference is given, although any twig of the
thorn tribe will do. Taking hold of the ends of the twig,
he had not proceeded a dozen yards from Mr. Walker's
house before it indicated water, and Mr. Stears followed the

Divinations. 2 1 3

course of the stream for several hundred yards, up to the
top of the field, over the hedge and road into another
field. He described the stream as being only a few inches
wide, and marked precisely on the turf the width. Tracing
the stream back he followed it through the outhouses of
Mr. Walker's farm, across the road into another field.
Leaving this stream he went into a field opposite to the
farm, and divided from it by the road, and there discovered
a larger stream about two feet wide, which he traced on to
the road and into a field near to the point where he had
traced the first spring to. He also found the smaller
spring which he had anticipated was the cause of the
increased supply of water in the second stream discovered.
Mr. Stears experienced no difficulty in following the
streams, for the twig kept busily revolving as long as he
kept on the track of water, but as soon as he got off it, if
even by an inch, the twig ceased to move. The lines of
the streams were marked out by stakes. Mr. Stears does
not know to what depth his power extends, and the
greatest depth yet that he has found water has been 128 ft.
Mr. Stears was conducted to an old disused, stagnant well,
but he said he could not detect any spring running into it,
and his power only extended to running water. Another
peculiar feature of the 'twig' was that whenever it came
within the vicinity of metal of any sort instead of the base
of the twig rising outwardly, that is to say from the body,
it was attracted inwardly towards the body, and a purse of
money was thrown on to the ground to illustrate it, while
the presence of iron railings, &c., counteracted and over-
whelmed the influence of water. The novel search for
water was watched with keen interest by Mr. Walker, Mr.
Winterburn of Welbury ; Mr. Herbert Watts, on behalf of
his father Mr. William Watts steward of the estate ; Mr.
Charles Fairburn, Northallerton ; Mr. Herbert Baxter, and
others. The party was hospitably entertained by Mr. and
Mrs. Walker. Mr. Walker intends to bore for water in the

2 14 Folk- Lore of Yorkshire {N. Riding, etc).

place suggested, the farm having hitherto been without
drinking Water. — Y. H. Oct. 13, 1893.

[The collector of these notes is informed that the diviner
was understood to say water would be found at a depth
of 10 or 15 yards ; but there was no sign of it at 26 yds.
Last winter (1898-99) an engine bored 100 ft. lower still
and touched the treasure, which, it was thought, some 5
yards more would sufficiently secure. As an expectant one
remarked '* there is water anywhere if you go deep enough
down ; but some is better than other."]

Rural Charms. — In our own neighbourhood we have
heard the following used during the making of butter, —

Come butter come,
Come butter come.
Peter stands at the gate
Waiting for a butter'd cake.

Come butter come.

An old lady of our acquaintance nightly charms her bed in
the following manner —

Matthew, Mark, Luke and John —
Bless the bed that I lie on.

Whitby Repos. vol. i., New Series (1867), p. 325.
Kenspell the dairy-maid's charm ' to make butter come
in churning, by which labour is saved. — RoBINSON, p. 106.
Ken, a butter-churn. — ROBINSON, p. 105.

WEATHER FORECASTS.

Cannlemas day along with the common saying as to the
lengthening daylight at this time,

' On Candlemas a February day,
Throw candle and candlestick away,'

we have heard in the country the following portent : —

' If Cannlemas day be lound and fair,
Yaw hawf o' t' winter's te come an' mair ;
If Cannlemas day be murk an' foul,
Yaw hawf o' t' winter's geeen at Yule.'

Weather Forecasts, 215

If the day alluded to is calm and clear, more than one half
of the winter may yet be expected ; but if cloudy and dull,
the half of the winter has been got over at Christmas.
Thus the latter part of the observation intimates that we
may have spring reasonably early. — ROBINSON, p. 31.

James Backhouse who made his mark as an evangelist
in the Society of Friends, and as a nurseryman, . . . found
from half a century of observation, that the airt of the
wind and the kind of weather at 12 o'clock on the quarter
days in December and March indicated the prevalent
meteorological conditions of the three months respectively
ensuing. Only twice during fifty years had he known the
wind and weather fail to follow the lead.

St. Swithin, N. & Q., 6th S., vol. i., p. 293.

The belief ... is, I opine, very prevalent, and older than
my late friend James Backhouse.

Wm. Pengelly, ib., p. 404.

An old man has told me that he observed whenever the
rooks congregated on the dead branches of the trees there
was sure to be rain before night ; but that if they stood on
the live branches the effect would be vice versa.

Eboracum, N. & Q., 6th S., vol. ii., p. 165.

Whitby. ' A Saturday's moon

Comes once in seven years over soon.'

as believed to have an unfavourable effect on the weather
following that day.

' Saturday's moon, and Sunday's full
Is always wet, and always wuU (will).'

Robinson, xiii.
See also under NATURAL Objects : Moon, p. 43.
In parts of Richmondshire some persons say that the
breast-bones of ducks and geese, after being cooked, are
observed to be dark coloured before a severe winter, and
much lighter coloured before a mild winter.

EUcee, N. & Q., 5th S., vol. iv., p. 84.
See also under Animals : Geese, p. 70.

2i6 Folk- Lore of Yorkshire {N, Riding, etc.).

Holyrood morn. * If the buck rises with a dry horn on
Holyrood morn (Sept. 27) it is the sign of a Michaelmas
summer.' — ROBINSON, p. 96.

See also under JiNGLES, p. 423.

Speaking to a North Yorkshire farming man on the
quantity of haws on the thorn trees this year, as indicative
of a severe winter, he mentioned a North Riding saying,
'Many haws, cold toes.'

E. Hailstone, N. & Q., 5th S., vol. xii., p. 327.

Other Weather-lore under JiNGLES, pp. 422-424.

'^, i"^

SECTION VIII.

GENERAL.

Bellows on table. In North Yorkshire they say that the
placing of bellows on a table is a sign of poverty.

F. C. Birkbeck Terry, N. & Q., 6th S., vol. v., p. 415.

Bottle^ Shying at, before house is roofed in. See Blake-
borough, pp. 89, 90.

Break three things. See Blakeborough, p. 1 27.

Broom. How a new one should be used, and the respect
due to brooms in general. See Blakeborough, p. 149.

Cake and Bread. It is unlucky to place a cake on the
table with the top surface downwards. — ROBINSON, p. 104.

Cross, Sign of. An aged woman was buried at Egton
in the course of the autumn of 1865, of whom I was told
that she never either entered a house or left it without
marking a cross with the toe of her clog — on the doorstone
before entering, or on the thresho'd before going forth.
The same woman always made a cross with her thumb
before putting her hand on the thumb-latch, or door-sneck
on entering a house ; and when going to early mass — for
she was a Roman Catholic — fasting, of course, on meeting
any one who might possibly be suspected to be a witch,
she always made the sign of the cross before her to avert
evil influence. — ATKINSON (2), pp. 446, 447.

Dog Days. At this sultry season, it is the popular
opinion, that more accidents occur, than during the whole
year beside : and consequently, great caution is used in

2i8 Folk- Lore of Yorkshire [N, Riding, etc),

entering upon any hazardous or uncertain business. . . .
This season has derived its name from Sirius the dog star;
against which our forefathers entertained no small anti-
pathy, as they supposed that the increase of temperature,
usually experienced about this time, was occasioned by
this star acting in conjunction with the god of day.

Whitby Rep., vol. iv., p. 143 (1828).

Unlucky days. Friday ranks as one of these, and has
been called an ' Egyptian day,' when the power of witches
and the like was supposed to be most potent. The
Crucifixion took place on a Friday, and many augur
an ill issue to matters set agoing on that day of the week.
It is unlucky to launch ships on a Friday as at any time to
count the numbers when they sail out of port. Many
choose not to begin a voyage on a Friday ; and if you
remove to a fresh house on that day, your stay will not be
long. * A Friday flit, short sit' — ROBINSON, pp. 206, 207.

See Blakeborough, pp. 78, 95, 112, 146.

One of the assistants at the bathing-machines [at
Scarbro'] assured me that most accidents happened on
Fridays, especially on Good Fridays. He had never
worked on Good Friday for many years, nor would he
ever do so again. He then gave a long series of misfor-
tunes, fatal accidents, etc., which had happened on
Fridays in his own experience.

T. T. Wilkinson, N. & Q., 4th S., vol. iv., p. 131.

Neean-dow days, unlucky days ; those on which it is said
that things undertaken will not prosper.

Robinson, p. 130.

See under Festivals ; Childermas Day, p. 281.

See Blakeborough, p. 131.

Egg, A * Cock's' See Blakeborough, p. 149.

Egg-shells. A Yorkshire lady . . recently informed me
that, following an old custom, she always caused egg-shells
to be burnt that they might come again (in eggs, to wit),
F. C. Birkbeck Terry, N. & Q., 6th S., vol. iv., p. 307.

General. 2 1 9

Fey.

I'm no way superstitious, but this I allis say,
You may get the coffin ready, when a doomed man is fey.

Phillips, S. K., * Fey,' p. 33.
An old woman at Sandsend explained the meaning of
fey by saying that when a sullen and morose man suddenly
becomes jovial and lighthearted, it is a sure sign that he is
fey and is doomed to die.

Communicated by Mr. F. M. Sutcliffe.
Fanticles . . freckles on the skin, usually on the face,
gen. These are popularly accounted for as marks made
by the spurtings of milk from the mother's breast, inevitably
occasioned, so that a face may be marred that is ' ower
bonny.' — C. C. R., p. 38.

Fire. It is not right to touch the fire in another person's
house unless you have known him twenty years.

Mia and Charlie, pp. 147, 148.
[Seven years is a more usual limit]

Handsel. * There's handsel this morning ' says the sales-
man, as he shows the coin to the bystanders for the first
thing he has sold ; and then spits upon the money for good
luck and a good trade the day through. — ROBINSON, p. Z^j.
For the reason see Blakeborough, p. 1 50.
Hoose-handsel, the convivialities on taking possession of
new quarters. Before occupying a fresh house, a person
should go into every room, bearing a loaf and a plate of
salt, for luck to the new place. — ROBINSON, p. 98.

Knife or sharp instrument, Gift of, unlucky. See Blake-
borough, pp. 149, 150.

Looking-glass Superstitions about. See Blakeborough, pp.
126, 146.

Nose. In Yorkshire itching of the nose is said to portend
that ere long you will be vexed in some way, or else kissed
by a fool.

F. C. Birkbeck Terry, N. & Q., 6th S., vol. ix., p. 355.

2 20 Folk- Lore of Yorkshire {^N. Riding, etc!).

Picture-falling. See Blakeboroiigh, p. 127.

Pot-hooks. When any maydes take the potte of the
fyer, in greate haste she setts yt downe, and, without feare
of burninge clappes her hands on the pot-hookes to staye
them from shakinge ; and this she does for tender hearty
believinge that our Lady weepeth or greeteth, as thee
terme yt, all the while the pottehookes waggle, which were
a lamentable case. — H. Tr., p. 429.

Praying for Husbands. At least the tradition of this as
an old custom may be inferred from the talk of some of
the villages in North Yorkshire. The servant-girls will tell
you how that once one of their number stipulated with
a bargaining mistress at a statute-hiring, that she should
be allowed ten minutes every day at noon to go pray for a
husband in. The following story is current in one quarter.

" Mrs. S , who had lived as housekeeper with a Catholic

family near York (names and places being specified) for
many years, had engaged one servant who became an
object of curiosity to the rest of the maids ; for as regularly
as noon came, she would leave off work and go to her
chamber. By-and-by it was whispered about that their
fellow servant spent her time in praying for a husband.
One day one of the men hid himself in a closet adjoining
the devotee's room, and waited her arrival. At the usual
time she came, and kneeling before her little framed
picture of the Virgin and Child, began, and continued for a
length of time * A husband ! a husband ! sweet Mary, a
husband ! Send him soon, an' he may be owt but a tailor' —
ought but a tailor. * Nowt (nothing) but a tailor!' the man
at last shouted. She responded at once * Ho'd thee noise,
little Jesus, an' let thee mother speak.' 'Nowt but a
tailor ! ' as sharply replied the man again. ' Nay, owt but a
tailor, owt but a tailor, but a tailor rather than nowt, good
Lord.' " I beg to share responsibility here with somebody
— I don't care who.

C. C. R., N. & Q., 3rd S., vol. xii, p. 537.

General. 2 2 1

[This is a folk-tale : see Addy, p. 30, where he records as
'from Eckington in Derbyshire' the story of "The Maid
who Wanted to Marry." In that instance the heroine and
the hero are Irish. "The Maid of Brakel " is a version
garnered by the Brothers Grimm.]

Salt, Gift of, unlucky. See Blakeborough, p. 149.

Sane, a blessing. The cross made with the knife-point
on the dough about to be put into the oven.

Robinson, p. 159.

Shoe-lace loose : when to tie it. See Blakeborough, p. 1 50.

Shoe, Pass an old one on the left ; for reason see Blake-
borough, pp. 150, 151,

Silver-finding, etc., etc. The finding of silver, especially
of the small coin of sixpence, is accounted an omen of sad
misfortune, as is also the spilling of salt at table. To
lay a knife and fork, or two knives across each other,
betrays a shameful lack of good breeding, in thus tempting
misfortunes to happen !

Whitby Rep., vol. iv., p. 180 (1828).

Sneezing. In the North Riding of Yorkshire I have
heard it remarked that to sneeze after meals, especially
dinner was a sign of health, and that the sneezer if he did
it habitually, might expect to reach a good old age.

F. C. Birkbeck Terry, N. & Q. 8th S., vol. xi., p. 314.

Spittle, v. to spit out. It was once the custom * to spittle '
at the name of the Devil in church ; and to smite the
breast, at the mention of Judas the traitor, as we still bow
at the name of Jesus. — ROBINSON, p. 182.

Stairs, Passing on. One day during Easter week, while
staying at the house of a friend at Scarborough, the hostess
and myself happening to meet on the stairs, she exclaimed
* It's unlucky to meet on the stairs.' She would not pass,
and I had to retreat upwards. She is a young lady ... a
native of York.

Herbert Hardy, N. & Q., 7th S., vol. ix., p. 397.

2 22 Folk- Lore of Yorkshire {N. Riding, etc.).

Thyroid cartilage. ' Thropple-nob,' the ' throat apple ' or
lump in the windpipe in man, formed by the thyroid
cartilage, which is said to be not perceptible in the woman.
A part of the apple presented by Eve to Adam, stuck in the
man's throat, and thus occasioned the prominence ; but the
woman's portion went entirely down ! — ROBINSON, p. 198.

Umbrella 07i a bed. I have heard in the North Riding of
Yorkshire, that it is very unlucky to lay an umbrella upon
a bed, just as it is unlucky to put a pair of bellows or a pair
of shoes upon a table.

F. C. Birkbeck Terry, N. & Q., 8th S., vol. xi., p. 332.

See antCy p. 217.

Cleveland. Whistling after daylight. They have a
custom that if any whistle after daylight is closed, that
he must be put out of the dores and three tymes go about
the house for pennance. — H. Tr., pp. 428, 429.

Words. Two people uttering the same. See Blakeboroiighy
p. 131.

SECTION IX.

FUTURE LIFE.

THE WAY OF THE DISEMBODIED SOUL.

Windows and door thrown open at the moment of death
and strict silence kept, so that the departure may not be
hindered. — See Blakeborough, p. 120.

Passing-bell disperses evil spirits who would impede
the upward flight of the soul. — See Blakeborough, p. 121.

A few days ago I received a letter from a friend, who
holds the office of coroner in the North Riding, which is
worth quoting. He says 'I held an inquest the other

day at on a man who hanged himself; on the breast of

the corpse was a plate of salt a thing rarely seen now.
The object is to scare away evil spirits.' — John H.
Chapman, F.S.A., N. & Q., 6th S., vol. vi., p. 146.

The custom to which my friend Mr. Chapman refers is
perhaps more common than he supposes. It was followed
in my own house some years ago (without my previous
knowledge or sanction), but I found in addition to the
plate of salt on the breast there was a larger vessel of salt
under the bed on which the corpse was laid. I have
always heard that the reason for placing the plate of salt
on the breast was that given by Mr. Chapman's corre-
spondent, who is, if I may guess at his identity, well
acquainted with North Yorkshire traditions.

C. G. C, N. & Q., 6th S., vol. vi., 273.

2 24 Folk- Lore of Yorkshire i^N. Riding, etc.).

When any dieth certaine women singe a songe to the
dead body, recyting the jorney that the partie deceased
must goe ; and they are of beleife (such is their fondnesse)
that once in their lives yt is good to give a payre of newe
shoes to a poor man, forasmuch as after this life they are to
passe barefoote through a greate launde full of thornes and
furzen, excepte by the meryte of the almes aforesaid they
have redeemed their forfeyte : for at the edge of the
launde an oulde man shall meete them with the same
shoes that were given by the partye when he was livinge,
and after he hath shodde them he dismisseth them to goe
through thicke and thin without scratch or scalle.

H. Tr., p. 429.

See Remaines of Gentilisme and Judaisme (F. L. S.), PP-
30-33 and Appendix i., pp. 220-222.

\Blakeborough (pp. 122-125) notices the belief, and
prints what he considers to be a Protestant version of
that Lyke Wake Dirge preserved by Aubrey ; but says,
a Roman Catholic form is in existence. He does not know
when either of them was last used. In the copy he sets
forth, *t' fleeams o' Hell' are substituted for 'Purgatory
fire ' ; and ' An' Christ tak up thi sowl ' replaces the
burden, 'and Christ recive thi Sawle.' There are two
extra stanzas between verses five and seven :

' If ivver thoo gav' o' thi siller an' gawd

Ivvery neet an' awl,
At t' Brigg o' Dreead thoo'll finnd footho'd,

An' Christ tak up thi sowl.

Bud if o' siller an' gawd thoo niwer ga' neean
Ivvery neet an' awl,

Thoo'll doon, doon tumm'l tiwards Hell fleeams
An' Christ tak up thi sowl.'

These verses correspond well with those written by Mr.
Atkinson to supply a loss which he believed he detected
in the dirge as generally printed. He did this, he says
partly in the hope that it might ' awaken some slumbering

The Way of the Disembodied Soul. 225

recollection or evoke some suggestive criticism.' He says]
it is not unlikely that alms-giving may have been the
special good deed which formed the burden of the two
missing stanzas, arid that possibly they may have run
somewhat thus :

If ever thou gave either awmous or dole,

Every night and alle ;
At Brigg o' Dread nae ill thou sal thole

And Christe receive thy saule.
But if awmous and dole thou never gave neean,

Every night and alle ;
Thou's fall an' be brusten to the bare beean

And Christe receive thy saule."

See Atkinson (2), pp. 595-605.

A Dree Night,

T war a dree^ neet, a dree night ez t' squire's end drew nigh,
A dree neet, a dree neet ti watch an' pray an' sigh,
When t' streaam runs dry, an' t' deead leeaves fall, an'

t' ripe ear bends its heead.
An' t' blood wi' lithin' seeams fair clogg'd, yan kens yan's

neeam'd wi' t' deead.
When t' een grows dim, an' fau'k draw nigh, fra t' other

sahd o' t' graave.
It's laate ti square up au'd accoonts, a gannin' sowl ti

saave.
T' priest maay cum, an' t' priest maay gan, his weel worn

taal ti chant.
When t' deeath smeear clems a wrinkled bru, sike dizn't

fet yan's want ;
Neea book, neea cann'l, bell ner mass, neea priest iv

onny Ian'
When t' dree neet cums, can patch a sowl, ur t' totterin'

mak ti stan'.

The next few lines are lost.

^ Weary,
p

2 26 Folk' Lore of Yorkshire [N. Riding, etc.),

'T war a dree neet, a dree neet, fer a sowl ti gan awaay
A dree neet, a dree neet, bud a gannin' sowl caan't
staay.

• • - • • •

An' t' winner shuts tha rattl'd sair, an' t' mad wild wind

did shill,
An' t' Gabriel ratchets yelp'd aboon, a gannin' sowl ti

chill.
'T war a dree neet, a dree neet, for deeath ti don his

cowl,
Ti staup abroad wi whimly treead, ti claam a gannin'

sowl.
Bud larl deeath recks hoo dree t' neet be, ur hoo a sowl

maay praay,
When t' sand runs oot, his sickle reaps, a gannin' sowl

caan't staay.
'T war a dree neet, a dree neet, ower Whinny moor

ti trake,
Wi shoonless feet, ower flinty steeans, thruff monny a

thorny brake.
A dree neet, a dree neet, wi' nowt neeawaays ti mark,
T' gainest trod ti t' Brigg o' deead. A lane lost sowl

i' t' dark.
A dree neet, a dree neet, at t' Brigg foot theear ti meet,
Larl sowls 'at he war t' fatther on, we neea good deeam

i' seet.
At t' altar steps he nivver steead, thoff monny a voo he

maad,
Noo t' debt he aws ti monny a lass, at t' Brig foot

mun be paad,
Tha feeace him noo wiv uther deeds, leyke black spots

on a sheet,
Tha noo unscaape,^ tha Qgg him on, o' t' Brigg his doom

ti meet,
Neea dove ez sattl'd on his sill, bud a flittermoos that neet,
\Call to mind (long obsolete).

The Way of the Disembodied Soul, 227

Cam thrice tahms thruff his casement, an' flackker'd

roond his feet,
An' thrice tahms did a raven croak, an' t' seeam leyke

thrice cam t' hoot,
Fra t' uUots tree ; doon chim'lies three, ther cam a shrood

o' soot.
An' roond t' cann'l tweea tahms ther' cam, a dark wing'd

moth ti t* leet,
Bud t' tho'd, it swirl'd reet inti t' fleeam, wheear gans his

sowl this neet.
'T war a dree neet, a dree neet, fer yan ti laate ti praay
A dree neet, a dree neet, bud a gannin' sowl caan't staay.

Several lines are wanting.
The above lines were known in 1750.

Blakeborough (2), pp. 37-39.

Attempts to localize Whinny Moor. In the writer's
present neighbourhood [N. Otterington] salt is yet fre-
quently placed upon the breast of a corpse and he well
remembers, that, when a child, the nurse was accustomed
to frighten him into subjection by the threat to send him
over Whinney Hill, if he remained obstreperous ; but in
that case Whinney Hill was a rounded hill covered with
whins or furze near an old British camp in the township of
Norwood. [W. Riding]. — PARKINSON, 2nd S., p. 231.

Winmoor ... in the parish of Barwick [W. Riding]
. . . bore the name of Winwaedfield and here in 655 was
fought the great battle between Penda, the old Pagan king
of Mercia, with his thirty vassal princes, and Oswy, King
of Bernicia. . . . There is an old superstition, having it is
supposed, a probable origin in the battle of the Saxon
era, — that immediately after a person's death, the soul
flitted over Winmoor. — Leeds, p. 449.

Travelling Equipment. I heard some rustics talking
about an odd old man who had been buried somewhere up

2 28 Folk- Lore of Yorkshire {N. Riding, eU,).

your way a few years ago with a candle, a penny, and a
bottle of port ; and, as they explained it, the candle was to
light the way to Jerusalem, the penny to pay the ferry,
and the port to sustain him on the journey. — Mr. Baring
Gould to Canon Atkinson.
Atkinson, p. 215.

[Pottery, charcoal, coins, and possibly other supposed
requisites, buried with the dead in Cleveland, formerly, if
not now.] — Sec Atkinson, pp. 213-215.

The Suicides Task^^ —
S'u'd onny wiv a sair heart darr ti lap
Ther' leyfe's wark up, afore the Lord's command.
Then tha mun stan' i' t' sperrit form an* mark
Ther' deed on t' shore, whahl t* tide fergits ti wesh it
clean fra t' sand.

Communicated by Mr. Blakeborough who had it given to
him in 1875 by an elderly native of Bedale.

Watching —

Nay, don't turn the key, not yet, not yet, five nights

haven't past and gone
Since we laid the green sods straight and meet, to wait

for the cold grey stone.

And I know, should he meet his father, up there in the

rest and joy,
He'll say * A couple of nights are left, thou'st need to

cheer her, my boy.'

1 1 daren't lie down in its [the sea's] arms and die, for I know the
priest has said :

' They who will not wait God's time on earth, in heaven must seek
their dead.'

Phillips, S. K., ' Mad Luce,' p. 56.

[Evidence of this being a popular belief is not forthcoming.]

The Way of the Disembodied Soul. 229

So leave the key, and fetch the logs ; till the mourner's

week is done,
I tell thee I'll watch, lest I miss in sleep a last smile

from my son.
Phillips, S. K., ' The Seven-Nights' Watch,' pp. 94, 96.

[Mr.^Blakeborough says he has not heard of this watch
for^the return of the dead being kept within the last ten
years ; but that it was common.]

Powers and Habits of the Dead see under GOBLINDOM,
passim.

SECTION X.

FESTIVALS, &C.

NEW YEAR.

The new year . . is made known by the ringing of the
church bells, and the loud knocking at your door of the
'first foot, or lucky bird.' This happens immediately on
the last stroke of twelve. The first foot to cross your
threshold — for none must- go out until the first foot has
come in — must be a man or boy with dark hair. Such
only can bring luck to the household ; for should he have
light hair, he would not be admitted, for he could only
bring dire and disastrous results. The same clamorous
singing as on Christmas Day commences just as early on
New Year's morn. — Blakeborough, p. 71.

In the North Riding of Yorkshire ... a fair-haired man
is supposed to bring good fortune if he is the first to enter
a house after the clock has struck twelve on new year's eve.

F. C. Birkbeck Terry, N. & Q., 7th S., vol. x., p. 516.^11

Huninanby. On New Year's Eve only girls (dark haired),
are allowed to cross the threshold. On Christmas eve
dark haired boys or men go round first footing.

Communicated by Mr. Blakeborough.

1 [Without doubt the general desire of the N.R. is for a dark-haired
lucky-bird. The discovery of the spot referred to by Mr F. C.
Birkbeck Terry may reward an investigator. Mr. Blakeborough
writes that here and there in the N.R. people not only require the

New Yea7\ 231

Swaledale. If a female should be the first to enter a
house on New Year's Day it is a certain indication of bad
luck. — ROUTH, p. 70.

New Year's gifts are given by all ranks.

INGLEDEW, p. 343.

Another strange superstition also prevails : that those
who have not the common materials for making a fire,
generally sit without one on New Year's day, for none of
their neighbours, though hospitable at other times, will
suffer them to light a candle at their fires ; [nay not
even to throw out the ashes or sweep out the dust.
Ingledew, p. 344.] If they do, they say some one of the
family will die within the year.

D— d. R — e., Gent. Mag., pt. l, 181 1, p. 424.

PLOUGH MONDAY.

Whitby. On plough monday, the first monday after
twelfth day, and some days following, there is a procession
of rustic youths dragging a plough, who, as they officiate
for oxeity are called plough stots. They are dressed with
their shirts on the outside of their jackets, with sashes of
ribbons, fixed across their breasts and backs, and knots or
roses of ribbons fastened on the shirts and on their hats.
Beside the plough draggers, there is a band of six, in the
same dress furnished with swords, who perform the sword-
dance, while one or more musicians play on the fiddle or
flute. The sword-dance, probably introduced by the
Danes, displays considerable ingenuity, not without
gracefulness. The dancers arrange themselves in a ring,
with their swords elevated ; and their motions and
evolutions are at first slow and simple, but become
gradually more rapid and complicated : towards the

visitor to be dark-haired, but exact that he shall carry something dark
in his hand, e.g. a piece of coal or a dark green sprig, 'never
variegated holly.']

2 32 Folk- Lore of Yorkshire {N, Ridings eU.).

close, each one catches the point of his neighbour's sword,
and various movements take place in consequence, one of
which consists in joining or plaiting the swords in the
form of an elegant hexagon or rose, in the centre of the
ring ; which rose is so firmly made, that one of them holds
it up above their heads without undoing it. The dance
closes with taking it to pieces, each man laying hold on his
own sword. During the dance, two or three of the company
called Toms or clowns^ dressed up as harlequins in the most
fantastic modes, having their faces painted or masked, are
making antic gestures and movements to amuse the
spectators ; while another set called Madgies^ or Madgy-
Pegs, clumsily dressed in women's clothes, and also masked
or painted, go about from door to door, rattling old
canisters in which they receive money. When they are
well paid they raise a huzza ; where they get nothing they
shout ' Hunger and starvation ! ' When the party do not
exceed 40, they seldom encumber themselves with a
plough. They parade from town to town for two or three
days, and the money collected is then expended in a feast
and dance, to which the girls who furnished the ribbons
and other decorations are invited. Sometimes the sword-
dance is performed differently ; a kind of farce in which
songs are introduced, being acted along with the dance.
The principal characters in the farce are, the king, the
miller, the clown and the doctor. Egton Bridge has long
been the chief rendezvous for sword-dancers in this
vicinity.— Young, vol. ii., pp. 880, 881.

Scarborough. Plough Monday used to be one of the agri-
cultural festivals, when the rural population, dressed up in
many coloured garments and ribbons, and grotesque
character, went about begging for the ' Fond Plough.
They were accompanied by music, and had a king and
queen, the latter being one of the plough lads. At one
time this custom prevailed extensively, now it is abou

Ploicgh Monday. 233

obsolete ; it was frequently concluded by a drunken scene,
which in Scarborough once occasioned the death of one of
their number by a sword thrust in a quarrel. These
occasions were by no means confined to the rural districts,
but in the ports were called " the Sailors' fond plough."
At Wykeham the model of a plough took part in the

procession, having this inscription under it 'As did

our fathers so do we, the plan was a good one so let it be.'

Baker, pp. 468, 469.

York. Before coming into the city they [the 'plough-
boys'] had to secure the consent of the Lord Mayor for
the time being for their incoming. — Camidge, p. 485.

JANUARY TO MARCH.

Richmond. St. Hilary is memorable in the annals of
Richmond, as on the anniversary of his festival the 13th of
January ,f^^ the Mayor is chosen for the ensuing year, which
causes it to be observed as a jubilee day among the
Freemen and those concerned in Corporation matters.

Clarkson, p. 293.

St. Agnes' Eve, Jan. 20th. See Blakeborough, pp. 73, 74.

St. Agnes Day, Jan. 21st. See under Magic and
Divination, p. 209.

Masham, &c. The feast in honour of Bishop Blaize, the
patron Saint of the Woolcombers, and who is said to have
been the inventor of woolcombing, was formerly held here
annually, on the 3rd Feb., when it was duly commemorated
by the woolcombing fraternity by a supper, and a swill — for
the 'jolly combing-boys ' were always * thirsty souls.' This
at least, was the course pursued in ordinary years, but on
some special occasions, something grander, and more
imposing as a spectacle, was not only attempted, but

i[In ancient charters St. Hilary's Festival was dated Oct. ist. See
Sir Harris Nicolas' Chro7iology of History, p. 144.]

2 34 Folk- Lore of Yorkshire {N. Riding, etc.\

attained by them. On these special occasions a grand
procession was formed, which being preceded by a band
of music, promenaded not only the streets of the town
of Masham, but those of other neighbouring towns. The
procession was composed of master woolcombers on horse-
back, each wearing a white sliver of wool ; woolsorters, also
on horseback, each carrying a fleece before him, and
bright and glittering shears ; the shepherd and shepherdess
dressed in green, and bearing shepherds' crooks ; the
Bishop, on horseback, dressed in his mitre and full canoni-
cals, bearing an open Bible in one hand and a woolcomb in
the other, attended by guards and attendants, and accom-
panied by a chaplain (who acted the part of orator on
the occasion) ; followed by the working woolcombers and
others connected with the trade, on foot, in shirts as white,
and as neat as women's hands could make them, each gaily
decked with cross-belts, sashes, and bracelets composed of
parti-coloured slivers of wool ; the rear of the cavalcade
being brought up, as if by way of contrast, by an old
charcoal burner with grimy face, and a short tobacco-pipe
stuck in his mouth, smoking like a steam-engine, and
mounted on an ill-favoured mule, with trappings to match
its rider. The cavalcade, it must be admitted, presented —
with the glittering paraphernalia and other emblematic
figures and devices representing Jason and the golden
fleece etc., which were used on the occasion — a novel yet
somewhat imposing appearance, and created no little
interest in the place. The procession occasionally came to
a halt, where the orator delivered himself of the following
grandiloquent oration : —

' From an infinite variety of blessings conferjred by
Providence upon the inhabitants of Great Britain, none
seems to be of greater importance, or of more general
utility, than that of the Golden Fleece, which was little
known to the people of this happy Isle until the glorious
reign of Edward the Third. About that period, according

January to March. 235

to tradition, Bishop Blaize (here the orator gracefully
extended his hand towards the Bishop, and the Bishop, in
acknowledgment, made a low but very dignified obeisance)
first introduced the combing of wool into this Kingdom and
we have the honour to be his successor in that important
mystery which employs such a number of our fellow
creatures, and not only contributes to the improvement of
Masham, but, more than all the rest to the splendour and
dignity of the British Crown. Our fleets, which ride
triumphant on the vast expanded ocean, and carry terror to
the utmost limits of the torrid zone, are chiefly supported
by the manufacturers of this kingdom, where we claim
precedence ; therefore with grateful hearts, let us celebrate
this glorious day to the memory of the immortal Blaize,,
till time shall be no more. God save the Queen and the
inhabitants of this place.' (Here again, the Bishop made
his obeisance, the company cheering most vociferously, and
the Bishop in return, making his acknowledgments with all
the gravity and nonchalance of a veritable Bishop.) On
the conclusion of the oration the company proceeded to
sing, in full chorus, the following song^ in honour of Bishop
Blaize : —

*My friends, the day of Bishop Blaize is here —
The joyful'st day we have in all the year,
Wherein all tradesmen may rejoice and sing —
From a woolcomber to the greatest King.

^ Although I have been at some trouble in order to ascertain the
name of the tune in which this song is sung, and of its composer,.
I have been unable to arrive at anything satisfactory. My friend
Mr. William Jackson of Bradford, writes me thus upon the subject : —
' I can give you no information about the tune to which the Bishop
Blaize song was sung. I copied it down from poor old Jack Harri-
son's singing, but I do not find it in any collection of old English
airs, nor have I ever found it known out of the district. My own
opinion is that it is local, and not very old, say about the middle of
last century. The verses of the song were written (so I have under-
stood) by Mr. Wrather, the father (Qy. brother) of the late Samuel,,

236 Folk- Lore of Yorkshire {N. Riding, etc.).

When first the art of combing, it was found
By Bishop Blaize — through England it did sound,
And therefore he shall canonized be,
Amongst the Saints, to all eternity.

Ten thousand spinners, and twice ten thousand too,
By our brave art have daily work to do ;
Who from their wheels send forth such pleasant noise.
In honour of we jolly combing boys.

Go ! ask the weaver who was the first trade,
Whose approbation here it may be had —
For what fine stuffs or serges could there be.
Without the art of combing mystery ?

Here's a health unto our masters, we'll begin.
And then we'll drink a health unto the King.
What one invents the others do support —
Whilst Indians mourn, we true Britannians sport.'

I have been thus particular in recording and describing
the Feast in honour of the " immortal " Bishop, because I
do not think it likely that the proceedings here described
will ever be repeated, in Masham at least, or otherwise
perpetuated, except by the aid of these pages.

Fisher, pp. 465-468.

Riclimond, February 14th. St. Valentine's Day. — On
Valentine's Day is a ceremony seldom omitted of drawing
lots, which they call Valentines. The names of a select
number of one sex with an equal number of the other, are
put into a vessel, and every one draws a name, which is
called their Valentine ; and which is looked upon as a good
omen of their being united afterwards.

Richmond, pp. 301, 302 ; Clarkson, p. 293.

See under Animals : Birds, p. 66.

and captain ; and it is not improbable that the tune may have been
composed or modified by old George Thornberry who was leading
singer at the church.'

January to March. 237

Masham. * St. Valentine's Day ' has still its votaries in
this Parish amongst the young unmarried of both sexes.

Fisher, p. 462.
Neglected. See Blakeborough, p. y"^.

DAYS NEXT BEFORE LENT.

Whitby. These . . . are here named collop-monday and
pancake- tuesday, from the nature of the food with which
they are sanctified. The latter is a noted holiday : the
pancake-belly which is rung in the forenoon, not only
announces the hour when the frying of pancakes ought to
begin, but proclaims a general jubilee for children, appren-
tices, and servants. Little attention is paid to the fast of
lent : it is when religion consists in feasting that it is
popular.

Young, vol. ii., p. 88 1 ; Ingledew, Northallerton, p. 345.

Masham. Collop Monday is still observed so far at least
as the dining on eggs and collops on this day is concerned,
but the people of Mashamshire do not by any means on
this day take their leave of flesh meat, previous to their
entering upon the solemn season of Lent, as they formerly
did in the Roman Catholic times. — FiSHER, p. 462.

In north Yorkshire we only know * one collop.' A
mutton ham having been cured and salted exactly twelve
months antecedent to the Monday before Ash Wednesday,
is eaten upon that Monday (which is called ' Collop
Monday ') as rashers with fried eggs.

Eboracum, N. & Q., 5th S., vol. iii., p. 106.

Richmond. Collop Monday. The primitive custom was,
to regale with eggs on slices or collops of fried bread, which
is now exchanged for bacon. — Clarkson, p. 294.

Whitby. The poor in the country go about . . . and beg
bacon-coUops of their richer neighbours. — ROBINSON, p. 41.

On ' Pancake ' or Shrove-Tuesday, the poor people go
from house to house begging flour and milk ; and employ

238 Folk-Lore of Yorkshire (A/'. Riding, etc.).

the formula ' Pray you, mistress can you give me any
aumus ? ' — C. C. R., p. 4.

Masham. " Pancake Tuesday " is also observed by the
ringing of the pancake bell at 1 1 A.M., and by afterwards
dining upon pancakes, but not I fear by the confessions of
sins, as in times previous to the Reformation. During the
last generation, as if by way of contrast to the strictness
in which it was formerly observed, the day was spent in
cock-fighting, and the night in dancing, card-playing, and
revelry — but this is all past away. Within the time of my
own recollection the day was observed as a holiday for
school-boys and apprentices, and was generally spent in
playing at ' knorr-and-spell ' etc., in the Markfield as
well as at other places in the Parish — It is now but little
observed. — FiSHER, p. 463.

Scarborough. The custom of frying pancakes, in the
turning of which there is generally a good deal of pleasantry
going on in the kitchen, is still retained in many families,
especially in the north, but like many other old-fashioned
customs seems to be dying out. In Scarbrough this time
is called ' Ball Day,' when the apprentices, and servants,
and children have a holiday; most tradesmen close their
places of business in the afternoon. From time im-
memorial the south sands have been the resort of the young
people and others, whilst ball-tossing in all its variety, with
other pleasant recreations are engaged in, and constitute
an interesting scene to look upon from the heights above.

Baker, p. 466.

[The hospital of St. Thomas] had at its gable end a bell
(now in the Museum) which used to be rung at six o'clock
every morning and evening. It also used to ring on
* Pancake Tuesday' at 12 at noon, as a signal to start
frying. — Gent and Cole. — Baker, p. 282.

See also sub LOCAL CUSTOMS : Richmond, p. 322.

Days Next Before Lent. 239

York. Respecting an attempt to prevent the ringing of
the pancake-bell, at York, there is a remarkable passage in
a quarto tract, entitled ' A Vindication of the Letter out of
the North, concerning Bishop Lake's declaration of his
dying in the belief of the doctrine of passive obedience,
etc., 1690.' The writer says, ' They have for a long time at
York, had a custom (which now challenges the priviledge
of a prescription) that all the apprentices, journeymen, and
other servants of the town, had the liberty to go into the
cathedral, and ring the pancake-bell (as we call it in the
country) on Shrove Tuesday ; and, that being a time that
a great many came out of the country to see the city (if
not their friends) and church, to oblige the ordinary
people, the minster used to be left open that day, to let
them go up to see the lantern and bells, which were sure to
be pretty well exercised, and was thought a more innocent
divertisement than being at the alehouse. But Dr. Lake,
when he first came to reside there, was very much
scandalized at this custom, and was resolved he would
break it at first dash, although all his brethren of the clergy
did dissuade him from it. He was resolved to make the
experiment, for which he had like to have paid very dear,
for rie assure you it was very near costing him his life.
However, he did make such a combustion and mutiny,
that, I dare say, York never remembered nor saw the like,
as many yet living can testify' — HONE, Y. B., p. 75.

York, Baile Hill. Two centuries ago it was enclosed and
let on lease ; but despite this letting and lease, every Shrove
Tuesday thousands of persons assembled in the field
surrounding the hill, to engage in games and amusements.
One of the customs of the City, until recent years, was for
some of the parish bells to ring at eleven o'clock on the
morning of this day, and work for young people especially,
was immediately suspended. The apprentices of the city
had a holiday and a present of a shilling each, a proviso to
this effect being inserted in every indenture of apprentice-

240 Folk- Lore of Yorkshire (N. Ridings etc.),

ship then made. The practice had such hold on the public
mind that no indenture would have been considered legal
and binding without this condition being inserted. Pancakes
were provided in every house, and in many houses young
people tried their prospects of getting married by * tossing
the pancake.' This meant that when one side of the cake
was cooked, a young woman threw it into the air (giving
the frying-pan a twist), and then caught it again. If she
succeeded in turning it completely by the throw and catching
it without breaking in the descent, then it was considered
certain she would be married before Shrovetide came round
again. If, however she failed, then she would remain
single during the next twelve months ! The pancakes
were eaten amid much merriment, and then the people,
young and old, rushed off to Bailie Hill and indulged in
games and shuttlecock until the shades of night drove
them away, to labour out twelve months more in anticipa-
tion of another holiday. The remainder of the evening
was spent in parties and dances. Nearly every public-
house had a ball, and there were about 100 more public-
houses for the smaller number of inhabitants then than
now. — Camidge, pp. 142, 143.

Barring Out the Schoolmaster. This was (and slightly
lingers still) the custom in various parts of Yorkshire on
Shrove Tuesday at 1 1 A.M.

Hardrow, Aug. 25, 1885. — Y. R, vol. i., p. 10.

See also under Nov. 5, post p. 267.

Join-night, a name for the evening of Pancake Tuesday,
when young people join or club their money to buy in-
gredients for the manufacture of ' sweet-ball ' which is
treacle or sugar boiled to a candy, and then formed into
sticks or clumps to harden. Part of the 'joining' is distri-
buted amongst friends. — Robinson, p. 103.

Shrovetide . . . used to be the season for Cock-fighting
and Throwing at cocks in Richmond, which much to the

Days Next Before Lent. 241

credit of the present generation are sinking into disuse ;
indeed the latter has entirely disappeared.

Clarkson, p. 294.

LENT.

Ash Wednesday^ etc. Frutas or Fritters Wednesday,
Bloody Thorsday . . . Frutas or fritters, made from a light
kind of tea-cake paste, only much richer in fruit and fried
either in lard or butter, on Wednesday ; and with many of
humble degree, black puddings on Thursday. Whilst on
Friday, fast is kept on any frutas that may have been
spared from Wednesday's feast, and there is always a very
considerable helping left over. — Blakeborough, pp. 75, 76.

Masham. On "Ash Wednesday" the good people of
Masham certainly do not put on sack-cloth and ashes.
Our fathers and grandfathers used so far to observe this
day, as to dine on salt fish; but we of the present generation ,
dine on what we like best, or rather on what some of us can
get, and the day is not now otherwise observed.

At the beginning of Lent the most inveterate of card
players (and their number was legion) used to lay aside their
packs of cards, and would not on any account, so much as
touch them during the whole season of Lent ; but now,
however the practice is very different.^ — FiSHER, p. 463.

Whitby. — The six Sundays ^^^ in lent are distinguished by
different titles, and two of them are shamefully profaned ;
the 5th called carting Sunday, is celebrated in the evening
by a feast of cartings, that is, steeped peas fried with butter :
the 6th, cdiW^d patm- Sunday, is a day of great diversion, many
both old and young amusing themselves with sprigs of
willow; and part of the devotion of the day consists in
manufacturing palm-crosses, which are stuck up or suspended
in houses. — YoUNG, vol. ii., pp. 881, 882.

1 [The last five and Easter Day : ' Called Tid, Mid, Miseray, Carlin',
and Paum an' Paste-egg day.' — Blakeborough, p. 76.]

Q

242 Folk- Lore of Yorkshire [N. Riding, etc.),

Carling Sunday or Carl Sunday. Carting or Carls, are
gray peas steeped in water and fried the next day in butter
or fat; the grocers laying in supplies for the annual demand.
They are eaten on the second Sunday before Easter for-
merly called * Care Sunday/ The origin of the custom
seems forgotten. — ROBINSON, p. 32.

Filey. On * Carling Sunday ' pease, after having been
steeped in water, were fried with butter and eaten with
ham, by the women and children at home, while the men
assembled in the ale-houses where they helped themselves
to the * carlings' which were set before them. — Shaw, p. 9.

Fried peas, and perhaps boiled peas, used to be eaten
in Yorkshire on Carlin Sunday, z>. Mid-Lent Sunday, com-
memorative, I suppose, of its being Dominica Refectionis. —
John Pickford, M.A., N. & Q., 5th S., vol. vii., p. 415.

Filey. Palm Sunday : Branches of wiilow are gathered
and placed in houses as memorials of the branches of palm
strewed before our Saviour, when he made his triumphant
entry into Jerusalem. Figs are also eaten on this day, in
memory, probably, of the Redeemer's cursing the barren
fig-tree. — COLE, p. 135.

Whitby. Pawm-cross day or Pawm Sunday ' Pawm-
crosses ' are made to commemorate the season. Small
sticks of peeled willow-palm are pin-pierced together, so as
to cross equally. They are then studded at the extremities
with palm blossoms, and arranged and attached with pins
throughout a design of small circles or palm hooks, for
suspension from the ceiling. A declining custom. — ROBIN-
SON, pp. 141, 142; Ingledew, p. 345 {Northallerton)',
Richmond, p. 303.

Palms (pron. pawms) . . . the male catkins of the sallow
which are worn in the hat (if the season permit) on Palm
Sunday.— Marshall, p. 34.

Lent. 243

Wensleydale. Many make a point of gathering palms
on that festival as some also do of making crosses on Good
Friday. — Barker, pp. 261, 262.

Masham. " Good Friday" is better kept now than it was
some thirty or forty years ago. . . . The farmers and
tradesmen during the last generation used to follow their
usual occupations on this day as on other week days ; the
former however deeming it unlucky to break, or turn the
soil up on this day, employ their teams and their labourers
in the loading and clearing away of rubbish, and otherwise
cleaning their farms, and thus contrive to cheat the devil. —

Fisher, p. 463.

See Blakeboroughy p. 79, for rhyme on Good Friday
which is called ' Lang Friday.'

Good Friday digging. See Blakeborough, p. 19.

Whitby. The hot cross-bun here is still eaten ; but the
herb, or * Passover pudding,' once usual, has departed. . . .
Best flour biscuits are made on Good Friday, to be kept as
a year's supply for grating into milk or brandy and water
to cure the diarrhoea ; and with holes in the centre, we have
seen * Good Friday biscuits ' hanging from the ceiling.
Further if clothes are put out to dry on that day, they will
be taken in spotted with blood. — ROBINSON, p. xii.

Ingleby. Trueman [witness] My Lord I am a Butcher,
and I have had dealings with Mr. Harper . . . and he
invited me to dine upon a Good Friday Cake as we call
it ; for he was a right good neighbourly Man and he invited
five other Neighbours ... to eat of this Cake. . . . Now
you my worthy Lord must know, we have a Notion (which
some Gentlemen who be here and come from that polite
Town of London call a Superstition) in our Country, That if
we do eat of a Cake made purposely on Good Friday we
shall never want Money or Victuals all the Year round,

244 Folk- Lore of Yorkshire [N. Riding, etc.).

which for as many years as I can remember has always
fallen out true. ... But this Cake had such an odd Taste
that I thought I should have choaked myself; whilst I
was in this Agitation my good Lord, for I am somewhat
pursy, Elizabeth Wall, the Maid brought in the Roast Beef;
I put the Mouthful I had taken of the Cake out, and made
my Dinner, God be thanked for all his Mercies, on the
Beef — Trial, p. 9.

Nr. York. It is a custom in some parts of England for
boys to go round the village on Easter eve begging for
eggs or money, and a sort of dramatic song is sometimes
used on the occasion. The following copy was taken down
from recitation some years ago in the neighbourhood of
York. ... A boy representing a captain, enters and sings —

' Here's two or three jolly boys all o' one mind,
We've come a pace-egging, and hope you'll be kind ;
I hope you'll be kind with your eggs and your beer,
And we'll come no more pace-egging until the next year.'

Then old Toss-pot enters and the captain, pointing him
out, says —

' The first that comes in is old Toss-pot you see,
A valiant old blade for his age and degree ;
He is a brave fellow on hill or in dale.
And, all he delights in is a-drinking of ale.'

Toss-pot then pretends to take a long draught from a huge
quart-pot, and reeling about tries to create laughter by
tumbling over as many boys as he can. A miser next
enters, who is generally a boy dressed up as an old woman
in tattered rags, with his face blackened. He is thus
introduced by the captain :

*An old miser's the next that comes in with her bags,
And to save up her money wears nothing but rags.

Chorus — Whatever you give us we claim for our right,

Then bow with our heads, and wish you good night.'

Lent, 245

This is repeated twice, and the performance concludes with
the whole company shouting at the top of their voice —

' Now, ye ladies and gentlemen, who sit by the fire,
Put your hands in your pockets, 'tis all we desire ;
Put your hands in your pockets, and lug out your purse,
We shall be the better, you'll be none the worse ! '

Halliwell, pp. 244, 245.

EASTER.

'Wading the sun.' See Blakeborough, p. 78.

Watching flight of crows. Blakeborough, p. 78.

Impious riots . . . have prevailed on easter Sunday from
time immemorial ; and which though now prohibited in
Whitby, are not completely abolished. In the afternoon
and evening, numbers of boys and young men have been
accustomed to assault all unprotected females whom they
met out of doors and seize their shoes, compelling them to
redeem them with money. These disgraceful riots were
continued to a certain extent on monday morning ; after
which a set of impudent girls engaged in extorting money
from the men by the same means, prolonging their depreda-
tions till tuesday noon. — YoUNG, vol. ii., p. 882 ; RICH-
MOND, pp. 303, 304 ; Fisher, p. 464 {Masham) ; Shaw,
p. 8 {Filey).

See Blakeborougk, pp. y6, yy.

Whitby. This festival is marked here by the extensive
consumption of custards, baked at the public ovens in
* dubblers ' or large dishes ; and it is deemed unlucky if
something new is not worn on Easter Sunday, if it is but
a pair of new garters or new shoe-strings. On Easter
Monday and Tuesday, at Whitby, a fair is held in the space
between the parish church and the abbey, when children
assemble to roll or * troll ' eggs in the fields adjoining. . . .
The eggs are first boiled hard with some coloured prepara-

246 Folk-Lore of Yorkshire {N. Riding, etc.).

tion/^^ pink, yellow, and so on, marked, if you like, with
the owner's initials, and dotted with gilding. On Easter
Monday, the boys assail the females for the sake of their
shoes, which they take off unless quieted with money ;
Easter Tuesday, being the girls' turn with the boys for
their hats; and we have known men's hats removed by
the women, where the joke could be safely practised, and
redeemed with a shilling. No object appears in the 'egg-
trolling,' except in the way of exercise for the children, a
remark leading to the notice of Easter as being * Ball time.'
when it is said if balls are not ' well played' by our country
youths, more particularly on the preceding Shrove Tuesday,
when the time commences, they will be sure to fall sick at
harvest. — ROBINSON, p. vii. ; Ingledew, p. 345 {Northal-
lerton).

Cleveland. On Heeaster Sunda' we've Peeast Eggs,
An' lots o' Kustods teea ;
An' if you've nowt to put on new
There is a fine to dea ;

For t' kraws is sur te find it out

An' soil yer owd kleeas mair :
Fooaks tell yan that — bud if it's trew

Ah nowther knaw nor kare.

TWEDDELL, p. 10.

See also under Animals : Birds, p. 66.

Richmond. After the morning service, various games and
pastimes, derived from ancient customs, still remain among
the lower class of people, such as foot-ball, fives, crickets,
etc. It is also the custom on this day to put upon the
dress something new, even the most trifling, as a ribbon, a
pair of gloves, etc., and it is reckoned unlucky to omit
doing it. — Clarkson, p. 294.

^ Every colour but green being used as that would render them
difficult to find on the grass [says a Cleveland writer], G. M. TwED-
DELL, p. 98.

April and May. 247

APRIL AND MAY.

Swaledale. An April fool is called an April ' noddy ' ;
and if anyone should attempt to make a fool after mid-day
on the first of April the reply is

April noddy's past and gone,
You're a fool an' I'm none.

ROUTH, p. 72.

Whitby, April ist. April gowk ^ an April fool. The old
custom of making April fools is said to have proceeded
from letting insane persons be at large on the first of
April, when amusement was made by sending them on
ridiculous errands. April day is here called ' Feeals' haliday,*
fools' holiday [Gowk = cuckoo]. — ROBINSON, p. 5.

See Blakeborough, p. 79.

St. Mark's Eve, April 24th. See under MAGIC AND
Divination, pp. 210-212 ; Blakeborough, pp. 79-81.

Swaledale, May ist. May goslings are made on the first
of May in the same manner as April noddies on the first
of April. — RoUTH, p. 72 ; FiSHER, p. 464 {Masham) ;
Robinson, pp. 121-122 {Whitby).

Whitby. . . . May-day fetes, as ' Spring gratulations '
seem more regarded in inland places than in those by the
sea-coast. They are here no otherwise observed, than by
the stable-boys and draymen garnishing their horses' heads
with ribbons, which are usually begged at the shops ;
hence the designation * Horse-ribbon day.'

Robinson, p. 121.

Richmond. Interludes and a kind of plays were also
part of the ceremonies of the day, as appears from an
old account of the May Games performed on the 29th of
May 1660, by the inhabitants of Richmond, whereby they
demonstrated their universal joy for the happy return of
King Charles II. whom God was pleased to make the
instrument of freeing this nation from tyranny, usurpation.

248 Folk- Lore of Yorkshire {N. Riding, etc.).

and the dismal effects of a civil war. They came into
the Town in solemn equipage as follows: ist Three
Antics before them with Bag Pipes. 2nd The Represen-
tative of a Lord, attended by trumpets, falconers, four
pages, as many footmen, and 50 attendants, all suited as
became persons of their quality. 3rd The Representative
of a Sheriff, with 40 attendants in their liveries. 4th The
Bishop of Hereford, with four pages, and footmen, his
chaplain, and 20 other household officers, besides their
attendants. 5th Two Companies of Morris-Dancers, who
acted their parts to the satisfaction of the Spectators. 6th
Sixty Nymphs, with music before them, following Diana,
all richly adorned in white and gorgeous apparel, with
pages and footmen attending them. 7th Three Conipanies
of Foot Soldiers, with a Captain and other officers in
great magnificence. 8th Robin Hood in scarlet, with 40
bowmen, all clad in Lincoln green. Thus they marched
into the town. Now follows their performance. They
marched decently, in good order round the Market-Cross,
and came to the Church, where they offered their cordial
Prayers for our most gracious Sovereign ; a Sermon being
preached at that time. From thence my Lord invited
all his attendants to his house to dinner. The Reverend
Bishop did the same to all his attendants, inviting the
Minister and other persons to his own house, where they
were sumptuously entertained. The Soldiers marched up to
the Cross, where they gave many vollies of shot, with
push of pike, and other martial feats. There was erected
a scaffold and arbours, where the Morris-Dancers and
Nymphs acted their parts, many thousands of Spectators
having come out of the country and villages adjacent.
Two days were spent in acting Robin Hood. The Sheriff
and Reverend Bishop sent Bottles of Sack to several
Officers acting in the Play, who all performed their parts
to the general satisfaction of the Spectators, with acclama-
tions of joy for the safe arrival of his sacred Majesty.

April and May. 249

Something more might have been expected from the
Chief Magistrate of the Town, who permitted the Conduit
to run water all the time. The preceding rejoicings were
performed by the Commonalty of the Borough.

There was also a Trial before the High Court of Justice
that morning, when were present the Judge, Plaintiff,
Defendant, Receiver, Witnesses, and Umpires. After
hearing of the whole matter in controversies and dis-
putes, the Defendants and Witnesses terminated the
dispute in the field with such weapons as the place
afforded. — RICHMOND, pp. 305-308 ; Clarkson, pp, 295,
296 ; Hone, Y. B., p. 66j.

Maypoles. See sub TREES AND Plants, pp. 54-56.

Masham. ^ Royal Oak Day' (the 29th May), is still
observed by the boys decking themselves and the Grammar
school with the leaves of the oak. Formerly the church-
bells were rung on this day, but the practice has been
discontinued. — Fisher, p. 464.

Northallerton. It is still customary for the boys to wear
the leaves of the oak in their caps ; if not, they run the
risk of being pelted with birds' eggs. — Ingledew, p. 347.

Chalky-back Day (May 29th). See Blakeborough^ pp.
81, 82.

ASCENSIONTIDE.

Masham. In Rogation Week, or on one of the three
days before Ascension day, or Holy Thursday, it was
formerly the custom to perambulate the bounds of the
Parish, and on those occasions meat and drink were pro-
vided for the parties taking part in the perambulation.
About the year 1640, the people of Ellington turned
refractory, and refused to provide meat and drink for the
perambulation ; accordingly we find at the Ecclesiastical
Court held in Masham Church, on the 19th May 1640,

250 Folk- Lore of Yorkshire {N. Riding, etc.).

John Cornforth, of Ellington, was presented and after-
wards excommunicated " for not providing bread and
drink for the perambulation according to ancient custom."
No perambulation of the Parish has taken place within
the time of living memory. — FiSHER, p. 464.

Whitby. The doings here at this time are now mere
matter of recollection. After early morning prayers in the
parish church at Whitby, certain boundaries were perambu-
lated by the incumbent, church-wardens, and people. Stay-
laces, packets of pins, and biscuits were scrambled for by the
crowd at different stations, and the officials dined together
at the end of the fray. — ROBINSON, p. 97.

WMtby. Battering-stone, a mass of whin-stone fixed
by the road-side, near the east end of Whitby Abbey, which
the boys annually pelted with stones after perambulating
the Whitby township boundaries on Holy Thursday ; those
(it was believed) who broke the mass being entitled to a
reward from the parish. — ROBINSON, p. 12.

Flaxton. Near the signpost in the centre of the village
of Flaxton is a boulder ... 3 ft. by 2 ft. 6 inches by i ft.
9 inches . . . (of) mountain limestone. . . . This stone
formerly marked the boundary between the parishes
of Foston and Bossall and was called the ' Rambleations
Stone,' this being a local word signifying an assemblage of
people. A dole of bread was at stated periods distributed,
but, it is said, to avoid jealousy or favouritism, it was
thrown from this stone amongst the crowd, leading often to
free fights. This custom is discontinued, money being now
distributed, and the stone removed. ' REPORT OF THE
Fifty-ninth Meeting of the British Association
(1889), p. 116.

All Saints, North Street, York. A singular custom pre-
vails in this parish, on Ascension Day, commonly called

Ascensiontide. 2 5 i

Holy Thursday, the time of the annual perambulation of
the boundaries. The lads of the parish provide themselves
with bundles of sedge, and while the clerk is inscribing the
boundary at the specified places, they strike his legs below
the knee with their bundles. The place nearest the clerk,
or that which gives the best chance of exercising this
popular prerogative, is eagerly contended for.

Whellan, vol. i., pp. 522, 523.

Forest of Galtres. In the perambulation of the forest
boundaries the procession consisted of the Protoforestarius
or Chief Forester, with several knights on horseback, with a
numerous retinue. In order to perpetuate the memory of
their boundaries, they took with them a number of boys.
A willow wand was distributed to each at the commence-
ment, and some honorary rewards at the close. The more
effectually to impress the recollection of these boundaries
upon their minds, it was customary to bump them at cer-
tain stages or landmarks, or souse them in some stream of
water. A man being once asked if a certain stream which
bounded the forest was the boundary line, replied 'Ees,
that 'tis, I'm sure o't by the same token, that I were toss'd
into 't ; and paddled about there lik a water-rat, till I were
hafe deead.' The willow wands were also in some cases
applied vigorously to the back of some unlucky urchin,
as a sort of menwria tec/mica. — GiLL, p. 47.

WHITSUNTIDE.
Healey. Whitsuntide is now only kept in remembrance
by the annual feast, and the dance after it, held at Healey,
on Whit Tuesday.— Fisher, p. 464.

Arkengarthdale. There is a feast held in the dale every
Whitsuntide when cheese-cakes are presented to visitors
and friends. — ROUTH, p. 61.

252 Folk- Lore of Yorkshire {N. Riding y etc.).

TRINITYTIDE.

Cleveland. Trenety's t' best tahm we hev —

There's lots o' Cheese-keeaks meead ;
An' all draw yam 'ats been away
Te arn ther bit o' breead.

We hev a Fair o' Setterda/

An' Races teea o' Munda';
Then there's t' getherin' o' friends —

That's t' best ov all — on t' Sunda' ^

TWEDDELL, p. II.

For Fairs or Feasts (which not infrequently take place
at Trinity-tide) see under NATURAL ObjecTvS, pp. 28, 30,
32, 52 ; and LOCAL CUSTOMS, pp. 325-332.

Forty years ago, almost every village and hamlet had
its Sunday fair ; but this impious practice is now abolished,
except in the villages of Skinningrave, Saltburn, Redcar
and Lackenby. — YoUNG, vol. ii., p. 884.

Redcar. The old-fashioned fair, or feast, is still held
on the Monday and Tuesday after Trinity. ... At these
feasts the fishermen's wives and daughters exhibit a
natural emulation ; bright yellow and flaming scarlet being
the favourite ornaments of attire. Quarrels are then
settled, and matches arranged ; the families of the fisher-
men marrying, almost without exception, among themselves.

Ord, pp. 299, 300.

Staithes. Even to-day if one fisher family quarrels with
another they do not make it up till Staithes fair-day
when they go to each other's houses to taste their cakes,
and become friends till they quarrel again. Communicated
by Mr. F. M. Sutcliffe.

* Trinity has ceased to be kept in Stokesley with its former hospi-
tality.

Trinity tide, 253

Whitby wards. Pea-scalding or Peascod-feast, a green -pea
treat. The peas with their shells on, are scalded or
steamed, then put into a large bowl set in the centre of
a table, round which the company assemble. In the hot
heap, a cup containing butter and salt is placed, into
which every one dips his peas-cod. The peas are stripped
out by the pressure of the mouth in the eating.

Robinson, p. 142.

MIDSUMMER EVE (JUNE 23rd).
Wensleydale. Few traces of Druidism remain in Wens-
leydale, although it prevailed during so many centuries.
One vestige may be found in the Beltane bonfire ; till
recently kindled near some of the villages on Midsummer
Eve. In this fire, bones or dead animals are burned,
whilst the spectators dance or leap over it and enforce
contributions from all passengers, thus proving it to have
been originally a sacrifice to the false god Bel, Belus or
Baal— Barker, p. 7.

Richmond. On Midsummer Eve it is usual to have a
fire, called a bone fire, because generally made of bones,
or rather it may be a corruption from the French bon
feu, and for the old and young to meet together about
them, and play at various games : but this is now the
exercise of the younger sort. — RICHMOND, p. 308 ; Clark-
SON, p. 294.

Local Beltane fires . . . have been lighted from time
immemorial at Richmond, and even within the recollection
of persons still living these Midsummer fires, attended
with feasting and dances were celebrated annually in the
Richmond Market Place. — SPEIGHT, p. 38.

Whitby. Little notice is taken here of May day or of
midsummer ; nor is there any day devoted to Robin
Hood, though Robin once lived in our neighbourhood.

Young, vol. ii., p. 882.

2 54 Folk- Lore of Yorkshire {N. Riding, etc).

Midsummer Eve love-divinations. See Blakeborough,
pp. 82-84.

JULY AND AUGUST.

Northallerton. St. Swithins Day, 15th July, continues
to be noticed by the agriculturists, who say, that if it rains
on this day there will be rains more or less for forty days.

INGLEDEW, p. 347.

St. Mary Magdalene s Eve, July 21st. Divinations on.
See Blakeborough, pp. 84, 85.

Lammas at York, Aug. ist. See under LOCAL CUSTOMS,
p. 357.

Kern, To Get the. — To sever the last portion of
standing corn in the harvest-field and bind it in the last
sheaf; to finish the actual shearing or harvesting labour. —
Atkinson (2) p. 292.

Kern-baby. — An image, or possibly only a small sheaf
of the newly cut corn, gaily dressed up and decorated with
clothes, ribbons, flowers, etc., and borne home rejoicingly
after severing the last portions of the harvest. — ATKINSON
(2) p. 292.

REAPING SUPPER.

Shouting the Churn. — From some of the Phoenician
colonies is our traditionary shouting the churn. — Aram,
p. III.

Churn-supper ... is entirely different from mel-supper ;
but they generally happen so near together, that they are
frequently confounded. The churn-supper was always
provided when all was shorn, but the mel-supper after all
was got in. And it was called the churn-supper, because
from time immemorial it was customary to produce in a
churn, a great quantity of cream and to circulate it by
dishfuls, to each of the rustic company to be eaten with

Reaping Supper. 255

bread. And here sometimes very extraordinary execution
has been done upon cream. And, though this custom has
been disused in many places and agreeably commuted for
by ale, yet it survives still and that about Whitby and
Scarborough. — * The Mel-Supper and Shouting the Churn.'
— Aram, p. 113.

Kern-supper. — A supper given to the work-people by
the farmer on the completion of shearing, or severing the
corn, on a farm. . . .

I have reason to believe that when the harvest festivities
were fully carried out in days now gone by, the Kern-
supper and the Mell-supper both formed a part of them ;
the former being given on completing the severing of the
corn, the latter on finishing the leading or ingathering.
At least such is the information I have collected here, and
it is confirmed by Eugene Aram's statement quoted [above,
and] by Brand, Vol. II. p. 12. . . . I am inclined too to
refer the element kern in our word to kern or churn as Aram
does rather than to corn as Mr. Henderson does. Aram's
statement is that from ' immemorial times it was customary
to produce in a churn a quantity of cream ' which formed
part of the meal. . . Here [in Cleveland] a large China
bowl in some houses replaced the churn, and new milk,
or even furmity, did duty for the cream. — ATKINSON (2),
p. 292.

HARVEST SUPPER.

Mell-supper^ Meyl-supper, a supper given to farm work-
people at'close of harvest; a harvest home. — Marshall,
p. 33-

Masham. The " Sheep Shearing " and the ** Mell
Supper," at the conclusion of the harvest, have always
been, and may they long continue to be, in this parish,
seasons of festive merriment. — FiSHER, p. 464.

256 Folk- Lore of Yorkshire {N. Riding, etc.).

Cleveland. When they gether'd in their kooarn,
Ah '11 tell tha what they sed,
When t' last leead was a-top o' t' kart,
An' neea mair to be led :

Well bun, an' better shooarn.
Is Mister Reeadheead s kooarn ;
We hev her, we hev her.
As fast as a feather.

Hip^ hip, hip !
Hurrah ! hurrah ! hurrah !

An' what Mell-suppers there was then !

All t' warkfooaks went seea smart ;
They'd tea, an' beef, an' ham, an' then

They'd lots o' keeak an' tart.

An' efter t' meeat was clear'd away,

They set out t' yall an' gin ;
An' when t' awd fiddler play'd a tune.

Now t' lads meead t' lasses spin !

Beeath awd an' yung wad hev a dance

Tell they gat tired weel ;
They'd crack ther finghers an' cry Yuck ! ^^^

As they ran t' kuntry reel.

An' then they'd sit 'em down ti rest.

An' sum wad sing a sang ;
An' sum wad act a kahnd o' play

'At did n't tak them lang.

Then keeak an' yall was handed round
A gud few tahms through t' neet :

I do not know the origin or special meaning of this word, but it is
used very much like our hurrah. Thus the Staithes people at a dance
will exclaim, when excited ' Yuck for our town ! ' and the Bilsdale
people, ' Yuck for our deeall ! ' evidently the same as ' Hurrah for our
town,' and * Hurrah for our dale.'

G. M. TWEDDELL, p. 102,, fooinote.

Trinity tide. 257

They nivver thowt o' gahin' off yam
Tell it was breead dayleet.

TWEDDELL, 'T' Awd Cleveland Customs/ pp. ii, 12.

Harvest Customs, 'The Widow,' ' T' Mell Doll,' Mell
Supper. See Btakeborough^ pp. 85, 86.

Eilbum. I have been informed that at Kilburn, on the
Hambleton Hills, the mell sheaf ^^^ was tastefully made of
various kinds of ^ corn plaited together and covered with
ribbons, flowers, etc. When the guests were ready for the
dance, the mell sheaf would be placed in the middle of
the room, which was frequently a disused one, and they
danced round it. It was made like a figure, and was
sometimes called the mell doll. — MORRIS, p. 214.

See Blakeborough, pp. 85, 86.

MELL SUPPER ACTS.

* Yan use to be plannin' all harvist what we wad sing or
act at t' Mell.'

' Ha ! ' sez Ah, ' Ah wad like te hear sum o' t' sangs yah
sang i' them days. Can yah tell mah onny, Peggy } *

' Whyah,' sed sheea, * Ah mebbe could tell tha sum bits
en em ; bud me memory 's fail'd me sair leeatly. Ah use
te hev sike a lot off. Bud Ah'll tell tha what Ah can.
There was yah bit we acted Ah use to tak a pait in, an'
Ah had a spinnin' wheel, an' Ah sat mah doon to spin,
an' Ah sang a bit ; an' a woman 'at acted wi' mah was
call'd me mudher, an' she sang back ; an' theease was t'
wods Ah began wiv: —

Mudher, Ah '11 hev a man,

If there be yan to be had ;
For there is Andra Carr,

A boxin', cumly lad.

^The last sheaf of corn in the harvest-field.— Morris, p. 341.

R

258 Folk- Lore of Yorkshire {N. Riding, etc.\

He sez he likes mah weel,

An' what can Ah say mair ?
Mudher, if you think fit

The priest can mak us a pair.

And then me mudher sang : —

Get out, thou muckle gooad, —

An' a bonny pair ye '11 be !
How diz tha think he can

Maintain hiz seP an' thee ?

Yah hea neea wealth ner gear at all,
Bud t' cleeas atop o' yer back ;

And when yah wedded are

Ther 's monny a thing ye '11 lack.

Bud, deearie me! Ah can think o' neea mair. There
wer a lot on't, an' Ah use to het all off; bud it's ower 'd
now. Howivver, Ah can tell tha how it ended. Me
mudher wanted mah te hev a chap wi' muckle gear, an' Ah
wad hev neeabody bud Andra ; an' he com in an' wanted te
hev mah, an' sheea wad n't let him ; an' it finisht up wiv
her brayin' him out.

An' ther wer annudder bit, call'd ' Jack an' his maister.'
Tweea men use te sing that, yan tiv annudder. T' maister
began fost wiv : —

' O, Jack, me lad, how can the matter be,
'At Ah sud luv a leeady, an' sheea sud nut luv me ?
Ner nowder will sheea walk wi' 'mah oonyweer.'

Then Jack sang : —

' O maister dear ! Ah 'd hev yah nut to fear,

'At sheea will be yer darlin', yer only joy an' dear.

An' sheea will walk wi' yah onnyweer.'

An' then t' fahn leeady com in — an ay, sheea war grand !
Sheea had a fahn white mussellin gown on, all trimm'd
round wi' rows o' breet reead cat-jugs [hips] ; an' t' maister
sang tiv her, an' sheea sang back ageean ; an' it ended wiv
her takin' his ame, an tha went off tegidder. They use
to call 't gahin' a gahsin' [guising].

Mell Supper Acts, 259

Then an awd woman wad come in, an yan o' t' cumpany

wad say : —

' Awd woman, awd woman,
Hev yah com'd a shearin'?'

Then t* awd woman sed : —

* Speak a lahtle harder
Ah's varry hard o' hearin'.

Then fost yan, an' then annudder, wad keep axin' her,
till tha all gat te be shoutin' tegidder, an' ther was sike
an a noise ! Bud them tahms is all ower now. Tha hev
neea Mell Suppers like them now ; an' Ah knaw nut wedder
they've getten owt onny better i' t' pleeace on 'em.

TwEDDELL, * Awd Tahms an' Awd Fooaks,' pp. 49-51.

The one here given was enacted at the early part of this
century, my informant and his mother taking part in it,
and was one taught the old lady by her mother, so its age
dates a very good way back. . . .

The Mell Supper Act.
As performed in 1820.
Enter POLLY as a shearer. Sings —

Ah finnd neea maesther wants a lass,

Ah greet Ah's gretly feearin',

Neea maesther needs a leykly lass,

At's despert good at shearin'.

Ah mak tweea binnders gen an' sweeat,

An' here sit Ah neegh bletherin',

Whahl t'others all ev geean i' t' carts,

Ah've cum'd ti leeat ti t' getherin'.

Alack, alas ! Ah cry wae's t' me

Ah greet Ah's gretly fearin'

Ther' is neea maesther needs a lass

'At's despert good at shearin'.

Ent. Old Man who sings—

Ah want a lass, a boxin' lass,
Ti cum an' tend an au'd chap.

26o Folk- Lore of Yorkshire i^N. Riding, etc.).

Sha mun be plump an' round o' limb.

A canny feeace, an' a' that.

Ah laat a lass ti darn mah hose

An' see weel tiv her stitches,

Ti fet mah meeals, an' tidy up,

An' leeak weel ti mah britches.

Ah need a lass, a boxin' lass,

Ti cum an' mahnd mah hoos noo,

Ah aim 'at thoo's a canty wench,

Sae Ah've a mahnd ti waage thoo.

Thoo'll finnd Ah's yan nut ill ti pleease,

An' after Ah 'ev 'ed tha

A munth er tweea ti ken thi mense

Ah, mebbins, lass mud wed tha.

When he'd deean singing, POLLY shook her bussel iv his
feeace^ an' then sang back at him.

Polly sings —

Gan on, au'd man, gan on, au'd man,

Deeant weeast o' me thi blather.

Ah wadn't waage at onny maks

Ti sarve an au'd grandfatther.

Gan on, au'd chap, deeant gloor an' skeg,

Ah divn't leyke thi een mun !

Sike rutterkins a maid maun't trust,

Thi leyke Ah've kend afoor mun.

Finnd sum au'd maid 'at ez neea theeak

Aboon her heead fer shelter,

Sha'U tend thi need, an' cleean thi hoos,

An' tak' care o' thi kelter.

Seea gan thi waays, an' ho'd thi whisht,

Ah's yan 'at's gretly fearin'

Ther' is neea maesther wants a lass

Ti gan an' deea his shearin'.

When Polly had concluded, the old chap retired ; an old
lady immediately taking his place.

Mell Supper Acts. 261

Old Lady sings —

Ah laat a lass. Ah laat a lass

'At ho'ds 'at muck wants shiftin',

'At weean't let arran webs kep dust,

An' dizn't eat whahl riftin'.

Sha mun wesh an' kern, an' keep i' t' hurne

Enew dhry peeat an' eldin,

'At dizn't stop ti cal an' geeap

When gahin' wi' t' paals ti t' keldin ;

'At scoors her skeeals whahl t' milk weeant chaange.

An' leyke wheyte wesh her kits keep,

'At weears neea buckles on her shoon,

An' dizn't iv her mits sleep.

Sha mun wesh a sheet ez wheyte ez snaw,

An' deea her wark whahl singin' ;

Sha mun ho'd a plew, scrub, mengle, sew,

An' keep a swipple swingin'.

Wi'elbow-greease mah pewter rub

Whahl t' glents leyke seeing glasses,

An' meets mah saay wivoot backwo'd.

Ah's laatin* sike 'meng t' lasses ;

Seea, cum, mah lass, stan' up, let's ken

Thi shap an' mak fer warkin'.

Ah gi'e fahve pund —
Polly interrupts —

It's neea ewse stannin' up, good deeam,

Fer Ah've a dowly muther,

'At ho'ds mah back fra gahin ti' pleeace,

Ti owther t' t' ane er t' uther.

The next few lines are wanting, but at the conclusion
the old lady walks off, her place being takefi by the Squire.

Squire sings —

What ails thee, maid ? Wha sits thoo theear ?
Is t' waiting fer thi sweetheart ?
Fer if thoo is, an' dalies he,

262 Folk- Lore of Yorkshire i^N . Ridings etc.).

Ah praay let me tak' his pairt,

Fer sike ez thoo yan dizn't see ;

Naay, pretty maid, deean froon,

Thoo art the sweetest lass Ah've seen

Sen Ah left Lunnon Toon.
Polly sings —

Sen ya left Lunnon Toon mayhap,

Bud nut whahl theear ya dwelt, sir.

Hoo fahn tha are i' gowd an' silks,

Mah au'd eem oft ez telt, sir.

An' mah au'd deeam sha ho'ds all t' men

r Lunnon Toon 'at dwell, sir,

Ken hoo ti 'tice a country maid

Wi' t' pretty taals tha tell, sir ;

Bud ez fer me, good sir, ya see,

Waes t' me ! Ah's gretly fearin'

Neea maesther noo '11 finnd a need

Ti waage a lass fer shearin'.

Ah, a'e neea sweetheart, tak mah wo'd,

Fer nowther t' ane ner t' uther.

Cum doon oor trod ti speeak a lass

'At ez a dowly muther.

'T war tending her 'at maad ma leeat,

An' seea, Ah's gretly fearin'

Neea masther now '11 finnd a need

Ti waage a lass fer shearin'.
Squire sings —

Deear maad, tak' heed, Ah deea nut dwell

r Lunnon Toon thoo's fearin' ;

Ah pray ya tell hoo mich thoo'd arn

O' this yat daay whahl't shearin' .-*
Polly —

Last tahm Ah'd sixpence ivvery daay,

Ti that a seek o' taties,

Ez weel Ah war alood ti' gleean,

Bud this daay Ah ti' leeat is

Mell Supper Acts, 263

Ti git a seeat i' onny cart,

That's why Ah's gretly fearin'

Ah's finnd neea maesther noo i' need

O' yah mair han' fer shearin'.
Squire—

Leeak up, fair maid, deeant dowly be,

Ah sweear noo, if thoo's willin'

Ti let mah tak' t' dew fra thi lips

Ah'll pay tha for 't a shillin' ;

Ah' if thoo will bud kiss mah back,

Ah'll tell tha what Ah'll deea—

Fer ivvery yan thoo'll gi'e ti me

Ah'll promise ti paay tweea.

Deeant hide fra me thi fair wheyte breast

Deeant tuck thi 'kerchief heegher ;

Ah've been awaay fer mony a daay,

Deeant culler seea, Ah's t' Squire.
Polly —

Ya maay be t' Squire, Ah doot ya nut ;

Naay, mair. Ah ken ya noo,

Bud Ah've neea kisses fer ti sell

Er gi'e ti leykes o' yow.

Seea gan yer waays —
Squire — Ho'd on a bit,

Is 't reet 'at thoo's nut willin*

To let me teeast thi luvely lips

Fer this breet silver shillin' ?

Ah mahnd reet weel i' t' daays geean by,

Thoo war nut then sa shy, cum,

Ah've sleaved thi weeast, and kissed tha, lass —
Polly—

Bud noo thoo munnot try, mun !

Them daays a'e geean, praay gan thi waays,

Mah good neeam Ah mun ho'd, sir ;

Neea brass can buy what Ah weeant sell ;

Seea, prithee, tak' mah wo'd, sir.

264 Folk-Lore of Yorkshire i^N. Riding, etc.).

Squire—

Staay, Polly, staay, Ah ken thoo's poor,

Bud hearken unto me, dear ;

Ah've gear an' brass mair 'an 's mah need,

Wa sweethearts ewsed ti be dear ;

Ah ken thoo's wrowt hard fer thi deeam,

Sen i' sho't frock thoo rade then

Astrahd o* monny a yat wi' me,

A weel-shapp'd lahtle maiden.
Polly —

Oh, whisht, sir, it is nut fer me

Ti len' a kindly ear noo

Ti owt ya say

Squire — Deeant to'n awaay,

Ah's gahin ti mak' it clear noo,

At thoo is t' lass Ah meean ti wed,

Ah nobbut ticed tha, dear lass,

Ti ken if Ah c'u'd egg tha on

To sell thisen fer queer brass,

Ah nivver a'e let slip mah mahnd.

At pairting thoo kissed me, lass ;

An' noo, ez thi trew luvver, Poll,

Ah's gahn fer ti kiss thee, lass.

Noo, shap' thi lips an' shut thi e'en,

Ther's nowt thoo need be fearin' ;

Ah'll gi'e tha t' fest o' thi sweet lips

Ti awlus deea mah shearin'.

Bud wi' neea sickle s'all thoo moil,

r t' tahm ti cum thi shearin',

'LI be wer bairns ti nuss, sweet maid,

Ther's nowt i' that Ah's fearin'.
Polly —

Oh, prithee, sweetheart, ho'd thi whisht,

Thoo maks ma fair sham'd feeaced noo ;

Thoo munnot saay sike brassend things,

It's nowther tahm ner t' pleeace noo.

Mell Supper Acts. 265

Cum wi' ma ti mah poor au'd deeam,

Sike joyful news '11 ease her ;

Think on, thoo mun behave thisen,

Saay nowt i' t' wo'Ud ti tease her.
Squire —

Ah'U gan wi' tha, but beear i' mahnd,

Ther's yah thing Ah s'all saay, lass,

Anuther maid Ah'U finnd fer her

Agaan wer wedding-daay, lass.

(A few lines are wanting.)

Neea ribbon s'all mah brahd ho'd up,

O' that Ah bowldly sweear, sen

Thoo'll mak thi ties o' silken bands,

Fer that's what thoo s'all weear, then,

Fra Lunnon Toon thi hose s'all cum,

Wi' gowd an' silken clockin's ;

Neea brahd o' mahn s'all shew her leg

r owt bud silken stockin's.

An' buckled shoon fra Lunnon Toon

Thi lahtle feet s'all graace, then ;

Fer thoo s'aan't sham thi goon ti lift

Ti t' lad 'at diz win t' raace, then.

Thoo nivver 'ed a scrawmy cauf —
Polly—

Oh, Tom, dear heart, fer sham, noo ;

Thoo s'u'dnt' mak' ma culler seea ;

Cum on, let's horry yam, noo.
Both Sing —

Afoor wa gan wa bid good neet

Tiv all t' good faw'k 'at's here noo ;

We ken ya all deea wish uz weel,

O' that wa a'e na fear, noo.

Seea all good neet ! good neet ! good neet ! ! !

Wa a'e nea mair ti sing, noo ;

Wa've telt ya all an' deean wer best —

Ther's nobbut buying t'ring, noo.

266 Folk-Lore of Yorkshire [N. Riding, etc.).

Later in the evening a wild cry of fire ! or an alarm of some
kind would be sprung upon those within the barn. What-
ever form the alarm given took, it had but one object in
view, to induce those within to open the barn door. This
having by some means been accomplished, the " Guisers,"
a kind of sword dancers, attempted to force an entrance ;
and although it was the universal custom to make some show
of keeping out these uninvited guests, they were always
permitted to join the party, for great was the merriment
they created — Blakeborough (3), Jan. 14th, 1899.

All Saints.
Whitby. Eve of All Saints, Oct. 31st — Nutcrack-
Night. All hallows eve. In addition to the nut-feast,
love divinations are practised by the young folks, who
throw whole nuts in couples into the fire, and if they burn
quietly together a happy marriage is prognosticated ; but
if they bounce and fly assunder the sign is unpropitious.

Robinson, p. 134.
Cleveland.

Nutty-crack Neet Ah mooant forget —

Neen neets afooar Mart'mas Day,
We hev a feeast o' happles an' nuts,
An' how we krack away !

A farmer yance 'at Ah knew weel

Had getten off te bed.
An' quite forgat what neet it was,

Tell it kom iv his heead.

Then up he gat, an' rouzed 'em all

Te kum ageean an' sup:
He wadn't let yan stop i' bed —

He'd keep t' awd kustum up.

He gav' 'em yall te drink a tooast,

An' meead 'em all quite merry:
An' this is what t' awd farmer sed —

Tit fooaks all round Rooasberry I

All Saints. 267

An' nuts an' happles was set out —

A reet guid feeast they had ;
An' when they had weel trigg'd their weeams,

They all went back to bed.
TWEDDELL, *T' Awd Cleveland Customs/ pp. 13, 14.

November and December.

Whitby. A// Souls' Day, Nov. 2nd. The custom of
making soul mass loaves, on the day of all souls, Nov. 2, or
about that time, is kept up to a certain extent ; they are
chiefly small round loaves, sold by the bakers at a farthing
each, chiefly for presents to children. In former times it
was usual to keep one or two of them for good luck : a lady
in Whitby has a soul mass loaf shout 100 years old. The
pranks of all hallow even are here confined to the burning
of nuts ; it is therefore denominated nut-crack night.

Young, vol ii., p. 882.

Saumas Loaves. Soul-mass bread, eaten on All Souls*
day Nov. 2. Sets of square * farthing-cakes ' with currants
on the top, they were, within memory, given by the bakers
to their customers ; and it was a practice to keep some in
the house for good luck. — ROBINSON, p. 160.

The parkin cakes baked in Yorkshire in November . . .
are . . . reminiscences of the food prepared and offered to
the dead at All Souls, the great day of commemoration
of the departed. ... In the North of England all idea as
to the connection between the cakes and the dead is lost,
but the cakes are still made.

Baring-Gould (2), pp. 272, 273.

Parkin, broom-stealing, and doggerel. See Blakeborough,
pp. m, %T.

Barring Out the Schoolmaster on the 5th of November is
still encouraged by the elders as it was by their forefathers.
Hardrow, Aug. 25, 1885 ; Y. R, vol. i., p. 10.

See also under Shrove Tuesday, p. 240.

2 68 Folk-Lore of Yorkshire {N. Riding, etc).

Northallerton. Gunpowder Plot, the fifth of November.
, . . The observance of it is general, and perhaps few
join more heartily than the inhabitants of this town. . . .
About the year 1804, General Hewgill being stationed here
with his regiment (the 31st) endeavoured to suppress the
bonfire, an interference which highly enraged the populace.
Being unable to read the Riot Act, on account of the
stones and mire which were thrown at him, he was glad
to abandon the attempt. — INGLEDEW, p. 347.

When I was a boy, the lads in the North Riding, some
days before November 5th, used in the villages to go round
from house to house in order to collect money for empty
tar-barrels. If no money was given them, they would lay
hands on besoms, wood, sticks or anything else likely to be
of use for a bonfire. The rigmarole which they recited
was : —

Remember, remember

The fifth of November,

Gunpowder treason and plot,

I hope that night will never be forgot.

The King and his train

Had like to be slain.

Thirty-six barrels of gunpowder

Set below London to blow London up !

Hallo boys ! Hallo boys !

Let the bells ring !

Holla boys ! Holla boys !

God save the King !

A stick or a stake

For Victoria's sake,

And pray ye remember the bonfire night.'

F. C. Birkbeck Terry, N. & Q., 8th S., vol. iv., pp. 497,

498.

Cleasby. In my native Yorkshire village, Cleasby in
Richmondshire, there lived in my childhood — I am now
threescore years and ten — an old woman named Bella
Brown well known for her Tom Trot, a kind of toffee

November and December. 269

made of treacle. On the 5th of Nov. the boys round their
bonfire used to shout the following doggerel :

' Gunpowder Plot shall ne'er be forgot
As long as Bella Brown sells Tom Trot.'

G. O. W., N. & Q., 8th S., vol. ii., p. 258.

Observances and Rhyme. See Blakeborough^ p. 87.

Christmas.
Scarborough. Waits, etc. — During the last century, the
Waits were persons who received a small salary from the
corporation of ;^4 per annum each, and were habited in blue
clothes. . . . The Waits commenced their rounds on Mar-
tinmas eve and continued till Christmas. The inhabitants
were waited on Christmas for their donations, which were
booked in musical characters instead of figures, thus, a
semibreve stood for 5s., a minim for 2s. 6d., a crochet for is.,
and a quaver for 6d. These blue cloak men had many
privileges given them. They were invited to play at
corporation feasts once a year ; and often when on their
rounds to enter and play in private houses.

Baker, pp. 466, 467.

York. For the five successive Mondays preceding Christ-
mas, a band of waits perambulate the principal streets ;
and after serenading the inhabitants with an air, proceed
to salute the heads, and sometimes the individual members
of each house, by name. Not long ago I was en pension
at St. Mary's convent, better known as 'The Bar' from
its vicinity to Micklegate Bar — one of the many grand
old gates of the city. Being a light sleeper, and having
a quick ear, I was always deputed on these exciting
occasions to be the rouser of seven other girls, who formed
the complement of our jealously guarded dormitory. Ar-
rived beneath the convent windows, the one air common
to the nocturnal entertainment was performed. This over
a stentorian voice roared out :

270 Folk- Lore of Yorkshire [N, Riding, etc).

' Good morning to the Lady Abbess ! — Good morning
to the nuns ! — Good morning to the young ladies ! — Three
o'clock in the morning: a fine [or otherwise] morning! —
Good morning to the chaplain ! [his house immediately
adjoined the convent] — Good morning to all ! — Good
morning ! — Good morning ! '

Immediately after Christmas, the waits called at all

the houses thus honoured ; and a tradition existed among

the girls that half-a-crown was presented on the occasion

to the speculative philanthropists by the Reverend Mother.

Brussells \sic\ N. & Q., 3rd S., vol. vii., pp. 275, 276.

In nearly all parts of Yorkshire, the week [before 1]
Christmas, children go from house to house with a box
containing two dolls, one to represent the Virgin Mary
and the other the child Jesus, and various ornaments.
They sing the following primitive verses : —

' Here we come a wassailing,
Among the leaves so green ;
Here we come a wandering,
So fair to be seen.

Chorus. Love and joy come to you,
And to your wassail too ;
And God send you a happy new year ;

A new year ;
And God send you a happy new year.
Our wassail cup is made of the rosemary tree,
So is your beer of the best barley.

We are not daily beggars

That beg from door to door.
But we are neighbours' children,

Whom you have seen before.

Call up the butler of this house.

Put on his golden ring ;
Bid him bring up a glass of beer,

The better that we may sing.

^ [The word is after in the original : it has been changed to before
in order that the paragraph may relate what is the usual custom
of the North Riding.]

November and December. 271

We have got a little purse,

Made of shining leather skin ;
We want a little of your money

To line it well within.

Bring us out a table,

And spread the table-cloth ;
Bring us out a mouldy cheese,

And some of your Christmas loaf.

God bless the master of this house,

Likewise the mistress too ;
And all the little children.

That around the table go.

Good master and mistress.

While you're sitting by the fire,

Pray think of us poor children
Who are wandering in the mire.'

Y. F., vol. i., pp. 28, 29.

Christmas Lucky bird. Here in the North Riding, the
first person who enters a house on Christmas Day morning
is called a Luckybird. But if it be a woman or girl that
first enters, the luck that comes with her will be ill and
not good ; and if it be a fair-haired man, the result is
almost as serious. The Luckybird must be of the male
sex, and must have dark hair and complexion, or some-
thing evil will befal the household. It becomes then a
matter of importance to settle beforehand who the Lucky-
bird shall be. In my grandfather's time a dark-haired
man was specially retained in this office during many
years; and I learnt yesterday that arrangements had
been successfully made to obtain good luck at this present
Christmas. The person who, under ordinary circumstances,
would first enter this house is a man, and a dark-haired
man; but it is to him, according to kitchen belief, that
we owe the introduction of the cattle plague into our
borders, and this misfortune is more than enough to
counteract the virtue of his sex and his dark hair. So
a small boy of the village, black-haired and black-eyed,

2/2 Folk-Lore of Yorkshire (N. Riding, etc.).

was fixed upon by the servants ; and he, knowing how
much depended on his wakefulness, appeared first of all
living things, at the back-door yesterday morning and
received his promised shilling from the cook. Thus by
this simple and obvious expedient, are we secured against
ill-luck until Christmas 1867.

Arthur Munby, N. & Q., 3rd S., vol. xi., p. 213.

Christmas Celebration. Mr, Urban, according to my
promise, I have sent you an extract from the journal of
a deceased friend, which relates the manner in which the
inhabitants of the North Riding of Yorkshire celebrate
Christmas. The account though written in a familiar
style, yet in every point will be found true.

Yours etc., R. S.

" Here, and in the neighbouring villages, I spent

my Christmas, and a happy Christmas too. I found the
antient manners of our ancestors practised in every cottage:
the thoughts of welcoming Christmas seem to fill the
breast of every one with joy, whole months before its
arrival. About 6 o'clock on Christmas day, I was awak-
ened by a sweet singing under my window ; surprised
at a visit so early and unexpected, I arose, and looking
out of the window I beheld 6 young women and 4 men
welcoming with sweet music the blessed morn. I went
to church about 11 o'clock, where everything was per-
formed in a most solemn manner. The windows and
pews of the Church (and also the windows of houses)
are adorned with branches of holly, which remain till
Good Friday. From whence this custom arose I know
not, unless it be as a lasting memorial of the blessed
season.

Happy was I to find that not only the rich but also
the poor shared the festivity of Christmas ; for it is
customary for the clergymen and gentlemen to distribute

Novembe7^ and December! 273

to the poorest people of their own village or parish,
whole oxen and sheep, and to each a pint of ale also.
Such was the hospitality of our ancestors ; would that
such customs were still practised among us !

In the North Riding of Yorkshire it is customary for
a party of singers, mostly consisting of w^omen, to begin
at the feast of St. Martin, a kind of peregrination round
the neighbouring villages, carrying with them a small
waxen image of our Saviour adorned with box and other
evergreens, and singing at the same time a hymn, which,
though rustic and uncouth, is nevertheless replete with
the sacred story of the Nativity. This custom is yearly
continued till Christmas eve, when their feasting, or as
they usually call it 'good living' commences. Every
rustic dame produces a cheese preserved for the sacred
festival, upon which, before any part of it is tasted,
according to an old custom, the origin of which may
easily be traced, she with a sharp knife makes rude
incisions to represent the cross. With this, and furmity
made of barley and meal, the cottage affords uninterrupted
hospitality. A large fire (on Christmas eve) is made, on
which they pile large logs of wood, commonly called
' yule clog ' ; a piece of this is yearly preserved by each
prudent housewife : I have seen no less than thirty rem-
nants of these logs kept with the greatest care.

On the feast of St. Stephen large goose pies are made,
all which they distribute among their needy neighbours,
except one which is carefully laid up and not tasted till
the purification of the Virgin, called Candlemas.

On the feast of St. Stephen also, 6 youths (called sword
dancers from their dancing with swords), clad in white,
and bedecked with ribbands, attended by a fiddler, and
another youth curiously dressed, who generally has the
name of ' Bessy,' and also by one who personates a
Doctor, begin to travel from village to village performing
a rude dance called the sword dance. One of the 6

274 Folk' Lore of Yorkshire (N. Ridings etc.).

above-mentioned acts the part of king in a kind of farce
which consists of singing and dancing, when 'the Bessy'
interferes while they are making a hexagon with their
swords, and is killed. These frolicks they continue till
New Year's Day, when they spend their gains at the
ale-house with the greatest innocence and mirth, having
invited all their rustic acquaintances.

There is in this part of Yorkshire a custom, which
has been by the country people more or less revived,
ever since the alteration in the Style and Calendar :
namely the watching, in the midnight of the New and
Old Christmas eve, by Beehives, to determine upon the
right Christmas, from the humming noise which they
suppose the bees will make when the birth of the Saviour
took place. Disliking innovations, the utility of which
they understand not, the oracle, they affirm, always prefers
the more ancient custom.

D — d R — e., Gent. Mag., pt. i., 1811, pp. 423, 424.

Filey. The fishermen paid particular attention to matters
which they esteemed lucky or unlucky. At Christmas
time they considered it of the greatest importance that
each member of the family should sit down to the
Christmas supper. The chief dish on this occasion was
the ' ancient and celebrated one of frumentie, or frumity '
which consisted of wheat boiled in milk. This was suc-
ceeded by apple-pie, cheese, and ginger-bread. When the
whole family had assembled, an immense block of wood
called a Yule Clog was placed on the fire, and the Yule
candle, a tall mould, half a yard in length was lighted.
... It Was believed to be very unlucky to cut into the
ginger-bread or light the candle before the precise time
for attending to these matters. Great care was also taken
that no person should stir, or snuff the candle, or move the
table till supper was over. If any of these things were
done the most melancholy consequences were supposed
to follow. . . .

November and December, 275

They were also very particular when Christmas morning
arrived, to allow no person to go out of the house till
the threshold had been consecrated by the entrance of
a male, and should one of the opposite sex come in the
event causes \sic\ the utmost horror and alarm. On no
account would they give a light out of the house, or
throw out the ashes, ^^^ or even sweep up the dust, there
being, as they believed, no chance of a good fishing to
such persons as committed those practices, and wilfully
acted against their own interests. — Shaw, p. 9, etc.

Richmond. Our ancestors, as part of that night's cere-
monies, used to light up candles of an uncommon size
called Christmas Candles, and to lay upon the fire a
block of wood called a Yule Log, but should the log
be so large as not to be all burnt that night, it was
kept till Old Christmas Eve. These were to illuminate
the house, and turn night into day; and were accounted
an emblem of that star, which shining round about the
Shepherds as they were watching their flocks by night,
directed them where to find the Babe.

Richmond, p. 294.

Wensleydale. An ancient Christmas usage still prevails,
of which few recognise the true beginning, — the Yule
Clog. This was originally placed on the fire on Christmas
Eve, in order to enable every member of the family to
attend the midnight Mass ; its size ensuring a cheerful
blaze to welcome them home on their return through
the cold frosty winter's night. ... On Christmas Eve,
or rather morning, the church bells ring, and these peals
are called ' The Virgin Chimes.' — Barker, pp. 43, 44.

Whitby. At the commencement of the supper the yule
clog, a short block of wood, is laid on the fire, and the
yule candle, a tall mould-candle, is lighted and set on
the table. ... It would be unlucky to light either before

^[See New Year, p. 231.]

2/6 Folk-Lore of Yorkshire {N. Riding, etc.),

the time, or to stir either during the supper: the candle
must not be snuffed, and no one must move from the
table, till supper be ended. . . . Sometimes a piece of the
clog is saved and put below the bed, to remain till next
Christmas, when it is burnt with the new clog : it secures
the house from fire ; nay a fragment of it thrown into
the fire will quell a raging storm ! A piece of the candle
is also kept to ensure good luck ! — YoUNG, vol. ii., p. 879.

Christmas is here announced two or three weeks before-
hand by the 'Vessel cups' or carol singers, the repre-
sentatives of the former-day carriers of the Wassail bowl,
the symbol of the joyousness of the season. The bowl
exposition is now substituted by that of the Bethlehem
babe, a small figure in an upright case amid green sprigs
of box (a leaf from the same being a specific for the
toothache) ; while an orange or two, or a few red apples
are stuck on the top for further decoration. Their upraised
voices are a signal for the household's attention.

' God rest you merry gentlemen !

May no ill you dismay ;
Remember Christ our Saviour

Was born on Christmas day.
Glory to God ! the angels sing,
Peace and good will to man we bring.

In swaddling clothes the babe was wrapp'd,

And in a manger lay,
With Mary his blest mother,

Where oxen fed on hay.
Glory to God ! the angels sing.
Peace and good will to man we bring.

God bless the master of this house.

The mistress also ;
And all the little children

That round the table go.
God bless your kith and kindred

That live both far and near ;
We wish you a merry Christmas

And a happy New Year.'

November and December. 277

To the first set of these heralds who come to your
door, or rather to the old or recognised group, a gratuity ^^^
must be given for good luck to the house through the
following year, not forgetting the consecration of the
threshold by their passing across it during the recital of
the foregoing verses, or scraps of similar import, for the
lays are apt to be varied by different comers.

Now the red-berried holly is in request for the decora-
tion of churches, houses, and shop-windows ; grocer's
enclose presents of Yule-candles to their customers, and
the Yule-log is duly sent by the carpenter. Christmas
eve at length arrives ; the bells ring out a merry peal,
the family and friends assemble for supper, not in an odd,
but an even number ; and the Yule-candles are not to
be snuffed, for that would be an unlucky perpetration.
The smoking bowl of Frumity, the Mince-pies, the Yule-
cake, ^^^ the Cheese and Gingerbread, the lemonized Apple-
pie, receive especial laudation ; the mince-pies, by the way,
according to the old mode, being oblong in shape, in
imitation of the cradle, or cratch for the babe in old
Nativity pictures, — the spices within 'denoting the offer-
ings of the eastern Wise men ' at the birth-place recorded.
Our host is reminded to save a bit of the Yule-candle
for luck, and to put under the bed a piece of the Yule-
clog to preserve the house from fire during the forth-
coming year, as well as to kindle the fresh clog with,
when Christmas comes again. No light must be given
out of the house either on Christmas day or on New
Year's day ; and it is unlucky on those days to throw
out the ashes or sweep out the dust.

^ [Called a yule-daum, as is any other Christmas gift. See Robinson^
sub Yule. Daum — a small portion, Robinson.]

2 [It is unlucky to cut it before Christmas Eve. "The tribe of
pastries at this season are known in some parts hereabouts as Yule-
doughs " Carols as Yule-songs ; see Robinson sub Yule.]

278 Folk-Lore of Yorkshire {N. Riding, etc.).

The Frumityi frumentum 'more particularly a north
country dish,' is a wheat and milk porridge spiced, and
sometimes fruited with raisins, the creaved or pre-boiled
wheat, as well as the milk, forming large items in the
market transactions at Whitby for Christmas materials
held the day before Christmas day. The Christmas
gingerbread of the shops was wont to be brought from
London by shipping in numbers of tons, but it is now
chiefly home made, and sent for its celebrity to the
surrounding towns.

Early on Christmas day morning, every door has its
callers, chiefly among the boys, — * I wish you a merry
Christmas and a happy New Year/ the first lot being
sure to be treated with money, and the local combination
cheese and gingerbread ; a reward is also distributed,
but less bountifully, to some of the succeeding visitors. . . .

The mode of announcing the season in our country
places is similar to what has been told of the town ;
though the rustic, when he calls at the farmstead lacks
not his peculiar address on the occasion : —

' I wish ye a merry Kessenmas an' a happy New Year,
A pooakful o' money an' a cellar full o' beer ;
A good fat pig an' a new cawven coo,
Good maisther an' misthress, hoo de yo do' ;

and to this he will add at leave-taking * Good luck to yer
feather-fowl,' i.e. to your poultry brood. At twelve o'clock
on Christmas eve (and we know that the practice has
not altogether ceased in this neighbourhood), the farmer
was wont to give his stalled cattle each a sheaf of un-
thrashed oats ; and it is related that if the byre is entered
at this hour, the oxen will be found on their knees. —
Robinson, pp. iv.-vi. ; Ingledew, pp. 341, 342; Fisher
pp. 461, 462.

1 [" Frumity-night Christmas Eve and New Year's Eve," Robinson
sub Frumity or {rarely) Furmity.]

November and December. 279

Fere. This term though not in use conversationally,
occurs in one of the variations of the Christmas ' nomony '
or formula of good wishes :

' I wish you a merry Christmas, and a happy New Year ;
A pocketful of money, and a barrelful of beer ;
Good luck to your feather-fowl fere ;
And please will you give me my Christmas box ! '

The line containing the word is addressed to the mistress
of the house, who, together with her daughters, are \sic\
usually identified with the merchandise of the poultry-
yard. — C. C. R., p. 39.

Christmas Customs, including * stockings ' and mention
of Santa Claus. See Blakeborough, pp. 61-71.

At Christmastide ... in the North Riding of Yorkshire
every visitor received a slice of ' pepper cake,' a piece of
cheese, and a glass of gin,

T. F. Thiselton Dyer, N. & Q., 5th S., vol. x., p. 484.
The old-fashioned ' pepper cake ' . . . is . . still made
in the moorland districts of the North Riding; while in the
East Riding and other parts the very name is unknown.
This, too is a Yule cake ; it is a kind of gingerbread, and
therefore more pungent than the Yule cakes of other
districts ; hence the name. It has nothing to do with
pepper, at least not at the present date. . . . When the
pepper-cake is eaten in the moorlands of the North Riding
at Yuletide, cheese always is on the table as a concomitant.

Morris, pp. 217, 218.
An't t' house is deck'd wi' Holly round,

An' t' Kissin'-bush ^^^ is there ;
There's lots o' pullin' underneeath 't
For kissin' then is fair.
E. Tweddell, ' T. Acad. Cleveland Customs,' p. 15.

1 An ornamental bush of holly and evergreens, with roses made of
coloured paper, flowers, apples, oranges, etc., interspersed, hung from
the centre of the ceiling, or in some other convenient place ; the
' common law ' in Cleveland being, that every man who can get a

28o Folk- Lore of Yorkshire {N, Riding, etc.).

Richmond. [In] the Barbers Shops ... a thrift box, as
it is called, is put by the Apprentice boys against the wall,
and every customer according to his inclination puts in
something. . . . The custom [of Christmas boxing] is now
in a great measure confined to the poorer children and old
infirm persons who beg at the doors.

Richmond, p. 300.

The Sword or Morisco Dance is an old custom practised
here during the Christmas Hollidays by young men dressed
in shirts, ornamented with ribbons folded into roses, having
swords, or wood cut in the form of that weapon. They
exhibit various feats of activity, attended by an old
Fiddler, by Bessey in the grotesque habit of an old woman,
and by the Fool almost covered with skins, a hairy cap on
his head, and the tail of a Fox hanging from his back :
these lead the festive throng, and divert the crowd with
their droll antic buffoonery. The office of one of these
characters is to go about rattling a box, and soliciting
money from door to door, to defray the expences of a
Feast and a dance in the evening. This old custom cannot
be more curiously or better described here than it is by
Olaus Magnus in his History of the Northern Nations.
' First, with their swords sheathed, and erect in their hands,
they dance in a tripple round ; then with their drawn
swords held erect as before ; afterwards, extending them
from hand to hand, they lay hold of each others hilt and
point, while they are wheeling more moderately round ;
and changing their order, throw themselves into the
figure of a hexagon, which they call a rose ; but presently
raising and drawing back their swords, they undo that

woman under the bush, is fairly entitled to a kiss of her then and
there. . . . Since the country has been covered with railways, so that
the mistletoe {Viscum albujn) can be purchased at Stockton and
Middlesbrough, sprigs of the plant of Venus are often added in the
centre of the kissing-bush, for which, in the absence of the mysterious
parasite, it has long been the substitute. — G. M. TwEDDELL, pp. 95, 96.

November and December, 281

figure, to form with them a four square rose, that may-
rebound over the head of each. At last they dance rapidly
backwards, and, loudly rattling the sides of the swords
together, conclude the sport.' . . .

The dance is now performed with the single alteration
of laying their swords upon the ground, when formed into
a figure, and dancing round them, singing and repeating a
long string of uncouth verses, after having cut ofif in
appearance the fool's head. The Fool and Bessy are
plainly fragments of the ancient Festival of Fools, held on
New Year's Day, when all sorts of absurdities and in-
decencies were indulged in. — Richmond, pp. 296-298.

Northallerton. Practised here during Christmas week.
, . . These frolics they continue till New Year's day, when
they spend their gains at the ale-house with the greatest
mirth, having invited their friends and acquaintance.

INGLEDEW, pp. 342, 343.

St. Stephen^ s Eve. See Blakeborough^ p. 71 [St. Stephen's
Eve = Christmas Day].

St. Stephens Day Dec. 26 is a great hunting day; the
game laws are considered as of no force for that day.

Young, vol. ii., p. 880.

Childermas day Dec. 28 is unlucky in the extreme, in so
much that the day of the week on which it falls is marked
as a black day for the whole year to come. It is a well-
known fact, that some years ago, when a ship was going to
sail from Whitby on childermas day, one of the crew, at the
persuasion of his wife left the vessel : but Providence
testified against the superstition \ the vessel that sailed on
childermas day had a prosperous voyage, while that in
which he subsequently sailed was lost with all hands.

Young, vol. ii., p. 880.

Richmond. The Hagmena is an old custom observed on
New Year's Eve. The keeper of the Pinfold goes round

282 Folk- Lore of Yorkshire {N. Riding, etc).

the Town, attended by a rabble at his heels, and knocking
at certain doors, sings a barbarous song, according to the
custom 'of old King Henry's days '; and at the end of every
verse, they shout Hagman Heigh. When wood was chiefly
used by our forefathers as fuel, this was the most ap-
propriate season for the hagman or wood-cutter, to remind
his customers of his services, and solicit alms from them.
The word Hag is still used among us for a wood, and the
hag-man may be a compound name from that employment.
Some give it a more sacred interpretation, as derived from
the Greek aym [j-rivri, the Holy Month, when the Festivals
of the Church for our Saviour's birth were celebrated.
Formerly on the last day of December, the Monks and
Friars used to make a plentiful harvest by begging .from
door to door and reciting a kind of Carol, at the end of
every stave of which they introduced the words agia mene,
alluding to the Birth of Christ, etc.

Richmond, pp. 303, 301.

Fragment of the Hagmena Song,

As sung at Richmond, Yorkshire, on the eve of the New-
Year, by the Corporation Finder.

To-night it is the New-year's night, to-morrow is the day,
And we are come for our right, and for our ray,i
As we used to do in old King Henry's day.

Sing, fellows, sing, Hagman-heigh. •

If you go to the bacon flick, cut me a good bit ;
Cut, cut and low, beware of your maw ;
Cut, cut and round, beware of your thumb,
That me and my merry men may have some.

Sing, fellows, sing, Hagman-heigh.

1 ' Ray, ree or rey, a Portuguese coin, loo of which are equal to six-
pence English,' Clarkson's Richmond.

November and December, 285

If you go to the black-ark, bring me X. mark ;

Ten mark, ten pound, throw it down upon the ground,

That me and my merry men may have some.

Sing, fellows, sing, Hagman-heigh.

Ingledew (2), p. 225.

New Year's Eve observances. See Blakeborough^ P- /i-

SECTION XL

CEREMONIAL.

BIRTH AND INFANCY.

First Cradle. The first Cradle must be paid for before
crossing threshold. It is well to turn it wrong side up
until the child has occupied it, to keep other things from
sleeping therein. — See Blakeboroiigh^ pp, 114, 115.

Whitby. Hans in K elder. — An old lady, long dead,
whose childhood was passed in Whitby, told me she
remembered at dessert sometimes this toast being drunk,
and of course she neither understood its meaning nor the
sort of mirth it seemed to make. In after life, she learned
who * Hans in Kelder ' was from the Glossary to Bamfylde
Moore Carew's book, and she also found from Yorkshire
friends that it was a custom to gather a knot of very
intimate friends together, for a take-leave party, at a house
where hospitalities would necessarily be suspended till the
christening day.— P. P., N. & Q., 4th S., vol. i., p. 181.

See also Robinson, sub Jack in the Cellar., p. 102.

Shout. A congratulative ceremony on the occasion of a
child being born. When the birth is looked for immedi-
ately, the neighbours are summoned and each attends with
a warming pan, but this is not put to any use. After the
event a festive hour is spent when each person is expected
to favour the child with a good wish. — C. C. R., p. 122.

Birth and Infancy. 285

Rhyme as to fate involved in the day of birth.

See Blakeborough, p. 106 ; Henderson, p. 9.

Hospitality shown about the time of a birth.

Blakeboroiigh, pp. 106-146; Henderson, pp. ii, 12.

Child to lie in a maiden's arms even before touched by
mother. — Blakeborough, p. 106; Henderson, p. 12.

Caul. Its importance. — See also under NATURAL OR
Inorganic Objects, p. 51, and Blakeborough, pp. 107-
112.

Deformed Child. — Blakeborough, p. 151.

Moles and Dimples, significance of, according to position.
— Blakeborough, p. 115.

Visible veins in the Nose [a sign of untimely end]. The
superstition alluded to is one that prevails in the North
Riding.

F. C. Birkbeck Terry, N. %l O., 7th S., vol. vii., p. 216.

A new-born babe should be taken ^//-stairs in order to
insure its future rise in the world, before it is brought down
from the chamber where it first saw the light.

Robinson, pp. 9, 10.

Bible placed under pillow of unchristened child. — Blake-
borough, p. 114.

Name should be chosen within nine days and, once
chosen, adhered to. — Blakeborough, pp. 113, 114; also
p. 145.

BAPTISM.

York. It is lucky for a child to cry when baptized ; and
the vicar of one of the parishes in York has been asked to
pinch a child, to make it cry if it did not without.

J. T. R, N. & Q., 6th S., vol. i., p. 392.

While standing at the font [at Darlington] last Sunday
(lOth after Trinity), and preparing to baptize two children,
the nurse attendant on one of the parties abruptly demanded

2 86 Folk- Lore of Yorkshire (JV. Riding, etc.).

of the other nurse if the child she presented was a boy. The
reply seemed to satisfy her. I took an early opportunity
to question her on the subject, and she replied that she
* wondered at my not knowing that a boy was always
christened before a girl.' On my assuring her that such
was not the custom here, she said ' In Scarborough where I
come from, it is always the custom to baptize and bury a
boy before a girl.' And she added when I pressed for a
reason: 'Doesn't it look reasonable.?' — George Lloyd,
N. & Q., 3rd S., vol. xii., pp. 184, 5.

Boy will be effeminate and beardless, girl masculine and
bearded unless this be attended to. — Blakeborough, pp. 115,
116; Henderson, p. Z6.

When the writer was a parson in Yorkshire, he had in
his parish a blacksmith blessed, or afflicted — which shall
we say i* — with seven daughters and not a son. Now the
parish was a newly constituted one, and it had a temporary
licensed service room ; but during the week before the
newly erected church was to be consecrated, the black-
smith's wife presented her husband with a boy — his first
boy. Then the blacksmith came to the parson, and the
following conversation ensued : —

Blacksmith : ' Please, sir, I've gotten a little lad at last,
and I want to have him baptised on Sunday.'

Parson : ' Why, Joseph, put it off till Thursday, when the
new church will be consecrated ; then your little man will
be the first child christened in the new font in the new
church.'

Blacksmith (shuffling with his feet, hitching his shoulders,
looking down) : ' Please, sir, folks say that t' fust child as
is baptised i' a new church is bound to dee (die). T'old
un (the devil) claims it. Now, sir, I've seven little lasses,
and but one lad. If this were a lass again 't wouldn't 'a
mattered ; but as its a lad — well, sir, I won't risk it.'

Baring-Gould (2), pp. i, 2.

Varia. 287

VARIA.

At the birth of a first child, the first slice of the gin-
gerbread, which, with cheese and cordials, forms the
usual cheer, is cut into small pieces, to be used by the
unmarried as dreaming bread, after the same form as the
fragments of the dumb cake above mentionedJ^^ Christen-
ings, as they are usually called, are attended with feasts;
and, as in other parts of the country, the inauguration of
the young christian is often celebrated by the most un-
christian revels ; an abuse which is the more scandalous as
it usually takes place on the sabbath. It is a commendable
practice, that the mother pays no visits till she is churched \
and the custom of presenting an infant, with an ^^g, a roll,
and a little salt, when it is first carried into a neighbours
house, savours of hospitality, as much as of superstition.

Young, vol. ii., p. 883 ; Blakeborough, pp. 115, 116.

In the North Riding, twenty or thirty years ago, a roll
of new bread, a pinch of table salt, and a silver groat or
fourpenny piece were offered to every baby on its first visit
to a friend's house. This gift was certainly made more
than once to me, and I recollect seeing it made to other
babies. The groat was reserved for its proper owner, but
the nurse who carried that owner appropriated the bread
and salt, and was also gratified with half-a-crown or so, the
tribute of those to whom she unveiled for the first time that
miracle of nature, the British infant. The same custom, I
believe, prevailed among the poor, except that the groat
was omitted.— A. J. M., N. & Q., 5th S., vol. ix., p. 138.

The salt, in paper, is usually pinned to the child's clothes.

Robinson, p. 155.

Sex of next baby foretold by its predecessor's first
utterance of " Papa " or of " Mamma."

Blakeborough, p. 115; Henderson^ pp. 19, 20.

^[See under Magic and Divination, p. 209].

288 Folk- Lore of Yorkshire {N. Riding, etc.)

Treatment of nails, etc., and day-omens.
Blakeborough, pp. 112, 113 ; Henderson, pp. 1 1 6- 118.
Teeth. Unlucky for first tooth to be in upper jaw.
Blakeborough, p. 115; Henderson, p. 20.
If the teeth grow with spaces between them, the child
will not be a long liver ; for —

' If a bairn teeathes odd
It'll seean gan te God.'

* Seean teeath'd, seean bairn'd ' ; when the last child cut
its teeth earlier than common, the mother, it is said, will
soon again be in the family way. — ROBINSON, p. 194.

COURTSHIP AND MARRIAGE.

St. Dunstan's day [Oct. 21] unlucky for declaration of
love. — See Blakeborough, p. 131.

Pitchering. It is a custom in some parts of Yorkshire for
any third party meeting in a country lane a man and
woman engaged in an amorous converse to 'pitcher' the
lovers, i.e. to demand money from them for beer.

Middle Templar, N. & O., 5th S., vol. vi., p. 534.

Wensleydale. Pitchering, the name and the custom is
still known in Upper Wensleydale, Yorkshire, North Riding.
It is not merely, however, when the lovers are met that
the demand is made. A visit may be paid to the house
where they are, or the gentleman may be accosted after
leaving his sweetheart. Hen-silver is also given on the
wedding day [See/^j/, p. 295].

LL. D. P., N. & Q., 5th S., vii., p. 336.

Pitchering for kissing under a roof, and penalty
incurred. — See Blakeborough, p. 94.

Lovers' farewells, ib., p. 133.

What is to be done if a younger daughter marries before
an elder sister. — Blakeborough, pp. 127, 128.

Courtship and Marriage. 289

Honi soit, etc. Maidens used to bind about their left
leg a garter made from wheat and oaten straws. These
had to be drawn from a stook whilst the harvest moon was
shining, wheaten straws gave boys, oaten straws girls, as
many children as they wished to have, so many straws
they used. The plaiting and tying round the leg had to
be done in secret. The fact that such a garter band was
being worn had to be kept from the knowledge of the bride-
groom. At least he was on no account to see it whilst it
graced his lady love's leg. The band was plaited and
wound about the leg on a Friday evening, and whilst
being wound round the maiden repeated a certain charm.
This I have been unable to obtain, my informant having
forgotten it, but it was something about the straw upon
which our Saviour lay when sleeping in the manger. The
band had to be worn from Friday evening until Monday
morning. If during that time it remained in situ, all
well, but if it broke away, the charm lost its power. . . .
None but a true maiden dare wear such a band ; the
charm working evil on every child born in wedlock, if the
wearer had ever left the path of virtue. Any way it was a
badge of virginity. — Blakeborough (2), pp. 46, 47.

Banns. " To be thrown over the Rannal-Bawk." ... It
means to have had one's banns published in church. I
have heard the phrase so used in the North Riding of
Yorkshire. A * rannal-bawk ' is an iron beam in a
kitchen chimney from which kettles, etc., are suspended by
means of ' reckans.'— F. C. Birkbeck Terry, N. & Q., 6th S.,
vol. ii., p. 368.

Helmsley. Confirmation and Marriage. — There is a very
wholesome tradition in some parts of the country that a
person ought not to be married until he has been con-
firmed. A former assistant curate of Helmsley in the
North Riding of Yorkshire states that this was the prevail-
ing feeling in that parish when he was there more than

290 Folk- Lore of Yorkshire {N, Riding, etc.).

twenty years ago. Indeed, once a young man asked him
as a great favour to marry him on the promise that he
would be confirmed on the first opportunity.

Vaux, p. 1 08.
A wedding on a Friday is said to be unlucky.

ROUTH, p. 70.
Rhyme concerning this. — See Blakeborough^ p. 95.
Saying concerning a sunshine wedding. — lb.

' To be wed on St. Thomas's Day makes a wife a
widow ere long.' — Blakeborough, p. 131.

Leap Year Marriage.

* Happy they'll be that wed and wive,
Within leap year ; they're sure to thrive.'

Robinson, p. 215.
Colour of Dress. In some of the North Riding dales, and
probably in other places also, the antipathy to green as a
colour for any part of the bridal costume is still very
strong. I was once at a farmhouse in a remote district
near Whitby, and when discussing olden times and customs
with an elderly dame, was informed there were many she
knew in her younger days who would rather have gone to
the church to be married in their common every-day
costume than in a green dress. My informant herself was
evidently one of those who held the same faith on this
point as her early companions, for she instanced a case
that had come under her own observation where the bride
was rash enough to be married in green, but it was added
that she shortly afterwards contracted a severe illness !
Neither is blue much less unlucky as a colour for the
wedding dress, at least if one may judge by the old saying
anent the bride, that

' If dressed in blue
She's sure to rue.'

Morris, pp. 227, 228.
See Blakeborough, p. 95.

Courtship and Marriage, 291

Masham. A quasi-legal shift. — I have heard that the
belief that a husband would not be responsible for a wife's
debts, provided she was married en chemise, was formerly
common at Kirton-in-Lindsey in Lincolnshire ; and that
marriages have been solemnized in that way in the parish
church there. At Masham, in the North Riding of the
county of York, there are one or two entries in the
registers of marriages actually having taken place in the
church, where the bride was habited en chemise for the
above-mentioned reason ... to the best of my recollection
in the last century. — Virga, N. &. Q., 5th S., vol. vi., p. 178.

Wensley. Wedding Stone. — In the centre aisle [of the
Church] filling its whole width is a marble slab commemo-
rating two brothers Richard and John Clederow who were
both rectors. On this stone have been celebrated from
an unknown period the first part of all marriage rites in
the church which were afterwards completed at the altar. —
Speight, p. 389.

Danby. In my church, up to the time of its being
churchwardenized (otherwise destroyed and rebuilt in
the debased barn style), somewhere about 1788 to 1790
there was one particular stone in the pavement of a large
size, and situate in the nave, north of the southern entrance,
on which the couple to be married were always placed
before the commencement of the service, remaining on it
until the formal part of the ceremony was complete. This
stone though desecrated by removal from the church and
relaying as a doorstone of the stable of Church House,
built upon the site of the ancient country residence of the
Prior of Guisborough, is still pointed out as the stone,
standing upon which was once considered essential to real
marriage. Compare * Uplandi dicunt sta pa breda sten,
lapidi lato insistere, quod est connubii foedus jungere '
(Ihre Lex, S. Goth. \. 262).— J. C. A., N. &. Q., 3rd S., vol.
ix., p. 188.

292 Folk- Lore of Yorkshire [N. Riding, etc).

The following curious marriage custom prevails at
Danby. After the solemnization of the marriage ceremony,
the bridegroom places in the hand of the officiating minis-
ter a sum of money, from which he is to take for himself
the accustomed fee, and give the remainder to the bride as
her dowry or marriage portion. — Fawcett, p. 182.

See Atkinson, pp. 206, 207 ; Henderson^ p. 38.

For either [bride or bridegroom] to stumble or
make a false step as they approached the altar rail,
was a sure sign, that an unconfessed moral slip had been
committed. It was, and in many places still is, con-
sidered most unlucky for the bridal party to be in the
church when the clock strikes the hour appointed for the
ceremony, hence, they often remain outside the porch until
the hour has chimed. It is still considered unlucky for the
ring to fall to the ground during the ceremony, and
especially so, should it roll away from the altar steps. In
such a case no kindly disposed bridesmaid would think of
trying to find it, as should a maid do so, she would be
certain to work evil and to cause jealousy, and most pro-
bably strive to win the bridegroom's affections. Should it
roll until it rested on a recumbent gravestone it signifies
an early death to one of them according to the sex
resting beneath. (The idea was that if the ring rested on
the grave of a woman the man would die and vice-versa.y-^^

Blakeborough (2), p. 34.
The first man who can catch hold of the bride after the
completion of the marriage service is entitled to kiss
her ; an old custom to which some of the jolly Cleveland
clergymen of the past used to give their personal patron-
age by trying to obtain the coveted kiss.

G. M. TWEDDELL, p. 96.

At Guisborough in Cleveland, . . . guns are fired over
the heads of the newly-married couple all the way from

* [This explanation is inserted by request of the author.]

Courtship and Marriage. 293

church J^^ There too it has been customary for the bride-
groom to offer a handful of money, together with the ring,
to the clergyman ; out of this fees were taken, and the
overplus returned. Through Cleveland, he who gives the
bride away claims the first kiss in right of his temporary
paternity. One clerical friend of mine declares that it is
the privilege of the parson who ties the knot, and though
he cannot aver that he has ever availed himself of it, he
knows an old north country clergyman who was reported
so to do. — Whitby Repos., N.S., Vol. i., p. 313. (1866.)
Kissing rights. See Blakeborough, p. 102; Henderson,

P- 39-

Bride's shoe. See Blakeborough^ p. 102.

Leaping the bench. „ pp. 95, 96.

Coppers scrambled for. Atkinson, pp. 205, 206 ; Blake-
borough, p. 96.

Gun charged with feathers. Blakeborough, p. 96.

Stithy fired to rebuke niggardliness of bride. Atkinson,
p. 206.

Cockerel torture. Blakeborough, p. 96.

Unlucky to meet coffin or cripple. Blakeborough, p. 102.

How to cross stream, bridge, and threshold. Blake-
borough, pp. 103, 104.

Stepping in dirt at Staithes. Blakeborough, p. 96.

The race for the bride's garter was a common custom
well on into this century, the competitors usually start-
ing from the church door, the moment the ring was placed
upon the bride's finger, the bride's door being the winning
post, and the successful competitor claiming the privilege
of removing the garter, or bridal-band, from the bride's leg.

Blakeborough (2), p. 33.

See also Atkinson, pp. 208, 209 ; Blakeborough, pp. 97,
loi, 102, 105.

'^\%t.ti Atkinson, pp. 205, 206; Blakeborough, pp. 97, loi ; Hender-
son, p. 38.]

294 Folk- Lore of Yorkshire {N. Riding, etc.).

Bride-door. * To run for the bride-door ' is to start for
a favor given by a bride, to be run for by the youth of
the neighbourhood, who wait at the church-door until
the marriage ceremony be over, and from thence run to
the bride's door. The prize, a ribbon, which is worn for
the day in the hat of the winner. If the distance be great,
as two or three miles, it is customary ' to ride for the bride-
door.' — Marshall, p. 23.

See Atkinson, pp. 206, 207, 209 ; Blakeborough, pp. 94,
102 ; Henderson, p. 41.

For any four-footed animal (and worst of all a cat) to
cross their path as they passed from the church-door to the
gate, was a dreadful calamity, plainly setting forth the idea
that ill-will and spite would be their lot. For a man even
by accident to cover with his foot the footprint of the bride,
if made between the church-door and gate, was most un-
lucky, as it clearly denoted she would be run after by
other men ; but for a dissolute fellow to openly commit
such an act, simply held the bride up to public shame. A
bridesmaid, however, often attempted on the sly to accom-
plish the feat, as it put her in the way of following in the
bride's steps. — Blakeborough (2), pp. 34, 35.

Hot Pots. — When the happy united couple are on their
return from church, the occupant of the first house they
pass stands ready with a bowl of liquor, of quality accord-
ing to his ability, which the wedding party quaff; and this
compliment is repeated by each householder in succession, if
his purse allows ; so that no inconsiderable quantity must be
imbibed before they reach home. Then money and bride-
cake are scattered amongst the crowd, and a race for a
ribbon follows. — Barker, p. 259 ; Shaw, pp. 8, 9.

To spill any of contents of the first bowl from which
they drank was looked upon as a most unlucky omen, as
in that case they let slip from them the first kindly
wishes for their health and happiness.

Blakeborough (2), p. 35.

Courtship and Marriage. 295

Heeat Pots. — Pots of warm ale sweetened and spiced, with
which the friends of a bridal party meet them on their road
from the church after the marriage ceremony, as practised
in the country. Lately at a wedding in this vicinity,
noticed in the papers, the bridal party passed out of the
church amid a shower of white satin shoes, and then boiling
water from a tea-kettle was poured over the threshold,
so that the first young lady who crossed the wet place
should be the next to get married. The other day at
Hackness in this part, handfuls of rice were thrown after
the wedding-party when it came out of church as a sign of
the wish * May plenty strew their path.' — ROBINSON, p. 92.

See Atkinson, p. 208 ; Blakeborotigh, p. 96.

On arriving at the door of the bride's home, the bride
was presented with a plate upon which was a small cake, a
little of which she ate, throwing the remainder over her
shoulder, thereby signifying the hope that they might
always have enough and something to spare. The bride-
groom then took the plate and threw it over his left
shoulder, their hope of future happiness depending upon
its being broken on falling to the ground.

Blakeborough (2), p. 34.

After the plate had been broken the bride attempted to
cross the threshold, but found the winner of the race
kneeling within the doorway, waiting to claim his much
coveted prize : placing her left foot just over the threshold,
the bride lifted her gown, permitting him to remove her
bridal band. This by the way was valued as a potent love
charm. For the bridal garter to slip down, and become
soiled, was a dreadful mishap, and for the winner to kneel,
and afterwards refuse to claim and remove his prize, was an
outrageous insult, and always the outcome of ill-will and
spite, and considered an omen of ill-luck.

Blakeborough (2), p. 35.

Hen silver at Weddings spent with additions in feasting
and drinking.— Hardrow, Aug. 23, 1885, Y. F.,vol. i., p. 10.

296 Folk- Lore of Yorkshire {N. Ridings etc.).

Of bridal catch songs there must have been quite a
number as many are now remembered in the dales ; they
like the rest of that class of rhymes are very free : they
belong to another age. . .

A CATCH SONG.

The Bridal Garter.

Here's health ti t' lass wheea don'd this band

Ti graace her leg,
An, ivvery garter'd brahd i' t' land,
Seea sip it, an' tip it, bud tip it doon yer wizan.^

Aroon her leg it 'ez been bun'

Ah wish ah'd bun it ;
A trimmer limb c'u'd nut be fun' ;
Seea sip it, an' tip it, bud tip it doon yer wizan.

(The next verse is omitted . . .)

Maay ivvery yan 'at lifts his glass

Ti this fahn band,
Upho'd he gans wi't best leyke lass ;
Seea sip it, an' tip it, bud tip it doon yer wizan.

Fra wrist ti wrist this band wa pass,

Ez han' clasps han' ;
I 'turn wa thrufif it draw each glass,
Seea sip it, an' tip it, bud tip it doon yer wizan.

An' here's tiv her 'at fo'st did weear

A brahdal band,
Bun roond her leg, gi'e her a cheer ;
Seea sip it, an' tip it, bud tip it doon yer wizan.

An' here's ti Venus, let us beg

A boon 'at sha
'11 gi'e each brahd, a pattern leg.
Seea sip it, an' tip it, bud tip it doon yer wizan.
Blakeborough (2), pp. 57, 58.

1 Throat.

Courtship and Marriage, 297

For manner of toasting (catch and other songs) see
Blakeboroughy pp. 104, 105 and (2) pp., 59, 60, etc.

At a wedding the other day in Richmondshire — the
wedding of the squire's daughter — hot water was poured
over the door-step of the hall-door as the bride and bride-
groom drove away. This is I believe in accordance with
local usage. — A. J. M., N. & Q., 4th S., vol. v., p. 172.

A friend has just returned from a wedding in Yorkshire,
and sends me the following note : — After the happy couple
had driven away, and the old shoe was thrown, the cook
came out with a kettle of hot water, which she poured on
the stone in front of the house door, as an auspice that there
would soon be another wedding from the same house. It
was keeping the threshold warm for another bride. — A. A.,
N. & Q., 2nd S., vol. xii., p. 490.

See Blakeborough, p. 103.

Our marriage ceremonies have scarcely anything peculiar.
The use of the bride-cake, which is made very rich, is uni-
versal : slices are commonly sent on the wedding day to
particular friends, and, in many instances, small portions are
passed 9 times through the bride's ring, and given to young
people for dreaming bread. Among genteel families, the
bride receives morning calls from her friends for two or
three days after the nuptials, and sits to receive company,
with the bridegroom for 3 nights after their appearance
at church. She afterwards returns the calls of her friends,
attended by her bridemaid. — YoUNG, vol. ii., 883, 884.

Bride-cake to be first cut by bride. See Blakeboroughy
p. 94.

Gate-Helmsley. Wedding at Gate Helmsley. — The
marriage of Sergeant-Major Floyd, 2nd Battalion South
Wales Borderers, stationed at Aldershot, to Lillie, second
daughter of Mr. John Tattersall, of Gate Helmsley, took
place on Tuesday. . . . The presents were numerous, and the
couple left at six o'clock for Scarborough. After their

298 Folk- Lore of Yo7^kshire [N. Riding, etc.).

departure the old village custom of racing for the silk
handkerchief and blue ribbon and other amusements were
indulged in, and a happy evening was spent.

Y. H., April 30. 1896.

Throwing the stocking. See Blakeborough, p. 104.

Bride-wain, a carriage loaded with household furni-
ture and utensils, travelling from the bride's father's to the
bridegroom's house. Formerly great parade and ceremony
were observed on this occasion. The wains were drawn
entirely by oxen, whose horns and heads were ornamented
with ribbons. Ten or perhaps twenty pair of oxen have,
on great occasions, assisted in drawing a bride-wain. A
young woman, at her spinning-wheel is seated on the
center \sic\ of the load. In passing through towns and
villages, the bride's friends and acquaintances throw up
articles of furniture, until the ' draught ' be it ever so power-
ful, is at last feigned to be overloaded ; and at length is
' set fast ' generally however by some artifice, rather than
the weight of the load ; which, nevertheless, has on some
occasions been so considerable, as to require several wains
to carry it. — MARSHALL, p. 23.

See Atkinson, pp. 210, 211.

Essential it should pass along the * Church Road ' only.
lb., p. 211.

How to enter the new house. See Blakeborough, pp.
103, 104.

How to rise from bed. lb., p. 104.

Wedding ring not to be removed before birth of first
child. lb. p. 103.

WIFE-SELLING.

York. Auction sales were conducted in this street
[Pavement] . . . Not the least interesting was the sale
of a woman about fifty- four years ago [from 1893?] She

Wife-Selling. 299

had left her husband through his drunken habits and
ill-treatment, and in one of his mad freaks he had her
brought into the Market-place, near to the end of the
church of All Saints', with a halter round her neck. She
was mounted on a table beside the auctioneer, who des-
canted upon her virtues and spoke of her as a clean,
industrious, quiet, and careful woman, attractive in appear-
ance and well-mannered for a woman in her position of
life. She was offered to the highest bidder, like any other
chattel, and when the bidding had risen to 7s. 6d. she was
knocked down (halter included), and handed over to the
purchaser, who resided in the centre of the city and scarcely
out of Pavement. She lived for many years in York and
her husband rarely disturbed her ; when he did it was only
to get a few shillings for a drink. In a few years she
removed with her purchaser some twenty miles from York,
and on her husband's death which occurred fully twenty
years after her sale, she married her purchaser, and died a
few years ago at a great age, respectable and respected, her
second husband having predeceased her.

Camidge (2), pp. 183, 184.

The proper method of selling one's wife was discussed
in " N. & Q." three or four years ago, and several recent
cases in point were then cited. Perhaps, therefore, it may
be worth while to add to these the following extract from a
local newspaper, dated May 9 [1884] which has been sent
to me : —

' Sale of a Wife at York. — We are informed that yester-
day an unusual occurrence took place at an inn on Peas-
holme Green. A brickmaker sold his wife to a mattress-
maker for the sum of is. 6d., which was at once paid and
the bargain concluded. Four of those present signed their
names as witnesses of the transaction. This is the second
occurrence of the kind in this city within a few weeks.'

It will thus be seen that one at least of the two women
who were sold fetched more than the standard price of one

300 Folk- Lore of Yorkshire {N, Riding, etc.),

shilling, and also that the halter which she ought to have
worn, is not mentioned.

A. J. M., N. & Q., 6th S., vol. ix., p. 446.
See also under GOBLINDOM, p. 102, foot-note.

DEATH AND BURIAL.

I have often heard it said in the North Riding of York-
shire, that if a clock, strike thirteen times instead of twelve,
some member of the household will shortly die, or the
death of some relative will be heard of.

R C. Birkbeck Terry, N. & Q., 8th S., vol. ii., p. ^6.

If the pet dog of a sick man comes to his room
door and whines and scratches, it is a sign the man will
die.— D. J. K., N. & Q., 4th S., vol. i., p. 193.

' Neca body can dee upon pigeon feathers ' for, if any be
in the bed, it is said they have a tendency to prolong the
last struggle ! — ROBINSON, p. 50.

See Blakeborough, p. 120.

The dying person may be " held back " by love.

Blakeboroughj^Y^. 119, 120.

Omens denoting the approach of death : (white dove
fluttering near window, rapid flight of birds over house,
appearance of wraith).

See Blakeborough, p. 122.

When a person is dying, it is said that he sees something.
If he sees anything black, he goes to hell; if anything
white, to heaven ; if anything brown, to purgatory.

D. K. J., N. & Q., 4th S., vol. i., p. 193.

For manner of ringing passing-bell, see under LOCAL
Customs, pp. 320, 321.

Cleveland. The usage, hardly extinct even yet in the
district, was on no account to suffer the fire in the house to
go out the entire time the corpse lay in it, and throughout

Death and Burial, 301

the same time a candle was (or is yet) invariably kept
burning in the same room with the corpse.

Atkinson (2), pp. 596, 597.

N. Riding. When a person dies the fire in the room
must be extinguished, and the looking-glass covered.
See Blakeborough, p. 122.

Five or six years ago, I was present when death entered
the chamber. For some minutes prior to the patient
dying, the old nurse actually stood by the fender poker in
hand ' Tell us ' said she ' when sha's gahin, seea az ah can
rake t' ashes oot ; it '11 mebbins help her a larl piece to git
her tahm owered : ah ain 'at summat's ho'ddin 'her back.'
The patient had been almost dead twice before that day,
but had rallied again. So the nurse with all kindly
intentions determined to give her a helping hand towards
the borderland, by raking out the fire. Again ; a poor
body's daughter (I ken the people) died suddenly in the
kitchen ; there she was laid out, and although the kitchen
contained the only grate in the small house, no fire was
lighted until the body was carried forth. Personally I do
not know of a single instance in which the fire was kept
burning. — Communicated hy Mr. Blakeborough.^

For other observances at the moment of death and
shortly afterwards, see FUTURE Life, pp. 223, 224.

If the limbs of a corpse are less rigid than common, it is
a sign that there will shortly be another death in the
family.

Robinson, p. 113, sub Leathweak or Lithwick^ adj. flex-
ible.

^[It is difficult to reconcile the statements of A. and B.^ but as the
latter has suggested to me, A. wrote the passage quoted between
thirty and forty years ago at a time when many of his parishioners
burnt peat in their one living-room, when matches were at a premium,
and it was a common thing to keep the hearth alight continuously.
These things might afifect the practice of the country-side.]

302 Folk- Lore of Yorkshire (N. Riding, etc.).

Wake, a company of neighbours sitting up all night
with the dead : a custom which is still prevalent.

Marshall, p. 42.
Lykewake or Lichwake, the ' corpsewake,' or the watching
night and day before the interment.

Robinson, p. 119.
See also under FUTURE Life, pp. 224, 225.

Hehnsley. Among the other old customs the following
relating to wakes may be mentioned with interest : — A
large fire was made on a brick groundwork (fire-grates in
cottages were not then in general use). Near to the fire
stood two large puncheons of ale, which had been scalded,
and to which herbs and a quantity of sugar had been
added. From 20 to 30 persons were generally invited.
The oldest men and the best talkers were honoured with a
seat in each corner of the fire-place, the others being seated
around. Each man, on entering the house, had been invited
to go into the room of death to view the remains of some
member of the family. On taking his seat, the man had
brought before him two silver tankards (kept by ale sellers
for such occasions), one containing hot ale, the other cold.
The hot was generally preferred. After a few observations
on the merit of the deceased, they began the tales of long
ago, which in many cases had been handed down from one
generation to another. Singular as it may appear, the
narratives were principally composed of the history of the
place, and this was apparently one of the methods of pre-
serving their tales from obscurity. An old soldier would
be requested to recount some of the conflicts in which he
was engaged, and this would cause references to battles of
an earlier age. The tankards were handed round at
intervals, accompanied by cakes seasoned like the ale.
Cheese accompanied the cakes. Altogether time passed
very comfortably, and the wakers departed during the
* small hours ' of the morning, no one being worse for

Death and Burial. 303

liquor which, at meetings, was only secondary. Waking
since has died out, and I believe that there has not been
one on the same footing at Helmsley for the last 60 years.

Helmsley, p. 37.

A corpse should be touched by a visitor. See Blake-
borough^ p. 121.

Whitby. It was customary, at the death of an individual
in the lower ranks of life, for some persons to sit up with
the corpse on the night previous to interment. . . . The
company is usually composed of two or three females,
perhaps, one rather of an advanced age; these make it
their business, on such occasions to discuss the whole
annals of spectrism . . . till at length . . . [they] are ready
to fancy the corpse moves, and is about to rise and lay hold
of them. This, of course, furnishes them with topics of con-
versation on another similar occasion ; where they will state
that they are persuaded Willy Such-an-one is not at rest,
for at his wake, his corpse appeared to move frequently ;
that the candles were nearly extinguished divers times ;
that shrouds were formed round them, pointing to some
one, of whose husband there has been no account of since he
sailed ; that on entering the room where the corpse was
laid they were just in time to prevent the candle, which is
always kept burning in that room from being overturned
upon the corpse by some invisible supernatural power; and
numerous other distressing circumstances.

Whitby Rep., vol. iv., p. 180 (1828).

No living thing must pass over a corpse. See Blake-
borough, p. 121.

Scarborough. Bell-man, — This officer was also head
constable. There was a singular custom at one time pre-
vailing in Scarbrough. All burials were announced by the
bellman, who finished his cry after this manner, * I am to
give notice that Mrs. . . . of . . . will be buried on. . . .

304 Folk- Lore of Yorkshire {N. Riding, etc.).

Her husband (or wife) desires your company at his house
at three o'clock, to observe the time of day and so to
church.' Baker, p. 467.

Thornton Bust. At Thornton Rust (a common contrac-
tion of St. Restitutus) in this parish [Aysgarth] is a
tradition of a church the bell of which was carried about
and rung by the hand, so that at every death it was rung
in the middle and at each end of the village. This was a
public invitation to one member of each family to attend
the funeral, which was announced by another peal rung in
the same singular manner. — LONGSTAFFE, p. 103.

At Danby the " Bidder " went round from house to
house. See Atkinson, p. 226.

I purposely use the word Popce \sic\ as the more general
Title of the Officiating Priest, because it may seem to par-
ticular in a matter disus'd so many Centurys ago, to apply
it to the Arvales, a particular Order of Priests instituted by
Romutus who went in Procession with Songs and Prayers
for the increase of their Corn, offering sacrifices, etc., tho*
I am apt to think that the custom not only obtain'd, but
continu'd very long in these Northern Parts, where the
Word continues to this very day, tho' now apply 'd to a
different Solemnity from the Feasts upon Sacrifices, being
transferr'd to those at Funerals, which are in many parts
of the Country accompany'd thro' the Fields with singing,
and the Treats upon those occasions are to this day call'd
ArvillSy which I confess surpasses my skill to deduce from
any other Language or Custom.

A letter from Mr. Ralph Thoresby of Leeds to Dr. Hans
Sloane Concerning some Antiqtdties found in Yorkshire.

Leland, vol. iv. p. ix.

Arvill or Averiit, a funeral. Heard thirty years ago, but
now obsolete. ' Averill-breead ' funeral loaves, spiced with
cinnamon, nutmeg, sugar, and raisins. — Robinson, p. 5.

See Atkinson, pp. 227, 228.

Death and Burial. 305

Kirkdale. As to these burial repasts the Rev. R. Bram-
ley of Kirkdale, Yorkshire, has told me that the cake, which
in his neighbourhood is handed round at the feast before-^
hand, is always arranged in a peculiar manner. Should a
deceased woman have had a child in her unmarried state
the ceremony is omitted, and he adds : — * I think that I am,
correct in saying that the bell is not rung the usual
number of times indicating the sex of the departed.'

Vaux, p. 131.

Whitby. At Whitby a custom still obtains which is
doubtless old, and which I have not observed elsewhere.
A round, flat, rather sweet sort of cake-biscuit is baked
expressly for use at funerals, and made to order by
more than one of the bakers of the town ; it is white,,
slightly sprinkled with sugar and of a fine even texture
within. One would think it not well adapted to be eaten
with wine.— O., N. & Q., 5th S., vol. iv., p. 326.

In Upper Wensleydale, Yorkshire, N.R., sponge cakes-
(with wine) are used, as noted in Leicestershire, &c. but
these are not the ' funeral cakes.' The custom is to invite
one from a house of friends and neighbours. They meet
two hours at least before the funeral. There is breakfast
or dinner, according to the hour, for those from a distance;
then cakes and wine for all ; lastly, just before leaving the
house, each person receives a funeral card in a mourning
envelope and a funeral cake, made of Scotch * short cake,"
round, five to seven inches diameter and three quarters of
an inch thick (price 4(/., dd. or 8^.), divided into two halves
laid together, and sealed in a sheet of white paper. After
the funeral, if not at the house before, there is often dinner
at an inn.— LL. D. P., N. & Q.. 5th S., vol. v., p. 236.

See Atkinson^ pp. 226, 227.

Mr. Urban, I send you (see fig.) a drawing of a stone
mould for marking funeral-cakes, in the possession of
Thomas Beckwith, of the city of York, painter, and F.A.S.

3o6 Folk- Lore of Yorkshire i^N, Riding, etc.).

1785. The outer circle is iij inches diameter, on a
square stone about two inches thick ; the hollow parts sunk
about \ of an inch.

It hath been long a custom in Yorkshire to give a sort of
light sweetened cake to those who attended funerals. This
cake the guests put in their pocket or in their handker-
chief, to carry home and share among the family. Besides
this, they had given at the house of the deceased hot ale
sweetened, and spices in it, and the same sort of cake in
pieces. But if at the funeral of the richer sort, instead of

hot ale they had burnt wine and Savoy biscuits, and a
paper with two Naples biscuits sealed up to carry home for
their families. The paper in which these biscuits were
sealed was printed on one side with a coffin, cross-bones,
skulls, hacks, spades, hour glass, &c. ; but this custom is
now, I think, left off, and they wrap them only in a clean
sheet of writing-paper sealed with black wax. It is
customary also to set a plate or dish in the room where the
company are with sprigs of rosemary ; and every one takes
a sprig which they carry in their hand to the grave, and as
soon as the ceremony is ended, every one throws their
rosemary into the grave. — T. B., Gent. Mag., 1802, Pt. i,
p. 105.

Church-road. The road which affords the usual or
stated means of access to the church. In the ordinary
phrase it is 'unlucky' to convey a dead body to the
churchyard by any other route than the Church-road, what-

Death and Burial. 3^7

ever saving in point of time, distance, good road, or the
like might be made by a deviation from it. I have heard
of a discussion as taking place on the moor on such a
subject, and decided in favour of the accustomed path,
notwithstanding serious objections. The idea is that the
person to be buried would not rest quietly in his grave if
taken to the church by an unaccustomed way.

Atkinson (2), p. 593.

[In one instance] the bearers had to wade through almost
impassable accumulations of snow, which the Church-road,
leading over a moorland plateau of 1000 ft. elevation, with
tremendous banks on either side, rendered all the more
troublesome and difficult. — ATKINSON (2), p. 328.

Ghosts may walk, if the wrong road be taken to the
grave. See Atkinson^ pp. 219, 220, 230.

But they may be puzzled by the corpse being borne
from the house by an unusual exit. See under GOBLIN-
DOM, p. 120.

Danby, etc. Discovery of coins charcoal and potsherds
in Danby graves and of potsherds at Dunsley. See
Atkinson, pp. 214, 215, 221-223.

Hats formerly worn in Danby church by chief mourners.
See Atkinson, p. 225.

Dale, dole. A disappearing custom is that of 'giving
dale ' in connection with the funeral of one who had been
a person of substance. After this has taken place, the
parish poor people, of all ages, assemble in a field, near
of access, and some principal farmer, who is usually in
authority as overseer, proceeds to ' give dale' This con-
sists of money, bread, cheese, and ale. The old people get
about threepence, the children a penny, and all a good
share of the edibles. The quantity of ale dispensed to each
person is supposed to be limited to a draught.

C. C. R., p. 29.

3o8 Folk-Lore of Yorkshire [N. Riding, etc.).

Bee observances. See under ANIMALS, pp. 65, 66.

Cow „ „ „ p. 69.

The death-hunters in a country village are usually two.
They are persons who go from parish to parish, as a burial
occurs, carrying small black stools called ' buffets/ on
which the coffin is rested while the funeral hymn is being
sung in the open air in front of the house where the corpse
has lain. These stools are also useful on the way to church,
distant, in some cases, several miles. Some parishes have
got their public hearse, but this vehicle finds no favour.
Its use is objected to on superstitious grounds.

C. C. R., p. 30.

Use of white sheet. See Blakeborotigh, p. 118.

Masham. Extracts taken from the Act Books, belonging
to the Ecclesiastical or Peculiar Court of Massam from the
year 1583 to the year 1641 containing the Presentments
which were made in the Ecclesiastical Court there.

At a Court held in Massam Church i6th December
1623.

Thomas Bird for having superstitious crossings with
towells at the burial of one of his children.

Fisher, pp. 542, 548.

Redcar. A friend wrote to me in 1871 to say that at
Redcar in Cleveland, in the earlier part of this century, a
funeral was preceded by a public breakfast. Then the
coffin was carried slung upon towels knotted together,
and borne by relays of men to Maroke [Marske?], up
the old ' Corpseway,' and bumped upon a heap of stones,
three times. This was an ancient resting-place at the
top of the hill. The ' Lamentation of a Sinner ' was
then sung, and the procession moved to the churchyard,
every man, woman, and child receiving a dole of sixpence
as they entered.

The ' Lamentation of a Sinner ' may be found printed

Death and Burial. 309

at the end of the Metrical Psalms in most old Prayer
Books. The first stanza is : —

' O Lord turn not Thy face away
From him that lies prostrate ;
Lamenting sore his sinful life,
Before Thy mercy's gate.
And the last

' Mercy, good Lord, mercy I ask

This is the total sum ;
For mercy Lord is all my suit,
O let thy mercy come.'

Vaux, p. 129. J. C. Atkinson, N. & Q., 4th S., vol. vii.,
p. 298.

Graves were carefully made so that the corpses lay from
east to west, as any other position was considered unlucky
as well as dishonourable. To meet a funeral was con-
sidered a. sad calamity, and the certain forerunner of ill-
luck, and if by any means possible it was avoided. The
ghost of the last person interred was always accredited
with the responsibility of keeping watch over the church-
yard until another interment took place. ... At Easing-
wold the old parish coffin still survives. . . , The coffin
not only served the purposes of decency, but restrained the
deceased from becoming a wandering and troublesome
ghost, as it was believed that no person could appear again
if buried in a parish coffin. — Camidge (2), p. 90.

Thirsk. An invariable custom has been transmitted from
antiquity to the Church of England, of placing the head of
the coffin towards the West and the feet pointing to the
East. . . . But in this cemetery many graves are posited
North and South, as well as East and West. The circum-
stance may have arisen from a scarcity of consecrated
ground. — Thirsk, p. 63.

Filey. At the procession of funerals it is in some places
a custom, by way of showing honour to the dead, and to
afford comfort and consolation to the living, to carry out

310 Folk- Lore of Yorkshire {N, Riding, etc.\

the body with psalmody ; it was much more the practice
formerly than now. ... It was also quite usual for the
body to be carried forth to the Church, and from thence to
the grave by near relations, or persons of such station
as the circumstances of the deceased required ; nor was it
thought unsuitable to the dignity of the higher order, either
of the clergy or laity to carry the bier. It was farther
customary, especially with the Roman Catholics, to invite
^^ poor to funerals. . . . For those who attend the funeral
to be regaled with bread, cheese, and ale, is still common in
the county of York.

At Bempton money is distributed in the Church-yard
among the old women and children, when the surviving
relatives are in circumstances to afford it ; by only giving
a single penny to each, ten shillings and even more have
been thus disposed of.^

Still greater respect is usually paid to the memory of
unmarried females at their funerals, especially in the
retired villages and dales of Yorkshire and other neighbour-
ing counties. It is the encircling a ring or hoop (in some
places two hoops crossing each other) with wreaths of
white paper, which is hung up in the Church over the pew
or seat of one who had \sic\ been recently interred. A
custom of this sort was formerly observed at Filey, and
here and in some other places the form of a hand, cut
in white paper, is inserted in the middle of the hoop or
hoops, upon which is fairly written the name of the deceased
maiden, with her age. The friends and relatives of the
deceased usually attend the corpse as bearers. ... In some
country Churches, the wreaths of white paper are exchanged
for garlands of flowers suspended over the seats of deceased
virgins. — COLE, pp. 138, 139, 140, 141.

^ ' It was the practice of the attendants at funerals in the County of
York who served the company with ale or wine, to have round one of
their arms a clean white napkin ; and to the handle of the tankard was
affixed a piece of lemon peel.'

Death and Burial, 3 1 1

The usual hour of burial at Whitby is 3 o'clock P.M. from
michaelmas to lady-day, and 5 o'clock during the rest of
the year ; but several of the genteel families bury in the
morning at 7 or 8 o'clock. — YoUNG, vol. ii., p. 611.

Whitby. * Happy is the corpse that the rain rains on.'
Old people in this part have dwelt on the adherence to
former-day customs in funeral matters, with allusions to
the keeping of corpse linen for laying-out purposes, which
had done duty on family occasions in past generations.
Long ago, we were shown by a Whitby lady, her provision
of caps for both sexes ; a cambric material for folding upon
the breast and neck while the body lay upon the corpse-
bed, sheeting of the snowiest hue, along with draperies for
the bed-hangings and festooning purposes. These fabrics,
after use, were again consigned to the linen-chest which
contained other productions of the loom some being marked
with the date 1668. At the funerals of the rich 'burnt wine
from a silver flagon' was handed with macaroons and
sweet biscuits to the company, before the body was
removed, — this cordial being a heated preparation of port
wine with spices and sugar. Moreover, the passing bell
was tolled at all hours of the night, and not deferred, as at
present in the case of night deaths, until the following
morning ; while to the burying, the parish clerk was the
usual * Bidder' ; for the neighbours and acquaintances, much
the same as in our day, were invited to attend. Many of
the old inhabitants had an aversion to be hearsed, choosing
rather to be ' carried by hand, and sung before,' as it was
the mode of their families in time past ; and in the
suspensary manner of ' hand carrying ' with the hold of
linen towels passing beneath the coffin, we still see women
borne by women, as men by men, and grown-up children
by young people. Infants are carried under the arm of a
female ; while women who have died in childbed have a
white sheet thrown over the coffin by way of distinction.

312 Folk' Lore of Yorkshire {N. Riding, etc.).

All this however is to be taken with our old parish church
in the background ; for owing to the discontinuance of
burials in crowded grounds, except in unfilled family vaults
already made, the churchyard of St. Mary's in use for the
last 700 years, is now closed. . . .

It is customary to send gloves to the friends of the
deceased, white for a young and unmarried person, and
black otherwise ; while at the burial hour, couples of
females called ' servers,' with decanters, salvers, and glasses,
hand wine and sweet biscuits to the relatives in the house,
and to the 'sitters,' or those who are waiting in the
neighbouring dwellings to join the procession, as well as to
the numbers met for the same purpose outside the doors.
The servers precede the corpse to the grave, dressed in
white for a young or unmarried person, and in black for the
aged and married ; with a broad ribbon, white or black,
crossing over one shoulder like a scarf; and a silken
rosette in accordance, pinned to the breast. If by hearse
conveyance, the sable plumes of that vehicle, and the
mourning hat-bands of the white-gloved carriage-drivers,
are entwined with white ribbons for the young and un-
married of both sexes. When the corpse of a girl or a
spinster is to be borne by hand from the hearse into the
church, in both cases the bearers are usually young or
unmarried women, dressed in white or in a combination of
white and black, with white gloves and white straw bonnets
all trimmed with white alike ; and in the case of an un-
married man, his bearers are distinguished by white gloves
to the usual suit of black. ... In some places in this
vicinity the mourners kneel around the coffin in the
chancel during the service. . . . The upper classes usually
bury in a morning. . . . We have witnessed the primitive
manner of carrying the corpse ' bauk-ways ' that is, upon
cross sticks beneath the coffin, half-a-dozen or eight bearers
having hold of the projecting ends, three or four on each
side. . . .

Death and Btirial. 313

It was formerly a custom in this quarter for a couple
of white-robed maidens to walk before a virgin corpse,
holding aloft a garland of coloured ribbons having a white
glove suspended in the centre, and marked in the palm
with the initials and age of the deceased. Examples of
these garlands remain hung up in the old church at
Robin Hood's bay, and in the church of Hinderwell, in this
part ; white garlands of 'silver filagree' have been disclosed
elsewhere, as if placed with the coffin in the grave. Further,
70 years ago, it was the practice at Whitby, not to toll but
to ring at full speed, one of St. Mary's bells for poor-house
deaths — a custom alluded to by our poet Gibson : —

'From the squat steeple hear the jangling bell
The welcome fate of parish paupers tell ;
Unlike that brazen mouth whose hollow tone
The pompous exit of the rich makes known.'

Robinson, pp. viii.-xi.

See also under Trees and Plants, pp. 57, 58 ; Young,
vol. ii., p. 884.

If you are unmarried, be very careful to keep in mind
the fact that having attended three funerals, you must at
least be present during part of a wedding service before
standing at the graveside of a fourth, or you will die single.
. . . Yes, things go by threes. If one death takes place in
a street, it wont be very long ere the bell tolls for two
others. — Blakeborough, p. 127.

I seem to remember having been told by a Yorkshire
woman that it is unlucky to keep mourning garments after
the term for wearing them is over.

St. Swithin, N. & Q., 6th S., vol. i., p. 212.

Account of Danby funerals. — See Atkinson, pp. 231-233.
,, of a country funeral. „ Blakeboroughyiiy, 11^,

SECTION XII.

GAMES.

Ball'playing. See under FESTIVALS : Shrove Tuesday,
p. 238, Easter, p. 246.

Bull-baiting. Leybum. There is a bull-ring in the
market-place similar to that at Middleham. Till a recent
date, bull-baiting was a popular sport in Richmondshire.

Barker, p. 163.

See also under Local Customs : Thirsk, p. 360.

Cockelty Bread. Cockelty is still heard among our
children at play. One of them squats on its haunches with
the hands joined beneath the thighs, and being lifted by
a couple of others who have hold by the bowed arms, it is
swung forwards and backwards and bumped on the ground
or against the wall, while continuing the words ' this is the
way we make cockelty bread.' — ROBINSON, p. 40.

Cock-fighting and throwing. See under Festivals :
Shrove Tuesday, pp. 238, 240 ; and p. 319.

Codlings, Tip and Go, or Tip and Slash a game among
youths similar in its routine to Cricket, a short piece of
wood being struck by a long stick instead of a ball by a
bat. To become a cricketer, ' learn codlings first.'

Robinson, p. 41.

Cogs. The top stone of a pile is pelted by a stone flung
from a given distance, and the more hits or * coggings off '
the greater the player's score. — Robinson, p. 41.

Games, 3 1 S

Counting out Rhymes etc. See Blakeborough, pp. 259-
262.

" Crickets^ See under FESTIVALS : Easter, p. 246.

Dancing, Sword. See under Festivals : Epiphany-tide,,
pp. 231, 232 ; Christmas, pp. 280, 281.

Do-dance or Doo-dance a round-about way to a place or
process. ' They led me a bonny do-dance about it' A
fool's errand or first of April affair. From a note we have
seen on this word left by Mr. Marshall, a doo-dance was
originally a public dance by women for a doo (or dove) in
a cage ornamented with ribbons, the worth of the reward
being not so much thought about as the distinction of
obtaining it, — hence from the throng on the occasion, a
scene of hurry or commotion is called a do-dance.

Robinson, p. 54.

Ducks and Drakes. A winter pastime in which discs of
some flat material are made to skim or shy along an iced
surface. — ROBINSON, p. 58.

[The collector has known a North Riding man skim a
stone on the surface of a river and exclaim " A dick,""
" duck," " drake " and " penny white cake " according to the
number of its rebounds.]

Felto the game of Hide and Seek.' — ROBINSON, p. 65.

Fives. See under Festivals : Easter, p. 246.

[Walls against which this game is played are to be seen
on village-greens.]

Football. See under FESTIVALS : Easter, p. 246.

Guisborough games. The people breed there live very
longe ; if they be awhile absent, they growe sycklye ; they
are altogether given to pleasure, scarce one good husband
amongst them, day and night feastinge, making matches
for horse-races, dog-runinge, or runinge on foote, which
they use in a fielde called the Deere close, where, as if yt
were in Campus Martis, you shall see from morninge tyll

3i6 Folk- Lore of Yorkshire {N. Riding, etc.).

12 or one of the clocke at night boyes and men in their
shirtes, exercisinge themselves. — H. Tr., pp. 408, 409.

Jennie d Jones, There is a very common girls' game not
only in the North Riding, but in most parts of England
called 'Jennie o' Jones.' It is a singing game. One verse

runs : —

Red is for the soldiers,
For soldiers, for soldiers ;
Red is for the soldiers,
And that will never do.

Blakeborough, p. 260.

[This verse occurs in a version of 'Jenny Jones' jingles
from Belfast, quoted from N. & Q., 7th S., vol. xii. p. 492,
by Gomme, vol. i. p. 262.]

Jowling or Jowls the boys' game played much the same
as hockey, by striking a wooden ball from the ground with
a long stick clubbed at one end. — ROBINSON, p. 103.

Mana Minetail. I will mention an old game for both
sexes that has sprung up again under a new name called

* kissing in the ring.' . . . The old game was called in
country parlance ' Mana Minetail.' The proper meaning I
cannot give. The players stood in a circle, and every man
had his turn to call a lady out, which was done in the
following manner : — He : ' Mana, Mana, Minetail.' She :

* Pray you for what V He : ' Drink a glass of thinetail.'
She : * Thank you for that — but catch me first.' She did
not run from the ring, but kept threading about, all hands
being raised to let her pass, while her pursuer met with
every obstruction that could be offered. He had to hold
his head down to get under, while she was making ins and
outs he could not see, therefore he would lose his thread,
and when that took place he had to retire.

Helmsley, p. ^6.
Otter-hunting. The river Yore was formerly celebrated
for Otter-hunting, and until within a very few years. Otter
hounds were kept at Middleham ; but of late, the breed of

Games. 3 1 7

otters has fearfully diminished, and the sport is little fol-
lowed. . . . The pomp and circumstance of the olden
Otter-chase were very striking : the huntsmen sallied forth
arrayed in vests of green, braided with scarlet, their caps of
fur, encircled with bands of gold, and surmounted with ostrich
plumes. Boots, much of the fashion of those known to
modern hunting-fields, reaching to the tops of the thighs,
and water-proof, encased their lower limbs, and were orna-
mented with gold or silver tassels. Their spears were also
embellished with carving and costly mountings.

Barker, pp. i6o, 162, foot-note.

Pally-ully or Pally-hitch, a child's game of chance with
rounded pieces of pot the size of a penny. Divisions are
chalked on the pavement and the ' pally-ullies ' are impelled
within the lines by a hop on one leg and a side-shuffle with
the same foot. Sometimes called Tray-trip, Scotch-hop,
or Hopscotch. — ROBINSON, p. 140.

Paste Eggs. See under FESTIVALS : Easter, pp. 245,
246.

QtLoits. [Played.]

Sheet-dance. Rape is thrashed on sheets ; the young
workers finding employment in laying on the produce,
while the men use the flail. When this labour is ended,
merriment begins ; and after supper, the young people
resort to the barn, where there is dancing on the sheet
which has been in use during the day ; and hence the asso-
ciation.— C. C. R., p. 121.

Shinnops. ShinnopS a youths' game with a ball and
stick heavy at the striking end ; the player manoeuvring to
get as many strokes as possible, and to drive the ball
distances. — C. C. R., p. 121.

Shuttlecock. See under FESTIVALS : Shrove Tuesday,
p. 240.

Spell and knor. ... A game played with a wooden
ball, and a stick, fitted at the striking end with a club-

3i8 Folk- Lore of Yorkshire {N. Riding, etc).

shaped piece of wood. The spell made to receive and
^spring' the ball for the blow, at a touch, is generally
a simple contrivance of wood, an inch or so in breadth, and
a few inches long, but may also be in these modern days,
an elaborate piece of mechanism, with metal cup, catch, and
spring ; together with spikes, for fixing into the soil etc.
The players, who usually go in and out by turns each time,
after a preliminary series of tippings of the spell with the
stick in one hand, and catches of the ball with the other, in
the process of calculating the momentum necessary for
reach of hand, are also allowed two trial ' rises ' in a strik-
ing attitude, and distance is reckoned by scores of yards.

C. C. R.,p. 133.

Knor or Guar, a small wooden ball for playing at the
game of * Spell and Knor,' the spell being the trap or tilt from
which the ball is struck by the ' tribbit stick ' ^^^ which has a
bat-hke piece of wood at one end of it. — ROBINSON, p. 109.

See under FESTIVALS : Shrove Tuesday, p. 238.

Shooting at a mark. [At Brompton Church, Scarbro',
The] S. door is a beautiful specimen of rich Perpendicular
work. . . . The old handle is gone but the staple fasten-
ing it remains, and has engraven upon it the figure of a face.
. . . This door is much disfigured with bullet holes, the
result of a practice which formerly existed here of shooting
from a distance of a hundred yards, at the handle before
mentioned, for a copper kettle. The practice existed within
the memory of persons now living. — Fawcett, p. 51.

Varia. [Formerly] the Rivaulx public houses had the
major portion of their customers from Helmsley. These
people assembled to play foot-ball on Sundays ! This was
however suppressed — probably through the exertions of Dr.
Conyers.^^^ One of the chief amusements of the day was

^ A three-foot pliable stick, to the end of which a bat-shaped piece of
wood is fixed, for striking the ball. — ROBINSON, p. 202.
2 [Vicar of Helmsley in the latter half of the i8th century.]

Games. 3 1 9

cock-fighting, for which then Helmsley men were notorious.
. . . Iron skates had not then made their way into the
country, but wooden ones were used. They were called a
' schol/ ... ' Sholling ' is the word now used for sliding
in this part of Yorkshire. . . . Easter was about the time
to begin field sports. The Helmsley people on Easter
Monday turned out to play at ' dab and shel ' (nurr and
spell). . . . Their dab was far heavier than those now in
use, while the handle was a quarter cleft. A young ash
tree was selected and split into four quarters.

Helmsley, p. 36.

SECTION XIII.

LOCAL CUSTOMS.

BELLS AND OTHER SIGNALS.

Catterick. The Curfew is rung from the Church every
night during the winter season. — COOKES, p. 72.

Masham. The practice of ringing the Curfew-bell morn-
ing and evening, has been continued at Masham down to
the present time. — FiSHER, p. 458.

The manner of tolling the Passing-bell or Soul's-bell,
here is very ancient and different to that which pre-
vails in other Parishes. Here, in the case of persons dying
within the town of Masham, or in Burton Constabulary,
the Tenor-bell is first rung out, but not so in the case of
persons dying in any other part of the Parish ; after which,
in the case of a child under seven years of age, three knells
are given on each of the six bells in succession if a female,
and three knells on the first four bells, and five knells on
the last two bells in succession if a male. For. a person
under sixteen years of age, five knells are given on each of
the six bells in succession if a female, and five knells on the
four first bells, and seven on the last two bells in succession
if a male. For a person above sixteen years of age, but
unmarried, seven knells are given on each of the six bells
in succession if a female, and seven knells on each of the
first four bells, and nine knells on the last two bells in

Bells and other Signals. 321

succession if a male. For a married person, nine knells
are given on each of the six bells in succession if a female,
and nine knells on each of the first four bells, and eleven
knells on each of the last two bells in succession if a male.

Fisher, pp. 460, 461.
Formerly it was the custom to ring the Church-bells on
the eve of the September Fairs, the object being (according
to a tradition handed down to us through old Jack Harri-
son, the leaders of the ringers) to guide by the sound of the
bells, persons coming across the wide moors (which were
then laid open and unenclosed) to attend the fairs.

Fisher, p. 460.

Northallerton. The custom of ringing the eight o'clock,
or curfew-bell, is still kept up at North Allerton.

INGLEDEW, p. 10.

Biclimond. In the Tower [of Holy Trinity Church]
hang two bells, on the largest is inscribed in very old and
chaste black letter: Omne super [n?]omen^^^ //is est venerabile
nonien. . . . The curfew is tolled on it every day at
6 a.m. and 8 p.m., a custom that has probably continued in
this town without intermission since the day the Conqueror
issued his famous order; and on the death of a parishioner,
twelve strokes are rung on it and after the last stroke, the
knell : nine for a man, six for a woman, and three for a
child. It is likewise tolled, in accordance with the articles
of Queen Elizabeth of 1564, when a funeral is about to take
place and whilst the corpse is being borne to the grave, and
hence called the ' Gathering Bell.' The smaller one is
supposed to have been brought from St. James* Chapel in
Bargate, and is called the ' Common Bell * and is rung
when the Sessions are held, and the Mayor chosen, or a
fire occurs, and at ii o'clock on Shrove Tuesday, to bid
the ' housewives tend the fires to cook the pancakes well.'

COOKES, pp. 21, 22.

^[AIso omen in Clarkson, p. 130.]

X

322 Folk- Lore of Yorkshire {N. Riding, etc.).

Richmond's Ancient Customs. At the annual meeting of
the Council after the election of Mayor the two sergeants-
at-mace were duly re-elected. In the case of the bellman
Alderman W. Ness Walker suggested that the appointment
should be referred to committee. The calls used to finish
with *God save the Queen, and lords of the Manor.'
For some time past the 'lords of the Manor' had
been dropped, and now * God save the Queen ' had
dropped. The curfew bell was also rung very irregularly.
He (Alderman Walker) very strongly maintained that
they should keep up the old customs in an ancient place
like Richmond, inasmuch as it showed a loyalty and respect
for her Majesty the Queen. — Y. H., Nov. ii, 1899.

See also under Festivals, pp. 237, 238, 239, 240, 275.
See also under Ceremonial, Scarborough and Thornton
Bust, pp. 303, 304.

Stainton Dale. As long ago as 11 40 the manor of Stain -
ton was granted by King Stephen to the Knight Templars,
on condition that they should offer daily prayer for the
Kings of England and their heirs, and as this was a * desert
place,' they should entertain all poor travellers, providing
themselves with a * good sounding bell and a horn,' to be
sounded each evening at twilight. The place was known
for generations as 'bell-hill,' from which this invitation
sounded. — FRANKS, p. 222.

About the year 1340 . . . John Moryn, escheator to
Edward III., took possession of the manor of Stainton Dale
as a forfeit; alleging that it had been given by king
Stephen to the knights templars^ for keeping a chaplain
there to celebrate divine service daily, and for receiving
and entertaining poor people and travellers passing that
way, and for ringing a bell and blowing a horn every night
in the twilight, that travellers and strangers might be
directed thither ; and that as this charity and alms had been
withdrawn by the master and brethren of the hospital, the

Bells and other Signals. 323

manor was forfeited to the king. . . By [the] decision it
would appear, that the service ... was voluntary, and not
made a condition in their charter. Whether they resumed
it again or not, . . . has not been ascertained ; but the
rising ground where the bell once sounded is still called
Bell-Hill \ the site of the chantry ... is called Old
Chapel. — Young, vol. i., pp. 443, 444.

Thirsk. The ringing of the curfew bell, morning and
evening, is still continued at Thirsk, — Thirsk, p. 50.

Chantry, nr. W. Witton. An old custom at Chantry was
the firing of a gun after sundown, to guide benighted
travellers on Penhill to a place of safety.

BoGG (3), pp. 239, 240.

York (5. MichaeVs Spurriergate). At six o'clock every
morning (Sunday excepted) a bell is rung in the tower of
this Church, and after this bell has chimed, another is rung
as many times as will correspond to the day of the month.
The custom of ringing the first-mentioned bell is said to
derive its origin from the circumstance of a traveller having
lost his way in the forest that formerly surrounded York.
After wandering about all night, he was rejoiced to hear
the clock of St. Michael strike six, which at once told him
where he was. To commemorate his deliverance from the
perils of the night, he left a sum of money that the bell
might thenceforward be rung at six every morning. The
Curfew Bell, too, still continues to be tolled here at eight
o'clock in the evening. — Whellan, vol. i., p. 553.

Bainbridge. Bainbridge was the chief place of the forest
of Wensleydale . . . and from time immemorial the ' forest
horn ' has been blown on the green, every night at 10
o'clock, from the end of September to Shrovetide and it is
blown still ; for are not ancient customs all but immortal
in our country } The stiff-jointed grey beard [the horn-
blower] hearing that a curious stranger wished to look at

324 Folk- Lore of Yorkshire {N, Riding, etc.).

the instrument, brought it forth. It is literally a horn — a
large ox-horn, lengthened by a hoop of now rusty tin, to
make up for the pieces which some time or other had been
broken from its mouth. He himself had put on the tin
years ago. Of course I was invited to blow a blast, and of
course failed. My companion, however, could make it speak
lustily ; but the old man did best, and blew a long sustained
note which proved him to be as good an economist of
breath as a pearl-diver. For years had he thus blown, and
his father before him. — WHITE, p. 238.

At Bainbrigg the * Forest Horn ' was anciently blown
every night at ten o'clock between the feast of Holy Rood
(Sep. 27) and Shrove Tide, to guide belated wanderers
through the forest. . . . The custom of horn-blowing is still
kept up at Bainbrigg. ... In the beginning of this year,
[1864] it was voted by the Bainbrigantes in solemn con-
clave assembled, that James Metcalfe (locally known as Jim
Purin), the village hornblower, aged 87, had better husband
his remaining breath; and accordingly another Metcalfe was
appointed in his room and stead. This ancient horn was
also examined, and was found to present rather a discredit-
able appearance, its mouthpiece being made of cobbler's
wax, and the wide end of the instrument being lengthened
with a four inch hoop of rusty iron. The old Horn's voice
proved on trial as melodious as ever, but its * appearances *
were against the venerable tube, and so it was ruthlessly
condemned. An African buffalo's horn presented by Mr.
Harburn of Bishop Auckland, and fitted by public subscrip-
tion with a grand brass chain and mouth-piece to match,
was inaugurated on the loth of March last with much
rustic pomp and ceremony.^^^ Let us see what is going on.
All Bainbrigg is in holiday. It is noon : a grand proces-

* [The old horn became the property of William ' Butcher ' (Metcalfe)
son of Jim Purin : see Hardcastle, p. 30. According to Whaley,
p. 66, it, or another disestablished instrument, is now in the museum of
Bolton Castle.]

Bells and other Signals. 325

sion is forming. Look! it contains twelve white horses and
two donkeys all decorated with scarlet ear-caps and hous-
ings, their riders flaunting in gay ribbons. Here comes the
Bainbrigg Band sounding through the town ; and there
glitters the new Horn, and the new Horn-blower also
in gorgeous array — red breeches, white leggings, four-
square cap and feather. . . . But who comes here ; this
most reverend, grave, and potent seignior, meetly arrayed
in scarlet cap of maintenance and flowing robe ? It is the
Right Honourable John Scarr Foster, the unanimously
elected Lord Mayor of this most ancient British and ante-
Roman Burgh. — Hardcastle, pp. 26, 27.

MOCK MATOBS, FEASTS, ETC.

Askrigg. Drunken Barnaby referring to Askrigg says

Neither Magistrate nor Mayor
Ever was elected there

but this would scarcely appear true to the facts of the case
at present as we gather from the following account pub-
lished in the Wensleydale Advertiser of January 6th 1848,
that

' On Wednesday last the citizens of this spirited place
proceeded with all due solemnity to their ancient custom
of appointing and electing an eligible person to the honour-
able office of Mayor of this City. Several candidates
announced their intentions of contesting the vacant chair,
and more than the usual interest was excited on the
occasion. At 7 o'clock precisely, the Right Hon. the
retiring Mayor, Jeffrey Jack Esq was seen wending his
august personage towards the Town Hall, preceded by two
bands of music, and carried on the shoulders of ten stal-
wart bearers in his magnificent chair. The proclamation
of his retirement having been duly made, the assemblage
adjourned to the house of Mr. A. Hutchinson, where a large

326 Folk- Lore of Yorkshire (N, Riding, etc.\

concourse of citizens were awaiting the arrival of his ex-
lordship, and where he was received with loud acclamation.
After the sensation had in some manner subsided, it was
proposed and seconded that the above-named gentleman
be re-elected to the aforesaid honourable office for the
ensuing year. On hearing of this the other candidates
immediately retired, and the election was declared to have
fallen unanimously on Mr. Jack. The chairing subse-
quently followed and was distinguished by more than the
usual eclat, being the 25th year of His Lordship's successive
reign. After descending from the chair. His Lordship
addressed the citizens to the following effect : — Fellow-
citizens my old reed is grown so hoarse that I can hardly
sound my high note, but I don't want to play trumpeter
now myself when all my life I have been used to more
polite music. Gentlemen my old heart knocks away to the
favourite tune of my old scissors, viz. : ' We part to meet
again,' and I think you and I do meet again. These 25
years I have governed you my children in Adam's kitchen,
and now when the down hill of life gently inclines towards
my wandering footsteps I long to play with my old com-
panions the harmonious tunes of boyhood. My needle flies
through the broad cloth with less activity — my old bellows
cannot keep up the steam in my favourite bassoon, nor can
my old shakey fist throw the fly for the poor deluded trout
with such unerring precision as it did, but my old heart can
and does thank you for these accumulated honours, and I
wish good health, pleasure, and pastime among us all.'
The hon. gentleman retired amid loud applause and the
assemblage afterwards celebrated his return in due style in
Adam's kitchen.'— Wensleydale, pp. jZ, 79.

Bellerby. At Bellerby on the north side of the dale,
[Wensleydale] a man, tarred and feathered, is dragged in a
cart round the village, to the yells of youths and shouts of
* 'Ere we cum, 'ere we cum ' begging for tarts, cheesecakes,.

Mock Mayors, Feasts, etc. 327

drink, or whatever the people think proper to give, to help
to swell the coming feast. — BOGG (3), p. 239.

Bishopthorpe. Once a year the villagers hold their feast,
Trinity Monday and Tuesday being the days of the
festival. . . . Formerly a company of men, accompanied
by the Bishopthorpe Brass band, perambulated the street
on the morning of the second feast day, to collect tarts and
cheese cakes, after the fashion of the feast at Fulford and
elsewhere ; but although the ' Lord Mayor ' and some of
his attendants still live in the village, the custom of collec-
tion with all its excitement and noisy associations has died
out. — Camidge, p. 343.

West Burton in Bishopdale. Boasts of ... a pair of
stocks, and a village-cross crested with a cock bedizened
with ribbons tied to him at the village feast on the 6th of
May.— Hardcastle, p. 33.

Kilbum. At Kilburn immediately before the village
feast, which is held on the Saturday after Midsummer Day,
a man was dressed up to represent the Lord Mayor of
York, and another to represent the Lady Mayoress. These
two were then dragged through the village streets in a
cart by lads. As they went along they recited a doggerel
and visited all the houses of the place, exhorting the people
to tidy their gardens, trim their hedges, and make their
tenements look generally respectable for the feast ; in the
event of these orders being disregarded a mock fine was
imposed. — MORRIS, p. 232.

Middleham. In the Middleham Household Book of
Richard III., there are some curious items. Among them is
5s. allowed for chesing (choosing) a king of West Witton,
. . . and 6s. 8d. for chesing of the King of Middleham.
Whellan, vol. ii. p. 125 note\ Barker, p. 275.

Masham. The * Masham Fairs ' have ever been preg-
nant with roast-beef, pickled cabbage, and strong ale, to

328 Folk- Lore of Yorkshire {N, Riding, etc.).

which by the laws of hospitality prevailing in the Parish,
all comers are ever welcome : every individual, however
humble his circumstances, considering it his bounden duty
to provide a plentiful supply of these indispensable articles
for consumption on these occasions. — FlSHER, p. 464, 465.

Many districts had a curious local custom of making a
special kind of cake or cakes to grace their festive board.
In some places they favoured fat rascals ; at another a
special spice loaf ; a third, tarts ; a fourth, lemon cheese-
cakes, &c. Each of these very rich and indigestible
morsels held predominant sway over wide areas ; and, be
it remembered, of whatever else you might indulge, you
were expected to demolish a goodly plateful of the local
favourite before you recrossed the threshold. In the early
days of this century, before entering a house on feast-day
morn, the visitor made a rude cross with the left foot upon
the sanded doorstone ; and as he crossed the threshold,
uttered some pious invocation on the inmates. It was in
some places the custom, if the house possessed a babe
under a year old, to leave a piece of silver on the plate,
after having partaken of the " feast cake or tart." This
feast money, I believe, was most religiously put by as a
store for the little one.

Blakeborough, (3) 3, Jan. 21st, 1899.

Milker. There is ... an annual fair called *Muker old Roy,'
so called we believe because the miners here kept up the
custom of having a good spree, or * roy,' as it is locally
called, on each annual recurrence of this fair.

ROUTH, p. 21.

Oswaldkirk. The fair is on the first Sunday, Monday,
and Tuesday after the 6th of July. One * who can act the
fool the best ' is chosen as Lord Mayor of Oswaldkirk, and
there is also the Lady Mayoress, a man dressed in woman's
clothes. They are both attired as comically as possible,
and they go about in a cart drawn by the children. There

Mock Mayors, Feasts, etc, 329

is a proclamation ' Oh Yes ! Oh Yes ! I am the Lord
Mayor of Oswaldkirk for one year and one day and I don't
care. I have reduced tea, coffee, tobacco and snuff three-
ha'pence per ounce : that's as much as any Lord Mayor
can reduce. I advise all you young ladies to take care or
you come before me, the Lord Mayor.' Then comes the
fine ; for instance, half-a-crown for not having the rose-tree
nailed up, or for a gate not being painted. The children
cheer and pass on. Two men, who wear white aprons, and
have each a steel hanging on one side, collect from the
right and left of the street respectively, fragments of festal
fare and money for races. The fines swell the fund out of
which runners are rewarded, and the cakes are handed
round to strangers etc. — Communicated by A Resident.

Reeth. Reeth * Bartle Fair ' was formerly a great event,
and an old song^^^ commemorates the manner in which it
was celebrated fifty or sixty years ago, when times were
good in Swaledale, and miners could earn something more
than a bare subsistence. — ROUTH, p. 14.

Scarbro'. A great fair, or market called ' gablers' ' or
'jabblers' fair' day was originated by charter of King
Henry III., dated January 22nd 1253, granting a fair to the
town. Its earliest origin most probably arose from a tax
imposed by King Henry II., the particulars of which were
that every house which stood with its gable end facing the
street should pay fourpence yearly, while those which stood
in a contrary direction should pay sixpence. . . . This
fair was held on the Feast of the Assumption of the
^'Blessed Mary" August the 12th, until the Feast of St.
Michael, and as a free mart was an important privilege,
and attracted a great concourse of strangers from all parts.
, . . The annual custom of proclaiming the fair open was

* [See A Glossary of Words used in Swaledale (E. D. S.) by
Captain John Harland, author, in about the middle of the 19th century,
of the "old song" in question (pp. 3, 4, 5.)]

330 Folk' Lore of Yorkshire {N. Riding y etc).

after the following manner. . . . The town's officers on
the morning of the Assumption, preceded by a band of
music and accompanied by crowds . . . made a grand pro-
cession on horseback. The heads of the horses were
adorned with flowers, and the hats of the riders in the same
fanciful manner. The cavalcade . . . paraded the streets
halting at particular stations, where and when the common
crier made proclamation of the mart, and welcomed stran-
gers to the town on paying their tolls and customs. The
words of the proclamation were : —

" Lords, gentlemen and loons,
You're welcome to our toons
Until St. Michael's day,
But tolls and customs pay.
From latter Lammas day.
To Burgesses we say,
Pay your gablage pay.
Take notiche evericke one.
This fair be kept till set of sun.
No sort of food I rede ye sell
But what will fit the body well.
No sort of goods I rede ye vend.
Unless their worth ye first commend.
And also, all be found to plese.
On pain of stocks and little ease.
And buyers all that comen here.
The wonted dues and tolls shall clear.
Now may ye sport and play I wis.
And all things do ; but nowt amiss ;
So quick your booths and tents prepare.
And welcome strangers to the Fair.
God save the King and the worshipful Mr. Bayliffes.

When the cavalcade had paraded every quarter of the town,
so as to return to the place from whence it set out, the whole
party dismounted and prepared to join the sports which
were attendant. . . . This ancient custom of proclaiming
the fair or free mart was continued till the year 1788 when
owing to the successful competition of the mart opened at
Seamer it fell into desuetude. — Baker, pp. 315, 316, 317.

Mock Mayors, Feasts, etc. 331

Seamer. There is a custom observed on the Fair-days at
Seamer (July 15th, i6th,) of exhibiting a bush, which in
ancient times denoted an Inn or house of entertainment.

Fawcett, p. 3.

Thoralby. During the Martinmas week Thoralby is
aroused from her slumbers; then all the young men and
maidens are at home for a week's holiday, and there is the
usual dressing up of guys and mumming, etc., and the
perambulating of the village to the din of concertina and
fiddle, and the begging from house to house for anything
to swell the big feast, which takes place either at the inn or
some large room, ending with a jumping dance, which
concludes the festivities. — BOGG (3) p. 234.

West Witton. See ante p. 327, sub Middleham. The
village feast begins on Saint Bartholomew's day, and lasts
for several days. . . . The week's feasting at West Witton
is concluded by a very ancient and singular custom or
ceremony, the origin of which I have not been able to
ascertain. . . . An ^^%yy supposed to represent the Saint,,
is made, after which it is dragged up and down the village
by the younger generation. Then a large fire is prepared,
on to which the effigy is tossed, and whilst the figure is
burning, is chanted many times over : —

In Penhill crags
He tore his rags.
At Hunter's thorn
He blew his horn.
At Capplebank Stee
He broke his knee.
At Briskill beck
He brake his neck.
At Wadham's end
He couldn't fend.
At Briskill end
He made his end.

Huntersthorn, Capplebank, Brisgill and Wadham are well-

332 Folk- Lore of Yorkshire {N. Riding, etc.).

known places in the district. On the sides of Penhill
above the village are beautiful woodland paths, etc.

BOGG (3), pp. 238, 239.

York, 5. Michael's, Spurriergate. On the day preceding
Old Lammas Day, in each year. ... [a] bell was tolled at
three o'clock in the afternoon. Thereupon the sheriffs of
the city gave up their authority, by delivering their white
rods or wands of office to the Archbishop ; and a fair called
the * Bishop's Fair' was commenced, and continued for two
days. At three o'clock in the afternoon of the day
succeeding Old Lammas Day the bell was rung again ;
the fair ended, and the Archbishop's bailiff re-delivered
the white rods to the sheriffs, who then resumed their
suspended authority. . . . During the fair days the Arch-
bishop's bailiff had to serve all judicial processes and
execute all legal business connected with, or in place of the
sheriffs. He was practically the Sheriff of York for the two
days. — Camidge, p. 87.

The Archbishop keeps a court oi pyepowder at this fair
and a jury is impannelled out of the town of Wistow^ a
town within the bishop's liberty, for determining all differ-
ences of such as complain unto them of matters happening
within the said fair. — DRAKE, p. 218.

[A] fair is always kept in Micklegate on St. Luk^s day
for all sorts of small wares. It is commonly called dish
fair from the great quantity of wooden dishes, ladles, etc.
brought to it. There is an old custom used at this fair of
bearing a wooden ladle in a sling on two stangs about
it, carried by four sturdy labourers, and each labourer was
formerly supported by another. This without doubt is a
ridicule on the meanness of the wares brought to the fair,
small benefit accruing to the labourers at it. Held by
charter /««. 25, an. regis H. VII., 17.

Drake, pp. 218, 219.

Punishments, 335

PUNISHMENTS.

Easingwold. On the south-east side of the [market] cross
formerly stood the stocks, removed from their ancient site,
but not altogether out of use : and near them a whipping-
post, possibly serving upon occasion, the somewhat gentler
purpose of a Kissing-Post whose heathenish origin and use is
thus noticed by Leland.* * In places of public resort, was
frequently erected a Kissing-Post, and the loungers or
porters of the town civilly requested any stranger passing
to kiss the post. If he refused to do this, they forthwith
laid hold of him, and by main force bumped his body
against the post ; but if he quietly submitted to kiss the
same, and paid down sixpence, then they gave him a name,
and chose some one of the company for his godfather. '^
The post generally represented some old image or pagan
deity. — GiLL, pp. 100, lOi.

Easingwold. On the north-side of the market-place was
a ducking-stool. . . . Its chief victims, at least in latter
times, were scolds and unquiet women, who were placed in
a stool or chair fixed at the end of a long pole, and thence
let down into the water. — GiLL, p. 10 1.

Helmsley, Jan. 12, 1657. Margery Watson of Whitby,
being a scold, to be ducked by the Constable, unless she
within a month do ask Jas. Wilkinson and his wife of
Sneaton forgiveness in Whitby Church publiquely and at
the Cross in the market town there.

Records, vol. v., p. 262.

Bichmond, 13th Oct. 1606. — [In connexion with the
mention of an evil living man and * wieff who is a com-
mon skolder with her neighbours' it is noted] That
in the towne of Langthorne aforesaid there is neither
stockes nor cockinstole for the punishing of offenders.

Records, vol. i., p. 56.

'^Coll. p. Ixxvi. — 1770.

334 Folk- Lore of Yorkshire {N. Riding, etc.).

Scarborough. Heywood in a ballad published by him on
the taking of Scarbrough Castle says :

* This term Scarbro warning grew — some say —
By hanging for rank robbery there ;
Who that was met but suspect in that way,
Straight he was trussed up,whate'er he were.'

This would imply that Scarborough used that law [gibbet
law]. — Baker, p. 398.

York. In the Theatre [of the Yorkshire Philosophical
Society's Museum] . . . appended to the wall, is a brank,
the old punishment for scolding women, given by Lady
Mary Thompson, late of Sheriff Hutton Park in 1880.

Handbook, pp. 144, 145.

Masham. 'Riding the Stang' for offenders against the
laws of conjugal propriety, has become, by long usage, an
institution in this Parish. The offender, however, instead
of being mounted in propria persona and borne backwards
upon the stang or pole, is here represented by an ^^^y,
which is publicly carried about the town in a cart, and thus
exhibited for three successive nights. On the last of those
nights it is burned at the Market-cross and an oration in
doggerel rhyme, composed for the occasion, pronounced
over it by way of warning to all persons in likeways
offending. — FiSHER, p. 465.

Northallerton. Riding the Stang is intended to expose
and ridicule any violent quarrel between man and wife.
Formerly the culprit was fastened to the stang or pole, and
carried about the street ; latterly, he or she has been repre-
sented by a straw effigy, which is afterwards burnt before
the offender's house. . . . Many are the rhymes used on
these occasions, the following are subjoined.

Hey Derry ! Hey Derry ! Hey Derry Dan !

It's neither for your cause nor my cause that I ride the stang ;

But it is for Tom for banging his deary,

If you'll stay a few minutes I'll tell you all clearly.

Punishments. 335

One night he came home with a very red face,

I suppose he was drunk as is often the case :

Be that as it may ; but when he got in,

He knocked his wife down with a new rolling pin.

She jumped up again, and knocked off his hat,

And he up with the pestle, and felled her quite flat

She ran out to the yard and shouted for life,

And he swore he would kill her with a great gully knife.

So all you good people that live in this row,

I'd have you take warning, for this is our law ;

And if any of your husbands you wives do bang,

Come to me and my congregation, and we'll Ride the Stang.

or according to another version :

With a ran, tan, tan,
On my old tin can,

Mrs. and her good man.

She bang'd him, she bang'd him.

For spending a penny when he stood in need.

She up with a three footed stool ;

She struck him so hard, and she cut so deep,

Till the blood run down like a new stuck sheep !

INGLEDEW, pp. 347, 348.

Northallerton. According to the York Herald of March
I, 1887, the amenities of Northallerton still include this
time-honoured corrective exercise : —

"'Riding the Stang.' — Last night considerable stir
and excitement prevailed at Northallerton consequent on
the ' riding of the stang." The reason given in the doggerel
rhyme which was repeated was that an ostler attached to a
well-known hostelry had proved unfaithful to his bride,
whom he married a short time ago. In a small pony cart
an t.^^Y was placed and the ringing of a bell, together with
the shouts of those who were in attendance, created quite a
hubbub. It is between three and four years since a
similar exhibition took place."

Two days later the same paper chronicled : —

** Last night the final riding of the stang took place at
Northallerton for the unfaithful ostler. The two figures

336 Folk- Lore of Yorkshire {N. Riding, etc.).

were paraded round the town, after which a bonfire was lit
on the green below the church, and after the doggerel
rhyme had been proclaimed the figures were burnt"

The reports are not quite in harmony with each other
but future historians of our domestic manners may be able
to reconcile them.

St. Swithin, N. & Q., 7th S., vol. iii., p. 367.

Thirsk. At Thirsk a succession of ridings may occupy a
week, but then each case needed three ridings on successive
nights. The poetry was changed each night by the leader
of the stang-band, an important officer of the tqwn indeed ;
and the last night an ^^%y was burnt before the offender's
door, and the spokesman then proceeded to him for the
groat, which was usually paid under the influence of fear or
custom. Formerly the spokesman there was carried on a
ladder or men's shoulders, but is now drawn in a cart. An
old shoemaker once accompanied the fourpence with a treat
of ale, which the stangrider drank greedily. It was dosed
heavily with jalap. The magistrates decline to interfere
with the old custom as long as no property is damaged,
and in absence of rural police they scarcely have power to
do otherwise. If damage did occur the spokesman was to
be liable. I remember a tradesman losing a cause at the
County Court. A powerful party of the poor were so
delighted that they rode the stang for him. . . . The
following morceau recited for a druggist at Thirsk, some
twenty years ago, was obtained from its author, the retained
stangrider aforesaid. [The first version given by Ingledew,
above.] [He said] he usually composed the songs ' on the
spur of the moment, something fresh every night for three
nights.' — LONGSTAFFE (2), p. 337.

Swaledale. Riding the stang is an old usage which was
in days of yore carried out with great enthusiasm. But
the custom is fast becoming obsolete. It was formerly the
practice when a man and his wife, or when neighbours

Punishments. 337

differed, or came to blows, to carry out the ' riding of the
stang.' A number of young men procured a cart, and the
one amongst their number who had the strongest lungs
and the most loquacious tongue got upon the cart, which
was dragged through the village by the rest. Every now
and then the cart was stopped and the man standing on
the top of it would harangue the neighbourhood with some
doggerel rhymes which would run something like the
following : —

Hey dilly, how dilly, hey dilly dan,

It's neither for thy part nor my part that I ride stang.

It is for and her old man.

He banged her, he banged her, he banged her, indeed,

He banged poor till she stood Httle need,

He neither took stick, stone, nor stour,
But he up with his fist and knocked her three times o'er.
So all you good neighbours that live in this row
I'd have you take notice that this is our law
If you or your neighbours should chance to fall out,
We'll do the same trick without any doubt.

Tally ho !

ROUTH, pp. 71, 72.
See Blakeborough, pp. 88, 89.

West Scrafton, etc. The ancient custom of riding the
stang for a married man and a married woman who are
alleged to have misconducted themselves has been carried
out recently at West Scrafton, in Coverdale. The stang
has been ridden at Caldbergh, West Scrafton, and Carlton
townships, and has created quite a sensation.

Y. H., Jan. 19, 1901.

Whitby. We hear also of ' Riding Skimmington,' a
phrase well known elsewhere, as e.g. in Hampshire. Some
say this is an imported expression, and means the same as
our riding the stang. Others again state, that ' riding Skim-
mington ' had something different in the performance, but
in what that difference consisted we cannot effectually

338 Folk- Lore of Yorkshire {N. Riding, etc.),

learn. The same in purpose or nearly so, it exhibited a
man at one end of a long pole and a female at the other,
sustained by rows of men on each side for the double
weight ; while she is said to have displayed a chemise by
way of banner, expanded at the end of a staff, with the
usual tumult on such occasions. — ROBINSON, p. 1 54.

FARMING CUSTOMS.

Bean-day, a given day. These days have a casual
occurrence. When a new-comer enters late upon the
occupancy of a farm, the rest of the farmers of the village
will unite in doing him a good turn. If it is ploughing
that requires to be done, they will go on the land with their
teams, and plough all in a day without unyoking, thus
enabling the late-comer to ' overtake the season.' The
evening of such a day is spent in a festive manner ; the
neighbours, generally, enjoying the farmer's hospitality. At
times of push, as during rape and mustard-thrashing, there
are bean-days, when neighbours assist each other, by hand
and implement, with a merry evening to follow. If a person
allows a footpath across any part of his land, this act of
sufferance is recognized by a bean-day, when the farmers
render suit and service for the concession. [Called a
" plough-day." Hone, Y. B., p. 30.]— C. C. R., p. 7.

Fest, hiring-money ; ' I've got half-a-crown /^j/.'

C. C. R., p. 39.

Godspenny [or God-penny], earnest money given at
the statute hirings. — C. C. R., p. 53.

Luck-brass, [or money] the money returned for luck to
the bargain by the seller to the purchaser. Thus what is
given back to the buyer of a pig, is termed ' penny-pig-
luck! — Robinson, p. 118.

Pickering. Horsum, Hungil-Money, a small tax which
is still paid (though the intention of it has long since

Farming Customs. 339

ceased) by the townships on the north side of the Vale,
and within the lathe or weapontake of Pickering, for horse-
men and hounds kept for the purpose of driving off the
deer of the forest of Pickering from the corn-fields which
bordered upon it. When that field of a given township
which lay next the forest was fallow, no tax was due from
it that year; and tho' this forest has long been thrown open,
or disafforested, and the common fields now inclosed, the
faufy^ds (calculating every third year) is still exempt from
this imposition. — MARSHALL, p. 30.

Soke {vulg. sooac), an exclusive privilege claimed by
a mill, for grinding all the corn which is used within the
manor or township it stands in.^ — Marshall, p. 38.

We may notice the practice among country matrons, of
giving their daughters on the wedding-day, if they marry
farmers, a * butter-penny ' for placing on the scale along
with the pundstan}^^ that customers may never have to
complain of hard weight. The penny-piece has to be one
of the heaviest. — ROBINSON, p. 148.

Pun'ston. a pebble, or cobble-stone, of as nearly
twenty-two ounces weight as possible. In old days butter
was sold by the lang-pund, or pound of twenty-two ounces ;
and when meat was sold in the shambles by ' weight of
hand ' or ' by lift,' instead of by ascertained weight, we can
easily understand the selling of butter by an approximate
rather than an exact weight. Moreover the lang-pund was
sold at 4d. per lb. — ATKINSON (2), p. 394.

^ Some trials at law relative to this ancient privilege have lately
taken place ; but the millers have generally been cast. It seems to be
understood, however, that an aliett miller has no right to ask publicly
for corn to be ground in a parish which has a corn mill belonging to
it. A horn may nevertheless be sounded, or a bell be rung.

2 [A natural stone weighing i lb.]

340 Folk- Lore of Yoi^kskire {N. Riding, etc.).

TENURES, etc.

Arden Hall. The only relics of the priory remaining,
are a chimney, probably that of the kitchen, which yet
retains its antique appearance, and performs the same part
in the modern building as it did in the old. It is popularly
said to be the title deed, by which the payment of 40/. a
year from the owner of the park lands of Upsall, is secured
to the lord of the manor of Arden ; while the chimney en-
dures the claim holds good — when it ceases to exist, the
claim becomes void. This is the common story told in the
neighbourhood, if true, it must certainly be ranked among
singular tenures. — Grainge, p. 321.

Barton. [Court Rolls of two manors in Barton, belonging
to R. H. Allan, F.S.A. of Blackwell, ascend to early date;
and with these rolls etc. has descended] a strange service
perhaps originally that of the lord's farrier, the presenta-
tion to the lord of a horse-shoe, with eight or nine nails
stuck in it. — LONGSTAFFE, p. 149.

Coxwold. Sir Thomas Colevyle, knight, holds the manor
of Cuckwold, in the county of York, of Thomas, late Lord
of Mowbray, as of his manor of Threke, (Thirske) rendering
one target or shield with the arms of the said Lord painted
thereon, yearly, at Whitsuntide. — BLOUNT, p. 416.

Dalton, West Gilling Wapentake. A field near the village of
Dalton is or was formerly held by the service of finding a
grindstone for ever for the people of the place.

Whellan, vol. ii., p. 499.

Fyling? nr. Whitby. 'Henry of Ormesby, and Emma
Wasthose his wife, gave, granted, and by their charter con-
firmed, to God, and the church of St. Peter and St. Hilda
of Wyteby, and to the Monks performing divine service
there, half a carucate of land in the territory of Fieling,
free and clear from all services, exactions, or demands, viz.

Tenures^ etc, 341

that half carucate of land which they held of Richard de
Wivil, and his heirs, on paying annually to the heirs of
Richard de Wivil, half of a soaring sparrow-hawk (dimidium
sparveriumsorum) for all services and demands belonging
to the said land.' [n.d.] — CHARLTON, p. 201.

Hutton Conyers, etc. Near this town, which lies a few
miles from Ripon, there is a large common, called Hutton-
Conyers Moor, where of William Aislabie, esq. of Studley-
Royal (lord of the manor of Hutton-Conyers) is lord of the
soil, and on which there is a large coney-warren belonging
to the lord. The occupiers of messuages and cottages
within the several towns of Hutton-Conyers, Melmerby,
Baldersby, Rainton, Dishforth and Hewick, have right of
estray for their sheep to certain limited boundaries on the
common, and each township has a shepherd.

The lord's shepherd has a pre-eminence of tending his
sheep on any part of the common, and wherever he herds
the lord's sheep, the several other shepherds are to give
way to him, and give up their hoofing-place, so long as he
pleases to depasture the lord's sheep thereon. The lord
holds his court the first day in the year, and to entitle those
several townships to such right of estray, the shepherd of
each township attends the court, and does fealty by bring-
ing to the court a large apple-pye, and a twopenny sweet-
cake except the shepherd of Hewick, who compounds by
paying sixteen-pence for ale, (which is drunk as after
mentioned) and a wooden spoon ; each pye is cut in two,
and divided by the bailiff, one half between the steward,
bailiff, and the tenant of the coney-warren before mentioned,
and the other half into six parts, and divided amongst the
six shepherds of the before-mentioned six townships. In
the pye, brought by the shepherd of Rainton, an inner one
is made filled with prunes. The cakes are divided in the
same manner. The bailiff of the manor provides furmety
and mustard, and delivers to each shepherd a slice of cheese

342 Folk- Lore of Yorkshire {N. Riding, etc.),

and a penny roll. The furmety well mixed with mustard,
is put into an earthen pot, and placed in a hole in the
ground, in a garth belonging to the bailiff's house, to which
place the steward of the court, with the bailiff, tenant of the
warren, and six shepherds, adjourn with their respective
wooden spoons. The bailiff provides spoons for the
steward, the tenant of the warren, and himself The
steward first pays respect to the furmety, by taking a large
spoonful ; the bailiff has the next honour, the tenant of the
warren next, then the shepherd of Hutton-Conyers, and
afterwards the other shepherds by regular turns ; then each
person is served with a glass of ale (paid for by the sixteen-
pence brought by the Hewick shepherd) and the health of
the lord of the manor is drunk ; then they adjourn back to
the bailiff's house, and the further business of the court is
proceeded in.^

In addition to the above account, which the editor re-
ceived from the steward of the court, he learnt the following
particulars from a Mr. Barrowby of Dishforth, who has
several times attended the court, and observed the customs
used there. He says, that each pye contains about a peck
of flour, is about sixteen or eighteen inches diameter, and
as large as will go into the mouth of an ordinary oven :
that the bailiff of the manor measures them with a rule, and
takes the diameter, and if they are not of sufficient
capacity, he threatens to return them, and fine the town.
If they are large enough, he divides them with a rule and
compasses into four equal parts, of which the steward
claims one, the warrener another, and the remainder is
divided amongst the shepherds. In respect to the furmety,
he says, that the top of the dish in which it is put is placed
level with the surface of the ground ; that all persons
present are invited to eat of it, and those who do not are
not deemed loyal to the lord : that every shepherd is obliged

^ From a letter addressed by Henry Atkinson, esq. of Ripon, to the
editor, dated 19th January, 1778.

Tenures, etc. 343

to eat of it, and for that purpose is to take a spoon in
his pocket to the court, for if any of them neglects to carry
his spoon with him, he is to lay him down upon his belly,
and sup the furmety with his face to the pot or dish ; at
which time it is usual, by way of sport, for some of the
by-standers to dip his face into the furmety; and some-
times a shepherd, for the sake of diversion, will purposely
leave his spoon at home. — BLOUNT, pp. 555-557.

Killing Nab Scar. ' In the dale of Goadland, within the
ancient Honour of Pickering Forest, tenants were bound by
tenure of their lands, to promote the breed of a large
species of hawk that resorted to a cliff called Killing Nab
Scar, and to secure them for the King : these birds con-
tinue to haunt the same place, but it is remarkable that
there is seldom more than one brood produced in a year.'

Whellan, vol. ii., p. 912.

It is somewhat singular that this large species of hawk
has but recently become extinct. — FRANKS, p. 169.

Kirklevington. About the year 1200 Kirklevington was
given by Adam de Brus to Henry de Percy on marriage
with his daughter Isabel, on condition that ... * the said
Henry and his heirs should repair to Skelton Castle every
Christmas-day, and lead the lady of that castle from her
chamber to the chapel to mass, and from thence to her
chamber again, and after dining with her depart.'

Ord, p. 495.

See too under PLACE ETC. LEGENDS: Skelton Castle,
p. 407.

Middleham. Certain fee-farm rents in Middleham, were
required to be paid upon St. Alkelda's Tomb, and were
regularly deposited on a stone table (most probably an
altar), in the middle of the nave, as were also some annual
doles of bread, until the stone was removed, within the
memory of persons recently living. — Barker, pp. 18, 19.

344 Folk- Lore of Yorkshire {N. Riding, etc.),

York Minster. John Haxby, treasurer of this Church,
died the 21st of January 1424. His tomb (which is a
Stone Table, supported by an Iron Lattice about two Feet
and a Half high, with an Effigy laid at full Length within
the Lattice) is remarkable for Money Payments limited to
be made thereon by old Leases and Settlements.

Description, p. 73.

Upsal. The park at Upsal is a royal one, and has to pay
yearly to the Queen the sum of £40., as well as a buck,
a doe, and a horse gate, to the Rector of Kilvington.

Whellan, vol. ii., p. 694.

Whitby. A Printed paper is in these our days, and has
for time immemorial been handed about and sold in the
town of Whitby, relating a transaction that is said to
have happened in the year 1 1 59. As no copy of this paper
is to be found among our Abbey records, or in any written
deed now extant, it will be very difficult for us to trace it
to its original. Most probably ... it has had its rise from
the making up of the Horngarth, which was the tenure by
which all the Abbey-land near Whitby was formerly held :
But then the Horngarth is here so connected and inter-
woven with a story about the death of a Hermit or Monk,
that it will require some trouble to clear up matters. We
shall beg leave ... to present the reader with an exact copy
of this extraordinary paper. . . .

* In the fifth year of the reign of King Henry II. after the
conquest of England by William Duke of Normandy, the
Lord of Ugglebardeby, then called William de Bruse, the
Lord of Sneton, called Ralph de Percy, with a gentleman
and a freeholder, called Allatson, did, on the i6th day of
October, appoint to meet and hunt the wild boar, in a cer-
tain wood or desart place belonging to the Abbot of the
Monastery of Whitby; the place's name is Eskdale-Side,
the Abbot's name was Sedman. Then these gentlemen
being met, with their hounds and boar-staves, in the place

Tenures, etc. 345

before-named, and there having found a great wild boar,
the hounds ran him well near about the chapel and hermi-
tage of Eskdale-Side, where was a Monk of Whitby, who
was an Hermit. The boar being very sore, and very hotly
pursued, and dead run, took in at the chapel-door, and
there died : Whereupon the Hermit shut the hounds out of
the chapel, and kept himself within at his meditations and
prayers, the hounds standing at bay without. The gentle-
men in the thick of the wood, being put behind their game
followed the cry of their hounds, and so came to the
hermitage, calling on the Hermit, who opened the door
and came forth and within they found the boar lying
dead ; for which the gentlemen in very great fury, (because
their hounds were put from their game) did most violently
and cruelly run at the Hermit with their boar-staves,
whereby he died soon after. Hereupon the gentlemen,
perceiving and knowing that they were in peril of death,
took sanctuary at Scarborough. But at that time the
Abbot, being in very great favour with King Henry, re-
moved them out of the sanctuary, whereby they came in
danger of the law, and not to be privileged, but likely to have
the severity of the law, which was death. But the Hermit,
being a holy and devout man, and at the point of death,
sent for the Abbot, and desired him to send for the gentle-
men who had wounded him : The Abbot so doing, the
gentlemen came, and the Hermit being very sick and weak,
said unto them, I am sure to die of those wounds you have
given me ; the Abbot answered, They shall as surely die
for the same ; but the Hermit answered, Not so, for I will
freely forgive them my death, if they will be contented to
be enjoined this penance for the safeguard of their souls.
The gentlemen being present, and terrified with the fear of
death, bid him enjoin what penance he would, so that he
would but save their lives. Then said the Hermit, You
and yours shall hold your lands from the Abbot of Whitby,
and his successors, in this manner, That upon Ascension

346 Folk- Lore of Yorkshire {N. Ridings etc.).

evening, you, or some of you, shall come to the wood of
the Stray- Heads, which is in Eskdale-Side, the same day at
sun-rising, and there shall the Abbot's officer blow his horn,
to the intent that you may know how to find him ; and he
shall deliver unto you, William de Bruse, ten stakes, eleven
strout stowers, and eleven y ethers, to be cut by you, or
some for you, with a knife of one penny price ; and you,
Ralph de Percy, shall take twenty and one of each sort,
to be cut in the same manner ; and you, AUatson, shall take
nine of each sort, to be cut as aforesaid, and to be taken on
your backs, and carried to the town of Whitby, and to
be there before nine of the clock the same day before-
mentioned : At the same hour of nine of the clock, if it be
full sea, your labour or service shall cease ; and, if low
water, each of you shall set your stakes at the brim, each
stake one yard from the other, and so yether them on each
side with your yethers, and so stake on each side with your
strout stowers, that they may stand three tides without
removing by the force thereof: Each of you shall do,
make, and execute the said service all that very hour every
year, except it be full sea at that hour ; but when it shall
so fall out, this service shall cease. You shall faithfully do
this in remembrance that you did most cruelly slay me ;
and that you may the better call to God for mercy, repent
unfeignedly of your sins, and do good works, the officer of
Eskdale-Side shall blow. Out on you, Out on you, Out on
you, for this heinous crime. If you, or your successors,
shall refuse this service, so long as it shall not be full sea
at the aforesaid hour, you or yours shall forfeit your lands
to the Abbot of Whitby, or his successors. This I intreat,
and earnestly beg that you may have lives and goods pre-
served for this service : And I request of you to promise
by your parts in heaven, that it shall be done by you and
your successors, as is aforesaid requested, and I will con-
firm it by the faith of an honest man. Then the Hermit
said, My soul longeth for the Lord, and I do as freely for-

Tenures, etc. 347

give these men my death, as Christ forgave the thieves
upon the cross : And in the presence of the Abbot and the
rest, he said moreover these words, In manus tuas, Domine,
commendo spiriUim meum, a vinculis enim mortis redemisti
me, Domine veritatis. Amen. So he yielded up the ghost
on the 8th day of December, upon whose soul God have
mercy. Amen.' — CHARLTON, pp. 125-127 ; Marmion,
Cantos ii., v., xiii.

Planting of the Penny Hedge. This interesting ceremony
was performed in the Harbour, near Messrs. Gill and
Brown's coal warehouse, on Wednesday morning, being
* the morn of the eve of Ascension Day.' The Lord of the
Manor's newly appointed bailiff, Mr. John Rickinson, of
Thorpe, was present to see the devoir properly performed,
Mr. Isaac Hutton, tenant under the Herberts, the owners of
the property to which this relic of feudalism is attached,
being the planter of the hedge. The notes from a
borrowed foghorn, and the cry, 'out on ye, out on ye,'
signalled the completion of the task. This forms one of
the rare exceptions when the hedge has been planted away
from the late boat-building premises of the Messrs.
Falkingbridge, the only other time being when it was set at
the back of Mr. H. S. Home's house, then occupied by the
late Dr. Taylerson. Mr. Rickinson intends adopting these
latter sites in future, as the ground is so much firmer in the
bed of the river. It seems a very great pity that this
beautifully unique ceremony should have been shorn of a
portion of its attractiveness by the absence — we trust only
temporary — of the ancient horn, which has been used from
time immemorial for the purpose. We understand that
the horn has not yet been handed over to the new bailiff ;
though it surely should have been for this occasion. Mr.
Robert Stratford and Mr. Thomas Langbourne, two of the
oldest attenders at the planting ceremony, were greatly
distressed at its disappearance, the former, one of the most

34^ Folk-Lore of Yorkshire [N. Riding, etc.).

efficient players who have ever been present, having blown
it for twenty consecutive years.

W. Gazette, May 12, 1893.

Whorlton. Nicholas de Menyll held the manor of
Whorlton, etc. of the Archbishop of Canterbury, by serving
the said archbishop, on the day of his consecration, with the
cup out of which the archbishop was to drink that day.

Blount, p. 397.

York Minster. About the time of King Canute the Dane,
Ulph, the son of Thorold, a prince of that nation, governed
in the western part of Deira that division of the ancient
kingdom of Northumbria which was bounded by the river
Humber southwards, and to the north by the Tyne, which
continued so distinguished under the Danes, but is now better
known by the name of Yorkshire, and the five other northern
counties of England. * This prince, by reason of a differ-
ence like to happen between his eldest son and his
youngest, about his estate after his death, presently took
this course to make them equal : without delay he went to
York, and taking with him the horn, wherein he was wont
to drink, he filled it with wine, and kneeling upon his
knees before the altar, bestowed upon God and the blessed
St. Peter, Prince of the Apostles, all his lands and revenues.^
The figure of which horn, in memory thereof is cut in stone
upon several parts of the choir, but the horn itself, about
King Edward VI. 's time, is supposed to have been sold to
a goldsmith, who took away from it those tippings of gold
wherewith it was adorned, and the gold chain affixed there-
to : it is certain that it was remaining among many other
ornaments, and preserved in the Sacristy at York, in the
time of King Henry VIIL, some time before the Reforma-
tion : where it lay from the time of King Edward VI. till it
fortunately came into the hands of Thomas Lord Fairfax,
general of the parliament army, there is no account ; but he

^ Camd. Brit. tit. Yorkshire, West Riding.

THE HORN OF ULPHUS

See page 349.

m

P^

o

p^
o

G

1 i

3 O

Tenures, etc. 349

being a lover of antiquities, took care to preserve it during
the confusions of the civil wars : and dying in 167 1, it came
into the possession of his next relation, Henry Lord
Fairfax, who restored it again to its first repository, where
it now remains a noble monument of modern as well as
ancient piety.

As to its present condition, its beauty is not the least
impaired by age, it being of ivory (of an eight-square form) :
the carving is very durable, and it is ornamented in the
circumference, at the larger extremity, with the figures of
two griffins, a lion, unicorn, dogs, and trees interspersed in
bas relief, and where the plates are fixed, with foliage after
the taste of those times.

Lord Fairfax supplied the want of the plates, which
anciently embellished this horn, honoured in all probability
with the name of the donor, (the loss of which original
inscription can only be lamented, not retrieved) and sub-
stituted the present one, with the chain of silver gilt :

Corny hoc Vlphvs, in occidentali parte Deirae princeps,

VNA GYM OMNIBYS TERRIS ET REDDITIBYS SYIS,

OLIM DONAYIT :

AMISSYM YEL ABREPTYM

Henricys Ds. Fairfax demym restityit dec. et cap. de noyo
ornayit. An. Dom. 1675.^

In English.
Ulphus, Prince of the Western Part of Deira, formerly
GAVE THIS Horn, together with all his Lands and
Rents :

Being lost or taken away,

Henry Lord Fairfax at length restored it to the Dean

AND Chapter, newly ornamented, a.d. 1675.

Blount, pp. 397-399-
The identity of the curious relic called Cornu Ulphi . . .
rests entirely upon the tradition. The church is unable by

^ ArchcBologia, vol. i., p. i68, et seq.

3 so Folk- Lore of Yorkshire (N, Riding, etc.).

documentary evidence to trace her possession of it to any
period antecedent to the fourteenth century. But that it
had long previously been an object of great interest
appears from the form of the horn having been sculp-
tured in stone upon the walls of the Cathedral, in
parts of that structure which are known to have been
commenced before the year 1300^^^ ... It is not, strictly
speaking, a horn. It is the tusk of an elephant, having
its surface decorated with sculptures, executed by no
mean artist. . . A border about 4 inches broad, carved in
low relief, encircles the upper or thickest end of the horn
or tusk. The design represents four principal, figures.
Two of them facing each other, have between them a tree
bearing palmated leaves, and fruit in the shape of a cone.
One of these is a gryphon, a fabulous creature, with
the body of a lion and the head and wings of an eagle.
The other monster has the body of a lion with the wings of
an eagle and a head resembling that of a wolf or dog. The
tails of both are borne erect, and each terminates in the
head of a wolf or dog. The other two principal figures,
have between them a smaller stem of the same description
of tree or plant, with a single cone at the top. One of the
animals is a lion of the ordinary type in the act of grasping
and devouring a fawn or young deer. The other represents
a monster having the body and mane of a lion with the
head of an antelope armed with one horn, and its tail
terminating in the head of a wolf or dog. The heads and
collared necks of three wolves or dogs are rising from the
base of the circle, and in the upper part is seen a similar
animal in the act of running. A band beneath the principal
circle, and two narrower bands round the smaller parts of
the horn, are ornamented with scrolls composed of the stem
leaves and fruit of a plant or tree similar to that represented

i[The present Dean of York (Purey-Cust) considers it probable that
these sculptured horns did not represent that attributed to Ulphus.
See The Heraldry of York Minster, p. 36.].

Tenures, etc. 3 5 i

in the principal design. These carvings bear the impress
of oriental art and feeling. — Davies, pp. 8, 9, 10.

Lammas Offering. Some suppose it is called Lammass
Day, quasi Lamb-masse, because, on that day, the tenants
who held lambs of the Cathedral Church in York, which is
dedicated to St. Peter ad Vincula, were bound by their
tenure to bring a live lamb into the church at high mass.
Brand, vol. i., p. 348 ; Blount, p. 405.

OFFICIAL CEREMONIAL.

Helmsley. At Helmsley there is still held once a year
what is called the Vardy Dinner. In the days before the
Government appointed sanitary officers, Helmsley elected
its own local committee to inspect the town once a year as
regards sanitary matters. In the evening the inspectors
met, supped, discussed, and gave their ' verdict' Hence
Vardy Dinner. The form, I am told, is still kept up but
chiefly for social purposes. The dinner is held annually,
the committee having earlier in the day gone through the
form of walking through the main streets, scrutinising at
least the outside of the dwellings as they pass.

Morris, p. 232.

William Wrightj labourer, who left Helmsley 1850-4
remembered the Vardy Chaps. They were the head
men of the village called to meet together by the kirk-
warners, just before the feast.^^^ It was their business to
elect a Vardy Warden for that year, and to make a tour of
inspection to see that all the house fronts were properly
painted and colour-washed, and that drains and chimneys
were all right. Each house had to have two buckets of
water at the grate of each of its drains ; this water was
poured down in presence of the Vardy Warden and others ;
if it cleared away at once, that was considered a true and

1 [The Vardy Day is usually in October. The ceremony was omitted
last year, 1899.]

352 Folk- Lore of Yorkshire (A/'. Riding, etc.\

clean drain. Any suspected chimney was liable to have a
armful of straw set fire to in it, to see if it had been properly
swept. In fact the Vardy Warden and his followers were
the Sanitary Inspectors, and at one time they seem to have
carried out their inspection in a thorough kind of way.
They imposed fines for neglect ; these fines the poorer folk
had divided amongst them as a Christmas dole. At least
that was so at one period, but William Wright had only
heard that such was the case " afore his time." After the
inspection the Warden, with his brethren and their friends
indulged in a substantial feast known as the Vardy
Dinner. — Contributed by Mr. R. Blakeborough.

See also sub Oswaldkirk, p. 229.

York Minster : Boy-Bishop. From very early times it was
the custom in many ecclesiastical foundations to observe
on the three days after Christmas Day the tripudia respec-
tively of deacons, priests and boys. One of the MSS. used
by Dr. Henderson in his edition of the York Missal
belonged to the Metropolitan Church, and has many rubrics
specially referring to it. Amongst them are some which
let us see with what observances these tripudia were kept
therein the fifteenth century ; and it is satisfactory to find that
the fooling was innocent enough, and there was none of the
grotesque indecency which was indulged in in some places
— chiefly I believe in Germany and parts of France. Other
festivities may have taken place outside the church — and
probably did — but inside it things went on as usual except
that particular prominence was given on each day to the
order who were celebrating their feast, and all the choral
parts were assigned to them. St. Stephen's Day, the
morrow of Christmas Day, belonged to the deacons, with
whom were classed the sub-deacons. . . . The next day,
that of St. John the evangelist, was the great day of the
priests, and by old custom all the priests in the city
attended the Cathedral in silk copes, and if it were Sun-

Official CeremoniaL 355

day, joined in the procession. During the service they
stood in order on each side of the quire. . . . Next came
Innocents' Day and with it the boy bishop and his chapter.
" Prius facta processione si Dominica fuerit, omnibus pueris
in capis. Praecentor illorum incipiat officium," or as we
now call it, the Introit, and so the service went on»
" Omnibus pueris in medio chori stantibus et ibi omnia
cantantibus, Episcopo eorum interim in cathedra sedente.
Three boys sang the Grayle in the midst of the choir, and
the turba puerorum sang " Alleluya" if it were Sunday, and
if not '' Laus tibi Christe." The boy precentor began the
sequence, and the deacon sought the blessing of the boy-
bishop before the Gospel, and presented the book for him
to kiss after it. It does not appear whether the boy-bishop
blessed the people at York, but he did in some places.

J. T. Micklethwaite, N. & Q., 5th S., vol. xii., pp. 505,
506.

Installation of Canons, etc. — In the good old days . . .
when the Canons enjoyed their stipends, it was the custom,
at their installation to have cakes and wine provided for the
spectators who were present at the ceremonial. When the
late Ven. C. M. Long was installed Archdeacon of the East
Riding in October 1854, twelve dozen large currant buns
made specially for the purpose were disposed of in the
Chapter House of York Minster. They were thrown about
in all directions, and eagerly snatched up by the bystanders,
the scene being one of a noisy and rude character. A
dozen of port and sherry was afterwards drank to the health
of the new archdeacon. Precisely the same custom was
observed at the installation in June 1858 of the late Dean
of York, Dr. Duncombe. Since that time there has been
no repetition of this questionable mode of festive rejoicing.

Y. H., June i, 1888.

Present use. The Dean then admitted him to the
canonry, vesting him to all the rights, powers, and privileges
thereof, and in token of the same handed to him a copy of

354 Folk- Lore of Yorkshire {N. Ridings etc.).

the Scriptures, symbolic of the * Word of Life/ and also a
roll of bread, in token of the * Bread of Life ' and saluted
him by the kiss of Christian charity.

Y. H., June i, 1888.

It was the privilege of the Dean to * see ' when a re-
sidentiaryship was vacant and the first prebendary who
caught his eye succeeded. — Walcott, p. 61.

Christmas Eve Offering. Stukeley in his * Medallic His-
tory of Carausius ' ii. 163, 164 mentions the introduction of
mistletoe into York Cathedral on Christmas Eve as a
remain of Druidism. Speaking of the winter solstice, our
Christmas, he says : ' This was the most respectable festi-
val of our Druids, called Yule-tide ; when misletoe, which
they called all-heal, was carried in their hands, and laid on
their altars as an emblem of the salutiferous advent of
Messiah. This misletoe they cut off the trees with their
upright hatchets of brass, called celts, put upon the ends of
their staffs which they carried in their hands. . . . The
custom is still preserved in the north, and was lately at
York : on the eve of Christmas Day thej/ carry MISLETOE
to the high altar of the cathedral and proclaim a public
universal liberty, pardon^ and freedom to all sorts of inferior
and even wicked people at the gates of the city towards the
four quarters of heaven?-'^ — BRAND, vol. i., pp. 524, 525.

York. Every sheriff about a month after his election
takes an oath of secrecy in the council chamber, and is then
admitted to be one of the privy council. At which
solemnity the lord-mayor, aldermen, recorder and sheriffs,
with the rest of the council, drink wine out of a bowl,
silver-gilt, which is called the black bowl. A vessel the
commoners of York have an utter aversion to.

Drake, p. 186.

The ceremony of riding, one of the greatest shews the
city of York does exhibit, is performed on this manner, the

1 See /J^j/, pp. 356,357.

Official Ceremonial. 35 5

riding day of the Sheriffs is usually on Wednesday, eight
days after Martinmas ; but they are not strictly tied to that
day, any day betwixt Martinmas and Yoole, that is Christ-
mas may serve for the ceremony. It is then they appear
on horseback, apparelled in their black gowns and velvet
tippits, their horses in suitable furniture, each sheriff
having a white wand in his hand, a badge of his office and a
servant to lead his horse, who also carries a gilded truncheon.
Their Serjeants at mace, attorneys, and other officers of
their courts, on horseback in their gowns riding before
them. These are proceeded by the city's waites, or musi-
cians in their scarlet liveries and silver badges playing all
the way through the streets. One of these waites wearing
on his head a red pinked or tattered ragged cap, a badge of
so great antiquity, the rise and original of it cannot be
found out. Then follows a great concourse of country
gentlemen, citizens, etc., on horseback, who are invited to do
this honour to and afterwards dine with them, and though
they dine separately I have seen near four hundred people
at one entertainment. In this equipage and manner, with
the sheriffs waiters distinguished by cockades in their hats,
who are usually their friends now, but formerly were
their friends in livery cloaks, they first ride up Micklegate
into the yard of the priory of the Trinity where one of the
Serjeants at mace makes proclamation as has been given. ^^^
Then they ride through the principal streets of the city,
making the same proclamation at the corners of the streets
on the west side Ousebridge. After that at the corner of
Castlegate and Ousegate ; then at the corner of Coiieystreet
and Stonegate over against the Common-hall \ then again at
the south gate of the Minster. After that they ride unto St
Matygate tower without Bootham-bar, making the same
proclamation there. Then returning they ride through the
streets of Petergate, Colliergate, Fossgate, over Fossbridge
into Walmgate, where the proclamation is again made ; and
^ Drake, p. 196.

3 56 Folk- Lore of Yorkshire (N. Ridings etc.),

lastly they return into the market-place in the Pavement ;
where the same ceremony being repeated, the sheriffs
depart to their own houses, and after to their house of
entertainment; which is usually at one of the public halls
in the city. — DRAKE, pp. 196, 197.

Yule att York, 074t of a Coticher belonging to the Cytty,
per Carolum Fairfax ar.

The Sheriffs of York, by the Custome of the Citty, do
use to ride betwixt Michaelmas and Midwynter, that is
Voule, and for to make a Proclamation throughout the Citty
in Forme following.

O Yes ! We command of our Leige Lord^s Behalf the
King of England (that God save and keepe) That the Peace
of the King be well keeped and maynteyned within the Citty
and Suburbs by night and by day &c.

Also that no common Woman walke in the Streetes with-
out a Gray-Hood?' on her Head, and a white Wand in her
Hand, 8ic,

Also the Sheriffes of the Citty on St. Thomas Day the
Apostle before Youle, att tenne of the Bell, shall come to
All-Hallow Kirke on the Pavement, and ther they shall
heare a Masse of St. Thomas in the High Wheare, and
offer at the Masse, and when the Masse is done they shall
make a Proclamation att the Pillory of the Youle Girth (in
the Forme that follows) by ther Serjant :

We commaund that the Peace of our Lord the King be
well keeped and mayntayned by Night and by Day &c. prout
solebat in Proclamatione proedicta vice-comitum in eorum
equitatione.

Also that no rnanner of man make no Congregations
nor Assemblyes, prout continetur in equitatione vice-
comitum.

Also that all manner of Whores, and Theives, Dice-
Players, Carders, and all other unthrifty Folke, be welcome to

•-^["Ray-hood," Drake, p. 196.]

Official Ceremonial, 357

the Towne, whether they come late or early, att the Reverence
of the high Feast ^ Youle, till the twelve Dayes be passed.

The Proclamation made in Forme aforesaid, the fower
Serjeants shall goe or ride (whether they will) and one of
them shall have a Home of Brasse, of the ToU-Bouth :
And the other three Serjeants shall every one of them
have a Home, and so goe forth to the fower Barres of the
Citty, and blow the Youle Girth. And the Sheriffes for
that day use to go together, they, and ther Wives, and
ther Officers, att the Reverence of the High Feast of Yole
on ther proper Costs &c.

Out of Mr. Dodsworth's Coll. MSS., vol. 157, fol. 114 a.

Leland, vol. iv., 182, 183.

Because that antient customs are treated of in this chap-
ter, I am here tempted to give the reader the following,
which was once used in this city ; though the traditional
story of its rise has such a mixture of truth and fiction, that
it may seem ridiculous in me to do it. I copied it from a
manuscript that fell into my hands of no very old date, for
the reader may observe, that this was wrote since the Refor-
mation, and not above threescore years from the disusing
of the ceremony. The fryery of St. Peter, I take it, was
what was afterwards called St. Leonards hospital, of much
older date than the conquest ; but 1 shall comment no more
upon it.

The antient custom of riding on St. Thomas's Day, the
original thereof and discontinuance, etc.

William the conquerour in the third year of his reign (on
St. Thomas's day) laid siege to the city of York, but find-
ing himself inable, either by policy or strength, to gain it,
raised the siege, which he had no sooner done, but by acci-
dent he met with two fryers at a place called Skelton not
far from York, who being examined, told him they belonged
to a poor fryery of St. Peter in York, and had been sent to
seek reliefe for their fellows and themselves against Christ-
mas] the one having a wallet full of victualls and a

3 58 Folk- Lore of Yorkshire {N. Riding, etc.),

shoulder of mutton in his hand, with two great cakes hang-
ing about his neck ; the other having bottles of ale, with
provisions likewise of beife and mutton in his wallett.

The king knowing their poverty and condition thought
they might be serviceable to him towards the attaining of
York, wherefore, (being accompanied with sir George
Fothergill general of the field, a Norman born) he gave
them money, and withall a promise, that if they would lett
him and his soldiers into their priory at the time appointed,
he would not only rebuild their priory, but indowe it like-
wise with large revenues and ample privileges. The fryers
easily consented, and the conqueror, as soon sent back his
army, which that night according to agreement, were let
into the fryery by the two fryers, by which they imme-
diately made themselves masters of all York ; after which
sir Robert Clifford, who was governor thereof, was so far
from being blamed by the conqueror, for his stout defence
made on the preceding days, that he was highly esteemed
and rewarded for his valour, being created lord Clifford and
there knighted, with the four magistrates then in office, viz.
Howngate, Talbott (who afterwards came to be lord Tal-
bot f) Lascells and Erringham.

The arms of the city of York at that time, was argent a
cross gules, viz. St. Georges cross. The conqueror charged
the cross with five lions passant gardant or, in memory of the
five worthy captains magistrates, who governed the city so
well, that he afterwards made sir Robert Clifford governor
thereof, and the other four to aid him in counsell. And
the better to keep the city in obedience he built two castles
and double moated them about.

And to show the confidence and trust that he putt in
these old, but new made, officers by him, he offered them
freely to ask whatsoever they would of him before he went
and he would grant their request ; whereupon they (abomi-
nating the treachery of the two fryers to their eternal
infamy) desired, that on St. Thomas's day for ever, they

Official Ceremonial, 359

might have a fryer of the pryory of St. Peters to ride
through the city on horse-back with his face to the horse's
tayle, and that in his hand instead of a bridle, he should
have a rope, and in the other a shoulder of mutton, with
one cake hanging on his back and another on his breast,
with his face painted like a Jew^ and the youths of the city
to ride with him and to cry and shout YOUL, YOUL, with the
officers of the city rideing before and makeing proclamation,
that on this day the city was betrayed ; and their request
was granted them. Which custom continued till the dis-
solution of the same fryery ; and afterwards in imitation of
the same, the young men and artizans of the city on the
aforesaid St. Thomas's day used to dress up one of their
own companions like the fryer, and called him YoUL which
custom continued till within these threescore years, there
being many now living which can testify the same, but on
what occasion since discontinued I cannot learn : This
being done in memory of betraying the city by the said
fryers to William the conqueror. — DRAKE, p. 217.

VARIA.

Barningham. Barningham, where formerly the sexton
was paid a yearly sum for whipping cats out of the church-
yard.— BOGG (4), pp. 89, 90.

Bishopthorpe. A custom prevails with the sailors on
board the training brigs, to fire three guns every time they
pass ; a signal which is answered by a certain portion of
ale being always distributed amongst them, by order of the
archbishop. — HARGROVE, vol. ii., P. 2, 518 note.

Nunnington. An old but unusual custom still prevails in
this church of separating the male and female part of the
congregation, the former occupying the seats to the north
of the aisle, the latter those on the south.

Eastmeau, pp. 171, 172.

360 Folk- Lore of Yorkshire [N. Riding, etc.).

Kirby Ravensworth, nr. Richmond. Yorkshireman writes :
— 'There is a curious custom in connection with the
election of the wardens of the Kirby Hill Hospital and
Charity. The name of each person nominated is enclosed
separately in a ball of cobbler's wax, and the balls are put
into a jar of water. The vicar then plunges in his hand
and brings up a ball, and the person whose name is en-
closed in it is the senior warden for the next two years.
The next ball brought up discloses the name of the junior
warden, and thus the election is conducted. It is all in
accordance with an ancient deed in the possession of the
trustees for the time being/

Newspaper paragraph, dr. April, 1893.

Scarborough. Caulking Kiss. — For several years before
and for some years after 1787, the carpenters employed in
the shipyards at Scarborough had a custom as follows : —
When the seams of a new ship were being first caulked,
each man had his portion of work marked off, where he was
stationed until the caulking was completed. The man who
worked nearest to the stern was by indispensable custom,
obliged to demand a kiss of every female who might
happen to pass by during the caulking. If the lady re-
fused the favour, she had to compound by giving something
to purchase oil to rub the ' riming iron,' that it might more
easily enter the seams. If the lady did not comply with
either of the requests, the carpenter was compelled by his
companions to take the kiss or be ' cobbed ' by them.
Neither inhabitants nor visitors were exempt from this tax,
and those females who chose to pay seldom estimated the
value of a kiss at less than a shilling. Shipbuilding is no
more at Scarbrough, and with its departure has gone this
free and somewhat intrusive salutation. —Baker, p. 469.

Thirsk. A circle in the pavement near the cross, yet
marks the place where the bull baitings were held : the
ring was taken up about twenty years ago ; before its

Varta. 361

removal a custom prevailed amongst the youths of the
town, when any of them had completed his term of
apprenticeship, to meet together at midnight, and to drink
to each other with the arm holding the drinking glass
through the ring. — Grainge, p. 113.

York. St. Luke's day is . . . known in York by the name
of whip-dog-day, from a strange custom that school-boys
use here of whipping all the dogs that are seen in the
streets that day. Whence this uncommon persecution took
its rise is uncertain ; yet though it is certainly very old, I
am not of opinion with some that it is as antient as the
Romans. The tradition that I have heard of its origin
seems very probable, that in times of popery, a priest
celebrating mass at this festival at some church in York,
unfortunately dropped the pax after consecration ; which
was snatched up suddenly and swallowed by a dog that
laid under the altar table. The profanation of this high
mystery occasioned the death of the dog, and a persecu-
tion begun and has still continued on this day, to be severely
carried on against his whole tribe in our city.

Drake, p. 219.

' Whoever is imprisoned at York shall, on going in, pay
id. for a cord, although he be a true man ; and so if
he be found guilty the gaoler shall find for him a rope ;
and if he be set free he losds his id.' This statement was
inserted by an ancient annotator at fol. 53a. of his copy of
Bracton (See Mr. Horwood's Introd. to the Year Books 20
and 21 Edw. I., p. xvii.). — Q. V. ; Y. F., vol. i., p. 234.

SECTION XIV.
TALES AND BALLADS.

The Legend of Sister Hylda,

On the eve of St. Mark, in the year of 128 1, the Lady Abbess
of Appleton assembled the nuns from St. Mary's Abbey at
York, the monks from Acastor Malbis, and the Archbishop
from his castle at Cawood, to hold high mass, the cause
being to lay the haunting spirit of Sister Hylda to rest.
For years a ghastly vision had hovered around the
nunnery at Appleton, causing great alarm and terror to
the people. On this night an awful storm swept over the
place, the tempest howled, the lightnings glared, and the
thunders crashed, and rattled their levin bolts. In the
midst of this whirling tempest, when ' the holy Arch-
bishop, in sacred stole, was before the altar, the veiled
sisters of the Virgin Mary stood by the choir, and the
monks were arranged beyond the fretted pillars of the
chapel,' there came a loud knocking at the convent gate,
and the porters admitted the Grey Palmer, whose coming
had been foretold by the ghost of Sister Hylda. He told
how he had wandered through terrible dangers by land and
sea, and how he had fought in the Holy War against the
Saracens, how he had crossed the burning sands and met
the wild lords of the deserts in shocks of steel, but never
was his soul so appalled as by the rage of the elements
that weary night, " and how in the forests where the pelting

Tales and Ballads, 3^3

hail blasts, the red flashes of lightning, and the rolling
torrent of the Wharfe opposed his course, the spectre of
Sister Hylda shrieked in his ear, ' Grey Palmer, thy bed
of dark, chill, deep earth, and thy pillow of worms are
prepared ; thy fleshless bride awaits to embrace thee.' "...
* When the Palmer entered the sanctuary, the seven candles
which burned with perpetual blaze before the altar expired
in blue hissing flashes. A gloomy light circled along the
vaulted roof, and Sister Hylda, with her veil thrown back
by her skeleton hand, stood pale grim and ghastly by the
Palmer, who was recognised as Friar John. The holy sisters
shrieked. The Archbishop in horror, commanded the
spectre to tell why she thus brake in upon them.
Unearthly groans issued from her colourless lips as, with
fearful agitation she thus spoke : — ' In me behold Sister
Hylda dishonoured, ruined, murdered by Friar John. He
stands by my side and bends his head lower and lower in
confession of his guilt. I died unconfessed, and for seven
long years has my troubled and suffering spirit walked the
earth, when all were hushed in peaceful sleep but such
as the lost Hylda. Your masses have earned grace and
pardon for me. I now go to my long rest.' The roar of
the elements suddenly ceased, soft strains of delicious
music swelled in the air, and stole along the surface of the
Wharfe, melting in the woodland ; to the astonishment of
the startled nuns a bright flame rekindled the holy tapers ,*
but Sister Hylda and the Palmer had vanished and were
never seen more. — BOGG, p. 19.

[This story is related at greater length by Cobley, pp.
20-23 and taken from him, is elaborated by Camidge:
pp. 470-473 ; Parkinson repeats it ist S. pp. 66-70 ; Timbs
vol. iii. p. 171. The date given by Cobley is 1200. If
traditional, it has manifestly been much overlaid by pen-
men.]

The Little Crooked Old Woman and the Pig. — See
Blakeborough, pp. 263-265.

364 Folk- Lore of Yorkshire {N. Riding, etc.).

The Boy and His Wages. — Blakeborough, p. 265-267.

The Golden Ball, referred to as being common in the
North Riding. — Blakeborough, p. 273.

The Cruel Step-Mother and her Little Daughter. — Blake-
borough, pp. 273-276.

The Hand of Glory. — See Tales and Traditions part ii.,
pp. 74-75, written by the late Mr. R. W. Atkinson of
Barnard Castle, circ. 1885. Cf. Macquoid, pp. 65-70; Mr.
R. W. A. was the informant.

[The author of The Atelier du Lys, etc., tells a " Hand of
Glory " tale, as of Yorkshire, in Under a Cloud (pp. 63-64) ;
she believes that it came to her from a Pontefract lady.
The scene is laid in " Outhdale."]

See also under GENERAL FOLKLORE : Praying for
Husbands, p. 220.

See also under PLACE, &c., LEGENDS : Rudby and York

Sextons, pp. 387, 388.

A Tale of the Moors.
[The Oft-told Tale.]

About some 70 or 80 years since, or perhaps more, in
the wildest and most romantic part of one of those fine
vales which lie from 12 to 17 or 18 miles from Whitby . . .
there lived a farmer of the name of Jonathan Gray. . .
The prosperity of the family was aided by an uncommon
advantage. . . Jonathan's grandfather had a servant of the
name of Ralph ; he was a stout lusty young fellow ... he
often boasted that he could challenge all the lads within a
dozen miles round at mowing, shearing, thrashing, etc. . .
He was frozen to death in a wreath of snow on returning
from a nocturnal visit to the fair. Some little time after

Tales and Ballads, 365

the death of the luckless Ralph, a visitor of an uncommon
kind appeared in the house of his master, or rather in the
outbuildings belonging to the same. One of the family
who happened to be awake at the dead of night, heard the
thump of a flail in the adjoining barn : the whole house, of
course, were soon afloat, and all were certain that it was no
mortal thrasher that had broke their slumbers. However
no one manifested any inclination to pay a visit to the
barn, at least not until the sun had been some hours above
the hills, when they ventured in a body to take a look at the
workmanship of the unknown labourer; when lo ! to their
astonishment, they found as much corn thrashed as would
have cost even Ralph himself, a week's labour. This .mid-
night visitation was repeated again and again . . . the
family . . . [jestingly identified the worker] as the spirit of
Ralph. In hay-time and harvest particularly he was useful ;
he mowed, sheared, or carted, just as happened to be most
convenient ; but always at the dead of night.

The farmer finding his guest so profitable, began to con-
sider that it would be only fair he should make some return
for such kindness. . . Accordingly he placed in the barn,
the head-quarters of the goblin, a jug of cream, with sundry
other viands which he remembered were favourites with
his defunct servant. What use the sprite made of these is
not known ; certain it is, that they had disappeared next
morning, nothing but the empty jug being left.

On the death of the old man, Ralph passed, together
with the stock, crop, etc., to the next in succession, and
from him to his son Jonathan, our hero ; still continuing
his labours, and receiving the accustomed cream jug as at
first.

Nothing occurred for many years to interrupt the
harmony between Jonathan and Ralph, until, unfortunately,
Jonathan's wife Margery, happened to die ; when he, finding
himself, as he expressed it rather unkward^ thought fit, after
waiting a decent time, to marry again. Now his second

S66 Folk-Lore of Yorkshire {N. Riding, etc)

partner proved to be a woman of a saving disposition. . , No
sooner was she established as ruler of the household, than
she began to grudge the dainty viands which were set apart
for Ralph ; and in a season when butter chanced to be very-
dear, her repinings at the waste of so much good cream,
could no longer be kept within bounds ; and in spite of
the remonstrances of her husband, who dreaded the con-
sequences of a change in the goblin's diet, she substituted a
jug of skimmed milk, for that of cream . . . from that day
forward not one jot of work did the goblin do ; harvest
came, not an ear of corn was either shorn or housed ;
winter passed, his flail was never once heard. But not only
did he cease from being useful, but he turned himself to
acts of mischief; and in these he seemed especially de-
termined to revenge himself on her who had given him
such dire affront. In vain did she churn, not an ounce of
butter was forthcoming, her chickens died of the pip; her
geese disappeared, and the fox was blamed ; her cheese
was spoiled, she knew not what to blame. — Strange noises
were heard at night in the house, kettles were turned into
kettle-drums, pewter plates into cymbals ; the bed-clothes
were pulled off, and the bed lifted up — and then succeeded
a concert of knockings, groanings, scratchings, hissings,
bowlings, drummings, thumpings, etc., so that there was no
rest whatever to be had in the house.

The unlucky pair endured these tormenting proceedings
for some time, if not very patiently, as well as they could ;
but having tried in vain the exorcisms of the minister, with
every other method recommended by all knowing in such
matters . . . they resolved at last, though reluctantly, to
seek another abode. Accordingly, having taken a farm at
some distance, Jonathan began the removal of his property.
He had just set out from his old habitation with the last
cart-load of his household goods and farming utensils, when
he was met by an old acquaintance : ' Hegh, Jonathan,
what are ye about?' 'We are flitting,' he said with a

Tales and Ballads. 367

heavy sigh. * Yes ' said a strange voice ' we're jlutting'
They started at the sound, and looking to the place from
which it seemed to proceed, they saw an awful looking
figure seated on an old churn at the top of the cart ; he had
eyes, of course, of an uncommon size ; and seemed exulting
with a kind of unearthly malicious glee. Jonathan survey-
ing him with a mixture of fear and vexation, exclaimed ;
' If thout diVtflutting we'll €^njlut back again.'

O. F. Whitby Mag., vol. ii. (1828), pp. 27-30.

See also under GOBLINDOM, pp. 133, 134.

The Fish and the Ring, or the Cruel Knight and the
Fortunate Farmer s Daughter (a reprint for William
Robinson, Esq., 1843).

In famous York city a farmer did dwell,

Who was belov'd by his neighbours well ;

He had a wife that was virtuous and fair,

And by her he had a young child every year.

In seven years six children he had.

Which made their parents' heart full glad ;

But in a short time, as we did hear say.

The farmer in wealth and stock did decay.

Though once he had riches in store.

In a little time he grew very poor ;

He strove all he could, but alas ! could not thrive,

He hardly could keep his children alive.

The children came faster than silver or gold,

For his wife conceiv'd again, we are told.

And when the time came in labour she fell ;

But if you would mind an odd story I'll tell :

A noble rich Knight by chance did ride by.
And hearing this woman did shriek and cry,
He being well learned in the planets and signs.
Did look in the book which puzzled his mind.
The more he did look the more he did read.
And found that the fate of the child had decreed,

368 Folk-Lore of Yorkshire (N. Riding, etc.).

Who was born in that house the same tide,
He found it was she who must be his bride ;
But judge how the Knight was disturb'd in mind,
When he in that book his fortune did find.

He quickly rode home and was sorely oppressed,
From that sad moment he could take no rest ;
At night he did toss and tumble in his bed
And very strange projects came into his head.
Then he resolv'd and soon try'd indeed,
To alter the fortune he found was decreed.
With a vexing heart next morning he rose,
And to the house of the farmer he goes,
And asked the man with a heart full of spite.
If the child was alive that was born last night?
' Worthy sir ' said the farmer, * although I am poor,
I had one born last night, and six born before ;
Four sons and three daughters I now have alive.
They are in good health and likely to thrive.'
The Knight he reply 'd ' If that seven you have.
Let me have the youngest, I'll keep it most brave.
For you very well one daughter may spare.
And when I die I'll make her my heir ;
For I am a Knight of noble degree,
And if you will part with your child unto me
Full three thousand pounds I'll unto thee give
When I from your hands your daughter receive.'

The father and mother with tears in their eyes.
Did hear this kind offer and were in surprize ;
And seeing the Knight was so noble and gay,
Presented the infant unto him that day.
But they spoke to him with words most mild,
' We beseech thee, good sir, be kind to our child '
' You need not mind,' the Knight he did say,
' I will maintain her both gallant and gay.'
So with this sweet babe away he did ride,

Tales and Ballads. 369

Until he came to a broad river's side.

Being cruelly bent he resolv'd indeed

To drown the young infant that day with speed,

Saying, ' If you live you must be my wife,

So I am resolved to bereave you of life ;

For till you are dead I no comfort can have,

Wherefore you shall lie in a watery grave.'

In saying of this, that moment, they say.

He flung the babe into the river straightway ;

And being well pleased when this he had done,

He leaped on his horse, and straight he rode home.

But mind how kind fortune for her did provide.

She was drove right on her back by the tide,

Where a man was a fishing, as fortune would have^

When she was floating along with the wave.

He took her up, but was in amaze ;

He kissed her and on her did gaze,

And he having ne'er a child in his life.

He straightway did carry her home to his wife.

His wife was pleased the child to see,

And said, ' My dearest husband, be ruled by me,

Since we have no children, if you'll let me alone.

We will keep this and call it our own.'

The good man consented, as we have been told.

And spared for neither silver nor gold.

Until she was over eleven full year.

And then her beauty began to appear.

The fisherman was one day at an inn.
And several gentlemen drinking with him :
His wife sent this girl to call her husband home.
But when she did into the drinking room come,
The gentlemen they were amazed to see
The fisherman's daughter so full of beauty.
They ask'd him if she was his own.
And he told them the story before he went home :

2 A

37 o Folk-Lore of Yorkshire {N, Riding, etc.),

'As I was fishing within my bound,
One Monday morning this sweet babe I found ;
Or else she had lain within a watery grave ; '
And this was the same which now he gave.
The cruel Knight was in the company,
And hearing the fisherman tell his story,
He was vexed at the heart to see her alive,
And how to destroy her again did contrive,
Then spake the Knight, and unto him said,

* If you will but part with this sweet maid
rU give you whatever your heart can devise.
For she in time to great riches may rise.'
The fisherman answered with a modest grace,

* I cannot unless my dear wife were in the place,
Get first her consent, you shall have mine of me
And then to go with you, sir, she is free.'

The wife she did also as freely consent.
But little they thought of his evil intent ;
He kept her a month very bravely they say,
And then he contrived to send her away.

He had a great brother in fair Lancashire,

A noble rich man worth ten thousand a year,

And he sent this girl unto him with speed

In hopes he would act a most desperate deed.

He sent a man with her likewise they say.

And as they did lodge at an inn on the way,

A thief in the house with an evil intent

For to rob the portmanteau immediately went.

But the thief was amazed, when he could not find

Either silver or gold, or aught to his mind.

But only a letter the which he did read

And soon put an end to this tragical deed :

The Knight had wrote to his brother that day.

To take this poor innocent damsel away,

AVith sword or with poison that very same night.

Tales and Ballads. 371

And not let her live till morning light.

The thief read the letter and had so much grace

To tear it, and write in the same place,

' Dear brother, receive this maiden from me,

And bring her up well as a maiden should be ;

Let her be esteem'd, dear brother, I pray.

Let servants attend her by night and by day.

For she is a lady of noble worth,

A nobler lady ne'er lived in the north ;

Let her have good learning, dear brother, I pray.

And for the same I will sufficiently pay ;

And so, loving brother, this letter I send.

Subscribing myself your dear brother and friend.'

The servant and maid were still innocent,

And onward their journey next day they went.

Before sunset to the Knight's house they came

Where the servant left her, and came home again.

The girl was attended most nobly indeed,

With the servants to attend to her with speed ;

Where she did continue a twelvemonth's space,

Till this cruel Knight came to this place.

As he and his brother together did talk,

He spy'd the young maiden in the garden to walk.

She look'd most beautiful, pleasant, and gay,

Like to sweet Aurora, or the goddess of May.

He was in a passion when he did her spy,

And instantly unto his brother did cry,

'Why did you not do as in the letter I writ?'

His brother replied, * It is done every bit.'

* No, no,' said the Kjijght, ' it is not so I see.

Therefore she shall back again go with me ' ;

But his brother showed him the letter that day,

Then he was amazed, but nothing did say.

Soon after the Knight took this maiden away,
And with her did ride till he came to the sea,

372 Folk-Lore of Yorkshire {N. Riding, etc.).

Then looking upon her with anger and spite,
He spoke to the maiden and bade her alight.
The maid from her horse immediately went
And trembled to think what was his intent.
* Ne*er tremble/ said he ' for this hour's your last ;
So pull off your clothes, I command you in haste.'
This virgin, with tears, on her knees did reply,
' Oh ! what have I done, sir, that now I must die }
Oh ! let me but know how I offend
ril study each hour my life to amend,
Oh ! spare my life and I'll wander till death,
And never come near you while I have breath.'
He hearing the pitiful moan she did make
Straight from his finger a ring did take,
He then to the maiden these words did say.
This ring in the water I'll now throw away ;
Pray look on it well, for the posy is plain.
That you when you see it may know it again.
I charge you for life never come in my sight.
For if you do I shall owe you a spite.
Unless you do bring the same unto me : '
With that he let the ring drop in the sea,
Which when he had done away he did go,
And left her to wander in sorrow and woe.
She rambled all night, and at length did espy
A homely poor cottage, and to it did hie.
Being hungry with cold, and a heart full of grief.
She went to this cottage to seek for relief;
The people reliev'd her, and the next day
They got her to service, as I did hear say.
At a nobleman's house, not far from this place
Where she did behave with a modest grace.
She was a cookmaid and forgot the time past,
But observe the wonder that comes at last.

As she for dinner was dressing one day,

Tales and Ballads. 373

And opened the head of a cod, they say,

She found such a ring, and was in amaze

And she, in great wonder, upon it did gaze

And viewing it well she found it to be

The very same the Knight dropped in the sea,

She smil'd when she saw it, and bless'd her kind fate,

But did to no creature the secret relate.

This maid in her place, did all maidens excel,
That the lady took notice, and lik'd her well ;
Saying, she was born of some noble degree,
And took her as a companion to be.
The Knight when he came to the house did behold
This beautiful lady with trappings of gold.
When he ask'd the lady to grant him a boon,
And said it was to walk with that virgin alone.
The lady consented, telling the young maid
By him she need not fear to be betrayed.
When he first met her, * Thou strumpet,' said he,

* Did I not charge thee never more to see me }
This hour's thy last, to the world bid good night.
For being so bold as to appear in my sight.'
Said she * In the sea you flung your ring,

And bid me not see you unless I did bring
The same unto you. Now I have it,' cries she,

* Behold, 'tis the same that you flung into the sea.'
When the Knight saw it, he flew to her arms.

And said * Lovely maid, thou hast millions of charms.'

Said he, * Charming creature, pray pardon me,

Who often contrived the ruin of thee :

'Tis in vain to alter what heaven doth decree.

For I find you are born my wife to be.'

Then wedded they were, as I did hear say.

And now she's a lady both gallant and gay,

They quickly unto her parents did haste,

When the Knight told the story of what had passed.

374 Folk- Lore of Yorkshire {N. Riding, etc).

But asked their pardon upon his bare knee,
Who gave it, and rejoiced their daughter to see.
Then they for the fisherman and his wife sent,
And for their past troubles did them content.
And so there was joy for all them that did see
The farmer's young daughter a lady to be.

Jones, pp. 510-515 ; Anthol, pp. 129-138.

For a version slightly differing, see Ingledew (2), pp. 193-
202. Variant in prose, The Poor Old Cobbler and the Wicked
Knight ; see Blakeborotigh, pp. 269-272 ; and the tale is often
told, eg. Macquoid, pp. 22-27 5 Under a Cloud, pp. 51-55.

A marble monument on the outer east wall of the
chancel of the church of St. Dunstan at Stepney ... is to
the memory of Dame Rebecca Berry, wife of Sir Thomas
Elton of Stratford Bow, and relict of Sir John Berry, 1696.
The arms on this monument are Paly of six on a bend
three mullets (Elton) impaling a fish and in the dexter
chief point, an annulet between two bends wavy. This
coat of arms has given rise to the tradition that Lady Berry
was the heroine of the popular ballad called * The Cruel
Knight or the Fortunate Farmer's Daughter.' . . . The
ballad it must be observed, lays the scene of the story in
Yorkshire. — TiMBS (2), vol. ii., pp. 4, 5.

Story about the Magic of the Ouse. See under NATURAL
Objects, p. 40.

There is an old Ballad, written in 1577, entitled, 'A
Brefe Balet, touching the traytorous takyng of Scarborrow
Castele, imprinted in London, in Flete Street, by Thomas
Powell, cum privilegio ad imprimendum solum,' in black
letter. — Baker, p. 70. See also Folk-Lore Record, vol. i.,
p. 170.

Yule in York. The following carol, which was printed
on a broadsheet in the possession of F. Bacon Frank, Esq.
of Campsall Hall, co. York, will be found in the * Sixth
Report of the Hist. MSS. Commission,' pt. i. 45 1 b. Perhaps

Tales and Ballads. 375

the missing stanzas may be supplied on some future
occasion :

" Yule in York. * Our Saviour is come.' Begins,

Man's tears and wofull plaint hath pierst the lofty skies,

With gladsome news in glittering robe from heaven an angell flies.

(six verses of four lines) and burden to each —

The ayre therefore resounds, Yule, Yule, a babe is born,

O, bright and blazing day, to save mankind that was forlorn.

The meaning of Yule in York (four [this should be, five]
verses of six lines). Begins,

' O, famous York rejoice, and think, of thee no shame.'
The burden is —

True Israelites resound, Yule, Yule, a babe is born,

O, bright and blazing day, to save mankind that was forlorn.

The significations are given of the characters, viz. True
Israelites, Children, Shalms, Nuts, Serjeants, Rejected draffe,
Distaffe on Rock. (A broadside, c James I.)."

W. F. Prideaux, N. & Q., 8th S., vol. x., p. 513.

Fragment of a Song, [also, " formerly sung in JSouth
Yorkshire"; see .^4^<^, pp. 145-146].
It rains, it hails, it snows, it blows,
And I am wet through all my clothes,
So I prithee, love, let me in ! {bis).

Oh no, kind sir, it cannot be,
For there's nobody in the house but me,
So I prithee be gone from the door {bis).

He turn'd him about somewhither to go,
When a little compassion she did show,
And she called him back again {bis).

They spent the night in happy content.
And the very next morning to church they went,
And he made her his lawful bride {bis).
F. C. Birkbeck Terry, N. & Q., 7th S., vol. xi., pp. 226
and 454.

nd Folk-Lore of Yorkshire {N, Ridings etc.).

BALLADS AND SONGS RELATING TO NORTH
YORKSHIRE, IN INGLEDEW'S COLLECTION.

Athelgiva. A legendary tale of Whitby Abbey by
William Watkins. — Ingledew (2), pp. 4-18.

The Battle of Cuton Moore. First printed by Mr. Evans
in 1784.— /<5., pp. 18-35.

The Noble Fisherman; or Robin Hood's Preferment.
From three old black-letter copies ; one in the collection of
Anthony a Wood, another in the British Museum, and the
third in a private collection. — Ib.y pp. 48-51.

The Felon Sew of Rokeby and the Fryers of Richmond.
First published in Whitaker's History of Craven, 1805 [and
subsequently lengthened and corrected from a MS. copy].
—/^., pp. 93-104.

Yorke, Yorkefor my Monie by W. E. (William Elderton)
A.D. 1584. From a broadside (black letter) in the Rox-
burgh Collection in the British Museum. It is a favourite
chap-book history. — lb., pp. 11 3- 119.

Bold Nevison the Highwayman. To Edward Hailstone
esq. F.S.A., F.G.S. etc. ... I am greatly indebted for the
above. — /^., pp. 125-128.

Roseberry Topping [from Yorkshire Anthology\ — lb., pp.
128-130.

The Cruel Step- M other ; or the Unhappy Son. — lb., pp.
131-138.

The Bowes Tragedy ; or a Pattern of True Love. The
author . . . was the then master of Bowes grammar-
schooU — /(^., pp. 145-152.

"^ Edwin and Emma. [The foundation of the story of Mallet's
Edwin and Emma and of Bowes Tragedy, an anonymous poem :]
Burials at Bowes 17 15.

Rodger Wrightson Junr. and Martha Railton both of Bowes buried
in one grave. He died in a Fever and upon tolling his passing Bell,

Tales and Ballads, 377

The Romanby Tragedy. — lb., pp. 1 64- 171.

Paul Jones, 'the Cumberland Militia and Scarborough
Volunteers. From a broadside in the Roxburgh collection.
Another on this event, is published by J. Forth of Pock-
lington. — lb., pp. 184-187.

A New Fox Hunting Song composed by W. S. Kenrick,
and J. Burtell. The Chase run by the Cleveland Fox
Hounds, on Saturday the 29th day of January, 1785. From
a broadside in the Roxburgh collection, pp. 187-190.

Spence Broughton, Who was hung at York for robbing
the mail on the 14th of April. 1792, pp. 191, 192.

The Yorkshire Knight, or the Fortunate Farmer's
Daughter. A favourite chap-book history, sometimes
called 'The Yorkshire Garland'; or, 'The Cruel Knight,
and the Fortunate Farmer's Daughter.' See a broadside
in Rox. coll. — lb., pp. 193-202. See ante, pp. 367-374.

A Yorkshire Tragedy ; or a Warning to all Perjuf^d
Lovers. Printed and sold in Bow church-yard London.
See Horace Rodd's Garland, in the British Museum. — lb.,
pp. 211-217.

Scarbord Sands. From a broadside. — lb., p. 219.

The Yorkshire Volunteers^ Farewell to the Good Folks
of Stockton, by Herbert Stockhore, Private in Earl Fan-

she cry'd out my heart is broke and in a few hours expired, purely as

supposed thro' Love.

March 15th 1714/5.
Aged about 20 years each.
A true Copy of the Register of Bowes.

Bowes, Jany- 22nd Richd. Wilson,

18 19. Minr. of Bowes.

[Found in MS., on a loose sheet of paper, in a copy of Dinsdale's
Ballads and Songs by David Mallet. In the text of that book, p. 230,
the "as supposed" is printed above the line and careted between
"purely" and "thro." in the duplicate register in the Consistory
Court of Richmond there is " (as suppos'd)."]

378 Folk- Lore of Yorkshire {N. Riding, etc.).

conberg's Yorkshire North Riding- Volunteers. Called in
the Rox. coll., 'Hark to Winchester; or, the Yorkshire
Volunteers, etc' — lb., pp. 221-224.

Fragment of The Hagamena Song. As sung at Rich-
mond, Yorkshire on the eve of the New- Year, by the
Corporation Pinder. — lb., p. 225.

See under FESTIVALS, Richmond, pp. 282, 283.
The Beggar's Bridge by Mrs. George Dawson. — lb., pp.
233-235.

See under Place etc. Legends, Egton, pp. 233-235.

77te Banks d Morton d Sivale. Communicated by Mr.
Wm. Todd of Heckmondwike author of ' T' Country Chap,'
etc.— /^., pp. 235-237.

The Sweeper and Thieves by D. Lewis. The incident
here recorded happened at a farm house, on Leeming
Lane, some years ago, and is a favourite chap-book history.
— lb, pp. 259-261.

[Published at Bedale about 1800-1815. See Blake-
borough, pp. 305, 306.]

The Twea Threshers. A story of two rustics and the
history of their several mistakes during a holiday which
they took in 1842, to go to Scarborough to see the
Florentine Venus, then being exhibited in that town,
pp. 273-275.

A I tee Hawthorn. From a broadside penes me written by
John Tate ' the Pocklington Poet,' and reprinted by J.
Forth, Pocklington. — lb., pp. 286, 287.

When I was a wee little totterin bairn. — lb., p. 306.
[Published at Bedale 1800-18 1 5. See Blakeborough, pp.
279, 280.]

Colonel Thompson's Volunteers. From a broadside /^«^i"
me, printed by Forth, Pocklington. — lb., pp. 307, 308.

Tales and Ballads, 379

ADDITIONAL PIECES FROM HALLIWELL'S "YORK-
SHIRE ANTHOLOGY."

Awd Daisy an Eclogue. — AnthoL, pp. 31-34. — [About
1800. See Blakeborough, pp. 308-311.]

The Praise of York-shire Ale (1697). — lb., pp. 46-66.

A Yorkshire Dialogue In its Pure Natural Dialect as is
now commonly spoken in the North parts of York-shire.
Being a Miscellanious Discourse, or Hotch-Potch of several
Country Affaires etc. York 1697. — lb., pp. 67-92.

Verses on Serving-Men. — lb., pp. 121 -124.

A Ballad on May. A ballett T. Pearson doing, 1578,
maidin at Yorke (Cotton MSS.) " The fragraunt flowers
most feshe to vewe." — lb., pp. 192, 193.

The Murder of Lewes and West (Ashmole MSS., i6th
Century). A Ballad describing the murder of Lewes and
Edmond West, two gentlemen of Aitton in Yorkshire, who
were beset and slain by John and George, two sons of the
Lord Darcy. — lb., pp. 233-241.

A New Song on the foyful news of Sir Miles Stapilton's
gaining Conquest at the late Scrutiny in the Parliament
House. — lb., pp. 280-285.

A New Song called Robert Wilson and fohn West. — lb.,
pp. 323-325.

A True and Tragical Song concerning Captain John
Bolton, of Bulmer near Castle-Howard, who, after a trial of
nine hours at York-Castle on Monday, the 27th of March
1775 for the wilful murder of Elizabeth Rainbow, an Ack-
worth girl, his apprentice, was found guilty and immediately
received sentence to be executed at Tyburn near York, on
Wednesday following, but on the same morning he stran-
gled himself in the cell where he was confined, and so put
a period to his wicked and desperate life. His body was

380 Folk-Lore of Yorkshire {A/'. Riding, etc.).

then, pursuant to his sentence given to the surgeons at
York Infirmary to be dissected and anatomized. — lb., pp.

329-331-

Constance of Cleveland. A very excellent Sonnet of
the most fair Lady Constance of Cleveland, and her dis-
loyall Knight.—//^., 345-353-

The Merchant's Son \of York] and the Beggar- Wench
of Hull.— lb., pp. 354-356.

Luke Mutton's Lamentation, Which he wrote the day
before his death, being condemned to be hang'd at York,
for his robberies and trespasses committed thereabouts. —
lb., pp. 376-382.

Many of the North Riding pieces given in Ballads and
Songs and the Anthology are included in the following
gathering with, doubtless, others which cannot be dis-
entangled : ' List of Yorkshire Ballads and Songs ' by
Abraham Holroyd of Shipley printed in O. Y., vol. v., pp.
99-105.

Blakeborough stamps as being of the North Riding:
A Dialogue between Two Yorkshire Farmers on the In-
decency of Dress adopted by Fashionable Ladies (Bed ale
1800-1815), pp. 280-282.

A Hundred Years Hence (from about 1800), pp. 303, 304.

Darby an' foan an their Daughter Nell'. A Dialogue
(Bedale 1800- 18 15), pp. 306-308.

The Invasion ( 1 8 1 o), pp. 3 1 1 - 3 1 3.

A Beautiful Boy. Comic Song (about 1750), pp. 314,
315.

Noa (known to have been sung in 1790). — Blakeborough
(2), pp. 48, 49.

T' Saame aud Taal Ower Again; (Stokesley 18 10). —
lb., p. 50.

Tales and Ballads. 381

Thdre all on Vw efter f saame Gam ; (sung at a Mell
Supper, 1808). — Ib.y pp. 51-53.

A'e Nowt ti Deea wi^ f Lasses \ (Before 1800). — Ib.y
pp. 54-56.

Mah Wedding Day. — lb., pp. 59, 60.

A Catch Song. See under Ceremonial Customs —
Marriage^ p. 296.

The Horse Race^ given by Ritson, pp. 12-14, was run in
the Ainsty.

[The present collector has seen in MS., copied from the
Times of Aug. 2nd, 1828, ^ Yorkshire History y wherein is
shown Faith preferred before Charity ^ and the Fatal Effects
thereof Composed in 1688.]

William and Mary [a tale in rhyme of two lovers who
" in death were not divided "]. — Fitzhugh.

Mr. J. Horsfall Turner, J.P., promises, through Mr.
Elliott Stock, two volumes entitled Yorkshire Anthology y
which are to contain ballads and songs ancient and modern,
and hitherto unpublished, that will cover a thousand years
of Yorkshire history in verse. He intends to give a full
index of Halliwell and Ingledew's collections.

SECTION XV.

PLACE AND PERSONAL LEGENDS.

CHURCHES AND THEIR BELONGINGS.

Alne. Here is ... an effigy in alabaster of a lady in a
recumbent posture. She appears to have been a person of
rank, but the tomb bears no inscription. . , Her monu-
ment or its site is known in the village by the name of
complin, a term which signifies the last act of worship by
which the services of the day are completed and may
possibly indicate that this office was usually performed
near her grave. — GiLL, p. 389.

Acaster Malbis. The church, as is generally known, is
commonly called * The Synagogue.' The tradition con-
cerning it is as follows: — 'At the last general persecution
of Jews in England, about the year 11 89, considerable
numbers escaping from the city of York, sought refuge in
the various villages lying along the banks of the Ouse.
Among these was Acaster. The De Malbysse of the day
was opposed to the policy of persecution, harboured and
sustained the Jews who concealed themselves around his
home, and even allowed them secretly to use the parish
church for their worship of Jehovah upon the seventh day
of the week (Saturday) when it was not wanted by the
Christian population. Hence the name of the * Synagogue'
by which the church is known.' This is the tradition.

Place and Personal Legends. 383

Now to examine into the facts. In the first place the De
Malbysses were not the owners of Acaster until, at the
earliest, the very year of this same persecution. Next one
of the family was actually fined ^40 (a large sum in those
days) for the exceptional barbarity of his treatment of 'the
people called Jews.' Thirdly the prejudice of Christians
against the Jews was so intensely strong that it is most
unlikely that such a use or abuse of the church would have
been endured. And lastly the present church . . . was
not built for very nearly two hundred years after the date,
1 1 89, of the last great persecution.

Bromehead, pp. 22, 23.
[Traces of a stream, as of blood, are to be seen on, and
beneath, the sill of the north transept window. I am told
that the church was fired when the Jews were within, and
that when they essayed to escape by this window their
heads were chopped off, or battered in, as soon as they put
them forth. Hence the indelible stains. The present
church dates from the 14th century; it succeeded one on
the same site.]

Bossall. I am told that the old name by which the
Church was known to the country people about a century
ag6 was the * Synagogue,' . . . which points to intercourse
with the Greek Church probably in crusading times.

Belt, p. 9 (marginal note).

York. Church of St Dennis. — There is a tradition that
this church was originally a Jewish Synagogue, or Taber-
nacle-, but the writer has not been able to trace the rise of
this opinion. — Hargrove, vol. ii., p. i., pp. 292, 293.

Aysgarth. On the south side of the chancel, changed
from its more appropriate position in the old church, is the
magnificent rood screen brought here, shoulder high by
twenty men in its complete state from Jervaulx Abbey.

COOKES, p. 109.

384 Folk-Lore of Yorkshire {N. Ridings etc.\

Bilbrougli. Speaking to one of the farmers about my
visit to the warrior's tomb, he remarked : ' Bless ye,
* Black Tom ' ^^^ isn't buried there.' * Then/ said I, * where is
he buried ? ' The reply was : * That's what we all want to
know, but no one can tell us.' From my conversation
with the farmer I learnt that, during the restoration of the
church, the tomb was opened, but no remains were found.
Another story is that the night following the interment
his body was removed to Walton and secretly - buried.
There might have been some suspicion lurking in the
minds of his friends that the hero's resting place would
not be held sacred . . . The rage of vengeance having
passed when Fairfax died, the story of the removal of
the body probably rests on mere tradition.

BOGG, pp. 57, 58.

Cf. Newburgh, post, p. 404.

Bolton Percy. On the north side of the west end [of the
Church] is a very ancient door known as the ' devil's door.'
Opposite is the early Norman font ... It was supposed
that the devil always took his flight through this door when
a child was baptized and admitted into the Church of God.

BOGG, p. 29.

Mount Grace (nr. Northallerton). At some distance, on
the summit of the mountain that shelters the monastry, on
the east, are the ruins of an ancient building, called the
Lady Chapel, which was founded in the year 1515. . . .
Numerous miracles are reported to have been performed at
this chapel, by our lady's help ; such as the sudden recovery
of a child that seemed dead, and the cure of many from the
sweating sickness^ and other afflicting maladies; but these
carry with them so much the appearance of superstition,
that we, at present, forbear any further repetition.

Graves, pp. 134, 13 5-

^[Lord Fairfax.]

Place and Personal Legends. 385

Hackness. Tradition states that a Lord Rutherford lies
interred in the Chancel of this Church.

Fawcett, p. 10 1 (note).

Healaugh. A hole in the church door is said to have
been caused by a bullet fired by one of Cromwell's troopers.

BOGG, p. 60.

Helbeck Lunds. There is a traditionary report quite
current in that part of the country, that during several years
there was no door whatever to . . . [the] chapel [of-ease in
this place], in lieu of which the chapel-clerk procured an
old thorn, with a bushy top, which he used to place in the
doorway to prevent the sheep and cattle from taking up
their abode within these consecrated walls. About the
same time the small bell was missing from the place where
it hung, not more than ten or twelve feet from the ground,
to remedy the loss of which the same ingenious person (the
chapel-clerk) used to come down to the chapel on the
morning of the Sabbath-day, at the usual hour of tinkling
the bell, and elevating himself sufficiently, so as to enable
him to thrust his head through the hole where the bell had
rung, vociferated lustily, ' bol-lol, bol-lol, bol-loL'

Barker, pp. 252, 253.

Hutton Buscel. Tradition reports that the weather vane
now on the Tower of Hutton Buscel was formerly placed
upon York Minster, and given to this parish by Bishop
Osbaldeston, at the time Dean of York. — Fawcett, p. 31.

Kirkby (Cleveland). In the churchyard are two very
ancient effigies of a knight and lady, now so much defaced
mutilated, and worn away, as to defy all investigation into
the * local habitation and name ' of the originals. It seems
probable, however, that they belong to some of the Eure
family, formerly lords here.^

^ The traditionary story, that this is the monument of one Lockey, or
Lockwood, and his wife, who died through extraordinary exertion in
mowing a field — still known by the name of Lockey's day's work — is-

2 B

386 Folk- Lore of Yorkshire (JV. Riding, etc.).

Middleham. At one of the angles of Middleham Church
there is often a good deal of wind. It needed accounting
for to the mind of the old-time natural philosopher, and he
did it thus. The Canon, it seems, was one day in his own
rectory or glebe house, many miles away, when it suddenly
occurred to him that he ought to be attending at that very
hour a meeting of the chapter, which had utterly escaped
his memory. It was important, and so he gave way to
rather strong language. He exclaimed incautiously : " I'd
sell my soul to get to the meeting in time." Promptly, as
usual, there appeared ' a gentleman,' who took him at his
word before he had time to retract. He was to get there
in time on the conditions assigned, and the payment was
to be made on delivery, that is, on the ready-money
system, and at a particular spot at the west end of the
church. All -was, of course, carried out to the letter by
the usual aerial process. The dignitary attended his meet-
ing, but thought a good deal more of his bargain than
about anything else. It then occurred to him that the big
church had more doors than one. So he left early by
another exit, and has never been near the place again.
But the poor, simple devil is flying about there ever since,
waiting for his victim. Hence the incessant breeze ^P^ .
Reprinted from Church Gazette — Y. H., Sep. 30, 1898. ,

Preston-under-Scar. Preston Le. the priest town, belies its
name, for it does not possess a church, although tradition
reports a church did once upon a time exist.

BOGG (2), p. 126.

Rudby. An old gentleman in the village related a
curious story of the ghoul-like deeds of a certain parish-

too absurd for contradiction. Hewers of wood, drawers of water, and
mowers of grass, however deserving, were not in those days, or any
other, graced with monumental effigies. — Ord, p. 439 and note.

^ [A windy angle at the West End of York Minster has lately —
but perhaps only lately — been called Kill-Canon Corner.]

Place and Personal Legends. 387

clerk, who also officiated as sexton, some years ago. It
would appear that a married woman of the village having
been given up for dead, was at length removed to the
usual place of interment. Whether from some implied
wish on her part, or difficulty in releasing it, the wedding-
ring was allowed to remain on the finger. This circumstance
awakened the cupidity of the parish-clerk, who at the lone
hour of midnight, crept cautiously to the new-made grave.
Having removed the earth, and unscrewed the coffin, he
proceeded to take off the ring, but from the contracted
state of the fingers was unable to effect his purpose.
Accordingly with his pocket-knife he set about amputating
the finger; but he had scarcely reached the bone, when,
O horror ! the corpse bolted nearly upright in its coffin, at
the same time uttering a loud and dismal scream. The
parish-clerk, who, by the by, was a tailor, immediately
darted homeward with the utmost speed, his hair bristling
on end. Meantime the poor woman, who had been un-
consciously buried in a trance, alarmed at her. strange and
peculiar situation, directed her steps to her husband's
residence, and knocked loudly at the door. What was her
husband's amazement and consternation to behold his
buried wife, in her shroud and grave-clothes, standing at
the door, calling for admittance ! His first alarm having
somewhat abated, he proceeded to make further inquiry,
and was at length convinced that his true wife, in flesh and
blood, had in reality returned from the tomb. Afterwards,
the injured finger and the state of the grave, pointed
suspicion to the parish-clerk ; but the husband, instead of
punishing him for allowing his wife to return from her
last resting-place, actually presented him annually with a
web of the finest linen (he being a linen manufacturer).

Ord, p. 470.
We have been informed that the woman rescued from
the grave in so extraordinary a manner, was wife of the
miller of Rudby mill. — Whellan, vol. ii., p. 758, note.

388 Folk-Lore of Yorkshire {N. Riding, etc.),

York. A story used to be told how a sexton of this
city, knowing that some valuable rings had been buried
on a corpse recently interred, opened the vault, and then
opened the coffin in which the body lay, and proceeded
to cut the rings from the fingers. By this act he cut the
fingers of the apparently deceased lady, but it turned out
that she was not dead, but had been buried whilst in a
trance, and the drawing of her blood awakened her from
her strange sleep, much to the terror of the affrighted
sexton, and to the delight of her friends, to whose house
she proceeded, and to whose home she was restored.

Camidge (2), p. 90.

Skelton, nr. York. There is an interesting legend about
the beautiful little church of Skelton near York. The
antiquary Gent, writing in 173 1, ' mounted on his courser'
to visit it, ' because it is affirmed 'twas built with the stones
that remain'd after the south cross of the minster had been
finished by the archbishop Walter Gray' (Gent's Ripon,
pt. ii. 3).— Fast. Ebor., vol. i., p. 293, note.

[The church is under the invocation of All Saints, but it
has often been called " Little St. Peter's."]

Nr. Tadcaster. In old Saxon times the site of Bossall was
a town (where ' old Bossall ' field now is) situate on the
eastern border of the forest track extending for many miles
on each side of York, and the haunt of outlaws and wild
animals, the deer, the wild boar, the wolf, and the wild-cat.
Tradition says that further north [corrected in pen and ink
to S.W.], near Tadcaster, there was a hand to hand fight
between a huge wild-cat and an unarmed forester, who
succeeded in killing the wild beast, but died of his wounds,
and an old chapel attests the fact. — Belt, p. 5.

Thirsk. There is a tradition that the church was built
out of the ruins of the castle, but there appears to be no
evidence to support it. . . . The Altar Table is of massive
oak, the feet carved into a resemblance of sea-lions.

Place and Personal Legends, 389

Tradition says it was brought from Byland Abbey. . . .
In the tower are four bells, the largest weighing 22 cwt.
Tradition says that this bell originally belonged to
Fountains Abbey. — Grainge, pp. 123, 125, 130.

York Convent {Blossom St.). In all the rolls of martyr-
dom other countries might be able to show he doubted if
one could show a record more beautiful than the history of
the English, Irish and Scotch martyrs on these islands in
the sixteenth and seventeenth centuries. They saw the
same pathway of suffering in York. The hand of Margaret
Clitherow which they were going to venerate, reminded
them of a poor feeble woman who suffered martyrdom for
harbouring a priest. Her hand was preserved in the
convent near Micklegate Bar — the first convent established
after the Reformation, and established with great danger
and immense difficulty. One day the priest-hunters came
to that convent and opened the chapel door. The candles
were lighted, mass had only just been said, and the priest
had just taken off his vestments, but the priest-hunters saw
nothing. Their eyes were blinded by a miracle and they
went on their way. On another day an angry mob of
citizens surrounded the convent shouting ' Down with the
nuns, down with the Pope' and declaring their intention of
setting fire to the building. Then the mobs melted away
quietly and slowly without any apparent cause. Some one
had seen above the convent, the figure of a heavenly horse-
man which the nuns believed to be St. Michael because
they had been praying to St. Michael before a picture of
him which stood above the door of the convent.

From a sermon preached by the Rev. Philip Fletcher to
R. C. pilgrims to York. — Y. H., June 11, 1896.

York, S. Martin's Church (Coney St.). The east end
abuts on Coney Street, and is rendered remarkable by a
large circular illuminated clock, which projects into the
street. Upon this clock is the figure of a man holding a

390 Folk- Lore of Yorkshire {N. Ridings etc.).

quadrant, as if in the act of taking a solar observation.
The wags of the City say that this man steps down from
his elevated situation every time he hears the clock strike.
Whellan, vol i., pp. 540, 541 and note.

York Minster. The popular notion respecting the constant
repairing of York Minster is that if ever the building be
completed it returns to the Roman Catholics ; or according
to another version, it becomes the property of the Crown
(Croon, the York dames say). — J. W. M.; Y. R, vol. i., p. 166.

At the End of Simeon Dunelmensis MS. amongst Arch-
bishop Laud's MSS. in Bibl. Bodl. L. 53.

In Yorke before the Quere Doore standes all the Kinges
of England in great Pictures, amonge whome was the
Picture of holye Kinge Edward, which was pulled downe
in Dispytte of his great fame that he was mayd a St. The
Stone that the Picture did fall upon in Sole of the Churche
turned read as Blood, to the great Disgrace of him that
pulled downe the same ; and the Stone is read untill this
day as may be seene, as of auntient Men is credibly re-
ported.— Leland, vii. xxvii.

Choir Screen. The image of this last monarch (King
Henry Vlth) was certainly taken down in compliment to
his enemy and successor Edward IV. by the archbishop's
orders then in being. The policy of this was just ; for the
common people bore so high a veneration for the memory of
this sanctified king that they began to pay adoration to
his statue. — DRAKE, 521.

N. Transept. The end of this building is beautified
with five noble lights which constitute one large window ;
and reach almost from top to bottom of this north end.
This window has been called the Jeivish window,f^^ but

i[The . . . term probably arising from their being embellished
entirely with foliage and geometrical figures, whereas the other
adorned windows of the church have, more or less, figures repre-
sented in them.] Browne, p. 89.

Place and Personal Legends, 391

for what reason I know not. There is also a tradition
that five maiden sisters were at the expence of these
lights ;f^^ the painted glass in them representing a kind of
embroidery or needle-work, might perhaps give occasion
for this story. — DRAKE, p. 532.

The best-known grisaille windows in England are the
famous group of long lancets, ending the north transept of
York Minster, which are known by the name of the Five
Sisters. You remember the legend about them. The
' inimitable Boz ' relates it at length in ' Nicholas Nickleby ';
but it is nonsense, all the same. The story tells how in the
reign of Henry the Fourth five maiden ladies worked the
designs in embroidery, and sent them abroad to be carried
out in glass. But, as it happens, they belong to the latter
part of the thirteenth century ; they are unmistakably
English work ; and what is more, no woman, maiden, wife
or widow, ever had, or could have had a hand in their
design. Their authorship is written on the face of
them. Every line in their composition shows them to be
the work of a strong man, and a practical glazier, who
worked according to the traditions that had come down to
him. A designer recognises in it a man who knew his
trade, and knew it thoroughly. The notion that any glazier
ever worked from an embroidered design is too absurd.
As well might the needlewoman go to the glazier to design
her stitchery. But such is the popular ignorance of work-
manship, and of its intimate connection with design, that
no doubt the vergers will go on repeating their apocryphal
tale as long as vergers continue to fill the oflfice of personal
conductors. — DAY, pp. 146, 147.

Chapter House. This noble structure had like to have
met its fate, in the late Days of Rapine and Sacrilege ; for
we have a tradition very much credited, that a certain

1 [There seems to be no evidence in support of this story.]

Browne, p. 69.

392 Folk- Lore of Yorkshire {N, Ridings etc.).

Person in this city [York] had obtained a grant, from the
pious Legislature, of those days to pull down the Chapter
House as a useless part of the Church. We are further
told, that the Man had certainly effected it, and had
designed to have built Stables out of the Materials, had not
Death surpriz'd him in a Week before the intended Execu-
tion of his wicked project. — DRAKE, p. 478.

Vestry, As to the old Sword and Cock in the Vestry,
I should be utterly silent, were it not to undeceive some,
who might find Fault with its Omission, and who vainly
suppose that one is a Representation of that Sword which
cut off the Ear of the High Priest's Servant ; and the
other of the Cock which crow'd at Peter's Denyal : When
in real Truth, the Cock was no other than what belong d
to some Crest or Head-Piece ; and for the old rusty Sword,
it was taken from a Buff-Coat Oliverian, who, equally
drunk with Liquor and Spleen, had irreverently enter'd the
Church with his drawn Blade, and in that daring and
impious Manner was approaching the Altar, as if he meant
to attack all that was Good and Sacred.

Gent, pp. 56, 57.

The Fiddler The learned Mr. William Hargrove, in his
celebrated work on the ' History and Description of the
Ancient City of York,' says in describing the southern
entrance of York Minster, * The summit is crowned with
neat and elegant turrets ; on the centre one of which is
the figure of 2. fiddler' — Vol. ii., part i., p. 62.

It may interest some of your many readers to become
acquainted with the history of this fiddler. With your
kind permission I will attempt to give it in a few
words. .

The celebrated Archbishop Blackburne was a member
of King's College, Cambridge, a college so remarkable for
' fast men,' and having got seven o'clock gates during his
first term, for 'cutting' chaples, \sic\^ ran away from the
University, carrying off a fiddle from his tutor's rooms,

Place and Personal Legends. 393

with which he played his way up to London, where he
underwent great hardships for some time. At last he
bound himself apprentice on board a Newcastle collier,
but on his first voyage to the north, the ' Fair Sally ' was
taken off Scarbro' by the private schooner ' Black Broom,'
then commanded by the dreaded Redmond of the Red
Hand. When next heard of some years after, it is as
captain of the fearful Black Broom, sweeping the seas from
Cyprus to Cape Wrath, the terror of every merchant in
Europe. He retired from business in the prime of life,
and set up as a country gentleman, at the foot of the York-
shire Wolds, changing his name from Muggins to Black-
burne — a corruption of ' Black Broom.' Bucolic pursuits
he soon found to be uncongenial to his active disposition,
so he turned his attention in another direction, entered into
holy orders, and passing through the various gradations,
seated himself in due time (if my memory serves me right
A.D. 1724) on the Archiepiscopal throne of York. The
fiddle he had carried off from Cambridge he had never, in
all his mutation of fortune, parted with ; and to his credit
be it said, shortly after his elevation, he returned it to its
owner, the Rev. Lawrence Leatherhead, in a case of the
most costly and elaborate workmanship, in which was also
enclosed his appointment to the Archdeaconry of Holder-
ness. To commemorate his Archiepiscopate he caused
this effigy of himself, fiddle in hand, to be placed in the
proud position which it has now occupied through storm
and tempest for so many generations. So much for
history. — Part of a letter signed C. Prior 27 Lowther-street,
Groves, York. Y. G., Nov. 8. 1879. Reprinted O. Y.,
vol. i., pp. 158, 159-

A little spiral turret, called the fidler's turret, from the
image of a fidler on the top of it, was taken some few
years ago from another part of the building. — DRAKE,
p. 486. [The fiddler is now to be seen in the crypt. The
collector has been told that this musician used to play

394 Folk- Lore of Yorkshire {A/'. Riding, etc.).

whenever he heard the clock strike twelve. — Cf. St.
Martin's, Coney Street, p. 390 ante.l

For Traditions relating to Church, etc., Sites, see under
Natural Objects, pp. 22-25.

SUBTERRANEAN PASSAGES.

Acaster Malbis. Eight miles from the city of York,
amongst picturesque scenery on the banks of the river
Wharfe, was anciently the site of a Convent of the Nuns
of the Cistercian order. There was a contemporary mona-
stery of monks at Acaster Malbris [Malbis] and tradition
relates that a subterranean passage afforded the inmates
access to each other. — TiMBS, vol. iii., p. 171.

Easby Abbey. Adjoining to it [the Abbot's oratory] is
an arch level with the ground, supposed to have been the
entrance to a subterranean passage to the Castle of
Richmond, or St. Martin's Priory ; but it was probably
nothing more than a large drain for carrying off the
sewage of the Abbey. This passage is stopped up by
a wall, at some 8 yards distance from the opening.

Whellan, vol. ii., p. 58.

Guisborough. There is a tradition of a subterraneous
passage running from the Priory to the Plantation Field,
in Tocketts, and a ridiculous story that midway in this
dismal pathway is a large chest of gold, guarded by a
raven or crow, who keeps incessant watch over the
precious contents ; that once only was the treasure invaded
by a courageous fellow, who was terribly used by its
guardian — the crow — which suddenly became transformed
into his satanic majesty. — Whellan, vol. ii., p. 193 note.

Hutton Sheriff. There is another local tradition of the
elders of the village that there was once a subterraneous
passage between the Castle and the Park.

Cast. Hutton, p. 40.

Subterranean Passages. 395

Lastingham. Towards the west end of the north aisle
[of Lastingham Church] is a doorway opening into a
curious underground passage now only a few feet in
length, but tradition has it that it led once under the
moor to Rosedale Abbey some three miles away. We
may dismiss this idea, however because the passage does
not turn in the right direction for the Abbey, and was,
moreover obviously intended to give access to the crypt
from the lower ground to the east, without the worshippers
having to pass through the upper church. The stories
of subterranean passages moreover in connection with
ancient structures in North Yorkshire are many.

Leyland, pp. 163, 164.

Middleham Castle. It is expected that a subterranean
passage exists, and will be found somewhere at the south
side, connecting that part with the large hill in Sanaskew
called King William's Hill, where a redoubt is thrown
up around the hill, which has been made for warlike
defences ; and it is also fully expected a passage will
be found in connection with the Monastery of Jerveaux,
as there is one at that place, evidently in the direction
of this Castle. — Whellan, vol. ii., p. 129.

New Buildings, nr. Thirsk. From one of these vaults
at the extreme north-west corner, a subterraneous passage
leads, some say, to Upsall Castle. That such a passage
exists is certain, but that it goes as far as Upsall is very
doubtful. It was explored by the late Francis Smyth
Esq., a considerable distance, when his further progress
was arrested by the fall of the roof. The entrance is now
walled up. — Grainge, pp. 246 and 278.

East Newton Hall. Leading from the basement of the
house is a subterranean passage in a north-easterly direc-
tion. This passage is at present bricked up about fifty
feet from the entrance, and is six feet high and six feet

396 Folk- Lore of Yorkshire {N. Riding, etc.).

wide. It is arched at the top, and has a flagged footway in
the centre. Nothing whatever is known concerning it.

Whellan, vol. ii., p. ^^y.

Ricliinond Castle. From [the vault of Potter Thompson's
adventure/ under the Keep] there runs a subterranean pas-
sage to Easby Abbey^^^ along the river side. A drummer
boy, fully equipped, was sent along to explore and by
his drumming was traced for about a quarter of a mile.
There the music ceased and it was conjectured that the
roof had fallen upon him. A stone marks the spot where
he was last heard, (it is just at the entrance to the
Grammar School Cricket Field, at the foot of Clink Bank)
and at midnight, under certain conditions, the roll of his
drum may yet be heard by those intent on hearing.

COOKES, pp. II, 12.

The station of the Chamberlain, is the Golden Tower or
Gold Hole, being so named from a story of treasure having
been found under it. Tradition delights in giving the
character of a dungeon or place of concealment to this
tower, and in making it the entrance to a passage under
the bed of the River to St. Martin's Priory, through which
the ladies of the Castle might escape in time of peril.

CoOKES, p. 14.

Scarborough. Peaseholm Ruin. — Of this ruin tradition says
that formerly it belonged to the order of Cistercian monks
at Scarbrough; another tradition, that it was a fortified
place in advance of the town. With the former is asso-
ciated the legend that a duck was once seen to enter a hole
whence the water from the little stream which runs through
the field trickled, and that on investigation an underground
passage was discovered, connecting the ruin with the
Cistercian buildings of St. Mary's, and that also after this
discovery it was again closed.

^ See post, p. 406. f2] See ante, p. 394.

Subterranean Passages. 397

Castle^ etc. A similar legend is said to connect the castle
with the harbour, and there are old fishermen who persist
that they know it. But the whole is a legend only, and no
one ever offers to prosecute the search. — BAKER, p. 427.

Whitby. It has long been the belief that subterranean
passages connected the Abbey House with Mulgrave,
Saltwick, and other places along the coast.

HoRNE, p. 14.

York. [The Salt-hole or Warehouse formerly under the
' Grecian Steps ' leading from the side of old Ouse Bridge
to King's Staith.] A legend exists in connection with this
place to the effect that at one time this warehouse was
simply the mouth or opening of a subterraneous passage
which ran under Low Ousegate and other streets up to the
Minster. In support of this statement a story used to have
currency that a man once went into the hole and never
came out again. Common credence without any ground
for its faith accepted this story for many generations.

Camidge, p. III.

BUILDINGS AND PLACES.

Bolton Castle and Leyburn. There is a tradition pre-
valent in Wensleydale, and believed in ever since the
Queen's [Mary Stuart's] day, that she once attempted to
escape, but was retaken at a pass on Leyburn Shawl, thence
named * The Queen's Gap.' In corroboration of this, a
window in her chamber at Bolton is shown, which has
apparently been walled up about that period. It is the
only one in the room which looks on the country, and is
said to have been blocked in consequence of her descend-
ing from it by night. But of this escape all known history
is silent ; neither can any allusion to it be found in her
own correspondence; the last fact however has little
weight ; we know she was removed hurriedly, and it is

398 Folk- Lore of Yorkshire (N. Riding, etc).

clear that, excepting her immediate guards, she was sur-
rounded by friends in Wensleydale. — Barker, pp. yy, 78.

Crackpot. About a mile from this place is a valley,
called the 'bloody vale,' the scene unquestionably, of a
sanguinary combat at some remote period.

Whellan, vol. ii., p. 489.

Countersett Hall, Wensleydale. There is ... a tradition
of a king having stayed a night at this house, possibly
when hunting in the adjoining glens, but there does not
seem to be any reliable record who the king was. One
elderly native remarked * All ah know is that it wor eh
war time.' — BOGG, (3) p. 213.

Danby Castle. A tradition still prevails that an English
queen resided for some years in the castle. This is quite
borne out by the marriage of John Neville, third Lord
Latimer, of Danby, with Katherine Parr, daughter of Sir
Thomas Parr of Kendal, and afterwards wife of King
Henry VIII.— Ord, pp. 336, 337.

Ebberston. On a hill close by the village of Ebberston,
on the north side, there are some vestiges of a cave, now
almost filled up, over which was once placed, (as some old
people now living can recollect) a stone, and afterwards a
board, with an inscription to the following purport : * Alfrid
king of Northumberland, was wounded in a bloody battle
nigh this place, and was hid in a cave, and from thence he
was removed to Little Driffield, where he died.'^^^ This

1 [There is an inscription relating to him on the S. chancel wall of
Little Driffield Church.] YoUNG (vol. i., p. 36, note) quotes as being
"shamefully incorrect" a paragraph from Cooke's Topography of
Yorkshire which tells how " in 1784 the Society of Antiquarians, having
had undoubted information that the remains of King Alfred the Great,
who died in 901, was deposited in the parish church of Little Driffield,"
two of that learned body went thither with other gentlemen, and dis-
covered the skeleton. Ross (pp. 9, 10) states that in 1784 " search was
made in the church of Little Driffield, by a party of gentlemen, for

Buildings and Places. 399

battle, it is said, was fought partly on the heights, and
partly on a plain on the west side of the village, now called
the bloody field. — YoUNG, vol. i., p. 35.

Eggleston or Eglistone Abbey. [Mrs. Macquoid relates as
a legend of the Wars of the Roses an account of the escape
of Margaret of Anjou and her son to and from this house
after the battle of Towton, when they were trying to get to
France. " History, however, says that Margaret was with
her husband in York and that they fled to Scotland when
the news of the defeat of Towton reached them."]

Macquoid, pp. 47-51.

Egton. Beggar's Bridge or Lover's Bridge. — The famous
Beggar's Bridge . . . spans the Esk. . . . There is ... a
graceful legendary story concerning [it] to the effect that
an Eskdale lover . . . once unable to visit his mistress on
the eve of his departure to seek his fortune afar because
the angry Esk could not be swum, vowed if ever he should
return rich, that he would erect a bridge so that no Eskdale
lover should ever be so tortured again. Further, they say
that it is called the Beggar's Bridge because he went away
poor, despised of the lady's father, and returned when he
had acquired glory in the defeat of the Spanish Armada,
and wealth among the treasure ships of the Spanish Main.

the relics of the King [of Northumbria], but without discovering any-
thing whatever. Nevertheless it was stated and published that a
deputation from the Society of Antiquaries . . . found a stone coffin,
and on opening the same discovered an entire skeleton of that great
and pious Prince, together with most part of his steel armour, the
remainder of which had probably been corroded by rust and length of
time. After satisfying their curiosity, the coffin was closed, as well as
the grave, that everything might remain in the same state as when
found. This apocryphal narrative found its way into most of the
subsequent Topographies of Yorkshire, but it was altogether untrue
and was nothing more than a hoax, put forth to test the credulity of
antiquaries."]

400 Folk- Lore of Yorkshire (N. Riding, etc.).

As a singer has it :

* The rover came back from a far distant land,
And claimed from the maiden her long-promised hand ;
But he built ere he won her, the bridge of his vow,
And the lovers of Egton pass over it now.'

Leyland, pp. 94, 95.

Fors Abbey. Tradition says that the monks' burial-place
lay between the abbey and the river, and a little way on
the right, near an ancient high-peaked bridge over the beck,
he showed us where he said, a ' dale o' human beins' bones
was found,' during the railway excavation ; when we
suggested that this had been the monks' burial place, he
demurred. He said these were the bones of Scotchmen,
and he added that they had been taken to Scotland for
interment; but we did not hear this story confirmed.

Macquoid, pp. 102, 103.

Nr. Guisborough. A tradition (familiar to every one in
Gisborough) has brought down to us the story of a bloody
battle on this spot, probably during the furious dynasty of
the Danes; and here one of the soldiers is said to have
fought with incredible valour after his legs were hewn off
literally on his stumps — wherefore " Stumps Cross." I did
conceive at one time that this tradition might refer to the
contest between the royalists and rebels mentioned at p.
63 ; but on further consideration, I am inclined to fix the
site of the latter elsewhere viz. * War's Fields ' (so called to
this day). — Ord, p. 135.

Nr. Goathland. Killing Pits. Killing Pits (so called from
the tradition of a battle having been fought here), [are] one
mile south of Goathland Chapel. — Ord, p. 327, note.

Ilton. On the south side of Ilton [near Masham] is a
small piece of land, which it is said belongs to no man,
and is common to everybody. It is marked out by three
upright stones set up by the Ordnance surveyors.

Whellan, vol. ii., p. 373.

Buildings and Places. 401

Kirby Hall, nr. Boroughbridge. Formerly the land on
which the mill [of Skeltbn, West Riding] stands and two
other strips of ground adjoining belonged to the parish of
Kirby Hill. Legend gives the reason for their transference
to the parish of Skelton : * Many years ago the dead body
of an unknown man was found at this spot ; the expense
of the interment fell on the parish where the corpse was
found. As the parishioners of Kirby were remiss in
complying with the above custom, the people of Skelton
removed the body to a place of burial in their church-
yard, and by an old law claimed this land for their
parish. See Swaine's Guide to Boroughbridge.

BOGG, (3), p. 338 ; BULMER, pp. 733, 734.

Kirby Moorside. Kirby Moorside continued in the
possession of the Earls of Westmoreland till the 13th of
Queen Elizabeth (1570),^^^ when Ralph the then Earl, was.
attainted and all his possessions confiscated. Tradition
says the Earl made his escape into Scotland when
the ground was covered with snow, and eluded his
pursuers by having the shoes of his horse reversed; and
that the descendants of the blacksmith who shod his
horse long enjoyed a house in Castle Gate at the rent
of a farthing a year.^^^ On repairing the Church of Kirby
Moorside, several years ago, a stone having the insignia
of the blacksmith's craft was found under the flooring,
and was believed to have been cut in commemoration of
the case referred to. — Whellan, vol. ii., p. 235, and note.

Lanauit or Longthwaite, Arkendale. There is a legend
to the effect that Lanquit was sunk down from a higher
elevation on account of its wickedness ! — ROUTH, p. 60.

Leake. A tradition exists that Leake was formerly a
large town, and that it was destroyed by the Danes —
which is not unlikely ; many circumstances contribute to

^["December, 1569."— Gill, p. no.]

2 [" With the privilege of shooting and hunting." — GiLL, p. 1 10.]

2C

402 Folk- Lore of Yorkshire [N. Ridings etc!).

shew that it was of more importance formerly than at
present. — Grainge, p. 249.

Leake, with its ancient church ... is the centre of an
extensive parish in the North Riding. The township of
Leake itself now consists of but the church and one
dwelling . . . hard by the churchyard boundary.

Parkinson, 2nd S., p. 194.

To the north-east of the churchyard there is a lane
named ' Danes Lane,' and this is pointed to as an abiding
evidence of the credibility of the stories of the incursions
of those rough Northmen.

On one occasion they seized the village, slew or drove
away the men, and took as captive-wives all the females
of the place. Each woman had, however provided herself
with a knife, which she concealed about her person. At
an agreed hour each one attacked her man, who being
unarmed, was quickly overcome and slain. More than
five hundred thus perished at the hands of the women
of Leake, and the deed struck such terror into other
Danish invaders in the neighbourhood, that they at once
fled the country. Ever afterwards the women of this
village were treated with double honour. Instead of being
called upon to wait upon the husbands, and fathers, and
brothers, they were seated at their right hands at meals,
and in all social matters a precedence was given them.

Parkinson, 2nd S., p. 195.

Malton. There is a tradition that the original town of
Old Malton, which was burnt by Archbishop Thurstan's
army stood at Old Malton, and that the new town was
erected where New Malton now stands. But though this
is not borne out by any reliable evidence, no inference
can be more reasonable. — Whellan, vol. ii., p. 212.

Marske-by-the-Sea. Tradition points out a field near
the village as the scene of a bloody encounter with the
Danes.^-ORD, p. 356.

Buildings and Places. 403

Masham. There is still a * Mowbray Wath,' and the
tradition that at that rocky ford a great battle was fought
with the Danes. — LONGSTAFFE, p. 66.

Marston Moor. About a quarter of a mile west from
Marston, . . . tradition points out the position held by
Cromwell; a clump of trees stood there some time since,
now all felled but one which has been left to point out
the station of the grim Ironsides ; this would be his
place as a commander of the rear-guard. This tradition
is so general that almost every person living near the
place knows it and points out the spot. A place is also
shown where they say the hedges were cut down to
make a way for the army, close to the village of Marston ;
it goes under the name of ' Cromwell's Gap.'

Grainge, (2), pp. 89, 90.

The ground once so dishonoured refuses henceforth to
support the trees required to take the place of those
removed. ' The curse,' again to quote Grainge, * or
whatever it may be called only extends to the wood
of the hedges, and does not include grass and nettles
for they grow profusely in the gaps.'

Parkinson, 2nd S., p. 195.

Some traditions of the fight yet remain among the
villagers, nearly all associated with Cromwell's name :
they relate that on the evening of the battle, a cannon
shot entered the oven (a large brick one) of a farmer
named Gill, and sadly spoiled the bread there baking.

Grainge, (2), p. 106.

See also under Tockwith post, p. 408, and Natural
Objects, Marston, p. 29.

Melbecks. In the immediate locality in which bodies
were found are places called " bloody wall " and " bloody
gap " near to which some years ago a battle axe was
dug up. — Whellan, vol. ii., p. 490.

404 Folk- Lore of Yorkshire {N. Riding, etc.).

Nappa. James I. was, according to tradition, ... a visitor
to Sir Thomas Metcalf at Nappa. And there Hngers in
the neighbourhood the story, that when one day it was
necessary, on a hunting expedition, to cross the Yore
at a shallow place, James was afraid to make the attempt
with the others, and a stalwart huntsman had to be
summoned to carry the king across upon his back.

Parkinson, 2nd S., p. 46.

One of Camden's editors states, that Cray-fish were
first introduced into the Yore from the south, by Sir
Christopher Metcalfe, of assize display ; but tradition avers
that they were put there by the renowned Sir Walter
Raleigh, whilst on a visit to Nappa, probably some years
later. They are plentiful in the river and its tributary
streams. — Barker, p. 224.

Newburgh. Cromwell's Vault, in a concealed part of the
upper apartments of the priory, is shown to the visitors of
this antiquated spot. The historian is well aware that
Cromwell's bones were interred with more than regal pomp
in Westminster Abbey, and that at the Restoration they
were again disinterred. Various and conflicting are the
opinions respecting the future fate of his relics. Some say
they were sunk in the Thames; others, that they were
buried in Naseby field, where the hottest of the battle was
fought, both which accounts seem to have little warrant
of truth. Harris in his Life of Cromwell, (1762) quotes the
following extract at page 542. 'The odious carcases of
O. Cromwell, H. Ireton, and J. Bradshaw, were drawn
upon sledges to Tyburn, and being pulled out of their
coffins, were there hanged at the several angles of the
triple tree till sunset. Then taken down, beheaded, and
their loathsome trunks thrown into a deep hole under the
gallows. Their heads were afterwards set upon poles on
the top of Westminster Hall.'^ The current report at

^ " Gesta Brittannorum " at the end of Wharton! s Almanack for 1663.

Buildings and Places. 405

Newburgh is, that the bones of Cromwell were secretly
conveyed to the priory, where they were interred in the
place now shown as his tomb. It is very possible that this
may have been accomplished through the influence of his
daughter and son-in-law,^^^ [Lord and Lady Fauconberg]
who would appear to have been in the secret of the
Restoration, and would naturally be apprehensive of the
indignities which might be heaped on his remains, from
which their conveyance to Newburgh would be a likely
expedient to secure them. — GiLL, pp. 182, 183.

Northallerton. In the year 1069 Robert Cumin, whom
the Conqueror had made earl or governor of Northumber-
land . . . was . . . slain at Durham. . . . The king . . . dis-
patched a formidable army into the North to take the
severest revenge. . . . But when this army had reached
Alverton, ... so great a darkness arose that one man
could scarcely perceive his fellow, nor were they able, by
any means to discover which way they were to go. . . .
There was one present who observed that the people of
the city, to which they were going, had a certain saint who
was always their protector in adversity, so that none might
offer them the smallest injury without meeting a severe
punishment. The observation being diffused through the
army, which had too much of either piety or prudence to
think of waging war with heaven, they very composedly
retreated to the place whence they came.

Northallerton, pp. 50, 52.

Norton Conyers. Sir Richard Graham, of Norton Conyers,
distinguished himself in the battle [of Marston Moor] by
acts of great bravery. When the day was irretrievably
lost, . . . Sir Richard, bleeding from twenty-six separate
wounds, rode away hoping to gain his home at Norton
Conyers. This he did in the evening, but being completely

1 [Owner of Newburgh.]

4o6 Folk-Lore of Yorkshire {JV. Riding, etc.).

exhausted, he was at once carried to his chamber^ where
within an hour he died. Cromwell, for some reason, is said
to have had an inveterate hatred to this gentleman, and
when he found that he had escaped from the field, he
pursued him in person with a troop of horse. When he
arrived at Norton Conyers he was informed that Graham
was dead, and that the widow was weeping over the
mangled corpse in the chamber of death. Possibly not
satisfied with the answer, he burst into the chamber — it is
said that he even rode his horse up the wide open staircase,
and that the marks of its hoofs are still visible there, and
on the landing — and found his enemy dead, as he had been
told. . . . Turning to the troopers who had followed him,
he gave them leave to sack and dispoil the house. This
they did. — PARKINSON, ist S., pp. 195, 196.

Pinchinthorp. The tradition that 'Spite Hall' near
Pinchinthorpe, was built by one of the Lees in enmity
or spite to a relative, is not exactly borne out by any
document which we have seen.— Ord, p. 242.

Upsall Castle. Tradition asserts that it was destroyed in
the civil wars of the 17th century, and that the cannon
of Cromwell from the hill to the north called the Barff,
carried destruction into its venerable walls; but there
is nothing to confirm this story, and the probability is
against it. — Grainge, p. 275.

Riclimond. On the south side of the river [Swale, near
Richmond], is the remarkable circular hill called the Round
Howe, [and] near [that] a large natural cave called Arthur's
Oven.

And hereupon comes to mind a Richmond legend,
parallel with various other stories told of King Arthur
in the north. A person walking round Richmond castle,
was arrested by a 'man,' who took him into a strange
vault beneath the fortress, where a multitude of people

Buildings and Places. 40/

were lying on the ground, as if in a deep slumber. In this
chamber a horn and a sword were presented to him, for the
usual purpose of releasing the sleepers of other days from
their long listnessness. But when he drew the sword half
out of its sheath, a stir among them all terrified him to
such a degree, that he let the blade fall back to its place
and an indignant voice instantly cried : —

Potter, Potter Thompson !
If thou had either drawn

The sword or blown that horn,
Thou'd been the luckiest man

That ever [yet] was born.

The tradition adds, that no opportunity of breaking the
enchantment will again be afforded before a definite time
has elapsed. — LONGSTAFFE, pp. 115, 116.

See also under NATURAL OBJECTS: Freebrough Hill, p. i.

Seamer. [Near it] are outlines of considerable entrench-
ments . . . and a tradition exists that a sanguinary battle
was fought here between the Saxons and Danes, still called
the ' battle of Seamer Carrs.'— Whellan, vol. ii., p. 763.

Skelton Castle, Cleveland. On the right hand an
antyente castle, all rente and torne, as yt seemed rather
by the unkind vyolence of man then by the envye of
tyme, shewed yt self on the syde of a broken banke. I
demanded of my guide howe the Castle was named, and
what misfortune had so miserably deformed yt ? ' Syr,
(quoth hee) yt is Skelton Castell, the antyent inheritance
of the Lord Bruce, and dignifyed with the tytle of an
Honour, which by mariadge came to the Lord Faulcon-
bridge, and successively to the Lord Conyers, whoe leav-
inge three daughters co-partners of his estate, much
variance fell betwixte their husbandes for the devisyon
of their shares, that neither partye beinge inclyned to
yeld unto other, every one for despite ruyned that parte
of the castle whereof he was in possessyon lest after-

40 8 Folk- Lore of Yorkshire {N. Riding, etc.),

wards by suyte of lawe the lott should fall to another.
Insomuch that the goodly chappell, one of the Jewells
of this kingdome, rudely wente to grounde, with the
fayre hall and large towers. — H. Tr., pp. 419, 420.

See also under LOCAL CUSTOMS, Kirklevington, p. 343.

Stanwick St. John. There is a singularity attending
this church, says a writer, of which we believe only two
instances are known in England. The freehold and right
of herbage of the churchyard belong to the Stanwick
estate and the inhabitants of the parish have only a right
of burial. — BuLMER, p. 600.

Tockwith. One old timber- framed cottage . . . the
villagers point out as the place to which an officer des-
perately wounded, was brought from the great battlefield
[Marston Moor]. Another story is that Oliver Cromwell
slept here. — BOGG, (3), p. 48.

Upsall Castle. Many years ago there resided in the
village of Upsall, a man who dreamed three nights
successively, that if he went to London Bridge he
would hear of something greatly to his advantage. He
went, travelling the whole distance from Upsall to London
on foot, arrived there he took his station on the bridge,
where he waited till his patience was nearly exhausted,
and the idea that he had acted a very foolish part began
to arise in his mind. At length he was accosted by a
Quaker, who kindly enquired what he was waiting there so
long for. After some hesitation he told his dreams. The
Quaker laughed at his simplicity, and told him that he had
had that night a very curious dream himself, which was,
that if he went and dug under a certain bush in Upsall
Castle in Yorkshire, he would find a pot of gold ; but he
did not know where Upsall was, and enquired of the
countryman if he knew, who seeing some advantage in
secrecy pleaded ignorance of the locality ; and then think-

Buildings and Places, 409

ing his business in London was completed, returned
immediately home, dug beneath the bush, and there he
found a pot filled with gold, and on the cover an inscrip-
tion in a language he did not understand. The pot and
cover were however preserved at the village inn ; where
one day a bearded stranger like a Jew, made his appear-
ance, saw the pot, and read the inscription, the plain
English of which was :

' Look lower, where this stood
Is another twice as good.'

The man of Upsall hearing this, resumed his spade,
returned to the bush, dug deeper, and found another pot
filled with gold far more valuable than the first : en-
couraged by this he dug deeper still, and found another
yet more valuable.

This story has been related of other places, but Upsall
appears to have as good a claim to this yielding of hidden
treasure as the best of them. Here we have the constant
tradition of the inhabitants, and the identical bush still
remains beneath which the treasure was found ; an Elder,
near the north-west corner of the ruins.

Grainge, pp. 277, 278 ; Whellan, vol. ii., pp. 693, 694.

In Tales and Traditions, Part ii., pp. 103-106 a like story
entitled " The Dream," is told of an innkeeper on the great
North Road, locally called, the Street.

Not many years ago, in one of the Western Windows of
Upsal Castle, was to be seen cut out in relief, in stone, the
representation of two persons in the act of raising up a pot
or vessel, supposed to have a reference to the treasure
found at Upsal, by which the castle was built.

ThirSK, Addenda, p. 171.

Upsall. Lost Corpse End. — Some while ago a correspon-
dent asked for some Yorkshire legends ; permit me to add
one. I was taking a holiday stroll, and passing by a
plantation at Upsall, near Thirsk, called, ' Beechpath Beck-

4IO Folk- Lore of Yorkshire [N. Riding, etc.).

stead/ I met with a garrulous old man. * What do you
call this wood ? ' I asked. The old fellow shook his head
solemnly, and whispered : * That part is * Lost Corpse End."
' Why V A very long pause. ' I was seventeen years of
age, and I am now eighty-four ; so you may count how
many years 'tis ago. Well ! I was one of the bearers of

poor Dame , and we were to bury her at Kirby

Knowle. Just as we arrived at the spot, we set down the
body. It was a hot autumnal day, and the nuts were sa
enticing. It was the best nut year I ever remember. We
all went off to gather them ; and when we returned the
corpse was lost ! ' ' Washed away by the burn ? ' I re-
marked. * No, Sir, wished it had. We should then have
got it back. The coffin was there, never moved, never
touched by mortal man. We took up the coffin, but it was
as light as an empty coffin could be. We ran with it to
Kirby Knowle ; and the parson buried the coffin, but the
corpse is — is — is there ! It is all along o' our nutting.'

Can your readers suggest that there is anything analo-
gous between nutting and departed spirits }

Eboracum, N. & Q., 3rd S., vol. ii., p. 343.

Whitby. See under NATURAL OBJECTS, Fossils, pp. 13,
14, and under ANIMALS, Wild Geese, etc., p. 74.

East Witton. [The plague] is said to have prevailed so
much that the weekly market at that place, was lost in con-
sequence, having been held pro tempore, in a field at
Ulshaw. — Barker, p. 64.

See also under Natural Objects, p. 21, 22.

Nr. West Witton. A little below Capple or Chapel Bank
is a summer-house built by a Duke of Bolton for his wife the
celebrated Lavinia Fenton, the actress, the original ' Polly *
in the Beggar's Opera. Village tradition asserts that when
the lady warbled here, the Duke used to listen to her
strains at Bolton Hall, two miles off as the crow flies.

Hardcastle, p. 36.

Buildings and Places, 4 1 1

York. Ebranke. — At the entrance of this street [St.
Saviourgate] there is a stone in the wall of Mr. Allen's
house, on which is inscribed in Old English characters :

' Heir stoud the image of Yorke and

remand in the yere of our Lord God «

A.M.VC.P unto the common hall

in the tyme of the mairalty of

John Stockdale.'

It is believed that by the image of York, is here meant
the British founder of this city, king Ebranke; and that
the first stone was laid under his direction, not far from the
site of this inscription. The image is supposed to have
been of wood ; and in the records of the city, is the follow-
ing curious entry relative to it : * On Jan. 15 and the 17th
of Henry VII. the image of Ebranke, which stood at the
west end of St. Saviourgate, was taken down new made, and
transposed from thence and set up at the east end of the
chapel at the common-hall.

Hargrove, vol. ii., p. 2, pp. 328, 329.

I have been inform'd by credible persons, that at the
suppression of Monasteries in the last age, there was found
a Lamp burning in the vault of a little Chapel here, and
Constantius was thought to be buried there.

Camden, p. 719.

To add a little more confidence to this story, from
Camden I must say that tradition still informs us, that the
sepulchre he speaks of, was found in the parish church of
St. Helen on the walls, which once stood in Aldwark. This
church was demolished at the union of them in this city ;
and it is not impossible, but that Constantine the great,
when converted to Christianity, might order a church or
chapel to be erected over his father's ashes, which was
dedicated perhaps after his time to his mother. For since
he must have a sepulchre some where amongst us, I know

^1501.

412 Folk- Lore of Yorkshire (N. Riding, etc.).

no place in or about the city more likely for it to have
stood in than this. — DRAKE, p. 44.

Many other Place, etc., Legends, will be found under
Natural Objects, pp. 1-41.

TOUCHING FAMILIES AND PERSONS.

Chaloner Family. [Towards the latter end of Queen
Elizabeth's reign Thomas Chaloner Esq. of Guisbro' and
his accomplices stole the secret of the process used in the
Pope's alum-works. His Holiness is said to have uttered
a terrible curse : (see Charlton, pp. 306, 307). The owners
of alum-works,] frequently lose large sums thereby, and
are even sometimes reduced to beggary, which leaves room
for the Papists to say, The Popis curse has not been alto-
gether without its effect. — CHARLTON, pp. 359, 360.

Clifford Family. A very old tradition of the Clifford
family says "Whilst Clifford's Tower stands in York, that
family will never be forgotten."

TWYFORD and GRIFFITHS, p. 43.

Dawnay. Sir William Dawnay . . . was made a general
in the 4th year of Richard I., A.D. 1192, at Aeon in Pales-
,tine, the modern Acre. Here, it is recorded, having killed
a chief Prince of the Saracens, and afterwards slain a lion.
He of the lion-heart, in token of his royal satisfaction, forth-
with took a ring off his finger, and giving it to Sir William,
ordered that ' in perpetuam rei memoriam,' his crest should
be a demy-Saracen in armour, with a ring in the dexter
hand, and a lion's paw in the left ; and this is the family
cognizance to this day. The ring, which is still in the pos-
session of the Head of the house has been seen by the
author of this notice. It is a somewhat massive silver ring,
containing a talismanic gem, denominated a toad-stone v^\i\(z\\
is still used as a charm in the east. . . . By way of a little

Touching Families and Persons. 413

interlude, we might here advert to the degree of caution
with which all local traditions of an oral character are to
be received. Were we to rely on village authority, that
* boast of heraldry ' the Lion's Paw is nothing, more or less
than a Millers Pick. Once upon a time, so runs the story,
Sessay Wood and the parts adjacent thereto, were sorely
infested by a most truculent giant, of more than Robin o'
Bobin mastigatory celebrity, when ought like human viands
was unlucky enough to fall into his clutches. . . . One
bright morning, however, so proceeds the tale in Dawnay
annals, a Fore-elder of the family found . . . the supine
monster asleep in the precincts of what was then the Old^
but now the New Mills. . . . Seizing the Miller's Pick as
the implement of vengeance ... he drove the remorseless
weapon right home to its mark. . . . 'The king who at
that time ruled this land, to shew his respect for so brave
a man and useful a subject, made a decree that the giant
slayer should always keep hold of the Miller's Pick, by
which token all men might know that to him, and to his,
had been given the royalty of Sessay to have, and to hold
thenceforward and for ever.' — GiLL, pp. 347, 348.

See also under NATURAL Objects, pp. 11- 13.

Duncombe. It is said that many years ago the lord of
the manor, an ancestor of the present Lord Feversham,
riding one day home to Duncombe, saw a girl in a sun-
bonnet swinging to and fro on the gate of the park.
He reined up his horse, and as she swung he heard her sing
these words to herself: —

It may so happen, it may so fall

That Ah may be laady o' Duncombe Hall.

Then she turned and showed the wondering squire the
prettiest face he had ever seen. He fell headlong in love
with the beautiful face. The girl was about fourteen, and
he persuaded her parents to send her to school at his
expense for several years ; when she returned to her home

414 Folk- Lore of Yorkshire {N. Riding, etc.).

well-educated and more lovely still, he married her — and
made her mistress of Buncombe.

Macquoid, pp. 294, 295.
Fairfax. With her marriage [that of Isabel Thwaites
with Sir William Fairfax in the i6th century] came great
wealth into the Fairfax family, the estates of Askwith and
Denton and much property in the old city of York. The
country people have several legends as well as a prophecy
with regard to this marriage. With all seriousness they
will tell you that —

Fairfax shall regain

The glory that has fled,

When Steeton once again

Nun-Appleton shall wed.

BOGG, p. 24.
Robin Hood. In the days of this Abbot Richard,^ and
Peter his successor, lived that famous and renowned out-law
Robin Hood, who took from the rich that he might have
wherewithal to give to the poor. He many years kept
under him a considerable number of men, who lived by
rapine and plunder. He resided generally in Nottingham-
shire, or the southern parts of Yorkshire : But when his
robberies became so numerous, and the outcries against
him so loud, as almost to alarm the whole nation, parties of
soldiers were sent down from London to apprehend him :
And then it was, that fearing for his safety, he found it
necessary to desert his usual haunts, and, retreating north-
ward, to cross the moors that surrounded Whitby, where,
gaining the sea-coast, he always had in readiness near
at hand some small fishing vessels, to which he could have
refuge, if he found himself pursued ; for in these, putting off
to sea, he looked upon himself as quite secure and held the
whole power of the English nation at defiance. The chief
place of his resort at these times, where his boats were
generally laid up, was about six miles from Whitby, to

^[Latter years of the 12th century.]

Touching Families and Persons. 4 1 5

which he communicated his name, and which is still called
Robin Hood's Bay. There he frequently went a-fishing in
the summer season, even when an enemy approached to
annoy him ; and not far from that place he had butts or
marks set up, where he used to exercise his men in shooting
with the long-bow. It was always believed that these
butts had been erected by him for that very purpose, till
the year 1 771, when one of them being dug into, human
bones were found therein, and it appeared they had been
burying-places used by our Pagan ancestors How-
ever that be, there is no doubt, but Robin made use of
those houes or butts when he was disposed to exercise his
men, and wanted to train them up in hitting a mark.

Charlton, pp. 146, 147.
See also under NATURAL OBJECTS, pp. 6, 10.

Shipton, Mother. See under Magic and Divination,
pp. I93-I99-

Stapleton Family, The feet of the figure [on the monu-
ment of Robert Stapleton at Wighill] rest upon a huge
Saracen's head, which has given rise to a local tradition
that it represents the head of a giant who ate children and
the like, and was slain by one of the early Stapletons of
Wighill. — Chetwynd-Stapylton, p. 240.

Amongst many legends connecting this badge with
the Stapletons, and the lands of Wighill, is the following
quaintly told by the aged sexton : — Many hundred years
ago, a terrible giant, Turk or Saracen, dwelt on an island
near the coast of England, causing fearful havoc far
and wide, killing all who came in his path. A manor
was offered by the king to the man who would rid the
country of this bloodthirsty ogre. After a long delay,
a champion was found in the shape of another David, who
went forth alone, armed only with a good sword. The hero
crossed to the island, the stronghold of the foe ; after
leaping ashore young Stapleton sent the boat adrift. The

4i6 Folk- Lore of Yorkshire {N, Riding, etc.).

mighty Saracen, who from his castle had seen the coming-
of England's champion, came on the scene at this juncture,
waxing wrath at the sight of his adversary. Inquiring why
the boat was sent out to sea, Stapleton replied that he was
determined to rid the country of such a monster or die in
the attempt, and if victorious, should return in his, the
giant's boat. After a long fight, the young hero received
a terrible blow which brought him to the ground; at the
moment the giant was in the act of giving the final stroke,
with arms uplifted, Stapleton, grasping his sword, with a
desperate plunge struck him under the armpit and disabled
him. Then commenced the final struggle for victory,
which ended in the death of the Saracen, whose head was
severed from his body, and was brought along with the
giant's sword and boat to Britain as proofs of his victory.
For this courageous deed the king did grant him the manor
of Wighill, where the Stapletons dwelt for six centuries.

BOGG, pp. 63, 64.
Turpin. Early in the morning he set off and robbed
a gentleman of fifty guineas and a valuable watch in the
environs of London. Apprehensive of being known and
pursued, he spurred his horse on and took the northern
road, and astonishing to relate reached York the same
evening, and was noticed playing at bowls in the bowling
green with several gentlemen their [sic] which circumstance
saved him from the hands of justice for that time. The
gentleman he robbed knew him to be Turpin, and caused
him to be pursued and taken at York. He afterwards
swore to him and the horse he rode on, which was the
identical one he arrived upon in that city ; but on being in
the stable, and his rider at play, and all in the space
of four and twenty hours his alibi was admitted, for the
Magistrates of York would not believe it possible for one
horse to cover the ground, being upwards of one hundred
and ninety miles, in so short a space.

KENDREW'S CHAPBOOK, pp. 20, 21.

Touching Families and Persons. 417

[At the end of a modern chapbook account of the ' Life
and Adventures of Richard Turpin,' in which there is no
narration of the traditional Ride to York and of Black Bess, it
is written " It is needless to add, that the story of Turpin's
' Ride to York/ and of the wondrous deeds of the highway-
man's steed ' Bl^ck Bess,' are like many other tales of this
fellow, the fabrications of some poetical brain, but believing
that a short account of Turpin's ' Ride to York ' may
interest some readers, though fiction, it is here subjoined,
being extracted from Mr. Harrison Ainsworth's celebrated
romance ' Rookwood, or the Adventures of Dick Turpin.' "]

Not one incident in his [Turpin's] career gives colour to
the splendid myth which has been woven round his
memory. Once he was in London and he died at York.
So much is true, but there is naught to prove that his
progress from the one to the other did not occupy a year.
Nor is there any reason why the halo should have been set
on his head rather than on another's. Strangest truth
of all, none knows at what Moment Dick Turpin first shone
into glory. At any rate there is a gap in the tradition, and
the chapbooks of the time may not be credited with
the vulgar error. . . . Though Turpin tramped to York
at a journeyman's leisure, Nicks [Nevison] rode there at a
stretch — Nicks the intrepid and gallant, whom Charles IL
in admiration of his feat was wont to call Swiftnicks.

Whibley, p. 22.

At ' Devil's Bridge,' ^^^ story tells, Dick Turpin was once
waylaid by the constables of Westmoreland, but their prey
was not easily caught, for with a light touch of spur and
rein, ' Black Bess ' leapt over the abyss into the county
of York, where the warrant could not be executed.

BoGG, (2), p. iSg, footnote.

Vavasour family. It is currently reported in Yorkshire
that . . . the chief of the ancient Roman Catholic family

i[See under Natural Objects, pp. 18, 19.]

2D

41 8 Folk-Lore of Yorkshire {N. Riding, etc.).

of Vavasour of Haslewood . . . may ride on horseback
into York Minster. — A. G., N. & Q., vol. ii., p. 326.

It is a well-known fact that the stone for York minster
was given by the Vavasour family. To commemorate this,
there is under the west window in the cathedral, a statue
of the owner of Hazlewood at that period, holding a piece
of stone in his hand. Hence may have arisen the tradition
that the chief of the family might ride into York minster
on horseback. — Chas. D. Markham, N. & Q., vol. iii., p. 71.

YORK, ARCHBISHOPS OF.

St. Williain of York, — [His thirty-six miracles are set
forth in the window of the north-east transept of the
Minster and they may be read of in an article by Joseph
Fowler, F.S.A., in the Yorkshire Archceological Journal,
vol. iii., pp. 198-348.]

Abp. Gray. In this year, [1234], which was the third of
the unfruitful ones, a dreadful mortality and famine raged
everywhere ; and these pestilences were doubtless brought
on, as well by the sins of the inhabitants as by the previous
unseasonable state of the atmosphere and the general
sterility of the land. The poor in various places pined
away and died from hunger, and met with no good
Samaritan to give them in charge of the host to be fed, or
to heal their deadly wounds. Almsgiving too, which
usually augments wealth, now languished, and the
rich, who abounded in wordly possessions, were struck with
such blindness, that they suffered Christian men, men made
after God's image, to die from want of food. Blind indeed
were they, since they boasted that they had amassed
wealth, not by the gift of God, but by their own industry.
Disgraceful as this was to the generality of Christians,
it was most shameful in bishops and church-prelates, and
among the principal ones who were notorious for their

Touching Families and Persons. 419

avarice, I mention Walter, Archbishop of York, as a
sample of the rest ; for when the provosts and agents of
several of his manors vi^ent to him and told him that he
had a great deal of corn which had been growing old
for five years, and which they very much suspected was
either eaten away by the mice or had grown rotten in some
way, he even at a time of such want, showing no respect to
God or regard to the poor, gave orders to his agents and
provosts to give this old corn to the labourers of his manors,
who he said, should return him new for the old after the
autumn. It happened that the said archbishop's agent was
examining corn at the town of Ripon, and having put
it outside the barns for the purpose of thrashing it, there
appeared among the sheaves the heads of vermin, such as
snakes, toads, and other reptiles ; and the servants who had
come with the agent to look at the corn, fled in alarm lest
they should be injured by the vermin. When all this was
told to the archbishop, he was struck with shame, and sent
his seneschals to see what was necessary to be done. They,
on coming to the place, notwithstanding the hosts of
reptiles, set ladders to the rick, and compelled some
labourers to ascend and examine the corn ; on their
reaching the top, a black smoke issued from the rick
attended by such an unearthly and unindurable stench that
they came down from the rick in all haste to escape being
suffocated, declaring that they had never before smelt such
a stench; they also heard a voice telling them not to
lay hands on the corn, for that the archbishop and every-
thing belonging to him were the property of the devil.
The seneschal and those who had come with him, seeing
the danger which would arise from the numbers of reptiles,
built a high wall round this corn of the devil's, and setting
fire to it consumed it all, that the reptiles might not escape
and infect the whole district.

Wendover, vol. ii., pp. 598, 599.
His tomb ... is a curious Gothick performance, of grey,

420 Folk- Lore of Yorkshire {A/'. Riding, etc.).

but what others call factitious, marble. And tradition has
constantly averred that his body was deposited in the
canopy over the pillars, as dying under sentence of
excommunication from the pope, and therefore not suffered
burial in holy ground. I am sorry to be the occasion
of overthrowing this fine story, which has so long been
a great embellishment to the description our vergers give of
the church and monuments; but in reality the whole is
false. . . . The pope's resentment did not run to an
excommunication against him. And further being desirous
to know whether the body was laid in that depositum
or not, I got leave of the present dean to open it at the end
of the window ; when I saw the workman pierce near
a yard into it, and it was all solid. The tomb has no manner
of epitaph. — DRAKE, p. 427.

[The end of the Archbishop's pastoral staff is ** thrust
into the mouth of the serpent." — Fast Ebor, vol. i., p. 294.]

Abp. BoviVs Tomb. His sepulcher was much frequented
after his death by the common people, who had him in
high veneration for his sanctity and sufferings, and reported
many miracles to be done at it, Paris says that he per-
formed a miracle of turning water into wine in his life
time. — Drake, p. 428.

Abp. Scrope. He died about the 8th year of his being
Archbishop ; and being interred in his own Cathedral,
where now is his Tomb (which some say has been destroy'd
by Lightning but since repair'd) Miracles were asserted
to have been done after his Death : As That the Ground
where he was beheaded, and which had been trodden
under Feet by the numerous Throng of Spectators, gave a
much more than common Increase that year : That King
Henry was suddenly strucken with a hideous Leprosy, and
terrify 'd in his Sleep at Green Hammerton where he lay,
on his Road to Ripon : That an apparition like the said
chast and holy Archbishop appeared to one John Gibson

Touching Families and Persons. 421

of Rocliff charging him to repent of a Murder he design'd
to have committed : That King Henry himself was much
grieved after he had put the Archbishop to Death : And
that the Body of this very King, being, after its Decease,
laid in a Chest or Coffin, covered with a Cloth of Gold, and
put on Board a Boat, or small Vessel, in order to be interr'd
at Canterbury, such a violent Storm arose, between Berking
and Gravesend which terrify'd the Sailors to such a degree
that (as it's said) they threw the Royal Corpse into the
Water, which we do not hear had ever been found again ;
and having so done, and a Calm ensuing, they carried
the Coffin to Canterbury, which was honourably buried.

Gent, p. ^6.
See also under GOBLINDOM : Middlethorpe, p. 94.

For Abp. Blackburne see York Minster, ante^ pp. 392, 393.

SECTION XVI.

JINGLES.
METEOROLOGICAL.

Harr^ or Hag, mist with small rain. So good in the
morning for vegetation, that,

* A moorn hag-mist

Is worth gold in a kist ' (chest).

* A northern harr

Brings fine weather from far.'

Robinson, p. %%.
Lunar Halo. Bruff, the halo round the moon, as the
orb shines through the haze,

* A far off brnff

Is a storm near enough '
that is, when the halo appears in advance of the moon,
like a fore-frame. The larger the bruff, the nearer the
storm ; or, ' the bigger the bruff, the nearer the breeze.'

lb., p. 28.
Mists. On the subject of fogs, a very common proverb
prevails at Scarborough.

" When the mist comes from the hill,
Then good weather it doth spill ;
When the mist comes from the sea
Then good weather it will be."

Baker, p. 10.

Meteorological. 423

Winds, etc. Custard winds the pining north-east winds
prevalent here about Easter when custards are more
particularly in request as a popular dainty. '

* The wind, at north and east,
Is neither good for man nor beast ;
So never think to cast a clout
Until the month of May be out.'

Robinson, p. 47.
See also under Natural Objects, p. 50.

The following lines were heard in the neighbourhood
of Newborough Park, Yorkshire, where a herd of deer is
kept : —

* If dry be the bucks' horn on Holyrood morn,

'Tis worth a kist of gold ;
But if wet it be seen ere Holyrood e'en,
Bad harvest is foretold.'
H. Ozmond, N. & Q., 2nd S., vol. vi., p. 522.
See also under Magic and Divination, p. 2x6.

May.

'A wet May
Maks lang tail'd hay.'

' Cold May is kindly ' ; a hot May in this part, being often
followed by a variable summer. The best time to get
bled is on a May-day. — ROBINSON, p. 121.

Current in Yorkshire about a hundred years ago : —
" Dont change a clout

Till May is out ;

If you change in June,

'Twill be too soon."
Uneda, N. & Q., 4th S., vol. vi., p. 131 ; Id., p. 121.

A warm and serene day, which we say is too fine for
the season, betokens a speedy reverse ; and that kind of
restlessness too, observed among animals, when the cat is

424 Folk- Lore of Yorkshire {N. Riding, etc.).

said to have *a gale in her tail ' and pigs are seen throwing
about their stye-straw.

* A rainbow i' t' morning,
Sailors take warning.
A rainbow at night,
Sailors delight.'
A commotion among the sea-gulls indicates a storm ; and
from the shooting of the corns or of an old sore, we shall
have wind and rain. Ducks throw water from their bills
over their heads ; and certain flowers are consulted which
contract their leaves before the coming on of rain.
* When the sun sets black,
A westerly wind will not lack.'

' Evening red and morning gray,
Certain signs of a bonny day.
Evening gray and morning red,
Will send the shepherd wet to bed.'

There are other signs in force, but they seem equally com-
mon to other places, as some above instanced may be also.
Robinson, sub Weather-breeders, etc., pp. 214, 215.

VARIA.

Addleborough. See under NATURAL OBJECTS, p. 15.
Aprit Noddy. „ Festivals, p. 247.

Ask Even. „ Trees and Plants, p. 58.

Bed Charm. „ MAGlCANDDlviNATlON,p.2i4.

Birthday Augury. See Blakeborough, p. 106.
Bride's dress. Colour of. See under Ceremonial, p. 290.
Candlemas. See under MAGIC AND Divination, p. 214.
Christmas. „ Festivals, pp. 276, 2^%, 279.

See Blakeborough, pp. 6^], 68, 70.

Varia. 42 5

Churn Charon. See under Magic and DlviNATlON,p.2i4

Cod. See under ANIMALS, p. 68.

Crayke. „ NICKNAMES, ETC., p. 436.

Cropton. „ Natural Objects, p. 27.

Crow. „ Animals, p. 69. Blakeborough,^.2yy.

Cuckoo. *' In April, cuckoo sings her lay ;

In May, she sings both night and day ;

In June, she loses her sweet strain ;

In July, she flies off again."

" The cuckoo in April —

He opens his bill ;

The cuckoo in May —

He sings the whole day ;

The cuckoo in June —

He changeth his tune ;

The cuckoo in July —

Away he must fly !"
The last two quotations are well known in North Yorkshire
(the most poetical of the three Ridings). — Hermann Kindt,
N. &. Q., 4th S., vol. ii., p. 555-

Daffodil. When the early spring flowers are showing
themselves, we hear the village children repeating these

lines :

* Daff a down dill has now come to town,
In a yellow petticoat and a green gown.'

Eboracomb, N. & Q., vol. iii., p. 220.

Dimples. See Blakeborough, p. 115.

Docken and Nettle. „ „ pp. 276, 277.

Duncombe. See under PLACE ETC. TRADITIONS, p. 413.

Easingwold. See under Nicknames, etc., p. 436.
Fairfax. „ Place etc. Traditions,p. 440.

Fairs. „ Local Customs, pp. 330, 331.

Friday, „ General, p. 218. See Blake-

borough^ P- 95-

426 Folk- Lore of Yorkshire {N. Riding, etc.).

Friday y Good. See Blakeborough, pp. 75, 79.

Goose-bone. See under Animals, p. 70.

Gormire. „ NATURAL OBJECTS, p. 37.

Hair- cutting. See Blakeborough, p. 113.

Hambleton Hills. See under NATURAL Objects, p. 4.

Haws. See under Magic and DIVINATION, p. 60.

Hob. „ GOBLINDOM, p. 132; LeECHCRAFT,

p. 179.

Horse, Treatment of . See Blakeborough, p. 251.

Housewifery, Bad. „ „ p. 214.

Horn, Wound from Stags. A wound from a stag's horn
was deemed poisonous by our ancestors, as the old rhyme
testifies.

* If thou be hurt with hart it brings thee to thy bier

But barber's hand will boar's hurt heal, thereof thou

need'st not fear.' i-,.^

Gill, p. 42.

Hutton Rudby. See under NICKNAMES, ETC., p. 436.

fennie d fones. See under GAMES, p. 316.

Ken-spell See under MAGIC AND DIVINATION, p. 214.

Kinkcough. „ LEECHCRAFT, p. 179.

Lady-bird. „ ANIMALS, p. 69.

Leap-Year Marriage. See under CEREMONIAL, p. 290.

Love Charms. See under NATURAL OBJECTS, p. 42.

Magic and Divination, p. 209. See Blakeborough,

P-73-
Magpie. See under ANIMALS, pp. 74, 75.
March Growth. Dow, to thrive. . . .

' March grows
Are never dows,'

early bloom, early blight. — ROBINSON, p. 56.
May 2()th. See Blakeborough, p. 82.
Moon. See under NATURAL OBJECTS, pp. 42, 43.
Magic and Divination, p. 215.

Varia. 427

Nail-cutting. See Blakeborough, pp. 112, 113.
Nov. t^th. See FESTIVALS, pp. 268, 269. See Blake-
borough, p. Zy,
Nursery Rhyme,

There was a man who lived in Leeds,
He set his garden full of seeds, etc.

See Blakeborough, pp. 268, 269.

Ovington Edge. See under NICKNAMES, ETC., p. 437.
People^ Untrustworthy. See Blakeborough,"^. 215.
Rain charm. „ „ p. 277.

„ on dead. „ „ p. 95.

Robin. „ „ p. 278.

Eoseberry. See under Natural Objects, p. 2.
R own-tree gad. „ Trees and Plants, p. 60.
Scarbro' Fair. „ LOCAL CUSTOMS, p. 330.

Sieve Divination. „ MAGIC AND DIVINATION, p. 193.

Simmer-water. „ Natural Objects, pp. 38, 39.
Snail See Blakeborough, p. 277.
Stang. See under LOCAL CUSTOMS, pp. 334, 335, 337.

See Blakeboroughy p. 89.
Stanraise. See under Natural Objects, p. 8.
Stillington. „ Nicknames, etc., p. 436.

Sun for Bride. See Blakeborough, p. 95.
Sundays in Lent. See under FESTIVALS, p. 241.
Tees. See under NICKNAMES, ETC., p. 440.
Trimfnling Jockies. See under Trees AND PLANTS,

p. 61.

Whitestone Cliff. See under Natural Objects, pp. 4 ; 37.
Witton, East. Well, near. „ „ „ p. 34.

Witton, West Fair. „ Local CUSTOMS, p. 331.

See also under PROVERBS, /^jj^'w.

42 8 Folk- Lore of Yorkshire {N. Riding, etc.).

NUMBERS USED IN SCORING SHEEP.

These numbers take in Massamshire (Yorks), the following
form —

1. Ine (also een).

2. Tine (also teen).

3. Tethera.

4. Fethera.

5. Fip.

6. Slar.

7. Lar.

8. Core.

Charles A. Federer, N. & Q., 6th S., vol. xi., p. 337.

The Dale shepherds still use the old counting in Nidder-
dale and Swaledale . . . and other places where the Celt
lingered.

Middleton in Teesdale.

9. Cone,

10. Dick.

11. Inedick (endick).

12. Tinedick (tendick).

13. Tethardick.

14. Fetherdick.

15. Bum.

Yan.

Catrah.

Bumfit.

Tean.

Horna.

Yan-a-bum.

Tether.

Dick.

Tean-a-bum.

Mether.

Yan-a-dik.

Tether-a-bum.

Pip.

Tean-a-dik.

Mether-a-bum.

Sezar.

Tethera-a-dik.

Jiggit.

Azar.

Mether-a-dik.

O.Y.,

, 2nd S., vol. i., p. 4

SECTION XVII.

PROVERBS.

Chapter xiii., pp. 238-256, of Mr. Blakeborough's Wit,
Character, Folklore and Customs of the North Riding of
Yorkshire is devoted to * Similes, Proverbs and Sayings.'

Atkinso7i quotes a few proverbs pp. 33-35, 136.

'A Collection of Significant and usefull Proverbs some
of which are appropriated to Yorkshire ' is reprinted from
the 3rd edition of 'The Praise of Yorkshire Ale' (York
1697) in The Folk-Lore Record, vol. iv., pp. 163-166.

'Yorkshire Proverbs an' Speyks' collected by Abraham
Holroyd of Shipley appear in Y. F., vol. i., pp. 217-225.

It is impossible for the present compiler to sift these
garnerings in such a manner as to separate the yield of the
North Riding from the rest of the grain, but as an evidence
of good will, a few sayings either invented, or adopted by
its folk, are here set down.

As black, or as sour, as a bollas or bullas. — C. C. R.>
p. 12.

As bright as a bullace = wild damson. — ROBINSON, p. 29.

„ cobby as a lop = as nimble as a flea. „ p. 40.

„ daft as a goose. - - » - - „ p. 48.

,, daft as a door-nail. - - - „ p. 48.

„ deaf, or as dead as a door-nail. - „ p. 48.
„ full as a tick, N. & Q., 8th S., vol. ix.,
p. 294.

430 Folk- Lore of Yorkshire [N. Riding, etc.).

As dour as thunder. - - - RoBINSON, p. 56.
„ grue as thunder (Whitby), Y. F.,

vol. i., p. 220.
„ hummle as a crawling clock [= beetle]. ROBINSON, p. 38.
„ kenspack [ = distinguishable] as a

cock on a church-broach. - - „ p. 106.

„ mad as a tup, N. & Q., 6th S., vol.

ix., p. 266.
„ nimble as a cat on a heeat bakston. ROBINSON, p. 10.
„ quiet as a clock [ = time-keeper]. - „ P- 39-

„ thrang as three in a bed, N. & Q.,

6th S., vol. X., p. 227.
„ thruff-gutted as a herringsue ; the
common heron, — which fable re-
lates to have such an open
passage, that the carp it some-
times swallows alive, will make
its way through into the water
again. - . - -
To beg like a cripple at a cross.
„ stick Hke a cleg [ = horse-fly].
„ sweat like a brock [cuckoo-spit].
It's not worth a band's end [band =

string]. - - - - - „ p. II.

They have tongues in their heads that

would clip [cut] clouts. - - „ p. 38.

Thou's always hungry: thou'd eat a badger [ = miller,
huckster] off his horse. — C. C. R., p. 4.

Thou'd baffound a stoop [stun, perplex a post]. — Ib.y p. 5.
I've swallowed the Kirk but I can't swallow the steeple
(Whitby). — Y. F., vol. i., p. 220.

When cooaly whelps \i.e. never]. — Robinson, sub
Cooaly, a cur dog, p. 42.

I have other tow to teeaze ; other pursuits to follow. —
lb., p. 194

Robinson,

. P-

198.

»

P-

46.

»

p.

37-

»>

P-

27'

Proverbs. 43 1

Clickem, a thief personified * Clickems got it.' ' It was
got at Clickem Fair,' it was purloined. — ROBINSON, p. 38.

Fiddler's money = small change (York). — M., N. & Q.,
5th S., vol. vi., p. 536.

All aback o' Durham together, thrown too late at the
commencement. — RoBINSON, p. i.

A man who pays expenses is said to 'Stand t' pan
bindin'. — ROUTH, p. 71.

" It beats cock-fighting and the judges coming down to
York to hang fowk ! "— N., N. & Q., 5th S., vol. i., p. 255.

Hexam, a remote locality, associated with idle phrases. —
Ibid. ' I'll see him at Hexam first. . . . He'll earn his salt
maybe — when he goes to live at Hexam. Perhaps these
phrases may have had their origin in an allusion to the
ancient and well known town of Hexham ; its situation
being high north, in the county of Northumberland.
C. C. R., p. 60 ; but see Denkam, vol. i., p. 281.

Come day, gan day, God send Sunday. The saying put
into the mouths of indolent workers, who care not how the
days come and go, provided they have little to do ; and
with a wish towards Sunday, when there is least to do of
all. — Robinson, pp. 41, 42.

" When they got all they could it was * fare thee well
Oula.' " Query the meaning of Quia ; but the phrase, which
is frequently heard, points to the selfish and ungrateful.
Chaucer has ' farewel, feldfare ' {i.e. fieldfare) in a similar
application. . . In Middle-English ule meant an owl and
was pronounced as a dissyllable. — lb., p. 137.

What's bred i' t' blood willn't out o' t' bone.

If t' cap fits, put it on.

There's six o' yan an' hofe a dozen o' t' other.

There's nane sa deeaf as them at willn't hear.

Stand t' pan bindin' = pay expenses.

RoUTH, pp. 70, 71.

432 Folk- Lore of Yorkshire (iV. Riding, etc.).

' To give sneck posset ' is an expression which I have
heard employed in the North Riding of Yorkshire, in the
sense of to bar or lock a person out. I have not met with
the expression elsewhere. — F. C. Birkbeck Terry, N. &
Q., 7th S., vol. vi., 487.

*And now I wish I had our cat by t' tail,' a saying
among country people, when a long way from home they
wish to be at their own fire-sides. — ROBINSON, p. 33.

* Sup sorrow by spoonsful ' [sic\. I have been long familiar
with this expression, having frequently heard it used in
North Yorkshire. . . . Many a time have I heard a mother
say to a rebellious child, or a stuck-up person, ' Ah'll tell
thuh what, thou'll hev to sup sorrow by speunfuls afoar ta
dees,' — meaning that the individual addressed would have
sorrow without stint before he died. — F. C. Birkbeck
Terry, N. & Q., 6th S., vol. iv., p. 521.

* Monny a breead word comes off a weak stomach,' many
a boastful speech comes from a weak mind.

Robinson, p. 26.

* Mair wedders than pot boilers,' implying that many
marry without sufficient means. — lb., p. 215.

We have a saying in this part, which he seems to have
frequented : — 'Many speak of Robin Hood that never shot
his bow,' many talk of doing great things they never can
accomplish. — lb., p. xvii.

* He has heaved the hand, he's a generous John [he has,
bestowed] charity in mites, amounting to little more than
the motion of the hand in the act. — lb., p. 90.

'I'm blest wi' nowther cross nor coin.' ... I have no
money, neither large nor small. . . . 'I've nowther brass
nor benediction.' — lb., p. 46.

' Fat sorrow is better to bide than lean,' worldly plenty
may tend to lighten the rich man's woes, but poverty has.
no such alleviations. — lb., p. 63.

Saving's good addling. — lb., p. 2.

Proverbs. 433

'He wad skin tweea deeavils for yah pelt' ... he would
flay two devils for one hide. — ROBINSON, p. 142.

* Never give a bit
And a buffet wi't/

never do a good deed and then reproach with the obliga-
tion.— lb., p. 18.

*A geen [given] bite
Is seean put out o' sight/
said of the contrast between a given morsel and a per-
manent provision. — lb., p. 79.

' Some hae luck
And some stick i' t' muck.'

/^., p. 126.
They will now get

* Gold galoore,
And silver good stoore/

they'll soon become rich. — lb., pp. 74, 75.

* Wilful weeast maks weeasome want ;

An you may live to say —
I wish I had that sharve o' bread,
That yance I flang away.'
A caution against extravagance. — lb., p. 215.

Bonny is

That bonny diz, —
the saying ' good is that good does,' or * handsome is that
handsome does ! '

* Meat maks,
And cleeas shaps,
But that is nut the man;
For bonny is that bonny diz,
Deny it if you can ' ;
food and dress go to an exterior, but inward worth alone
constitutes the man. — lb., p. 23

2 E

434 Folk- Lore of Yorkshire {N. Riding, etc.),

I have heard in Yorkshire. ...

If wishes were dishes,

And dishes were horses,

All beggars would ride.
Another saying is

If wishes would bide,

Beggars would ride.
F. C. Birkbeck Terry, 8th S., vol. viii., p. 114.
May I recall a Yorkshire rhyme which proves that
experiences similar to our own have not been unfamiliar
in past days. The lines occur in a description of the
months which was familiar to me in my childhood. I
quote so much of that as I can remember, hoping that
some reader of " N. & Q." may be able to supplement
me where a memory that has to travel back forty-five
years is defective; —

" January, freeze pot to fire.
February, fill dyke.
March comes and mucks it out.^
April comes with hack and a bill
And sets a flower on every hill.
Then comes May,
Whose withering sway
Drives all April's flowers away.
June when all things are in tune
July, shear rye.

August, if one won't another must.
I never heard any more.

J. Knight, N. & Q., 5th S., vol. xi., p. 405.
February and March lines given by Robinson, p. 64.

^I.e. cleanses out as with a "muck-fork or pronged fork for
compost."

SECTION XVIII.

NICKNAMES; GIBES; PLACE RHYMES.

[In "Yorkshire Local Rhymes and Sayings" garnered
in The Folk-Lore Record, vol. i., pp. 160-174, vol. iii., part 2,
pp. 174-177, and in The Folk-Lore Journal, vol. i., pp. 164,
165, will be found almost all those relating to York and
the North Riding which are to be met with in print.
The poverty of this section of the present collection is
thus happily accounted for.]

Ayton. " Canny Yatton, under Rosebury Topping."

Ord, p. 418.
The Stokesley people say " Yattoners wade over t'beck
to save t'brigg' i.e. Ayton folk wade over the beck to
save the bridge. — Cominunicated by Mr. Blakeborough.
Great Ayton it is called by name ;
But though I am no man of fame,
Yet do not take me for a fool,
Because I live near to this town.
Quoted by Thomas Gill, N. & Q., vol. ix., pp. 152, 153.
See also under Stokesley, /^j-/, p. 439.

Barton, Eichmondshire. Barton famous for two bridges
and two churches, which sometimes, it is added, wanted
a parson. — LONGSTAFFE, p. 148.

Cawthom and Cropton. The villagers respectively con-
sider each other fools.

Communicated by Mr. BLAKEBOROUGH.

43^ Folk-Lore of Yorkshire (N . Riding, etc.).

Crayke, etc.

" If you do wish to find a fool
And do't without mistake
Take t'first you meet in Stillington
In Easingwold or Crayke."

Communicated by Mr. Blakeborough.

Cropton. See ante with Cawthorn and under NATURAL
Obj tCTS : Welts, p. 27.

Easingwold. See under Crayke.

Falsgrave, Scarborough. The product was so inferior in
character that it became a proverb when anything low
was offered for sale, that it was like " Falsgrave China."

Baker, p. 27.

Grisedale. It is a very common saying [in Swaledale] if
a person puts in a frequent appearance, that ' He's sure
to come again like Grisedale pies.' — ROUTH, p. 71.

Grisedale is a small valley [of the West Riding] at the
head of Wensleydale, and the saying is based on a legend
to the following effect : — A potatoe pie was once made
in Grisedale, and being forgotten, was not brought out of
its seclusion for half-a-year, when the potatoes are said to
have taken root and grown out of the crust. The pie was
frequently afterwards placed upon the table, but nobody
seemed fond of it ; hence the origin of the saying sure to
come again like Grisedale pies. — WENSLEYDALE, p. ^6.

Guisborough, Men of. See under York, p. 441.

Hutton Rudby, Cleveland. Part of the village is called
Entrepen, of which the following not very complimentary
couplet remains in vogue at the present day :

' Hutton Rudby, Entrepen,
Far more rogues than honest men.' — Ord, p. 465.

Nicknames, Gibes, and Place Rhymes, 437

[Hutton and Entrepen are townships in the parish of
Rudby-in-Cleveland. The slur appHes to two, if not to
all three of the places named. The first line has been
written " Hutton-Rudby, Entrepen," e.g. BULMER, p. 190.
" Hutton, Rudby, Entrepen," occurs in N. 8z: Q., 2nd S.,
vol. vi., p. 204, as a citation from White. Beguiled by
an unfortunate misprint in The Folk-Lore Journal, vol. i.,
p. 164, where an attempt is made to quote O.Y., vol. i.,
p. 267, NORTHALL (p. 88) favours " Halton, Rudby, Entre-
pen"; and Norway (p. 113) falls into the same trap,
set, as though with the approval of unwitting " E.G."]

New Malton. Its appellation of ' Happy Malton ' dates
only from 1832, when it is said its population was just
below the number required for a Parliamentary Burgh ;
just at this time the unusual circumstance occurred of the
birth of three sets of twins, which not only brought up
its population to the required number but afforded at
the same time a pretext for its ' Happy ' title !

Franks, p. 185.
Ovington Edge.

Ovington Edge and Cockfield Fell
Are the coldest spots 'twixt Heaven and Hell.
Ovington is a village near Greta Bridge, in Yorkshire,
Cockfield is near Staindrop, in the bishoprick of Durham.
They are both lofty and extremely exposed places.

Denham, vol. i., m (F-L.S.).
[Ranged with "Popular Rhymes, etc., relating to
Durham."]

Rievaux and Old Byland. The local situation of this
romantic abbey may serve to explain a provincial expres-
sion peculiar to this part of Yorkshire. When a person
cannot easily reach a place without a circuitous route ; or
for want of a proper term, is compelled to make use of a
circumlocution, it is a common saying that *he is going
round about Rievaux to seek Old Byland.' This adage

438 Folk- Lore of Yorkshire {N, Riding, etc.).

is undoubtedly taken from the abbey, to which the road is
almost circular ; first down a very steep and craggy
mountain, by many serpentine windings ; then rising again
much in the same manner on the opposite side ; seeming
sometimes to go direct to the place, and anon directly from
it; sometimes on one side and sometimes on another.
This circumstance appears to be the foundation of the
proverb.^

There was also a story extant among the monks of
Rievaux, of one of their order who had grown tired of the
strictness and monotony of the place, and he determined to
run away and go back to the world. He plunged into the
woods, and wandered about among the mountain paths
from valley to valley, thinking all the while that he was
going very far from the abbey. About sunset, however he
was surprised to find himself close to a convent which
seemed marvellously like the Abbey of Rievaux, and sure
enough so it was ; he had been wandering round and round
it all day, and at evening he found himself precisely where
he had started. It had been hidden from him by the thick
woods about him. The poor monk thought the hand of
God had led him round and round the place and again
brought him to it in the evening, so he once more entered
the convent and patiently submitted himself to the rigours
of Cistercian discipline. — GiLL, pp. 303, 304.

Scarbro'. In the first year of the reign of Queen Mary,
A.D. 1554, Thomas, the second son of Lord Strafford [sic]
arriving from France, surprised the castle by stratagem, the
which gave rise to the proverb known as "Scarbrough
warning." . . .

Having previously arranged his plan ... he disguised his
little troup in the habits of peasants and country men and
came to Scarbrough on a market-day under most auspicious
circumstances. He thus gained an easy admittance into

1 Gentleman^ s Magazine^ June, 1754.

Nicknames, Gibes, and Place Rhymes. 439

the castle, and strolled about with a careless air apparently
to gratify his curiosity ; about thirty also of his men
entered without the least suspicion, and embracing a favour-
able opportunity, instantly secured the different sentinels,
took possession of the gates, and admitted their remaining
companions, who under the exterior garb of country men
had concealed arms. The triumph of Stafford was transient,
and the success of his scheme was eventually the cause
of his death. He had retained possession only three
days when the Earl of Westmoreland, with a considerable
force, recovered possession of the castle without loss.
Stafford and four others were taken prisoners, conducted to
London, confined in the tower, and afterwards condemned
and executed. There is an old ballad written in 1577,
entitled : " A Brefe Balet, touching the traytorous takying
of Scarborrow Castele imprinted in London, in Fleet Street,
by Thomas Powell, cum privlegis ad imprimendum
solum " f^^ in black letter, of which the following stanza
forms part : —

" This Scarborow Castele simplye standynge,
Yet could that castell slyly you begyle
Ye thoughte ye tooke ye castell at youre landynge.
The castell takying you in ye self-same whyle ;
Eche stone wyshin the castell ye let not alone.
And took Scarborow warninge every chone."

Baker, pp. 69, 70.
[For additional matter see The Folk-Lore Record, vol. i.,
pp. 169-172.]

Stillington. See sub Crayke.

Stokesley. There is a saying " Stowsla's larnt all it
knaws fra't Yatton feeals."

Communicated by Mr. Blakeborough.

Strensall. ' That's a capper o' Strensal.' ... A pro-
verbial remark in respect of anything that has produced

^ [This title has been cited under Tales and Ballads, p. 374.]

440 Folk-Lore of Yorkshire {JV. Riding, etc!),

astonishment. Strenshall is a biggish village in the north-
riding, a few miles from York. . . . It is . . probable
that so considerable a village acquired a notoriety for
recounting tales of itself, and hence the proverb.

C.C.R., p. 138.
The Tees.

An otter in the Wear you may find but once a year,
But an otter in the Tees you may find at your ease.
Otters are by no means uncommon in the Tees at the
present day ; and if we grant the rhyme a little license,
it is, to a certain extent, true. — Denham, vol. i.,87 (F-L.S.).
[Ranged with " Popular Rhymes, etc., relating to
Durham."]

Thornton Steward. Thornton Steward, the village
opposite to Jervaux, . . famous for ' wormwood, lees (lies),
and sand.' — LONGSTAFFE, p. 71.

Walton. The natives have a tradition that the old moat
house near the lane, [Redgate?] was often the abode of
Nevison, the terror of Yorkshire, and the villagers tell us
that one warm summer eve, this knight of the highway fell
asleep near the well. ^^^ Some one passing along the lane,
saw him, in that state, and thinking him an easy capture,
ran to Walton, being the nearest place, and acquainted the
inhabitants of the fact. The bugle sounded to arms, and
the men and youths of Walton were soon aroused, armed,
and equipped, and marched to arrest the celebrated robber.
Unfortunately for this motley army, Nevison awoke, and
presented a burrtree gun at the foremost warrior, the men
of Walton turned and fled over hedge and ditch, and never
drew rein, or rather paused for breath, till safe within the
walls of their native village. From this exploit arose the
expression of ' Walton calves,' often thrown in the teeth of
Waltonians by the youths of other villages, and the cause
of many a free fight. — BOGG, p. 75.

^ See under Natural Objects : Wells^ pp. 32-34

Nicknames, Gibes, and Place Rhymes, 441

Witton, East. See under Natural Objects: Wells,
p. 34.

Yarm. When Yarm sinks and Egglescliffe swims,
Aislaby will be a Market Town.

Denham, vol. i., p. 109 (F-L.S.).

[Ranged with " Popular Rhymes, etc., Relating to
Durham." Egglescliffe and Aislaby are in that county.]

York. Latin Verses on York

Eboracus.
From a curious MS. of the 1 5th century preserved in the
Library of Trinity College, Cambridge.

Capitulum, kekus, porcus, fimus, Eboracus,
Stal, nel, lamprones, kelc et melc, salt, salamones
Ratus, cum petys, haec sunt staura cuntetis.

Anthol, p. 186.
York has the highest rack, but Durham has the
deepest manger. Though York be graced with a higher
honour, Durham is the wealthier see.

Denham, vol. i., p. 42 (F-L.S.).
[Ranged with "Popular Rhymes, etc., relating to
Durham."]

[A gentleman who was born in 1745] always spoke of
York men as 'Jacky Yorkies' and * Guisborough men'
as * Guisboro' Greys.' — N. & Q., 4th S., vol. iv., pp. 499.

SECTION XIX.

ETYMOLOGY.

St. Alkelda. St. Alkelda, the patroness of the church
and fair of Middleham granted to Ralph Neville, by-
Richard II., which is annually celebrated on 25th October,
is quite unknown to sacred writers. Yet the inhabitants
have a tradition, that she lies under a very large stone,
which they show in the middle of the church ; they also
have described her passion in the glass windows, where
two maids having cast a linen napkin round her neck, stop
her breath. — RICHMOND, p. 31, note.

It is perhaps only honest to call attention to the modern
theory, which wholly denies the personal identity of our
saint, and maintains that Alkelda is nothing more or less
than * a Latinized form of the Saxon Halikeld, the Holy
Spring; Halikeld being derived from two Anglo-Saxon
words, ' haelig/ holy, and * keld,' a fountain.^ Mr.
Mitchell, the archaeologist who upholds this view, allows
that there may have been a real saint who took up her
abode by this holy spring, but he considers it much more
probable that ' S. Alkelda was no real person ' but is rather
an example of what is called eponymy, that is the inven-
tion of a fabulous person for the purpose of explaining a
pre-existing name.' Mr. Mitchell further accounts for the

^ See the summary in the Ripon Diocesan Gazette., September 1892 of
an article on S. Alkelda by Mr. T. Carter Mitchell, F.S.A., in the
current number of the Yorkshire Arch. Journal.

Etymology, 443

double invocation to ' the Blessed Virgin and S. Alkelda '
(which is the form of the dedication-name at Middleham)
by arguing that the new converts would be taught that the
good spirit of their fountain was the Blessed Virgin, and
when a Saxon church was built on the spot it would be
dedicated to S. Mary, and called for the sake of distinction
' S. Mary of Halikeld.' This name, he says, would be
unintelligible to the Norman ecclesiastics, so they made
* Halikeld ' into the name of a saint.

Arnold-Forster, vol. ii., p. 409.

Easingwold. The popular derivation of 'ease,' or place
of refreshment in the wood, or Forest of Galtres, will hardly
maintain its ground with an etymologist however attractive
to an English ear. . . . An old house near the top of the
Long Street, demolished within the last twelve years,
had however, the reputation of having been the 'Ease or
'Traveller's Rest.' — GiLL, p. 54.

Helperby. Tradition connects its origin with the cele-
brated baptism of Paulinus. While that venerable prelate
was preaching to the multitudes assembled, he was asked
by them * what way they should attain to that salvation he
spoke of.-*' ' By water baptism,' replied the bishop, and
immediately ordered his chaplain to procure water from a
well, close by. The numbers increasing, the well was soon
dried, when the chaplain exclaimed ' What's to be done my
lord ? the well is dry ! ' ' Never mind ' replied the bishop
' there is help-hard-by,' meaning the river, where he imme-
diately conducted them ; from which circumstance the
village took the name of Help-hard-by or Help-er-by ; and
the story, however ridiculous it may appear to some, is
still current among the villagers to this day.

Gill, p. 378.

Carmans Spittle (near Bowes and Brough, between
Yorkshire and Westmoreland), built for the Preservation of
People from wild Beasts. This brings to Mind the Word

444 Folk- Lore of Yorkshire (N. Riding, etc.).

Helperby, which some would have a corruption from
Help-'em-by ; that is, help or guard 'em, while they pass
by Places of Danger. — Gent, p. 230.

Killerby. See post, p. 445.

Lammas. See under LOCAL CUSTOMS : York, p. 351.

Thomas Magnus. There is a common tradition, which
we give as such, that Thomas Magnus, Archdeacon, etc.
was found an infant in a basket on the morning of St.
Thomas's Day, and brought up jointly amongst the inhabi-
tants [of Sessay]. As he was found on St. Thomas's Day
he was called * Thomas,' and as he was kept by the inhabi-
tants was called * Thomas amang us' (among us). Being a
steady youth, he was noticed by the respectable family who
then owned the village, and was engaged as a servant to
one of the young Gentlemen ; which afforded him an
opportunity of obtaining some learning. He improved his
abilities to the best advantage, and rose to high preferment
in the Church. He dignified his former name ' Thomas
amang us ' by the more respectable one of Thomas Magnus,
that is * Thomas the Great,' and is said to have been a pious
man. There is a St. Magnus in the Roman Calendar.

Thirsk, p. 96, note.

Metcalfe and Lightfoot. Dr. Whitaker resolves the name,
which is locally pronounced Mecca, into Mechalgh, from
Mec, a Saxon personal name, and halgh a low and watery
flat — but« the family arms, which from time immemorial
have been three red-calves, would rather favour the legend
that when the country abounded with wild beasts, two men
being in the woods together at evenfall, seeing a red four-
footed animal coming towards them, could not imagine in
the dusk what it was. One said ' Have you not heard of
lions being'in these woods V The other answered * He had,
but had never seen any such thing.' So they conjectured
that was one which they saw. The creature advanced a
few paces towards them. One ran away, the other deter-

Etymology, 445

mined to meet it. This happened to be a red calf; so he
that met it got the name of Metcalfe, and he that ran away-
got the name oi Lightfoot} — Barker, p. 223.

Oran and Killerby. On the Low Street or old road is
Killerby Hall . . . and a little to the north of it is the ham-
let of Oran. On one occasion while travelling in this district,
I had the following traditional {sic^ explanation given me of
the meaning of these places. From the number of ancient
remains and skeletons found in this locality it would
appear to have been a battle-ground at an early period.
The popular belief is that a body of soldiers being sur-
prised by the enemy on the site of Oran they aran as far
as Killerby, when suddenly stopping and facing the enemy
they determined to stand and fight, that is kill-or-be killed !

Speight, p. 147.

Osmotherley. The following legend as to the origin of the
present name of this village is current among the inhabitants.
This village formerly called Teviotdale, was changed to
that of Osmotherley from the following circumstances.

* When king Oswald's (of Northumberland's) son, Oswald
was born, the wise men and magicians were sent for to
court, to predict and foretell the life and fortune of the
new born prince, they all agreed that he would be drowned.
The indulgent maternal Queen would have carried him to
Cheviot, a remarkable hill in their own country, but for the
troubles then subsisting in the North ; she therefore
brought him to a lofty hill in peaceful Cleveland, called
Roseberry, and caused a cell or cave to be made near the
top thereof, in order to prevent his foretold unhappy death ;
but alas ! in vain, for the fates who spare nobody dissolved
the rugged rocks into a flowing stream, and by drowning

^Vide an amusing letter from John Metcalfe (the celebrated and
extraordinary ' BHnd Jack of Knaresborough ') dated Nov. 15th, 1794,
in "The Gentleman's Magazine," vol. Ixxxiv. p. 636. — 1814.

[The name is there spelt Metcalf.]

446 Folk- Lore of Yorkshire {N. Riding, eU.).

the son put a period to all the mother's cares, though not
her sorrows ; for ordering him to be interred in Teviotdale
church, she mourned with such inconsolable grief, that she
soon followed him, and was, according to her fervent desire,
laid by her tenderly beloved darling child. The head of
the mother and son, cut in stone, may be seen at the East
end of Teviotdale church; and from the saying of the
people * Os-by-his-mother-lay,' this place got the name of
Osmotherley.' — Grainge, p. 334, «^/^.

Variant. Tradition (quite prevalent in the neighbour-
hood, and even recorded in the common directories and
gazetteers), states, that Osmund, a Saxon prince of
Northumberland, having been taken by his mother to
Rosebury, to prevent his being drowned on a certain day,
according to the prediction of an astrologer, while he lay
asleep on this conical mountain, suddenly a fountain of
water gushed out of the rock and fulfilled the prediction ;
that he was carried thither for interment, and that this
place subsequently obtained the name of Osmunderly
(Osmund here lies), afterwards corrupted to Osmotherly.

Ord, p. 423.

Pickering. According to local tradition, the name of the
place is derived from, the circumstance of a ring having
been lost by the founder whilst washing in the river Costa,
and subsequently found in the belly of 2i pike.

Whellan, vol. ii., p. 225.

Robin Hood's Bay. Tradition has it that Robin Hood or
Robert Earl of Huntingdon, took a fancy to the east coast
for a seaside residence, but not being able to decide upon
the precise spot, he resolved to take up his abode wherever
an arrow shot from his bow should fall. As it alighted on
the cliffs overlooking Robin Hood's Bay, the name has
stuck to the locality ever since. — HoRNE, p. 80.

Sessay. The local derivation we only mention for its
whimsicaUty, and it is this ; — * In the parish of Sessay, when a

Etymology. 447

neighbour requires of neighbour such give and take services
as the needs of a parturient cow or refractory colt may
hastily demand ; from the scattered and isolated nature of
the tenements, the request for immediate aid has to be
responded to with many a 'what says heV before the
reinforcement turns out' — GiLL, p. 343.

Stormy Hall, Danby Dale. [Canon Atkinson says there
is a legend which tells that Henry VIII. visited Danby and
took refuge during a storm in a farm house which was thus
named in commemoration of the event. It had however
belonged at one time to the family of Esturmi, or Sturmy,
and was called after its owners. Henry VIII. was never
north of York. See Atkinson, p. 293, note\

York, Hob Moor. How long it has born that appellation
I know not, but the pasture masters of Mickle-gate ward
have lately had a mind to perpetuate it, by placing an old
statue on a pedestal, and putting underneath the inscription:

This statue long Hob's name has bore
Who was a knight in days of yore
And gave the common to the poor.

The figure is no more than that of a knight templar of the
family of Ross as appears by his shield ; and it was very
probably dragged out of the ruins of some of our de-
molished monasteries; and from a supine has had the
honour to be placed in an erect posture, with the above-
mentioned memorable inscription under it.

Drake, p. 398.

GLASGOW : PRINTED AT THE UNIVERSITY PRESS BY ROBERT MACLEHOSE AND CO.

'THunt o' Yatton Brigg"

(A Legend of Cleveland), containing much of the Lore of the
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WRITTEN AND ILLUSTRATED BY

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ALSO, A

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Being a Collection of over Thirty Legends and Stories full of lore,
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1 ^{KtiMi^ASri^ia^JilJSiJ^^

\\ 1' <■

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