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FOR   COLLECTING   AND    PRINTING 


RELICS  OF  POPULAR  ANTIQUITIES,  &c. 


ESTABLISHED    IN 

THE   YEAR   MDCCCLXXVIII. 


Alter  et  Idem 


PUBLICATIONS 

OF 

THE  FOLK-LORE  SOCIETY 


[LXIII.] 

[1908] 


\ 


I 


COUNTY    FOLK-LORE 

VOL.    V. 


PRINTED  EXTRACTS  No,    VIL 


EXAMPLES   OF  PRINTED    FOLK-LORE 

CONCERNING 

LINCOLNSHIRE 


COLLECTED  BY 

MRS.    GUTCH    AND    MABEL   PEACOCK 


^ttbliaheb  tat  the  ^aW-'gaxt  ^otxzi'^  bj 

DAVID    NUTT,    57-59   LONG  ACRE 

LONDON 

1908 


140 

V.S 


PREFACE. 

Judging  by  the  sheaf  of  extracts  contained  in  the 
following  pages,  and  by  my  own  gleanings  in  Lindsey 
during  the  past  twenty  years,  it  seems  to  me  that  the 
only  striking  characteristic  of  Lincolnshire  folk-lore  is 
its  lack  of  originality.  Nearly  every  superstition  and 
custom  of  the  county  appears  to  be  a  local  variant 
of  something  already  familiarly  known  in  other  parts 
of  the  British  Islands,  or  beyond  their  limits.  The 
curious  Haxey  game,  known  as  '  Throwing  the  Hood,' 
has,  for  instance,  an  evident  relationship  with  Cornish 
*  Hurling '  and  East  Anglian  *  Camping,'  not  to  speak 
of  several  archaic  forms  of  foot-ball,  or  of  those  foreign 
sports,  European,  Asiatic,  and  American,  to  which  it 
bears  a  close  resemblance. 

Even  the  mediaeval  traditions  relating  to  the  saints 
once  famous  between  the  H umber  and  the  Welland  have 
close  affinity  with  other  pious  legends. 

St.  Guthlac  and  St.  Botulph  were  not  the  only  hermits 
harassed  by  evil  spirits ;  though  it  is  likely  that  fen- 
demons  may  have  been  particularly  trying  to  holy 
ascetics,  whose  nerves  were  already  disordered  by  the 
agues  of  a  watery  country,  and  the  weird  clamour  of 
innumerable  wild-fowl. 


vi  Preface, 

It  has  been  thought  that  the  traditions  connecting 
the  devil  with  Lincoln  are  peculiar  to  that  city, 
but  the  story  of  the  wind  waiting  outside  the  minster  for 
the  Prince  of  Darkness  is  also  told  of  the  Frue  Kirke 
in  Copenhagen  ;  and,  after  giving  a  French  version  in 
his  Litterature  Orale  de  V Auvergne^  Monsieur  S6billot 
informs  us  that  the  legend  is  *  extremement  r^pandue.' 
The  sayings  that  the  devil  looks  over  Lincoln,  and 
that  the  city  brings  ill-luck  to  a  crowned  king,  find 
their  parallel  in  a  belief  mentioned  by  Keightley  in 
The  Fairy  Mythology,  1850,  pp.  91,  92.  *  According 
to  Danish  tradition,  the  Elle-kings,  under  the  denomina- 
tion of  Promontory-kings,  (Klinte-Konger),  keep  watch 
and  ward  over  the  country.  .  .  . 

*  It  was  once  believed  that  no  mortal  monarch  dare 
come  to  Stevns ;  for  the  EUe-king  would  not  permit 
him  to  cross  the  stream  that  bounds  it.  But  Christian 
IV  passed  it  without  opposition,  and  since  his  time 
several  Danish  monarchs  have  been  there. 

*  At  Skjelskor,  in  Zealand,  reigns  another  of  these 
jealous  promontorial  sovereigns,  named  king  Tolv 
(Twelve).  He  will  not  suffer  a  mortal  prince  to  pass 
the  bridge  of  Kjelskor.' 

Two  sources  of  information  have  been  left  almost 
untouched  in  bringing  together  the  contents  of  this 
volume.  Neither  of  the  collectors  was  able  to  go  through 
the  files  of  the  Stamford  Mercury,  and  other  local 
newspapers  of  less  ancient  foundation,  or  to  consult 
the  almanacks  published  by  the  booksellers  of  our  small 
market-towns.  These  would  certainly  yield  valuable 
information. 

One    or    two   of   the    extracts   given   from    Robert   of 


Preface.  vii 

Brunne's  Handlyng  Synne  are  included  as  probably,  but 
not  quite  certainly,  of  Lincolnshire  origin. 

Thanks  are  owing  to  many  authors,  editors,  and 
publishers.  Certain  volumes  of  the  Gentleman's  Magazine 
Library^  and  of  the  Antiquary ^  afforded  a  satisfactory 
harvest :  Mr.  R.  W.  Goulding's  books  relating  to  Louth 
were  also  of  service  in  affording  instances  of  popular 
customs.  The  Lincolnshire  Notes  and  Queries^  the 
Fenland  Notes  and  Queries,  Mr.  Addy's  Household  Tales, 
and  Canon  Rawnsley's  Memories  of  the  Tennysons,  must 
be  mentioned,  too,  with  the  Rev.  R.  M.  Heanley's 
Vikings,  the  Life  of  Saint  Hugh  of  Lincoln,  by  the  Rev. 
H.  Thurston,  S.J.,  and  the  popular  publications  on  by- 
gone customs  and  manners  edited  by  Mr.  W.  Andrews. 
Among  other  authors  whose  works  have  been  quoted 
may  be  mentioned  the  Right  Rev.  W.  P.  Swaby, 
bishop  of  Barbados,  the  Rev.  R.  E.  G.  Cole,  the 
Rev.  G.  S.  Streatfield,  the  Rev.  J.  E.  Vaux,  the 
Rev.  W.  N.  Usher,  the  Rev.  M.  G.  Watkins,  the  Rev. 
C.  E.  Watson,  the  Rev.  D.  Woodroffe,  the  Rev.  B.  Street, 
the  late  Rev.  C.  Nevinson,  the  author  of  Murray's 
Handbook  for  Lincolnshire,  the  Rev.  J.  Wild,  the  late 
Sir  Charles  Anderson,  of  Lea,  the  late  J.  L.  Brogden, 
Mr.  A.  Bates,  Mr.  G.  J.  Wilkinson,  Mr.  J.  G.  Hall, 
Mr.  A.  F.  Kendrick,  Mr.  M.  E.  C.  Walcott,  and  the 
compiler  of  White's  Gazetteer.  In  addition  to  these, 
other  authorities  are  referred  to  as  giving  information 
with  regard  to  the  traditions,  beliefs,  and  customs  of 
Lincolnshire. 

The  collectors  are  also  indebted  to  Mr.  Northcote  W. 

Thomas   for   editing  and    arranging   the   material   which 

they  had  brought  together. 

M.  P. 


CONTENTS. 


Preface     - 

List  of  Authorities 


PAGE 
V 


PART  I. 

SECTION    I. 
NATURAL   OR   INORGANIC   OBJECTS. 

Hills,  Stones,  Sites,  Treasure,  Wells,  Rivers,  Sea,  Atmos- 
pheric Effects,  Weather,  Sun,  Moon,  and  Stars     -        -  i 

\  SECTION   IL 

%  TREES   AND   PLANTS. 

t                Trees  and  Plants,  Garlands,  May-poles,  Dozzils  or  Stack- 
staves    i8 

SECTION  in. 

ANIMALS. 
Beasts,  Birds,  Reptiles,  Fishes,  and  Invertebrates     -        -  28 

SECTION   IV. 

GOBLINDOM. 

Wraiths,    Ghosts,     Manifestations,    Boggards,     Shagfoals, 

Devil,  Fairies,  Hobthrust,  Dragons     .        -        .        -  48 


X  Contents. 

SECTION   V. 
WITCHCRAFT. 

PAGE 

Witchcraft  and  Evil-Eye 67 

SECTION   VI. 

LEECHCRAFT. 

Charms,  Materia  Medica,  Spells 106 

SECTION   VII. 

MAGIC  AND    DIVINATION. 

Wise-men  (Diviners),  Divination,  Prophecies,  Portents, 
Judgments,  Dreams,  Charms,  Omens,  Weather- 
forecasts        *  126 

SECTION   VIII. 
SUPERSTITIONS  GENERALLY-        -  144 


PART  IL 
SECTION  I. 

THE  YEAR.    FESTIVALS   OF  THE   SEASONS       168 

SECTION    II. 

CEREMONIAL. 

Birth,  Infancy,  Baptism,  Courtship,  Marriage,  Death,  Burial 

of  Suicides,  Immuring 226 

SECTION  in. 

GAMES  AND   SPORTS. 

Children's  Games,  Mystery- Plays,  Bull-baiting,  Bull-running, 

Throwing  the  Hood,  Church-yard  Games,  Cock-fighting  250 

SECTION   IV. 
LOCAL  CUSTOMS     ...  277 


Contents,  xi 

PART  IIL 

SECTION   I. 
TRADITIONAL   NARRATIVES. 

PAGE 

Sagas,  Marchen  _...-.  320 

SECTION   II. 
PLACE   LEGENDS     -        -        -  328 

SECTION    IIL 

BALLADS  AND  SONGS. 

Drama — Mystery  Plays 366 

SECTION   IV. 

JINGLES   AND    RIDDLES. 

Jingles,  Nursery-rhymes,  Riddles 391 

SECTION  V. 
PROVERBS    ...        -  404 

SECTION  VI. 
SAYINGS  ABOUT  PLACES     -        -  417 

SECTION   VII. 
FOLK  ETYMOLOGY    -        -        -  435 


I 


LIST   OF   AUTHORITIES   QUOTED 
AND   CONSULTED. 

AccoMPTS  OF  Churchwardens.  Illustrations  of  the  Manners 
and  Expences  of  Antient  Times  in  England.  .  .  .  from  the 
Accompts  of  Churchwardens  .  .  .  MDCCXCVII.  [J. 
Nichols.] 

Accounts  of  St.  Mary's,  Sutterton.  Churchwarderi s  Accounts 
of  Saint  Mary^s^  Sutterton.     By  E.  Peacock. 

Addy.  Household  Tales.  By  S.  O.  Addy.  1895.  [Certain 
omissions  made  at  the  suggestion  of  the  author.] 

A.  I.  Memoirs  Illustrative  of  the  History  and  Antiquities  of  the 
County  and  City  of  Lincoln  communicated  to  the  Annual 
Meeting  of  the  Archaeological  Institute  of  Great  Britain 
and  Ireland,  held  at  Lincoln,  July,  1848,  with  a  General 
Report  of  the  Proceedings  of  the  Meeting  and  a  Cata- 
logue of  the  Museum  formed  on  that  occasion.  London 
MDCCCL. 

Anderson.  The  Lincoln  Pocket  Guide.  By  Sir  C.  H.  J. 
Anderson,  Bart.     i88o. 

Antiq.  Linc.  Antiquities  of  Lincolnshire^  being  the  third  volume 
of  the  Bibliotheca  Topographica  Britannica,  MDCCXC. 
[Nichols.] 

Antiquary.  The  Antiquary.  Certain  volumes  quoted,  which 
were  known  to  contain  Lincolnshire  folklore. 

Antiquities  and  Curiosities.  Antiquities  and  Curiosities  of  the 
Church.     Edited  by  W.  Andrews.     1897. 

Archeology.     The  Gentleman's  Magazine  Library :  Archceology. 


xiv  List  of  Authorities, 

A.  S.  Chron.  Chronicles  and  Memorials  of  Great  Britain  and 
Ireland.  The  Anglo-Saxon  Chronicle.  Edited  with  a 
translation  by  B.  Thorpe.     Vol.  II.  1861. 

AvELAND.  Collections  for  a  Topographical  .  .  .  Account  of  Ave- 
land.     By  J.  Moore.     1809. 

Banks.  History  of  the  ancient  noble  Family  of  Marmyun^  their 
singular  office  of  King^s  Champion  by  the  Tenure  of  the 
Baronial  Manor  of  Scrivelsby,  in  the  County  of  Lincoln. 
By  T.  C.  Banks.     181 7. 

Barnabee's  Journal.  Barnabee  Itinerarium  or  Barnabeis 
Journal.  By  Richard  Brathwait,  A.M.  Edited  from  the 
first  Edition  by  Joseph  Haslewood.  A  new  Edition  care- 
fully revised  by  W.  Carew  Hazlitt.     London  1876. 

Bates.     Gossip  about  Old  Grimsby.     By  A.  Bates.     1893. 

Beauties.  The  Beauties  of  England  and  IVales,  Vol  IX.  [1807 
— This  Vol.  by  John  Britton.] 

Beda.  The  Church  Historians  of  England.  The  Historical 
Works  of  the  Venerable  Beda.     1853. 

Boston  in  the  Olden  Times.  Traditions  of  Lincolnshire.  (First 
Series.)     Boston  in  the  Olden  Times.     By  Roger  Quaint. 

Bottesford.  Notes  on  the  Records  of  the  Manor  of  Bottesford, 
Lincolnshire.  By  E.  Peacock.  1887.  From  the  Archseo- 
logia,  Vol.  L. 

British  Traveller.  Walpoole's  New  British  Traveller^  n.d. 
[1784.] 

Brogden.  Provincial  words  .  .  .  current  in  Lincolnshire.  By 
J.  L.  Brogden.     1866. 

Brome.  Bromis  Travels  over  England^  Scotland  and  Wales. 
1700. 

Brunne.  Roberd  of  Brunne^s  Handlyng  Synne  [1303].  Edited 
by  F.  J.  Furnival.     1862. 

Burton,  Stamford.  Guide  to  Stamford  and  Neighbourhood, 
By  Geo.  Burton.     Second  Edition.     1896. 


List  of  Authorities.  xv 

Butcher.  The  Survey  and  Antiquity  of  the  Town  of  Stamford  in 
the  County  of  Lincoln.  By  Richard  Butcher  Gent,  some- 
times \sic\  Town  Clerk  of  this  same  Town.    London  1717. 

Bygone  England.     Bygone  England.     By  W.  Andrews.     1892. 

Bygone  Lincolnshire  L  Bygone  Lincolnshire.  Edited  by  W. 
Andrews.     1891. 

Bygone  Lincolnshire  IL  Bygone  Lincolnshire.  Edited  by  W. 
Andrews.  1891.  [The  second  volume  has  nothing  on 
the  title-page  to  indicate  that  it  is  the  second.] 

Bygone  Punishments.  Bygone  Punishments.  By  W.  Andrews. 
1899. 

Camden.  Camdeiis  Britannia  .  .  .  enlarged  ...  by  Richard 
Gough.     Second  Edition.     Vol.  II.  1806. 

Capgrave.  The  Chronicle  of  England.  By  John  Capgrave. 
Edited  by  the  Rev.  F.  C.  Hingeston.     1858. 

Castle  Bytham.  The  History  of  Castle  Bytham.  By  the  Rev. 
John  Wild.     187 1. 

Castle  Bytham,  A  short  account  of.  A  short  account  of  the 
Churchy  Castle  and  Village  of  Castle  Bytham.  1900  [By 
H.  C.  Smith,  vicar]. 

Church  Customs.  Curious  Church  Customs.  Edited  by  W. 
Andrews.     1895. 

Church  Furniture.  English  Church  Furniture  .  .  .  at  the 
Period  of  the  Reformation.  .  .  .  Edited  by  Edward 
Peacock.     1866. 

Church  Gleanings.  Curious  Church  Gleanings.  Edited  by 
W.  Andrews.     1896. 

Church  Lore.     Old  Church  Lore.     By  W.  Andrews.     1891. 

Cole.  A  Glossary  of  Words  used  in  South-West  Lincolnshire 
{Wapentake  of  Graffoe).  By  the  Rev.  R.  E.  G.  Cole, 
M.A.,  Rector  of  Doddington,  Lincoln.     1886. 

II.  Croyland.  a  Second  Continuation  of  the  History  of  Croy- 
land.  Bohn's  Antiquarian  Library  [in  the  vol.  containing 
Ingulph's  Chronicle].     1854. 


xvi  List  of  Authorities, 

III.  Croyland.  a  Third  Continuation  of  the  History  of  Cray- 
land.  Bohn's  Antiquarian  Library  [in  the  vol.  containing 
Ingulph's  Chronicle].  1854.  [The  fourth  continuation 
contains  no  folklore.] 

Curiosities.  Admirable  Curiosities^  Rarieties  and  Wonders  in 
England,  Scotland  and  Ireland.  By  R.  B.  The  Sixth 
Edition.     1702. 

Curiosities  of  the  Church.  Curiosities  of  the  Church,  By 
W.  Andrews.     1891. 

Defoe.  Tour  Through  Great  Britain.  By  a  Gentleman. 
Second  Edition.     MDCCXXXVIII.     [Defoe.] 

DiMOCK.  Metrical  Life  of  St.  Hugh,  Bishop  of  Lincoln.  Edited 
by  the  Rev.  J.  F.  Dimock.     i860. 

II.  Dimock.  Magna  Vita  S.  Hugonis  Episcopi  Lincolniensis. 
Edited  by  the  Rev.  J.  F.  Dimock.     1864. 

Disney.  Some  Remarkable  Passages  in  the  Holy  Life  and  Death 
of  Gervase  Disney,  Esq.     1696. 

Drayton.  Drayton^s  Polyolbion.  The  Works  of  Michael 
Drayton  [with  annotations  by  Selden]  1753. 

Dugdale.  History  of  Imbanking  and  Draining.  By  Sir  William 
Dugdale.     MDCCLXXII. 

Ecclesiastical  Curiosities.  Ecclesiastical  Curiosities.  Edited 
by  W.  Andrews.     1899. 

Eli  Twigg.  Lincolnshire  Tales :  The  Recollections  of  Eli  Twigg, 
By  Mabel  Peacock.     1897. 

Eng.  Trad.  Lore.  The  Gentleman^ s  Magazine  Library  :  English 
Traditional  Lore. 

Esberger.  Christian  Frederick  Esberger,  his  Relations  and  his 
Journal.     By  R.  W.  Goulding.     Louth.     1902. 

Fenland.  The  Fenland,  Past  and  Present.  By  S.  H.  Miller,  and 
S.  B.  J.  Skertchly.     1879. 

Fenland  N.  &  Q.  Fenland  Notes  and  Queries.  A  Quarterly 
Antiquarian  Journal  for  the  Counties  of  Huntingdon, 
Cambridge,  Lincoln,  Northampton,  Norfolk  and  Suffolk. 
April,  1889 — April,  1906  (Peterborough). 


List  of  Authorities.  xvii 

Florence  of  Worcester.     The  Church  Historians  of  England. 

Vol.  11.     Part  I.     MDCCCLIII. 
Folk-Lore  Record  and  Journal. 

Fuller.  The  History  of  the  Worthies  of  England^  endeavoured 
by  Thomas  Fuller,  D.D.  ;  first  printed  in  1632.  A  new 
Edition  with  a  few  explanatory  notes  by  John  Nichols, 
F.S.A.     Lond.,  Edinb.  and  Perth.     2  vols.     181 1. 

G.  J.     The  Grantham  Journal  {Gr2inih2ivc\,  v.d.). 

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,  collected  and  annotated 
by  Alice  Bertha  Gomme.  London,  Vol.  I.  1894;  Vol.  II. 
1898. 

Good.  A  Glossary  of  Words^  Phrases,  etc.  current  in  East 
Lincolnshire.     By  Jabez  Good.    n.d. 

GouLDiNG.  Louth  Old  Corporation  Records.  .  .  .  Compiled  by 
R.  W.  Goulding.     1891. 

Grosseteste.  Robert  Grosseteste,  Bishop  of  Lincoln.  By  F.  S. 
Stevenson.     1899. 

Hall.  Notices  of  Lincolnshire,  being  an  Historical  and  Topo- 
graphical Account  of  some  Villages  in  the  Division  of 
Lindsey.     By  John  George  Hall.     Hull  1890. 

Halliwell.  The  Nursery  Rhymes  of  England.  By  James 
Orchardson  Halliwell.     MDCCCXLII. 

Havelok.  The  Lay  of  Havelok  the  Dane,  re-edited  from  MS. 
Laud  Misc.  108  in  the  Bodleian  Library,  Oxford.  By  the 
Rev.  Walter  W.  Skeat.     1902. 

He  AN  LEY.  The  Vikings:  Traces  of  their  Folklore  in  Marshland. 
By  the  Rev.  R.  M.  Heanley.  [A  paper  read  before  the 
Viking  Club,  London,  and  printed  in  its  Saga-Book.  Vol. 
III.     Part  I.     Jan.  1902.] 

HisSEY.     Over  Fen  and  Wold.     By  J.  J.  Hissey.      1 898. 

Hist,  and  Antiq.  of  Croyland  Abbey.    Bibliotheca  Topographica 
Britannica,  No.  XL,  containing  the  Hist,  and  Antiq.  of 
Croyland   Abbey.      MDCCLXXXIII.    [Nichols].      With 
Appendix  and  other  additions. 
b 


xviii  List  of  Authorities, 

Hone  Table  Book.    The  Table  Book,  by  William  Hone.    [Hone's 

Popular  Works.     Four  volumes,  cloth,  n.d.] 
Humanitarian.    The  Humanitarian,  Vol.  IX.,  No.  4,  Oct.  1896. 

[The  article  on  village  love-spells  relates  to  Lincolnshire, 

though  the  fact  is  not  stated  in  it.] 
Hume.     Sir  Hugh  of  Lincoln :   or  an  examination  of  a  curious 

tradition  respecting  the  Jews.     By  the  Rev.  A.  Hume. 

1849. 
Hunter.     South   Yorkshire.     The  History  and  Topography  of 

the  Deanery  of  Doncaster  in  the  Division  and  County 

of  York,  by  the  Rev.  Joseph  Hunter,  F.S.A.,  of  London 

and  Newcastle,  and  an  Honorary  Member  of  the  Yorkshire 

Philosophical  Association.     London  1828. 
Illingworth.    a  Topographical  Account  of  the  Parish  of  Scampton. 

By  the  Rev.  Cayley  Illingworth.     1810. 
Ingulf.     The  Church  Historians  of  England.     Vol.  II.,  Part.  II. 

The  History  of  Ingulf 
Journ.  Brit.  Arch.  Ass.    Journal  of  the  British  Archaeological 

Association.     Vol.  XXXV. 
Kendrick.     The  Cathedral  Church  of  Lincoln.     A  History  and 

Description  of  its  Fabric  and  a  list  of  the  Bishops.     By 

A.  F.  Kendrick,  B.A.     London  1898. 

Kent.     Lindum  Lays  and  Legends.     By  E.  G.  Kent.     1861. 

Leland.  Itinerary  of  John  Leland  [edited  by  Hearne].  Second 
Edition.     MDCCXLIV. 

Le  Roux  de  Lincy.  Le  Livre  des  Proverbes  Franfais.  Par  Le 
Roux  de  Lincy.     Tome  premier.     Paris  1842. 

Leverton.  Extracts  from  the  Churchwardens^  Accounts  of  Lever- 
ton  [Lincolnshire].  By  E.  Peacock.  1868.  From  the 
Archceologia,  Vol.  XLI. 

LiNCS.  Folk  Names.  Lincolnshire  Folk  Names  for  Plants.  Edited 
by  the  Rev.  E.  A.  Woodruffe-Peacock.  Pubhshed  at  the 
end  of  some  of  the  numbers  of  the  Lincolnshire  Notes  and 
Queries,  Vols.  IV.  and  V. 

Lincolnshire  N.  &  Q.  Lincolnshire  Notes  and  Queries.  1888 — 
190$. 


List  of  Authorities, 


XIX 


LiNCS.  Arch.  Soc.  ;  Yorks.  Arch.  Soc.  Reports  and  Papers 
read  at  the  Meetings  of  the  Architectural  Societies  of  the 
Counties  of  Lincoln  and  Nottingham,  County  of  York, 
Archdeaconries  of  Northampton  and  Oakham,  County  of 
Bedford,  Diocese  of  Worcester  and  County  of  Leicester. 
Vols.  L— XXVI.     Lincoln  185 1— 1902. 

LiNCS.  1836.  Lincolnshire  in  1836.  [Published  by  John 
Saunders,  Jun.] 

Literary  Byways.     Literary  Byways.     By  W.  Andrews.     1898. 

Louth   Park   Abbey,   Chron.     The  Chronicle  of  Louth  Park 

Abbey.     Edited  by  the  Rev.  Edmund  Venables.     With  a 

translation  by  the  Rev.  A.  R.  Maddison.     1891. 
MACKINNON.     Account  of  Messingham  in  the  County  of  Lincoln. 

By  John  Mackinnon  [written  in   1825].     Edited   by  E. 

Peacock.     1881. 
Man.  and  Cus.     The  Gentleman^s  Magazine  Library.     Manners 

and  Customs. 
Marrat.     The  History  of  Lincolnshire.     By  W.  Marrat.     Boston 

1814.     B.  w.  V3  are  pp.   1-84  of  a  v  4,  and  pp.   1-144 

of  a  V  6  of  the  same  work. 
Mother  Goose.     Mother  Gooseys  Nursery  Rhymes,    Tales  and 

Jingles  [F.  Wame  and  Co.]  n.d. 
Murray.     Murray's  Handbook  for  Lincolnshire.     1890. 
N.  &  Q.     Notes  and  Queries.     1849 — 1905. 
Nevinson.    History  of  Stamford.    By  the  Rev.  C.  Nevinson,  M.A., 

Warden  of  Browne's  Hospital.    Stamford  MDCCCLXXIX. 

North.     The  Church  Bells  of  the  County  and  City  of  Lincoln. 

By  Thomas  North.     1882. 
Northall.     English  Folk-Rhymes.     By  G.  F.  Northall.     1892. 

NoTiTiiE  LuDiE.  NotiticE  Ludce  or  Notices  of  Louth  [Lincoln- 
shire] MDCCCXXXIV.  [By  the  Rev.  R.  S.  Bayley, 
pastor  of  the  Independent  Chapel,  Louth,  from  1830  to 
1836.  See  N.  and  Q.,  4th  S.,  II.,  pp.  179,  234.  The 
extracts  from  the  Churchwarden's  Accounts  are  not  spelt 
accurately,  and  the  dates  given  are  too  indefinite  to  be 
worth  copying.] 


XX  List  of  Authorities. 

Oldfield.  a  Topographical  and  Historical  Account  of  Wainfleet. 
...     By  Edmund  Oldfield,  1829. 

Old  Lincolnshire.  Old  Lincolnshire-^  an  Antiquarian  Magazine. 
Edited  by  G.  Burton.     Stamford.     1883—5. 

Oliver  (i).  Monumental  Antiq.  of  Great  Grimsby.  By  the 
Rev.  Geo.  Oliver.     1825. 

Oliver  (2).  Hist,  and  Antiquities  of  the  Conventual  Church  of 
S.JameSi  Grimsby.     By  the  Rev.  Geo.  Oliver.     1829. 

Oliver  (3).  Hist,  of  the  Holy  Trinity  Guild  at  Sleaford.  By 
the  Rev.  Geo.  Oliver.     1837. 

Oliver  (4).  Ye  Byrde  of  Gryme\  an  Apologue.  By  the  Rev. 
G.  Oliver,  D.D.,  Rector  of  South  Hykeham,  Vicar  of 
Scopwick ;  late  Rector  of  Wolverhampton  and  Prebendary 
in  the  Collegiate  Church  there,  and  Honorary  Member  of 
many  Learned  Societies  at  Home  and  Abroad.  Grimsby. 
1866. 

E.  Peacock,  L  A  Glossary  of  Words  used  in  the  Wapentakes 
of  Manley  and  Corringham,  Lincolnshire.  By  Edward 
Peacock,  F.S.A.  MDCCCLXXVIL  [First  Edition. 
Published  by  the  Dialect  Society.] 

E.  Peacock,  IL     The  Second  Edition  of  the  above  Glossary. 

Peck,  Axholme.  A  Topographical  Account  of  the  Isle  of 
Axholme,  in  Two  Volumes.  Vol.  I.  By  W.  Peck.  18 15. 
[No  more  published.] 

Peck,  Bull-Runnings.  [From  a  MS.  copy  of  the  very  rare 
pamphlet]  The  History  of  the  Stamford  Bull- Runnings. 
Stamford.    Printed  by  T.  Baily  and  W.  Thompson.    [Peck.] 

Peter  of  Blois.  Continuation  of  IngulpKs  Hist,  of  Croyland. 
By  Peter  of  Blois.  Bohn's  Antiquarian  Library  [in  the 
vol.  containing  Ingulph's  Chronicle]  1854. 

Pop.  Sup.  The  Gentleman's  Magazine  Library.  Popular  Super- 
stitions. 

Pryme.  The  Diary  of  Abraham  de  la  Pryme.  [Edited  by  Mr. 
Charles  Jackson,  1870.]    Published  by  the  Surtees  Society. 


List  of  Authorities.  xxl 

Rawnsley.  Memories  of  the  Tennysons.  By  the  Rev.  H.  D. 
Rawnsley.     1900. 

Reliquary.     The  Reliquary.     Vol.  IV.     1863 — 4. 

Roger  of  Wendover.  Roger  of  Wendovers  Flowers  of  History. 
By  J.  A.  Giles.     In  two  volumes.     1849. 

Rox.  Ball.  The  Roxburghe  Ballads.  Successively  edited  by 
William  Chappell,  Esq.,  F.S.A.  and  J.  Woodfall  Ebsworth, 
M.A.,  F.S.A.,  Vols.  I.— VII.  Printed  for  the  Ballad 
Society,  v.d.     187 1 — 1890. 

Sempringham.  St.  Gilbert  of  Sempringham  and  the  Gilbertines. 
By  Rose  Graham.     1901. 

Sleaford.     Sketches  .  .  .  of  New  and  Old  Sleaford.     1825. 

Smith.  A  Hist,  of  Spilsby  in  Lincolnshire.  By  the  Rev.  H. 
Colton  Smith. 

Stark.  The  History  and  Antiquities  of  Gainsburgh.  By  Adam 
Stark.     Second  Edition.     1843. 

Streatfeild.  Lincolnshire  and  the  Danes.  By  the  Rev.  G.  S. 
Streatfeild,  M.A.     1884, 

Street.  Historical  Notes  on  Grantham  and  Grantham  Church. 
By  the  Rev.  B.  Street,  B.A.,  Curate  of  Grantham.     1857. 

Stonehouse.  Hist,  and  Topography  of  the  L.  of  Axholme.  By 
the  Rev.  W.  B.  Stonehouse.     MDCCCXXXIX. 

Stukeley.  Stukeley's  Lntinerarium  Curiosum.  Second  Edition. 
London.     MDCC.LXXVI. 

Stukeley  Corr.  The  Family  Memoirs  of  the  Rev.  Will.  Stukeley. 
1883.     [Ed  W.  C.  Lukis,  Surtees  Society.] 

Taales  fra  Linkisheere.  North  Lincolnshire  Dialect.  Taales 
fra  Linkisheere.     By  Mabel  Peacock.     1889. 

Tales  and  Rhymes.  Tales  and  Rhymes  in  the  Lindsey  Folk-Speech. 
By  Mabel  Peacock.     1886. 

Thompson.  The  History  and  Antiquities  of  Boston.  .  .  .  in  the 
County  of  Lincoln.    By  Pishey  Thompson.    Boston  1856. 


xxii  List  of  Authorities, 

Thurston.  The  Life  of  Saint  Hugh  of  Lincoln.  By  Herbert 
Thurston,  SJ.     1898. 

Topography.  The  Gentleman's  Magazine  Library.  English 
Topography.     Part  VIII. 

Topographical  Society.  A  Selection  of  Papers  relative  to  the 
County  of  Lincoln^  read  before  the  Lincolnshire  Topo- 
graphical Society.     1841 — 2. 

Tracts.  Tracts  and  Miscellanies  relating  to  Lincoln  Cathedral, 
the  City,  Palace  Ruins,  etc.,  with  some  original  Letters 
and  curious  Documents  hitherto  unpublished.  Lincoln 
1864.     [Paging  not  continuous.] 

TURNOR.  Collections  for  the  History  of  the  Town  and  Soke  of 
Grantham.  By  Edmund  Turner,  F.R.S.,  S.S.A.  London. 
1806. 

Ulceby.  Notes  on  Ulceby,  North  Lincolnshire.  By  the  Rev. 
W.  G.  Dimock  Fletcher.     1885. 

Usher.  A  Handbook  to  Stow  Church  Near  Lincoln.  By  the 
Rev.  W.  N.  Usher,  M.A.     Lincoln.     1890. 

Vaux.     Church  Folklore.     By  the  Rev.  J.  E.  Vaux.     1894. 

Walcott.  Memorials  of  Stamford.  By  M.  E.  C.  Walcott. 
1867. 

Watkins.  Ln  the  Country :  Essays  by  the  Rev.  M.  G.  Watkins, 
M.A.,  Rector  of  Barnoldby-le-Beck.     London  1883. 

Watson.  A  History  of  Clee  and  the  Thorpes  of  Clee\  being  a 
brief  account  of  the  Townships  of  Clee,  Hoole,  Itterby, 
Thrunscoe,  Weelsby,  Holm,  Cleethorpes,  New  Clee, 
Beaconthorpe  and  New  Cleethorpes.  ...  By  C.  Ernest 
Watson  (Pastor  of  the  Congregational  Church  of  Lymm, 
Cheshire.     Great  Grimsby.     1901). 

Weir.  Historical  and  Descriptive  Sketches  of  the  Toivn  and  Soke 
of  Horncastle.     By  George  Weir.     1820. 

Weld.     Glimpses  of  Tennyson.     By  Agnes  Grace  Weld.     1893. 
Wesley,   Life  of.     Life   of  Wesley.     By   R.   Southey.     1863. 
Vol.  I.,  pp.  319—339- 


List  of  Authorities.  xxiii 

Wheeler.  Hist,  of  Fens  of  South  Lincolnshire.  By  W.  H. 
Wheeler.     Second  Edition. 

White.  W.  Whiti s  Hist.  ^  Gazetteer  and  Directory  of  Lincolnshire. 
1882. 

William  of  Malmesbury.  The  Church  Historians  of  England. 
Vol.  III.,  Part  I.     MDCCCLIV. 

Wild.  Tetney^  Lincolnshire,  A  History  by  the  Rev.  J.  Wild, 
Vicar  of  Tetney.  Printed  for  the  Author.  Grimsby. 
1901. 

Wilkinson.  Lllustrated  Guide  to  Lincolnshire.  By  G.  J. 
Wilkinson.     Lincoln.     1900. 

WooDROFFE.  Halfa7i-hour  in  Grantham  Church.  By  the  Rev. 
Duncan  Woodroffe,  M.A.,  Rector  of  Stroxton  and  some- 
time Curate  of  Grantham.     (Grantham,  n.d.) 

Word-Lore.  The  Gentleman  s  Magazine  Library.  Dialect^ 
Proverbs  and  Word-lore. 


PART  L 

SECTION    I. 
NATURAL    OR    INORGANIC    OBJECTS. 

HILLS   AND   MOUNDS. 

Baxnoldby-le-Beck.  Along  the  High  Street,  above 
Adam's  Head,^  runs  a  long  detached  mound  called  the 
Giant's  Grave.  After  lying  for  generations  in  neglect 
a  neighbouring  farmer  ploughed  and  sowed  wheat  upon 
it ;  but  nothing  came  up.  Not  to  be  beaten  he  next 
year  planted  potatoes  on  it;  not  one  ever  grew.  In 
despair  it  is  now  abandoned  to  the  grass  and  moss 
with  which  it  has  for  centuries  been  clothed  by  boon 
nature. — W ATKINS,  p.   197. 

STONES. 

Ewerby  Wath.  On  the  common  near  that  place  are 
several  large  coffin  stones  lying  near  each  other,  but 
without  any  kind  of  regularity.  They  have  occupied 
their  present  situation  far  beyond  the  time  of  human 
memory  or  tradition,  and  the  people  have  a  legend  still 
existing  in  doggerel  rhyme,  which  attributes  them  to  some 
magical  transformation.      The  lines  are  as  follow : 

The  Kings  of  England  and  France  and  Spain, 
All  fell  down  in  a  shower  of  rain  ; 
The  shower  of  rain  made  dirty  weather, 
And  here  they  all  lie  down  together. 

Oliver  (3),  p.  121. 

[^  The  source  of  a  certain  beck  is  so  called.] 
A 


2  Natural  or  Inorganic  Objects, 

Fonaby.  At  Fonaby,  near  to  Pelham's  Pillar,  stands 
a  stone  peculiarly  like  a  petrified  sack  of  corn.  Legend 
says  that  St.  Paul  (some  say  Christ)  was  walking  on 
the  road,  and  asked  the  man  with  the  sack  what  he 
had  in  it  He  replied,  '  Nothing.'  *  Nothing  it  shall 
remain,'  was  the  answer,  and  it  was  at  once  turned 
into  stone.  A  succeeding  owner  of  the  land  is  said  to 
have  attempted  to  drag  the  stone  to  his  house,  and  it 
took  twelve  horses  to  take  it  down  the  hill.  He  had 
a  run  of  bad  luck,  put  down  to  the  influence  of  the 
stone,  and  it  was  returned,  one  horse  being  able  to 
draw  it  up  the  hill.  The  stone  is  known  for  many 
miles  as  the  'Fonaby  stone  sack.' — WILKINSON,  p.  286. 

See  Folk-Lore^  vol.  xii.,  p.  163. 

Cf  Roger  of  Wendover,  Flowers  of  History,  trans- 
lated by  J.  A.  Giles,  1 849,  vol.  i.,  p.  64. 

South  Hykeham.  There  is  a  tradition  in  South  Hyke- 
ham  that  these  lands  formerly  possessed  the  privilege  of 
Sanctuary.  Within  the  memory  of  persons  still  living 
the  parish  constables  were  set  at  defiance  by  a  man, 
against  whom  they  held  a  warrant  of  arrest,  seating 
himself  on  what  was  called  the  '  Jerusalem  Stones '  (per- 
haps the  ruins  of  the  old  Sanctuary  Cross)  on  these 
lands,  and  being  fed  by  sympathising  neighbours,  the 
constables  believing  that  they  could  not  execute  the 
warrant  on  this  once  privileged  spot. — Lines.  Arch.  Soc.^ 
vol.  XXV.,  p.  J ^^  footnote. 

Louth.  Blue  Stone. — There  is  a  tradition  that  it  was 
once  in  use  as  a  Druidical  altar  stone  on  Julian  Bower, 
a  locality  not  far  distant  from  its  present  position. — 
L.  N.  &  Q.,  vol.  v.,  Nat.  Hist.  Section,  pp.  31,  32  ;  but 
cf.  Notitiae  Ludae^  p.  244. 

Crowle.  Black  Stone. — There  is  a  big  stone  in  a  farm- 
yard called  '  the  black  stone.'  If  this  stone  be  removed 
the  farmer's  cattle  will  die  within  a  year  afterwards.      It 


Stones,  3 

is  said  that  upon  one  occasion  the  stone  was  removed, 
when  the  farmer  lost  all  his  cattle  and  suffered  great 
loss.  It  was,  however,  mysteriously  brought  back. — 
Addy,  p.  57. 

The  DeviVs  Ditch.  [From  Nottinghamshire.] — Near 
*  Byard's  Leap '  in  Lincolnshire  is  a  place  called  the 
Devil's  Ditch,  which  was  made  in  this  manner  a  very 
long  time  ago.  There  was  a  man  who  wanted  to  make  a 
road,  and  whilst  he  was  considering  what  to  do,  one  came 
to  him  and  said,  '  Take  thy  horse  and  ride  quickly  from 
the  place  where  thou  wouldst  have  the  road  begin  to  the 
place  where  thou  wouldst  have  it  end.  But  beware  that 
thou  dost  not  turn  round  or  look  back.'  So  one  night 
the  man  took  his  horse  and  rode  quickly  over  the  ground 
where  he  wished  the  road  to  be,  and  as  he  went  the  road 
was  made  behind  him.  But  just  before  he  reached  the 
end  he  turned  round  and  looked  back.  Now  in  this 
place  where  he  turned  round  is  a  ditch  called  the  Devil's 
Ditch,  which  can  never  be  filled  up,  for  as  often  as  they 
try  to  fill  it  during  the  day  so  often  is  it  dug  out  again  at 
night. — Addy,  pp.  26,  27. 

A  part  of  a  road  leading  out  of  Crowle,  in  Lincolnshire, 
is  unfinished,  and  never  will  be  finished.  A  farmer  once 
met  a  mysterious  person,  who  inquired  of  him  why  the 
road  was  not  finished,  and  told  the  farmer  that  he  would 
finish  it  if  he  would  turn  his  back  and  not  watch  how  it 
was  done.  But  when  the  farmer  heard  the  tinkering  and 
hammering  on  the  road  he  could  not  resist  the  tempta- 
tion of  looking  round.  He  then  saw  a  number  of  little 
men  working  at  the  road.  But  they  vanished  in  an 
instant,  and  the  road  returned  to  its  former  condition  and 
never  can  be  mended. — Addy,  p.  135. 

Epworth.  Grave  Stone. — John  Wesley's  foot-marks  are 
still  shown  on  his  father's  tombstone  at  Epworth,  in  the 
Isle  of  Axholme.     They  are  sections  of  two  ferruginous 


4  Natural  or  Inorganic  Objects, 

concretions  in  the  slab.  The  local  tradition  respecting 
them  is,  that  John  Wesley  caused  them  miraculously  when 
on  a  certain  occasion  he  stood  there  to  preach,  being 
refused  the  use  of  the  pulpit. 

Cf.  also  The  Sacristy,  vol.  i.,  pp.  289-292. 

A  very  similar  tale  to  the  Wesley  legend  was  told 
some  years  ago  about  another  Lincolnshire  grave-stone. 
A  farmer  of  drunken  habits  cut  his  throat,  and  died  from 
the  effects  of  the  wound.  He  was  buried  in  the  church- 
yard of  the  neighbouring  village,  and  an  altar-tomb  put 
over  his  grave.  In  the  slab  at  the  top,  near  the  upper 
end,  were  some  red  marks,  caused,  I  imagine,  by  iron  in 
the  stone.  Several  of  the  rustics  told  me  that  these  were 
not  natural  marks,  that  they  had  not  been  there  at  first, 
but  were  sent  by  God  to  mark  His  detestation  of  the 
crime  of  self-murder. — N.  &  Q.*,  vol.  ix.,  p.  190. 

Cf.  p.  289  and  vol.  x.,  pp.  189,  190. 

Winceby.  There  was  the  large  stone  in  Winceby  field, 
where  soldiers  had  sharpened  their  swords  before  the 
battle.  This  was  a  stone  of  fearful  interest,  for  much 
treasure  was  supposed  to  have  been  buried  under  it. 
Numerous  attempts  have  been  made  to  get  at  this 
treasure,  but  they  were  always  defeated  by  some  accident 
or  piece  of  bad  luck.  On  the  last  occasion,  by  '  yokkin  ' 
several  horses  to  chains  fastened  round  the  stone,  they 
nearly  succeeded  in  pulling  it  over,  when,  in  his  excite- 
ment, one  of  the  men  uttered  an  oath,  and  the  devil 
instantly  appeared,  and  stamped  on  it  with  his  foot. 
*  Tha  cheans  all  brok,  tha  osses  fell,  an'  tha  stoan  went 
back  t'  its  owd  place  solidder  nur  ivver ;  an'  if  ya  doan't 
believe  ya  ma  goa  an'  look  fur  yer  sen,  an'  ya'U  see  tha 
divvill's  fut  mark  like  three  kraws'  claws,  a-top  o'  tha 
stoan.'  It  was  firmly  believed  the  lane  was  haunted,  and 
that  loud  groans  were  often  heard  there. — N.  &  Q.^, 
vol.  ix.,  p.  466. 


Stones,  5 

This  stone  cannot  be  moved,  at  least  all  attempts  have 
so  far  failed,  especially  on  one  occasion,  when  it  was  with 
much  difficulty  reared  up  by  ropes  pulled  by  men  and 
dragged  by  horses,  for  on  a  man  saying,  '  Let  God  or 
devil  come  now,  we  have  it,'  the  stone  fell  back,  dragging 
over  the  men  and  horses  who  were  hauling  at  the  ropes, 
and  something  appeared  standing  on  the  stone,  doubtless 
Samwell  the  Old  Lad,  that  is  the  Devil,  who  had  been  so 
rashly  defied. — L.  N.  &  Q.,  vol.  ii.,  p.  235. 

Cf.  Smith,  139. 

Beelsby.  In  an  adjoining  field  lingers  one  of  the  few 
legends  of  this  prosaic  district.  A  treasure  is  supposed  to 
be  hid  in  it,  and  at  times  two  little  men  wearing  red  caps, 
something  like  the  Irish  leprechauns,  may  be  seen  intently 
digging  for  it. — WatkinS,  p.  203. 

SPRINGS    AND  WATER-LORE. 

There  is  a  Lincolnshire  saying,  that  whenever  water  is 
drawn  from  a  well  a  little  should  be  thrown  back  into  it. 
And  only  a  few  years  ago  a  woman,  who  was  born  about 
1 8 1 2  in  a  parish  lying  within  three  or  four  miles  of  the 
southern  bank  of  the  Humber,  presented  one  of  her  care- 
fully-hoarded bottles  of  'June- water'  to  a  friend,  with  the 
assurance  that  it  was  a  household  remedy  of  the  greatest 
value  for  bad  eyes  and  other  ailments,  and  that  it  had 
been  caught  as  it  had  fallen  direct  from  the  clouds — 
'  None  of  your  eaves'-drip  nor  tree-drip,  but  straight  from 
the  sky.'  In  Lancashire  such  *  June-water'  has  also  an 
established  reputation  ;  but  in  the  wapentake  of  Walsh- 
croft,  in  Lincolnshire,  another  version  of  the  belief  has 
currency.  It  is  there  thought  by  some  people  that 
'July-water'  possesses  health-restoring  qualities. — Ant, 
xxxi.,  366. 

Lower  Bumliam.  '  This  spring  was  dedicated  to  the 
ever-blessed    Redeemer,    and    on     the     festival     of    His 


6  Natural  or  Inorganic  Objects, 

Ascension  was  supposed  to  possess  the  power  of  healing 
all  sorts  of  deformities,  weaknesses,  and  cutaneous  diseases 
in  children,  numbers  of  which  were  brought  from  all 
parts  to  be  dipped  in  it  on  that  day.' — Stonehouse, 
History,  311. 

Near  Stamford.  Tradition  recounts  that  a  religious 
house  inhabited  by  pious  women  once  stood  near  this 
holy  well,  and  that  its  waters  then  had  the  power  of 
restoring  sight  to  the  blind.' 

Utterby.  Formerly  a  rag-well  of  great  repute  for  its 
medicinal  qualities.  The  surrounding  bushes  used  to  be 
tufted  over  with  tatters  left  by  people  who  visited  it  to 
benefit  by  its  waters.  Three  or  four  years  ago,  if  not 
later,  remnants  of  clothing  might  still  be  seen  on  the 
shrubs.  Persons  yet  living  [in  1895]  have  taken  their 
children  to  this  well,  and,  after  sprinkling  them  with 
water,  have  dropped  a  penny  into  it  for  good  luck. 

Halliwell  Dale,  Winterton.  A  medicinal  and  petri- 
fying water,  near  which  rags  used  to  be  left  on  the 
bushes.  The  late  Mr.  Joseph  Fowler,  of  Winterton,  who 
was  born  in  the  year  1791,  remembered  people  who  had 
seen  rags  on  the  bushes  near,  but  whether  he  had 
observed  them  himself  is  not  quite  certain. 

Denton.  St.  Christopher  (otherwise  Sancaster)  Well, 
is  believed  to  have  been  a  holy  well,  and  it  is  still  held  in 
honour  for  its  curative  virtues. 

Manton.  Eye  George,  or  High  George,  is  yet  resorted 
to  for  the  alleviation  of  certain  ailments,  and  the  water 
is  considered  so  beneficial  that,  within  a  few  years  of 
the  present  time,  people  have  taken  the  trouble  to  come 
from  Sheffield  for  the  purpose  of  carrying  some  of  it  away 
in  bottles. 

Louth.  St.  Helen's  Well,  which  furnished  Louth  Park 
Abbey  with  water  by  means  of  a  cut  called  Monks'  Dyke, 

^  It  is  still  a  wishing  well.     You  wish  a  wish,  and  drop  a  pin  into  it. 


springs  and  Water- Lore,  7 

was  formerly  ornamented  with  flowers  and  branches  on 
Holy  Thursday.  .  .  .  Aswell,  at  Louth,  was  also  similarly 
adorned  on  that  day. 

Lincoln.  There  is  a  valuable  chalybeate  spring 
apparently  connected  with  what  was  once  *  Monk's 
Abbey/  which  is  dedicated  to  St.  Mary  Magdalen.  It  is 
popularly  esteemed  for  its  cures  of  '  bad  legs '  and  other 
physical  troubles. 

Among  the  many  other  named-wells  he  [Abraham  de 
la  Pry  me]  mentions  is  Jenny  Stanny  Well,  near  Hibbald- 
stow  Fields,  which  at  the  present  day  is  reported  to  be 
haunted  by  a  ghost,  sometimes  described  as  a  woman 
carrying  her  head  under  her  arm.  This  spectre  is  sup- 
posed to  be  Jenny  Stannywell,  who  once  upon  a  time 
drowned  herself  in  the  water.  At  least  two  other  well  or 
pond  ghosts  of  the  feminine  sex  are  known  in  Lincoln- 
shire, but  so  far  as  is  recorded  they  carry  their  heads  in 
orthodox  fashion. 

Kirton.  Ashwell  at  Kirton-in-Lindsey  has,  like  the 
Halliwell  at  Scotter,  the  By- Well  at  North  Kelsey,  the 
holy  well  at  Mavis-Enderby,  and  many  other  springs 
beyond  the  limits  of  the  county,  the  quality  of  giving 
those  who  drink  of  it  an  irresistible  desire  to  live  in  its 
neighbourhood.  Caistor,  among  its  many  wells,  possesses 
an  outflow  of  water  supposed  to  cure  diseased  eyes  ;  while 
the  rag-wells  at  Kingerby  and  Nettleton-Top  have,  or  till 
lately  had,  special  virtues.  Some  fifty  or  sixty  years  since, 
or  a  little  earlier,  another  rag-well  was  to  be  seen  in  one  of 
the  parishes  near  Burton-upon-Stather  in  the  north  of  the 
county. 

In  the  neighbourhood  of  Kirton-in-Lindsey  another 
water  superstition  may  be  recognised  in  the  opinion  some- 
times expressed  that  no  washing  ought  to  be  done  on 
Ascension  Day,  since,  if  clothes  are  hung  out  to  dry  on 
Holy  Thursday,  some  member  of  the  family  concerned 
will  die. 


8  Natural  or  Inorganic  Objects, 

Healing.  Two  of  the  most  frequently  patronized 
springs  in  the  county  rise  within  a  few  feet  of  each  other 
in  a  narrow  plantation  by  the  roadside  on  Healing 
Wells  Farm,  in  the  parish  of  Healing,  near  Great 
Grimsby. 

Between  the  two  springs  grows  a  large  thorn,  and  the 
bushes  around  them  are  hung  with  rags. 

Mr.  Cordeaux  visited  them  not  long  since  for  the 
purpose  of  discovering  whether  pins  are  ever  dropped 
into  them,  'but  the  bottom  of  the  water  in  both  cases 
was  too  muddy  and  full  of  leaves  to  allow  accurate 
examination.  It  is  said,  however,  that  large  numbers 
of  >  pins  have  been  found  near  the  curative  waters  at 
Kingerby. 

The  twin  wells  at  Healing  are  popularly  credited  with 
influencing  totally  different  maladies.  According  to  one 
account,  the  iron  spring  is  chiefly  of  benefit  in  diseases  of 

the  eye,  and  the  other  in  skin  diseases.      F S , 

a  middle-aged  man,  who  grew  up  in  an  adjoining  parish, 
states  that  when  he  was  a  lad,  one  spring  was  used  for 
bathing,  and  the  second  for  drinking.  The  latter  was 
considered  good  against  consumption,  among  other  forms 
of  sickness.  .  .  .     What  the  special  gift  of  the  bathing  well 

was  F S cannot  say.     He  often  plunged  his  feet 

into  it  when  a  boy,  but  he  does  not  venture  to  assert  that 
it  had  any  great  power  in  reality,  although  '  folks  used  to 
come  for  miles,'  and  the  gipsies,  who  called  the  place 
Ragged  Spring  or  Ragged  Well,  frequently  visited  it. 

A  gentleman  who  hunts  with  the  Yarborough  pack 
every  winter,  says  that  he  notices  the  rags  fluttering  on 
the  shrubs  and  briars  each  season  as  he  rides  past.  There 
is  always  a  supply  of  these  tatters,  whether  used  super- 
stitiously  or  not,  and  always  has  been  since  his  father  first 
knew  the  district  some  seventy  years  ago. 

Bottesford.  Among  the  other  health-giving  waters  of 
the  county,  Craikell-Spring,  a  now-vanished   rag-well  at 


springs  and  Water-Lore.  9 

Bottesford,  was  once  greatly  esteemed.  Nearly  a  hundred 
and  fifty  years  since,  according  to  the  tradition  transmitted 
by  a  woman  who  died  lately  in  her  ninth  decade,  '  folks 
used   to   come   in   their  carriages   to   it,'  and   people  yet 

living  have  heard   how  Mrs.  H 's   mother,  '  who  had 

gone  stone  blind,'  received  her  sight  by  bathing  in  it. 
Less  than  fifty  years  ago  a  sickly  child  was  dipped  in 
the  water  between  the  mirk  and  the  dawn  on  midsummer 
morning,  '  and  niver  looked  back'ards  efter,'  immersion  at 
that  mystic  hour  removing  the  nameless  weakness  which 
had  crippled  him  in  health.  Within  the  last  fifteen  years 
a  palsied  man  went  to  obtain  a  supply  of  the  water,  only 
to  find,  to  his  intense  disappointment,  that  it  was  drained 
away  through  an  underground  channel  which  rendered  it 
unattainable. 

Kelsey.  The  Maiden-Well  at  North  Kelsey  should  be 
visited  by  unmarried  women  on  St.  Mark's  Eve,  St. 
Mark's  being  a  holy-day  as  inseparably  linked  with  the 
practice  of  amorous  spells  and  other  superstitions  of  pre- 
Christian  origin  as  Hallow  E'en  itself      A  young  servant, 

who   was   a   native   of  Kelsey,  informed  W F , 

not  many  years  ago,  that  girls  coming  to  the  spring 
with  the  view  of  divination  must  walk  towards  it  back- 
wards, and  go  round  it  three  times  in  the  same  manner, 
each  girl,  meanwhile,  wishing  the  wish  that  she  may  see 
her  destined  sweetheart.  After  the  third  circle  is  com- 
plete, the  inquirer  must  kneel  down  and  gaze  into  the 
spring,  in  which  she  will  see  her  lover  looking  up  out 
of  the  depths. 

Burnham.  A  spring  at  Burnham,  near  Barton-upon- 
Humber,  was,  till  the  middle  of  this  century  if  not  still 
more  recently,  regarded  as  efficacious  in  removing  the 
curse  of  sterility  from  married  women.  A  letter  addressed 
to  Mr.  Hesleden  in  the  year  1 8  5  i  testifies  that  the  water 
then  maintained  its  reputation.  The  writer,  a  gentleman- 
farmer  at  Burnham,  informs   the  antiquary  in  answer  to 


lO  Natural  or  Inorganic  Objects. 

his  inquiries  *  relating  to  the  character  of  the  Burnham 
Spring/  that  '  so  far  as  report  goes  there  is  no  doubt, 
and  there  are  instances  where  many  a  one  has  given 
the  fountain  devoutly  her  blessing.'  He  afterwards  pro- 
ceeds to  relate,  with  some  degree  of  raillery,  that  in  two 
cases  which  occurred  within  his  own  knowledge,  drinking 
water  carried  from  the  spring  was  supposed  to  have  had 
the  happiest  effect,  although  in  the  second  instance  four- 
teen years  of  married  life  had  been  passed  in  a  childless 
condition. — Antiquary^  vol.  xxxi.,  pp.  366-374. 

Bametby-le-Wold.  Near  this  Church  is  a  spring  called 
the  Holy  Wells.  I  have  known  of  persons  resorting  to 
the  spring,  and  applying  the  water  to  the  diseased  eyes  of 
children  for  sanitary  purposes ;  but  not  resorting  to  any 
other  spring,  however  similarly  situated  in  the  parish  for 
such  purposes. — Hall,  p.  61. 

Burnham  (Nether).  A  spring  was  dedicated  to  the  ever- 
blessed  Redeemer,  and  on  the  festival  of  His  Ascension 
was  supposed  to  possess  the  power  of  healing  all  sorts  of 
deformities,  weaknesses,  and  cutaneous  diseases  in  children, 
numbers  of  which  were  brought  from  all  parts  to  be 
dipped  in  it  on  that  day. — Stonehouse,  pp.   31 1-3 13. 

N.  &  Q.^  vol.  viii.,  p.  98. 

Caistor.  The  hill  on  which  Castor  is  situated  is  very 
fruitful  in  springs  of  excellent  water ;  but  the  most 
remarkable  is  in  an  obscure  situation  adjoining  the 
churchyard  at  the  end  of  Duck  Street,  and  is  known 
by  the  name  of  the  Cypher  Spring,  from  syfer  (Sax.) 
pure,  as  descriptive  of  the  quality  of  the  water.  It  bursts 
out  with  some  degree  of  violence  through  cavities  of  the 
rock  at  a  distance  from  the  ground,  and  falls  like  a  small 
cascade.  Near  this  another  spring  issues  silently  from 
under  the  churchyard,  and  is  reputed,  how  truly  I  know 
not,  to  possess  the  virtue  of  healing  diseased  eyes. — 
[Geo.  Oliver],  Topography,  p.  112. 


springs  and  Water-Lore.  1 1 

Denton.  On  the  Denton  estate  is  a  spring  of  very 
pure  water,  similar  to  that  at  Malvern  Wells,  in  Wor- 
cestershire. The  spring  is  much  frequented,  and  many 
medical  properties  are  ascribed  to  its  waters. — Marrat, 
vol.  iii.,  p.  298  ;  Beauties,  vol.  ix.,  p.  773. 

Holywell.  [There  is  a]  '  holy  well '  encased  with  stone 
of  a  polygonal  form,  shaded  by  yew  trees  and  within  the 
precincts  of  the  burial-ground,  close  to  the  south-west 
angle  of  the  church.  .  .  .  The  tradition  respecting  this 
well  is  that  its  water  was  highly  successful  in  relieving 
persons  afflicted  with  ophthalmic  affections,  and  that 
pilgrims  from   a  large  district  visited   it. — S.  M.,  n.  d. 

Kirton.  Esh-well,  i.e.  Ash-well,  a  well  at  Kirton-in- 
Lindsey  ;  it  is  mentioned  in  the  manor  records  early  in 
the  sixteenth  century.  The  present  belief  is  that  whoso- 
ever drinks  of  the  water  of  this  well  will  ever  after  desire 
to  live  at  Kirton. — E.  PEACOCK,  i.,  p.  99. 

Louth.  Even  less  than  a  century  since.  As  well  was 
regularly  dressed  in  preparation  for  the  ancient  honours 
of  perambulation  and  the  prayers  of  Holy  Thursday.  At 
such  a  time  also,  'the  small  wells,'  a  cluster  of  little 
springs  on  the  north  of  the  town,  shared  in  the  honours 
of  green  boughs  and  popular  huzzas. 

Nettleton.  There  is  a  notable  well  in  the  parish,  com- 
monly called  '  The  Wishing  Well/  upon  land  belonging 
to  Miss  Dixon,  of  Holton  Park,  about  one  mile  and  a 
half  from  the  parish  church,  and  in  an  easterly  direction 
from  the  Grange.  It  was  famous  for  its  curative  virtues, 
and  thither  many  of  the  afflicted,  until  very  recently,  if 
not  now,  were  wont  to  make  a  pilgrimage.  A  thorn  tree 
grew  over  the  well,  which  used  to  be  covered  with  votive 
offerings,  chiefly  bits  of  rag,  the  understood  condition  to 
any  benefit  being  that  whoever  partook  of  the  water 
should  *  leave  something.'  The  thorn  tree,  however,  is 
now    cut   down.     There   is    another   well    in    the    parish 


12  Natural  or  Inorganic  Objects. 

which  may  prove  yet  more  interesting.  It  is  situated 
upon  the  glebe,  and  is  said  to  rise  and  fall  with  the 
tide. — White,  p.  614. 

Rowston.  A  Holy  Well  is  traditionally  said  to  have 
been  used  in  times  beyond  memory  for  its  medicinal 
properties,  and  was  much  frequented  by  persons  afflicted 
with  the  scrofula  and  other  complaints,  which  are  said 
to  have  been  uniformly  relieved  if  the  water  was  applied 
at  the  proper  time  of  the  morn,  for  then  the  spirit  of  the 
well  was  most  propitious. — Oliver  (3),  pp.  131,  132,  133. 

See  Kent's  Lindum  Lays  and  Legends,  1861,  pp. 
244-247. 

Utterby.  Holy  Well,  on  the  east  side  of  the  parish, 
was  formerly  in  repute  for  its  medicinal  virtues  among 
the  lower  classes,  who,  after  using  it,  tied  rags  on  the 
surrounding  bushes,  to  propitiate  the  genius  of  the  spring. 
— White,  p.  787  ;  N.  &  Q.^  vol.  vi.,  p.  424. 

Winterton.  There  is  a  spring  at  Holy  Well  Dale,  near 
Winterton,  in  North  Lincolnshire,  formerly  celebrated  for 
healing  properties,  and  the  bushes  around  used  to  be  hung 
with  rags. — N.  and  Q.^  vol.  vii.,  p.  37  ;  E.  PEACOCK, 
i.,  p.  128  ;  Vaux,  p.  279. 

Ponds. — '  In  the  north-eastern  corner  of  the  county  are 
many  circular  ponds.  .  .  .  Sir  I.  Banks  sounded  some, 
but  found  (so  says  tradition)  no  bottom.  .  .  .  They  are 
popularly  said  to  run  through  to  the  Antipodes.  .  .  . 
In  one  of  these  ponds  a  legend  relates  that  a  great  lady, 
together  with  her  coach  and  four,  was  swallowed  bodily, 
and  never  seen  again.  It  is  yet  called  "  Madame's  Blow- 
well.'" — Wild,  pp.  5,  6. 

THE  SUN,  MOON,  AND  STARS. 

Sun. — There  is  a  belief  that  this  luminary  dances  with 
joy  when   it   rises   on   Easter-day,   and    that    the    beams 


The  Sun,  Moon,  and  Stars,  13 

which  pierce  through  a  cloud  and  stretch  in  long  rays 
down  to  the  horizon,  form  the  ladder  on  which  Jacob  saw 
the  Angels  ascending  and  descending.  There  is  a  saying, 
too,  that  mill-stones  ought  to  be  set  to  'turn  with  the 
sun,'  since  the  miller  will  never  thrive  while  their  course 
is  against  it.  If  the  sun  shines  on  the  apple-trees  on 
Christmas-day,  there  will  be  a  heavy  crop  of  fruit  in  the 
ensuing  season. — L.  N.  &  Q.,  vol.  iii.,  p.  2 1  ;  E.  PEACOCK, 
i.,  p.  144  ;  Heanley,  p.  9. 

Old  folks  remembered  getting  up  early  to  see  the  sun 
dance  on  Easter  morning  [in  a  village  five  miles  from 
Great  Grimsby].— The  Rev.  W.  G.  Watkins. 

See  Section  VII.  under  Divination. 

Antiquary,  vol.  xiv.,  p.  ii  ;  L.  N.  &  Q.,  vol.  ii., 
p.  44,  note. 

Sun,  moon,  stars  and  rainbow  ought  not  to  be  pointed  at. 
— See  Folk-Lore,  vol.  xii.,  p.  166. 

I  was  under  the  impression  that  my  nurse,  a  Lincoln- 
shire woman,  warned  me  that  some  people  said  it  was  not 
right  to  stare  at  the  stars  ;  I  now  think  that  the  impro- 
priety I  was  cautioned  against  may  have  been  that  of 
pointing  at  them. — N.  &  Q.^,  vol.  v.,  p.  15. 

Sun-lore,  sunset  and  ill-luck. — See  Folk-Lore,  vol.  xii., 
p.  167. 

Moon. — Lasses  used  to  try  how  many  years  it  would 
be  before  they  were  married,  thus  :  at  the  first  new  moon 
of  the  year  their  eyes  were  bound  with  a  new  silk  handker- 
chief, which  had  never  been  washed.  Then  they  were  led 
out  into  the  garden,  and  told  to  look  up  and  count  how 
many  moons  they  could  see.  If  they  saw  two,  three,  five, 
or  whatever  the  number  might  be,  so  many  years  they 
were  told  would  elapse  before  marriage.  This  ceremony 
always  gave  an  occasion  for  lovers,  farm -servants,  and  the 
like,  it  may  be  noted,  to  swing  lanterns  and  lamps  before 


14  Natural  or  Inorganic  Objects, 

the  girls'  eyes,  and  could  not  fail  to  create  much  fun. — 
Antiquary^  vol.  xiv.,  p.  12. 

The  following  invocation,  to  be  adressed  to  the  first 
new  moon  of  the  year,  is  known  in  North  Lincolnshire  : 

New  moon,  new  moon,  I  pray  thee 
This  night  my  true  love  for  to  see. 
Neither  in  his  riches  nor  array, 
But  in  his  clothes  that  he  wears  every  day. 

Another  version  of  the  third  line  is  : 

Neither  in  his  rich  nor  in  his  ray,   ^ 

which  if  correct,  may  refer  to  *  ray '  in  the  sense  of  striped 
cloth.— N.  &  Q.io,  i.,  p.  125.     Cf.  loth  S.,  i.,  p.  252. 

Everyone  should  bow  or  curtsey  at  the  first  sight  of  the 
new  moon,  to  make  sure  of  good  luck  in  the  ensuing 
moon-time,  and  no  one  should  neglect  to  turn  over  the 
money  he  has  in  his  pocket  when  he  sees  the  first  new 
moon  of  the  year.  By  this  action  he  will  gain  an  abun- 
dance of  money  during  the  following  twelve  months.  The 
first  new  moon  of  the  year  is  also  consulted  in  love- 
divinations.  A  girl  who  wishes  to  learn  when  she  will 
marry  should  tie  a  new  silk  handkerchief  over  her  eyes, 
and  look  up  at  the  Queen  of  Night  through  it,  when  she 
will  see  as  many  moons  as  years  will  elapse  before  she 
becomes  a  wife. 

Lincolnshire  sayings  in  regard  to  the  moon  are : 

'  Seed  sown  during  a  moon  that  came  in  on  a  Sunday 
and  went  out  on  a  Sunday,  will  never  come  to  much.' 

'  A  moon-light  Christmas,  a  light-harvest.' — L.  N.  &  Q., 
vol.  iii.,  p.  22. 

It  is  a  sign  of  storm  when  the  moon  '  ligs  on  her  back,* 
and  of  rain  when  the  horns  of  the  moon  are  turned  down 
towards  the  earth  .  .  . 

A  Setterday's  moon 

Come  it  once  in  seven  year,  it  comes  too  soon, 


The  Sun,  Moon^  and  Stars,  15 

because  it  is  believed  that  a  Saturday  moon  is  sure  to  be 
the  precursor  of  a  rainy  week. — E.  PEACOCK,  i.,  p.  173. 

To  see  the  moon  reflected  in  a  mirror  is  a  sign  that 
something  will  arise  before  the  day  is  out  to  make  you 
angry. — Bygone  Lincolnshire,  ii.,  p.  91. 

See  Section  VIII.,  under  Omens. 

Grantham.     Poor  B had  some  curious  '  they  says'  to 

relate.  She  had  heard  that  the  man  in  the  moon  was  put 
up  there  for  sticking  on  a  Sunday,  and  that  it  was  not  right 
to  stare  up  into  the  starry  sky.  She  had  been  told  that  a 
drowned  woman  always  floated  face  downwards,  whilst  a 
man  always  lay  upon  his  back.  She  had  a  most  curious 
bit  of  legal  folk-lore,  namely,  that  we  might  honestly 
gather  from  a  neighbour's  garden  any  flowers  which  we 
could  reach  from  our  own  ground  by  putting  our  hands 
through  the  hedge. — G.  J.,  June  22,  1878. 

A  South  Lincolnshire  man  referring  to  the  moon  of 
February,  1885,  said:  *  It's  no  use  putting  in  more  seed 
this  moon,  and  what  seed  is  in  won't  come  up,  because  the 
moon  came  in  on  a  Sunday  and  goes  out  on  a  Sunday.' — 
N.  &  Q.^  vol.  xi.,  p.  265. 

It  is  not  many  years  since  I  was  warned  by  a  neigh- 
bour not  to  buy  a  side  of  bacon  from  a  certain  man 
because  he  had  killed  his  pig  in  the  wane  of  the  moon, 
and  consequently  the  bacon  would  never  '  set '  properly. — 
N.  &  Q.9,  vol.  vi.,  p.  426. 

I  have  understood  in  Lincolnshire,  from  a  great  authority 
in  such  matters,  still  living  and  hearty,  that  if  pigs  be 
killed  in  the  wane  of  the  moon,  the  bacon  will  always 
shrink  in  the  boiling  a  great  deal  more  nor  what  it  will  if 
they're  killed  at  other  times. — N.  &  Q.^,  vol.  vi.,  p.  516. 

Turning  first  to  the  folk-lore  connected  with  animals, 
the  pig  bears  off  the  palm  in  Lincolnshire  estimation. 
Old   folk   in   our  village    [about   five  miles    from    Great 


1 6  Natural  or  Inorganic  Objects, 

Grimsby]  never  kill  a  pig  when  the  moon  is  waning,  or 
the  bacon  will  waste  when  put  into  the  pot.  The  creature 
should  always  be  killed  as  the  moon  is  increasing,  then  the 
bacon  is  sure  to  swell.  It  is  but  neighbourly  to  send  a 
dish  of  pig's  fry  ('  pig-fare,'  as  the  term  is)  to  a  friend  ; 
but  the  dish  must  on  no  account  be  washed  when  it  is 
returned.  It  must  be  left  soiled,  else  the  bacon  will  not 
cure. — Antiquary^  vol.  xiv.,  p.  lO. 

Woe  to  any  man  .  .  .  who  killed  the  pig  that  was  to 
furnish  my  grandmother's  bacon  at  any  other  than  a  full- 
moon. — G.  J.,  June  29,  1878. 

Moon-lore. — See  Folk-Lore,  vol.  xii.,  p.  166. 

Star-shot. — A  gelatinous  substance  often  found  in  the 
fields  after  rain,  and  vulgarly  supposed  to  be  the  remains 
of  a  meteor  shot  from  the  stars.  It  is,  however,  of 
vegetable  origin,  and  joined  to  the  earth  by  a  central  root, 
being  the  Tremella  Mostoc  of  Linnaeus. — THOMPSON, 
p.  725. 

WEATHER    AND    WIND. 

Old  Woman  s  Luck. — Wind  blowing  in  the  face  both 
when  going  to  and  coming  from  a  place. — Brogden, 
p.  141  ;  E.  Peacock,  p.  185. 

Lincoln.  Stormy  weather  and  '  hanging  assize.' — See 
Folk-Lore^  vol.  xii.,  pp.  165,  166;  Folk-Lore  Record,  vol. 
iv.,  p.  127. 

Wind. — A  high  wind  is  a  sign  of  death,  especially  of 
the  death  of  some  distinguished  person.  Cf.  Pepys' 
Diary,  19  Oct.,  1663. — E.  PEACOCK,  i.,  p.  276. 

See  Folk-Lore,  vol.  xii.,  p.  1 66. 

Can  anybody  say  why  in  North  Lincolnshire  the  south- 
west quarter  of  the  heavens  is  frequently  termed  Marnum 
Hole  ?     A  Trent-sider  said   to  me  the  other  day :  *  We 


Weather  and  Wind/  ly 

hev'nt    done  wi'    down-fall    yet,    th'    wind's   gotten    into 
Marnum  Hole  agin.' — N.  &  Q.^  vol.  v.,  p.  341. 

Probably  Lower  Marnham,  near  Tuxford,  lying  south- 
west of  its  vilifiers,  gets  the  credit  of  originating  all  the 
rain  a  south-west  wind  brings.  .  .  .  Hole  seems  to  be 
added  in  a  kind  of  revenge  for  the  bad  weather. — lb., 
p.  432. 

Weather. — Marnum- Hole  .  .  .  People  at  Brigg  speak 
of  Ketton  Hole  {i.e.  Kirton-in-Lindsey),  and  at  West 
Halton  of  Wrawby  Hole,  in  a  similar  manner.  .  .  . — E. 
Peacock,  i.,  p.  166. 

Weather- Holes. — See  Folk-Lore,  vol.  x.,  pp.  249,  250. 

See  Section  VHI.  for  Weather-omens  and 
Weather-forecasts. 

See  Section  HI.  for  the  behaviour  of  animals  indi- 
cating the  approach  of  unsettled  weather. 

THE   CLOUDS. 

Noah's  Ark  =  c\oMds  elliptically  parted  into  small 
wave-like  forms.  If  the  end  points  to  the  sun,  it  is  a 
sign  of  rain  ;  if  contrary  to  the  sun,  of  fine  weather. 
This  phenomenon  is  known  as  Noe  ship  in  Cleveland. — 
Streatfield,  p.  346;  Brogden,  p.  137;  E.  Peacock, 
i.,  p.  180. 

THUNDER. 

Thunder-bolt,  a  belemnite. — It  is  still  the  common 
opinion  that  these  fossils  have  fallen  from  the  heavens 
during  thunder. — E.  PEACOCK,  i.,  p.  255;  Brogden, 
p.  208. 

Thunder. — In  a  thunderstorm  it  was  needful  that  all 
doors  should  be  opened. — Antiquary,  vol.  xiv.,  p.  12. 

Devil  showing  his  wrath  in  a  thunderstorm. — See  Folk- 
Lore,  vol.  xii.,  p.  166. 


SECTION    II. 
TREES,    PLANTS,    MAYPOLES. 

[See  Section  VI.  for  traditional  medicines.] 

Brampton.  Ash-Tree. — In  1606  at  Brampton,  near 
Gainsbourough,  an  Ash-Tree  shook  both  in  the  Body  and 
Boughs,  and  there  proceeded  from  thence  Sighs  and 
Groans,  h'ke  those  of  a  man  troubled  in  his  Sleep,  as  if  he 
felt  some  sensible  Torments.  Many  climbed  to  the  Top, 
where  they  heard  the  groans  more  plainly  than  below. 
One  being  a-top  spoke  to  the  Tree,  but  presently  came 
down  astonished,  and  lay  groveling  on  the  Earth  Speech- 
less three  Hours,  and  then  reviving  said,  Brampton, 
Brampton,  thou  art  much  bound  to  Pray.  The  Author  of 
this  News  was  Mr.  Vaughan,  a  Minister  there  present,  who 
heard  and  saw  these  Passages,  and  told  Mr.  Hildersham 
of  them.  The  Earl  of  Lincoln  caused  one  of  the  arms  of 
the  Ash  to  be  lopped  off,  and  a  Hole  to  be  bored  into  the 
Body,  and  then  was  the  sound  or  hollow  Voice  heard 
more  audibly  than  before,  but  in  a  kind  of  Speech  they 
could  not  understand. — Curiosities^  p.  117. 

Scotton.  Horseshoes  under  Ash  Trees. — In  grubbing  up 
old  stumps  of  ash  trees,  from  which  many  successive  trees 
have  sprung,  in  the  parish  of  Scotton,  there  was  found  in 
many  instances  an  iron  horseshoe.  The  one  showed  to 
me  measured  4J  in.  by  4J  in.  The  workmen  seemed  to 
be  familiar  with  this  fact,  and  gave  me  the  following 
account :  The  shoe  is  so  placed  to  '  charm  *  the  tree,  so 


1 


Trees,  Plant Sy  Maypoles.  19 

that  a  twig  of  it  might  be  used  in  curing  cattle  over 
which  a  shrew  mouse  had  run,  or  which  had  been  '  over- 
looked.' If  they  were  stroked  by  one  of  these  twigs,  the 
disease  would  be  charmed  away. — N.  &  Q.^,  vol.  ix.,  p.  65. 

I  was  informed  yesterday  that  in  felling  a  wood  in  the 
parish  of  Scotton,  near  Kirton-in-Lindsey,  several  horse- 
shoes had  been  found  buried  under  the  roots  of  ash  trees. 
— Cf  vol.  vii.,  p.  368. 

The  failure  of  the  crop  of  ash-keys  portends  a  death  in 
the  Royal  family. — THOMPSON,  p.  735. 

Esh. — An  ash  tree  .  .  . 

Oak  before  Esh — a  deal  of  wet. — COLE,  p.  43. 

Legend  of  St.  Etheldreda's  staff. — Cf.  p.  355. 

Alford.  Blackthorn  {Prunus  spinosa,  L.  General.) — '  At 
Alford  I  have  heard  it  said  that  if  you  bring  Blackthorn 
into  the  house,  someone  is  sure  to  break  their  arm  or  leg.' 
— Lines.  Folk  Names,  p.  4. 

Borage. — ABRAHAM,  ISAAC,  AND  Jacob.  I,  Borago 
orientalisy  L. ;  2,  Symphytum  officinale,  L. ;  3,  Echium 
vulgare,  L.;  4,  Pulmonaria  officinalis,  L.  i,  3,  and  4, 
Bottesford,  L. ;  2,  Boultham,  K.  So  called  from  the  three 
shades  in  the  faded,  freshly-opened  flowers  and  buds. — 
Lines.  Folk  Names,  p.  2. 

Bracken. — Robin-HoOD-AND-HIS-Sheep  or  ROBIN- 
Hood-and-HIS-Men.  The  Bracken  stalk  or  root  just 
level  with  the  ground,  cut  slanting  so  as  to  show  its  dark 
centre.— E.  P.;  F.  P.;  M.  E.  W.  P.,  Lines.  Folk  Names, 
Additions,  p.  29. 

Bracken  and  St.  Mark's  Eve. — See  Folk-Lore,  vol.  xiv., 
p.  94. 

Red-berried  Briony.  Mandrake  {Bryonia  dioica,  L.) — 
Lindsey  and  Kesteven.  '  Used  in  working  charms  to  this 
day.' — Lines.  Folk  Names,  p.  121. 


20  Trees y  Plants,  Maypoles, 

Bottesford.  Black  Briony.  Womandrake  {Tamus  com- 
munis, L.) — in  contradistinction  to  mandrake. — '  Used  in 
working  charms  to  this  day.' — Lines.  Folk  Names ^  p.  24. 

Buttercup. —  i.  The  general  name  for  many  species  of 
Ranunculus ;  2.  More  rarely  Potentilla  anserina^  L.  At 
Bottesford,  L.,  they  say  the  yellow  of  the  buttercups 
colours  the  butter  in  the  month  of  June.  Children  in 
Lindsey  hold  the  flowers  under  each  other's  chins,  and  if 
there  happens  to  be  bright  sunlight  and  the  colour  is 
reflected  upon  their  skin,  they  are  said  to  *  like  butter.' — 
Lines.  Folk  Names ^  p.  5. 

Cowslip. — When  I  was  a  child,  Lincolnshire  elders 
used  to  tell  me  that  if  I  set  a  cowslip  root  wrong  end 
upwards  a  primrose  would  be  the  result. — N.  &  Q.^ 
vol.  iii.,  p.  348. 

Cf.  Lines.  Folk  Names ^  p.  3. 

Daisy. — The  common  name  for  Bellis  perennis,  L. — 
When  the  under  side  of  the  rays  are  tinged  with  purple 
they  are  said  to  be  stained  with  Abel's  blood. — Lines, 
Folk  Names,  p.  7. 

Dandelion. — Clock:  the  seed  of  the  dandelion.  Children 
have  a  notion  that  the  hour  of  the  day,  or  the  number  of 
years  we  have  to  live,  may  be  told  by  the  number  of 
pufls  it  takes  to  blow  all  the  seeds  away. — E.  PEACOCK, 
i.,  p.  62  ;  Lines.  Folk  Names,  p.  6. 

Stixwould.  Spotted  Dead-Nettie.  Jerusalem  Nettle 
{Lamium  maculatum,  L.). — '  From  a  drop  of  the  Blessed 
Virgin's  milk  having  fallen  on  it  as  she  nursed  our 
Saviour.' — Lines.  Folk  Names,  Additions,  p.  27. 

Elder-tree. — Hearing  one  day  that  a  baby  in  a  cottage 
close  to  my  own  house  was  ill,  I  went  across  to  see  what 
was  the  matter.  Baby  appeared  right  enough,  and  I  said 
so ;    but   its   mother   promptly   explained.     *  It   were   all 


I 


4& 


Trees,  Plants y  Maypoles.  21 

along  of  my  maister's  thick  'ed  ;  it  were  in  this  how : 
T'  rocker  cummed  off  t'  cradle,  an'  he  hedn't  no  more 
gumption  than  to  mak'  a  new  'un  out  on  illerwood 
without  axing  the  Old  Lady's  leave,  an'  in  coorse  she 
didn't  like  that,  an'  she  came  and  pinched  t'  wean  that 
outrageous  he  were  a'  most  black  i'  t'  face  ;  but  I  bashed 
'un  off,  an'  putten  an'  esh  'un  on,  an'  t'  wean  is  as  gallus 
as  owt  agin.' 

This  was  something  quite  new  to  me,  and  the  clue 
seemed  worth  following  up.  So  going  home  I  went 
straight  down  to  my  backyard,  where  old  Johnny  Holmes 
was  cutting  up  firewood — *  chopping  kindling,'  as  he 
would  have  said.  Watching  the  opportunity,  I  put  a 
knot  of  elder- wood  in  the  way  and  said,  '  You  are  not 
feared  of  chopping  that,  are  you  ? '  '  Nay,'  he  replied  at 
once,  '  I  bain't  feared  of  choppin'  him,  he  bain't  wick 
(alive)  ;  but  if  he  were  wick  I  dussn't,  not  without  axin' 
the  Old  Gal's  leave,  not  if  it  were  ever  so.'  .  .  .  [The 
words  to  be  used  are]  :  '  Oh,  them's  slape  enuff.  You 
just  says,  "  Owd  Gal,  give  me  of  thy  wood,  an  Oi  will 
give  some  of  moine,  when  I  graws  inter  a  tree!' ' — 
Heanley,  pp.  21-23  ;  L.  N.  &  Q.,  i.,  p.  56. 

Evergreens. — I  have  recently  been  reminded  that  it  is 
'  very  bad  luck '  to  burn  the  evergreens  that  have  been 
used  for  Christmas  decorations. — N.  &  Q.^  vol.  xii., 
p.  264. 

Barrow-on-Humber.  Thorn-tree. — On  the  opposite  hill, 
within  the  lordship  of  Barrow  [-on-Humber],  a  thorn-tree 
some  years  ago  stood  (denominated  St.  Trunnion's  Tree). 
— Archceology,  Part  II.,  p.  232. 

Cf  Pryme,  p.  132. 

Fishtoft. — [A]  picturesque  thorn-tree  called  '  Hawthorn 
Tree'  is  mentioned  in  the  Fishtoft  Acre  Books  for  1662, 
1709  and  1733,  and  in  Brazier's  Map,  1724.  It  is  in 
Fishtoft  parish,  at  the  point  of  intersection  of  the  Tower 


22  Trees y  Plants,  Maypoles, 

Lane  and  the  road  to  Fishtoft  Church,  with  the  Low- 
Road  to  Freiston.  The  tree  is,  traditionally,  stated  to 
have  been  originally  a  stake  driven  into  the  grave  of  a 
suicide  who  was  buried  at  the  cross  roads,  as  was  the 
custom  very  generally  at  one  period,  and  we  believe  is 
not  altogether  discontinued  at  the  present  time.  We 
have  heard  the  name  of  the  female  said  to  have  been 
ignominiously  interred  here,  and  many  traditional  par- 
ticulars respecting  her,  more  than  half  a  century  ago  ; 
but  do  not  recollect  them. — THOMPSON,  pp.  493,  494. 

Hawthorn, — One  other  old  custom,  which  may  have 
travelled  down  from  the  far  past,  used  to  prevail  in  the 
extreme  east  of  the  county,  and  which  may  do  so  still. 
An  old  shepherd  we  knew  used  always,  after  parturition, 
to  throw  the  '  cleansing '  upon  a  hawthorn  bush.  '  It 
brought  luck '  he  used  to  say.* 

In  Lincolnshire  it  is  considered  unlucky  to  take  haw- 
thorn blossom  indoors.  I  believe  it  is  suspected  of  being 
the  precursor  of  death. — N.  &  Q.^  vol.  ii.,  p.  215. 

See  G.  J.,  June  29,  1878  ;  Lines.  Folk  Names,  p.  14. 

Haws.—S^t:  Section  VIII.,  under  Omens. 

Grantham.  Hazel. — We  observed  a  ceremony  on 
cracking  a  double  nut.  .  .  .  Nobody  who  cared  for  '  what 
was  what '  ever  thought  of  eating  both  kernels :  the 
owner  would  pass  one  on  to  a  friend,  and  each  would 
munch  his  share  in  solemn  silence,  wishing  a  wish  which 
had  to  be  kept  secret  in  order  to  be  realized.  We  also 
fell  to  wishing  when  we  had  our  initiatory  taste  of  straw- 
berries or  of  any  other  delicacy  for  the  year,  and  above 
all  when  we  first  heard  the  cuckoo,  on  which  occasion 
we  were  careful  to  turn  our  money — when  we  had  any — 
in  our  pockets. — G.  J.,  June  22,  1878. 

*  In  North-west  Lincolnshire  the  *  cleansing '  should  be  hung  on  a  hedge  : 
otherwise  dogs  will  eat  it  and  thus  learn  to  worry  lambs.  So  said  an 
experienced  shepherd. — M.  P. 


Trees,  Plants,  Maypoles,  23 

Hazel-  or  Willow-twigs. — I  have  seen  bunches  of  hazel 
and  willow  twigs  gathered  [on  Palm  Sunday]  preserved  in 
constant  verdure  the  year  round  by  placing  them  in  pots 
of  water  in  cottage  windows,  and  was  once  told  by  an 
aged  grand-dame  in  South  Lincolnshire  that  they  were 
good  against  thunder  and  lightning. — Stamford  Mercury 
of  April  15,  1870. 

Boston.  The  devil  goes  a  nutting  on  Holy-rood  day. — 
Thompson,  p.  735. 

Owmby.  William  Bowskin,  an  old  man  resident  at 
Owmby,  near  Spital,  Lincolnshire,  about  half  a  century 
ago  used  to  say  that  nutters  on  '  Hally  Loo  Day '  (Sep- 
tember 14)  were  certain  to  come  to  grief  of  some  kind. — 
N.  &  Q.*,  vol.  ix.,  p.  225. 

Kelsey  (South),  L.  House-Leek  {Sempervivum  tectorum, 
L.  General). — '  Houseleek  upon  your  thack  keeps  thunder 
off.' — Lines.  Folk  Names,  Additions,  p.  27. 

Fulbeck.  Mare's-tail  {Equisetum  arvense,  L.) ;  Lindsey 
and  Kesteven. — *  Formerly  used  for  scouring  tin  vessels.' — 
Lines.  Folk  Names,  p.  14. 

Winterton.  Marsh-Pennywort.  Sheep-rot  {Hydrocotyle 
vulgaris,  L.). — Said  to  give  sheep  *  the  rot,'  probably 
because  it  grows  in  wet  carr  pastures,  where  they  are  most 
susceptible  to  it. — Lines.  Folk  Names,  Additions,  p.  29. 

See  Section  VI.,  Leechcraft,  under  Christmas,  and 
Part  II.,  Section  I. 

Mountain-Ash,  see  under  Wicken-Tree. 

Nettles. — It  is  a  common  belief  that  nettles  grow  spon- 
taneously where  human  urine  has  been  deposited. — E. 
Peacock,  i.  p.  178. 

Dorrington.  The  Three  Grained  Oak  was  a  most 
remarkable  tree,  and  existed  near  the  Playgarth  to  the 


24  Trees,  Plant Sy  Maypoles. 

conclusion  of  the  last  century,  when  it  was  finally  re- 
moved, to  the  great  regret  of  the  inhabitants,  who  appear 
to  have  entertained  something  of  an  hereditary  feeling  of 
respect  for  its  venerable  shade. — Oliver  (3),  pp.  95,  96. 

Oak,—^^^  Section  VIII.,  under  Omens. 

Winberingham.  Mistletoe.  An  old  Lincolnshire  peasant 
woman  told  me  a  few  years  ago  that  when  she  was  a  girl 
in  service  at  Wintringham,  sometime  between  1820  and 
1835,  it  was  the  custom  to  'dress  the  lugs  of  milk-kits 
with  leaves  on  May-morning.'  '  In  the  evening,'  she  said, 
'  we  danced  and  played  kiss-in-the-ring  and  such  like 
games  round  a  May  garland  set  up  in  the  cattle  pasture. 
The  garland  was  first  dressed  with  a  piece  of  mistletoe, 
sprigs  of  royal  oak,  and  ribbons,  and  then  fixed  up  on  an 
old  stump  there  was  in  the  open  field.  It  was  fixed  flat- 
way-on,  not  lying  on  its  rim.' 

This  account  of  a  bygone  May-tide  observance  is  re- 
markable for  two  reasons.  In  the  first  place,  the  use  of 
mistletoe  in  a  part  of  the  country  where  the  plant  is 
rarely,  if  ever  found  in  a  wild  condition,  strikes  one  as 
noteworthy  ;  and  secondly,  the  mention  of  royal  oak 
suggests  a  confusion  between  Old  May  Day  and  Royal 
Oak  Day.  In  a  description  of  '  Village  Life  in  Lincoln- 
shire a  Hundred  Years  Ago,'  written  by  Mr.  C.  H. 
Crowder  for  'Jackson's  Brigg  Annual,'  1889,  it  is  stated^ 
on  the  authority  of  the  author's  grandfather,  that  a 
milking  feast  was  formerly  held  on  May  29,  when 
dances  round  the  maypole,  and  old  games,  such  as  '  nine 
peg,'  '  merry  holes,'  '  Jack  in  the  green,'  and  '  blind  man's 
buff,'  were  favourite  pastimes.  On  this  day  when  the 
milkmaids  came  home  from  milking  they  would  ornament 
their  kits  with  flowers  and  deck  themselves  with  garlands, 
and  the  young  men  and  lads  would  run  after  the  lasses  to 
steal  a  May  Day  kiss,  a  show  of  gallantry  which  caused 
dire  disaster  to  many  a  '  meal '  of  milk,  and  worked  the 
ruin  of  many  a  '  better-day  '  coat. — N.  &  Q.^,  vol.  i.> 
p.  172. 


Trees,  Plant Sy  Maypoles.  25 

Oats.  '  If  you  cut  oats  green 

You  get  both  king  and  queen '  : 
i.e.  if  oats  be  not  cut  before  they  seem   fully  ripe,  the 
largest    grains    which   are   at   the   top   of   the   head    will 
probably  fall  out. — E.  PEACOCK,  i.,  p.  182. 

Bottesford,  Alford,  and  Winterton.  Drake' s-feet  {Orchis 
mascula,  L.) — '  Drake,  perhaps,  is  short  for  dragon  here. 
It  is  a  "  wicked  plant "  in  Lincolnshire.' — Lines.  Folk 
Names,  p.  8. 

Parsley. — An  old  woman  lately  broke  off  and  gave  to 
my  wife  a  quantity  of  parsley  which  had  sown  itself  in  a 
lettuce  bed,  but  refused  to  take  up  any  of  it  by  the  roots, 
saying,  *  it  was  most  unlucky  to  transplant  parsley.' — 
N.  &  Q.*,  vol.  xii.,  p.  397. 

Here  children  of  inquiring  mind  are  commonly  told, 
when  a  baby  arrives,  that  the  doctor  dug  it  up  with  a 
golden  spade  under  a  gooseberry  bush.  Sometimes  it  is 
stated  that  some  one,  not  necessarily  the  doctor,  has  dug 
it  up  in  a  parsley  bed. — N.  &  Q.^,  xii.,  p.  413. 

I  do  believe  he  would  have  taken  it  in  if  a  body  had 
reckoned  to  him  as  babies  was  duggen  up  with  a  golden 
spade  on  a  parsley-bed,  same-like  as  they  tell  bairns,  or 
anearly. — Eli  TwiGG,  p.  63. 

Plum. — See  SECTION  VIII.,  under  Omens. 

Bottesford.  Primrose. — John  Dent,  my  father's  gar- 
dener, told  me  when  I  was  a  very  little  boy  that  if 
primroses  were  planted  the  wrong  way  up,  the  flowers 
would  come  red. — [So  too  Primula  hybrida  ;  see  Lines. 
Folk  Names,  p.  3] ;   N.  &  Q.^  vol.  xii.,  pp.  234,  235. 

Winterton.  Spotted  Persiearia.  Pig-grass  {Polygonum 
Persicaria,  L.). — '  So  named  because  it  grows  near  pig 
sties.  It  is  said  to  have  grown  in  the  Garden  of  Geth- 
semane,  and  that  the  red  marks  on  the  leaves  and  stem 
are  where  the  drops  of  blood  fell  on  it  from  our  Lord's 


26  Trees,  Plants,  Maypoles. 

face   during   the    agony.' — Lines.   Folk  Names,  Additions, 
p.  28. 

Rush-strewing. — See  PART  II.,  SECTION  III.,  Games 
and  Sports,  under  Sites  for  Playing  Games. 

Germander  Speedwell.  God's  Eye  ( Veronica  officinalis^ 
[A  mistake  for  V.  Ckamoedrys.'] — If  any  one  plucks  it,  his 
eyes  will  be  eaten. — E.  PEACOCK,  i.,  p.  120. 

Wicken-tree. — The  mountain  ash.    The  Pyrus  aucuparia. 

I  had  a  little  wicken-tree,  nothing  would  it  bear. 
But  a  silver  apple,  and  a  golden  pear. 
The  king  of  France's  daughter  came  to  visit  me, 
All  for  the  sake  of  my  little  wicken-tree. 

Nursery  Rhyme.     Brogden,  p.  224. 

The  mountain  ash,  or  rowan  tree.  Small  twigs  of  this 
tree  are  carried  in  the  pockets  as  a  charm  against  witch- 
craft, are  put  in  stacks  and  thatched  buildings  as  a  charm 
against  fire,  and  also  placed  on  the  top  of  the  churn  for 
the  same  purpose,  when  '  th'  butter  wean't  come.' — E. 
Peacock,  i.,  p.  275. 

The  Mountain  Ash. — A  spell  against  witchcraft. 

I've  cutten  out  a  mount  (an  amount)  of  wicken  at 
Thorney  for  stakes  and  binders — witch-wicken  we  used 
to  call  it. 

We  used  to  put  a  bit  of  wicken-tree  in  our  bo-sum  to 
keep  off  the  witch. 

There's  heder  wicken,  and  there's  sheder  wicken  [i.e. 
male  wicken  and  female  wicken\  one  has  berries,  and  the 
tother  has  none ;  when  you  thought  you  were  overlooked, 
if  the  person  was  he,  you  got  a  piece  of  sheder  wicken  ;  if 
it  was  she,  you  got  a  heder  wicken,  and  made  a  T  with 
it  on  the  hob,  and  then  they  could  do  nowt  at  you. — 
Cole,  p.  167. 

Doddington.  You  make  a  garland  of  the  branches  and 
hang  them  round  your  pig's  neck,  more  especially  when  it 


I 


Trees,  Plants,  Maypoles,  27 

is   first   put  up   to   fatten.     Then   it  cannot   possibly  be 
bewitched. — Lines.  Folk  Names,  p.  23. 

Tothill.  Nose- Bleed  {Achillea  Millefolium,  L.). — '  Smell- 
ing the  flower  is  supposed  to  cause  the  nose  to  bleed.' — 
S.  A.,  Lines.  Folk  Names,  p.  15. 

Stixwould.  Yew,  or  Yew-tree. — The  general  name  for 
Taxus  baccata,  L. — ' "  The  oak,  the  ash,  the  elm,  and  yew, 
are  the  only  trees  that  ever  grew "  ;  that  is,  that  are 
worth  calling  trees,  because  making  useful  wood.' — 
Lines.  Folk  Names,  p.  24. 

Christmas-bough,  Kissing-bough,  or  Mistletoe-bough. — 
See  Part  II.,  Section  I.,  under  CHRISTMAS. 

It  was  formerly  the  custom  in  most  Lincolnshire 
churches  for  a  garland  to  be  suspended  from  the  roof, 
the  screen,  or  some  other  conspicuous  place  when  a 
young  unmarried  woman  died.  Several  of  these  existed 
in  Bottesford  Church  until  the  screen  was  destroyed  in 
1826.  There  is  one  in  Springthorpe  Church  (near 
Gainsburgh). — E.  PEACOCK,  i.,  p.  115. 

Cf  N.  &  Q.*,  vol.  xii.,  p.  480;  Wilkinson,  p.  158  ; 
North,  p.  663. 

Dozzle,  a  staff  or  pole,  stuck  into  the  top  of  a  stack 
to  which  the  thatch  is  bound.  It  is  usually  gaudily 
painted,  and  surmounted  with  a  weather-cock  in  the  form 
of  a  fish,  bird,  fox,  or  man. — E.  PEACOCK,  i.,  p.  91. 

Dozzils,  or  stack-staves,  with  heads   carved   to   repre- 
sent men,  animals,  etc. — See  Folk-Lore,  vol.  viii.,  p.  75- 
Cf  N.  &Q.9,  xi.,  p.  53. 

Toppin,  a  ball,  fish,  bird,  or  other  ornament  put  on  the 
top  of  a  stack.— E.  PEACOCK,  i.,  p.  258. 

Yule-log.—SQQ  Part  II.,  Section  I.,  under  Christmas. 
See  also  Festivals,  under  Harvest. 


SECTION    III. 
ANIMALS. 

Ass. — When  an  ass  brays  the  saying  is,  '  There's 
another  tinker  dead  at  Lincoln.'  Though  now  naturalized, 
I  believe  this  to  be  an  importation  from  Leicestershire  or 
Nottinghamshire. — E.  PEACOCK,  i.,  p.  8. 

When  bricklayers  dees  they  to'ns  to  asses. — Messing- 
HAM,  1865 ;  E.  Peacock,  II.,  vol.  i.,  p.  15. 

Bamoldby-le-Beck.  Badger. — The  badger  has  its  legs 
on  one  side  shorter  than  those  on  the  other  :  hence  it 
runs  fastest  in  a  ploughed  field,  where  it  can  have  one 
set  of  legs  on  a  higher  level  than  the  others  by  running 
along  a  furrow. — Antiquary,  vol.  xiv.,  p.  10. 

Bat. — The  children  sing  when  a  bat  appears  : 
Black  bat,  bear  away, 
Fly  ower  'ere  away, 
And  come  agean  another  day, 
Black  bat,  bear  away. 

E.  Peacock,  i.,  p.  25. 

Bottesford.  If  a  swarm  of  bees  alight  on  a  dead  tree, 
or  on  the  dead  bough  of  a  living  tree,  there  will  be 
death  in  the  family  of  the  owner  during  the  year. — 
N.  &.  Q.\  vol.  viii.,  p.  382. 

Stamford.  The  custom  of  informing  bees  of  death  is 
prevalent  here. — N.  &  Q.\  vol.  vi.,  p.  288  ;  Antiquary, 
vol.  xiv.,  p.  10  ;  Bygone  Lincolnshire,  i.,  p.  82  ;  E.  PEA- 
COCK, i.,  p.  20. 


Animals,  29 

Stallingborongh.  Bees. — Whilst  staying  a  short  time  at 
Stallingboro'  (a  Marsh  village)  some  thirty  years  ago  [I 
was]  present  at  a  full  observance  of  the  superstition.  .  .  . 
It  was  a  few  days  after  the  death  of  a  cottager,  when  a 
woman  staying  with  the  bereaved  family  asked  the  widow, 
*  Have  the  bees  been  told  ? '  The  reply  being  no,  she 
at  once  took  some  spice  cake  and  some  sugar  in  a  dish, 
and  proceeding  to  the  hives,  placed  the  sweets  before 
them  ;  then,  rattling  a  bunch  of  small  keys  (I  suppose  to 
attract  the  attention  of  the  indwellers),  she  repeated  this 
formula  : 

Honey  bees !    honey  bees  !  hear  what  I  say ! 
Your  master,  J.  A.,  has  passed  away. 
But  his  wife  now  begs  you  will  freely  stay, 
And  still  gather  honey  for  many  a  day. 
Bonny  bees,  bonny  bees,  hear  what  I  say. 

Stamford  Mercury,  April  15,  1870. 

Being  at  a  neighbour's  house  about  a  month  ago,  the 
conversation  turned  upon  the  death  of  a  mutual  acquaint- 
ance a  short  time  prior  to  my  visit.  A  venerable  old 
lady  present  asked,  with  great  earnestness  of  manner, 
'  Whether  Mr.  R.'s  bees  had  been  informed  of  his  death  ? ' 
(Our  friend  R.  had  been  a  great  bee-keeper.)  No  one 
appeared  to  be  able  to  answer  the  old  lady's  question 
satisfactorily,  whereat  she  was  much  concerned,  and  said  : 
'  Well,  if  the  bees  were  not  told  of  Mr.  R.'s  death  they 
would  leave  their  hives,  and  never  return.  Some  people 
give  them  a  piece  of  the  funeral  cake ;  I  don't  think  that 
is  absolutely  necessary,  but  certainly  it  is  better  to  tell 
them  of  the  death.'  Being  shortly  afterwards  in  the 
neighbourhood  of  my  deceased  friend's  residence,  I  went 
a  little  out  of  my  way  to  inquire  after  the  bees.  Upon 
walking  up  the  garden  I  saw  the  industrious  little  colony 
at  full  work.  I  learned,  upon  inquiring  of  the  house- 
keeper, that  the  bees  had  been  properly  informed  of 
Mr,  R.'s  death. 


30  Animals, 

I  found  that  in  my  own  family,  upon  the  death  of  my 
mother,  some  five-and-twenty  years  ago,  the  bees  were 
duly  informed  of  the  event.  A  lady  friend  also  told  me 
that,  twenty  years  ago,  when  she  was  at  school,  the  father 
of  her  school-mistress  died,  and  on  that  occasion  the  bees 
were  made  acquainted  with  his  death,  and  regaled  with 
some  of  the  funeral  cake. — N.  &  Q."*,  vol.  iv.,  p.  270. 

Holland.  Bittern. — Here  we  had  the  uncouth  musick 
of  the  Bittern,  a  Bird  formerly  counted  ominous  and 
presaging,  and  who,  as  Fame  tells  us,  thrusts  its  Bill  into 
a  Reed,  and  then  gives  the  dull,  heavy  Groan  or  Sound, 
like  a  Sigh  ;  which  it  does  so  loud,  that  with  a  deep  Base, 
like  the  Sound  of  a  Gun  at  a  great  Distance,  'tis  heard 
two  or  three  Miles,  say  the  People. — Defoe,  vol.  ii., 
p.  341. 

Bull. — '  Th'  black  bull's  trodden  on  him  ' ;  that  is,  he  is 
in  a  very  bad  temper. — E.  PEACOCK,  i.,  p.  25. 

See  Part  II.,  Section  III.,  Games  and  Sports,  for 
Bull-baiting. 

Butterfly. — During  the  long  war  with  France,  children 
used  to  kill  all  the  white  butterflies  they  could  find,  look- 
ing on  them  as  symbols  of  the  French. — E.  Peacock,  II., 
vol.  i.,  p.  192. 

First  Butterfly. — Making  a  call  lately,  I  remembered  I 
had  seen  a  butterfly  ;  a  lady  present  asked  me  if  I  had 
crushed  it  with  my  foot ;  for  if  I  had  I  should  have 
crushed  all  my  enemies  for  the  year.  This  is  quite  new 
to  me. — E.  Seaton  Blenkinsopp  ;  N.  &  Q.^  vol.  vii., 
p.  306. 

Heapham.  Cat. — I  find  that  when  the  people  here  move 
to  fresh  houses,  they  almost  always  leave  their  cats  behind 
them,  because,  they  say,  '  it  is  unlucky  to  flit  a  cat' — 
N.  &  Q.8,  vol.  v.,  p.  485. 

See  Cole,  p.  48  ;  Peacock,  i.,  p.  50. 


Animals.  31 

Bamoldby-le-Beck.  It  is  very  unlucky  to  '  flit '  a  cat 
(i.e.  take  it  with  you  when  you  move  in  the  general  turn- 
out of  Lincolnshire  on  old  May  Day,  1 3th  May)  ;  but  if 
you  must  take  it  with  you,  rub  its  paws  with  butter  in  the 
new  house,  and  it  will  surely  stay.  Better  still,  keep  it  a 
night  in  the  kitchen  oven  (cold,  of  course),  and  then  it 
will  never  think  of  quitting  its  new  home. — Antiquary ^ 
vol.  xiv.,  p.  1 1. 

Cat-jingles,  Herpes  Zoster,  the  shingles,  a  disease  with 
which  elderly  persons  threaten  children  who  are  fond  of 
nursing  cats.  The  symptoms  are  said  to  be  large  red 
spots  which  grow  around  the  waist,  one  fresh  one  growing 
on  each  side  every  day.  When  they  meet  at  the  back  the 
sufferer  dies. — E.  PEACOCK,  i.,  p.  51. 

See  Section  VII.,  Leechcraft,  under  Shingles. 

Bottesford.  Cat  washing  the  dishes. — The  sunlight  re- 
flected from  a  pail  [or  other  vessel]  of  water,  upon  a  wall, 
or  the  floor. — E.  PEACOCK,  II.,  vol  i.,  p.  100. 

Cockerel. — I  had  an  opportunity  of  calling  upon  a  farmer 
whom  I  had  not  seen  for  twelve  months,  and  whom  I 
never  expected  to  see  again.  I  was  told  they  knew 
they  should  see  a  stranger,  because  a  cockerel  had  come 
that  morning  and  crowed  at  the  front  door. — N.  and  Q.^ 
vol.  ii.,  p.  165. 

Cf.  Good,  p.  107. 

Cock's  Q%^,  a  small  yolkless  Qg'g,  which  ignorant  people 
believe  is  laid  by  a  cock. — E.  PEACOCK,  i.,  p.  65. 

Cormorant. — ^See  SECTION  VIII.,  under  Death-birds. 

Cow. — Howd  \i.e.  hold].  To  conceive.  After  a  cow  is 
taken  to  the  bull,  a  slight  cut  is  made  in  her  ear  to  draw 
blood  ;  this  is  thought  to  make  her  howd. — E.  PEACOCK, 
i.,  p.  139. 

Beastlings. — The  first  milk  from  a  cow  after  calving. 
.  .  .     It  is  rarely  made  use  of,  from  a   belief  that  it   is 


32  Animals, 

unwholesome   to   every  stomach   but   that   of  the  young 
calf. — Brogden,  pp.  20,  21. 

Beslings,  Bislings,  Beast,  Beastings,  the  first  milk  of  a 
cow  after  calving.  Puddings  are  commonly  made  of  it, 
and  it  is  the  custom  when  a  cow  calves  to  send  small 
quantities  of  it  to  the  neighbours  as  presents.  It  is  very 
unlucky  not  to  distribute  gifts  of  beastings,  or  to  wash  out 
the  vessels  in  which  they  have  been  sent. — E.  PEACOCK, 
i.,  p.  18. 

Bamoldby-le-Beck.  So  with  *  beestlings '  (the  milk  of 
the  first  three  milkings  after  a  cow  has  calved),  the  pail 
must  never  be  washed,  or  the  cow  will  'go  dry.' — Antiquary ^ 
vol.  xiv.,  p.  10. 

Crow. — *  Thou  weant  he'  noa  luck  to  daay,  I  knaw,* 
says  the  goodwife  to  her  husband  as  he  sets  out  from 
home,  '  cos  I  heard  that  owd  craw  croakin'  ower  my  left 
showder  this  morning,  and  I  knaw  it  dussent  croak  like 
that  for  nowt.' — Bygone  Lincolnshire. 

Cuckoo. — Tennyson  learnt  in  Lincolnshire  as  a  boy : 

In  April  he  opens  his  bill, 
In  May  he  sings  all  day. 
In  June  he  changes  his  tune, 
In  July  away  he  does  fly. 
In  August  go  he  must. 

Ward,  Problems,  p.  200. 

If  you  have  money  in  your  pocket  the  first  time  you 
hear  the  cuckoo,  you  will  never  be  without  all  the  year. — 
N.  &  Q.^  vol.  v.,  p.  293. 

Money  must  be  turned  in  the  pocket,  when  the  note  of 
the  cuckoo  is  first  heard,  if  you  would  have  things  go 
well  with  you. — Bygone  Lincolnshire^  ii.,  p.  92. 

*  The  first  cuckoo  you  hear  carries  with  it  a  similar 
fatality.  Should  you  have  money  in  your  pocket,  it  is  an 
indication  of  plenty  ;  but  woe  to  the  unhappy  wretch  who 


Animals,  33 

hears  this  ill-omened  bird  for  the  first  time  with  an  empty 
purse!' — Gentleman's  Magazine ^  1832,  Part  II. 

Curlew. 

A  curlew  lean,  or  a  curlew  fat, 
Carries  twelve  pence  upon  her  back, 

as  they  say  in  North  Lincolnshire. — N.  &  Q.^,  x.,  p.  235. 

More  than  once  it  has  happened  to  me,  when  out 
trawling  in  the  Boston  deeps,  that  the  cry  of  the  '  Seven 
Whistlers  *  (which  are  the  curlew)  has  made  the  fishermen 
take  up  the  trawl  and  go  straight  home,  sure  that,  if  they 
neglected  the  friendly  warning  of  their  drowned  brethren, 
some  dire  calamity  would  come  upon  them  before  the 
morrow  morn. — Heanley,  p.  7. 

Dog. — '  He's  gotten  th'  black  dog  on  his  back  this 
mornin' ' ;  that  is,  he  is  in  a  bad  temper. — E.  PEACOCK, 
i.,  p.  25. 

Used  as  a  form  of  comparison  : 
As  tired  as  a  dog. 
As  hungry  as  a  dog. 
As  stalled  as  a  dog. 
As  laame  as  a  dog. 
As  fierce  as  a  dog. 
As  mad  as  a  dog. 
As  mucky  as  a  dog. 
As  howerly  as  a  dog. 
As  sick  as  a  dog. 

E.  Peacock,  II.,  vol.  i.,  p.  169. 

See  Section  VIII.,  under  Omens. 

Dragon. — Perhaps  there  are  in  no  part  of  England  so 
many  legends  about  dragons  and  dragon-slayers  as  in 
Lincolnshire.  .  .  .  Instances  of  traditions  of  dragon- 
slayers  occur  at  Ludford,  Middle  Raisin,  Walmsgate, 
Buslingthorpe,  etc. — THOMPSON,  p.  639. 


34  Animals. 

Bufllingthorpe.  The  ancestor  of  the  Buslingthorpes  is 
said  by  a  local  tradition  to  have  slain  a  dragon  here,  and 
to  have  had  for  this  service  a  royal  grant  of  Lissington 
Pasture,  now  a  common  of  400  acres,  partly  belonging  to 
this  parish. — White,  p.  220. 

To  the  church  of  St.  Peter,  called  Tupholme,  in  Middle 
Rasin,  Gilbert  de  Bland,  of  that  place,  gave,  among  other 
donations,  one  part  of  his  meadow  in  Lissingley.  This, 
which  contains  between  five  and  six  hundred  acres  of 
very  wet  land,  was  once,  according  to  tradition,  a  park 
belonging  to  Sir  John  Buslingthorpe,  and  granted  him  by 
royal  favour.  This  is  said  to  have  been  conferred  as  a 
reward  for  his  courage  and  prowess,  in  attacking  and 
slaying  a  dragon  which  infested  the  neighbourhood.  A 
similar  story  is  related  of  Sir  Hugh  Bardolph,  who  is  said 
to  have  slain  another  at  Walmsgate. — Beauties ^  vol.  ix., 
p.  694. 

Wahnsgate.  Ormr,  the  old  Norse  form  of  Anglo-Saxon 
wyrnty  was  amongst  the  commonest  of  Scandinavian 
names.  ...  A  tradition,  which  probably  took  its  rise  at 
an  early  period,  tells  of  a  huge  serpent  that  devastated 
the  village  of  South  Ormsby  and  was  slain  at  the  adjacent 
hamlet  of  Walmsgate.  The  same  tradition  appears  in  a 
somewhat  different  form  in  the  history  of  Sir  Hugh 
Bardolph,  temp.  Henry  the  First.  Sir  Hugh  lived  at 
Castle  Carlton,  then  a  town  of  some  importance,  and  had 
a  large  estate  comprising  the  lordships  of  Burwell,  Tothill, 
Gayton,  and  Stewton.  According  to  a  very  ancient 
court-roll,  in  the  first  year  that  Sir  Hugh  was  lord  of 
Castle  Carlton,  there  reigned,  at  a  town  called  Wormesgay, 
*  a  dragon  in  a  lane  in  the  field  that  venomed  men  and 
bestes  with  his  aire.'  Sir  Hugh  encountered  and  slew  this 
monster.  Its  head  was  conveyed  to  the  king,  who 
changed  Sir  Hugh's  name  from  Barde  to  Bardolph. — 
Streatfeild,  p.  75;  cf.  White,  p.  132;  Wilkinson, 
p.  292. 


Animals,  35 

Castle  Carleton. — Sir  Hugh  Bardolfe  .  .  .  lived  here  in 
the  time  of  Henry  I.  .  .  .  It  is  said  in  a  very  old  court 
roll,  that  in  the  first  year  that  Sir  Hugh  was  lord  of  this 
place,  '  ther  reigned  at  a  toune  called  Wormesgay  a 
dragon  in  a  lane  in  the  field  that  venomed  men  and  bestes 
with  his  air ;  sir  Hugh  uppon  a  weddings  day  did  fyght 
with  thys  dragon,  and  slew  hym,  and  toke  hys  heade,  and 
bayre  it  to  the  kynge,  and  gave  it  hym,  and  the  kynge  for 
slaying  of  the  dragon  put  to  his  name  this  word  dolfe,  and 
did  call  hym  afterwards  Bardolfe ;  for  it  was  before  sir 
Hughe  Barde,  and  also  the  kynge  gave  hym  in  his  armes 
then  a  dragon  in  sygne.' — Camden,  p.  384,  cols.  I.,  H., 
additions. 

Ingoldsby. — Two  closes  lying  at  Ingoldsby,  called  worm 
sikes. — Marrat,  vol.  iii.,  p.  275. 

I.  of  Axholme.  Dragon-fly.  Hobby-herse. — A  dragon- 
fly. ...  A  neighbour  of  the  author's  affirms  that  when 
he  lived  in  the  *  Isle '  [of  Axholme],  a  hobby-herse  stung  a 
horse  of  his  so  badly  that  it  caused  its  death. — E. 
Peacock,  II.,  vol.  i.,  p.  273. 

Eel. — Folk-Lore  Record,  vol.  i.,  p.  245  ;  reference  to 
Mirror,  Nov.,  1828. 

Baroldby-le-Beck.  Fox. — If  bitten  by  a  fox,  you  will 
certainly  die  within  seven  years. — Antiquary,  vol.  xiv., 
p.  II. 

Winterton.  Frog. — '  She's  a  deal  better  than  what  she 
was,  but  there's  somethink  illive  what  rises  up  in  her 
throat.  I  know  what  it  is,  but  I  don't  like  to  tell  her. 
It's  a  live  frog.'  On  some  doubt  being  expressed  as  to 
this  being  the  true  explanation  of  his  wife's  sensations,  he 
went  on  to  say  :  '  O,  but  there's  a  woman  at  Ferriby  'at 
hed  one  for  years,  just  the  same,  an'  it  al'us  started 
croakin'  every  spring  at  generin'  time. — N.  &  Q.^,  vol.  i., 
p.  311  ;  cf.  p.  392. 


^6  Animals. 

Scotter.  Gad-fly. — *  You  may  knaw  it's  Scotter  Shaw 
day  (July  6),  th'  clegs  hes  come'  [gad-flies  being  supposed 
to  arrive  on  the  day  of  the  Show,  which  is  a  horse-fair]. — 
E.  Peacock,  i.,  p.  60. 

*  Stoned-hoss-men  when  they  dee  ton  into  clegs  '  \i.e.  the 
men  who  take  charge  of  stallions  when  they  go  their 
rounds  through  the  villages  turn  after  death  into  gad-flies]. 
— E.  Peacock,  i.,  p.  60. 

Goat. — A  Lincolnshire  woman  remarked  to  me  a  few 
days  ago  :  '  Yes,  we  keep  a  goat.  They  say  it  is  healthy 
for  cattle,  and  our  beasts  generally  do  well.' — N.  &  Q.*, 
vol.  v.,  p.  248. 

See  Smith,  p.  130. 

Goldfinch,— \\.  is  a  common  belief  in  Lincolnshire  that 
redcaps,  i.e.  goldfinches,  frequently  poison  their  captive 
young.  I  remember  as  a  child  hearing  a  great  lamenta- 
tion made  in  a  cottage-garden,  when  it  was  discovered 
that  the  nestlings  confined  in  a  cage  hanging  in  an  apple- 
tree  had  all  been  *  poisoned  by  the  old  birds,'  who  had 
visited  them  with  food. — N.  &  Q.^,  vol.  viii.,  p.  154. 

See  Notes  from  a  Lincolnshire  Garden^  by  A.  L.  H.  A., 
p.  55. 

Springthorpe.  Hedgehog. — Thirty  years  ago  the  greater 
part  of  this  parish  was  open  common.  On  it  the  cows 
were  fed,  and  in  summer  lay  out  all  night.  My  tenant's 
wife,  since  deceased,  told  me  that  when  she  used  to  go 
down  with  others  to  milk  the  cows  in  the  morning  it  was 
frequently  discovered  that  they  had  been  sucked  by  a 
hedgehog.  The  scarcity  of  milk  and  the  marks  of  prickles 
on  the  cow's  udder  showed  that  the  hedgehog  had  been  at 
work.  It  is  accused  of  sucking  eggs  also. — N.  &  Q.^, 
vol.  viii.,  pp.  32,  33. 

*  You've  yer  back  up  to-day  like  a  peggy  otchen  goin' 
a  crabbin','  is  a  contemptuous  expression  used  to  an  ill- 


Animals.  ^y 

natured  person,  because  hedgehogs  are  believed  to  carry- 
crabs  to  their  haunts  by  rolling  on  them  and  causing  the 
fruit  to  stick  upon  their  spines. — E.  PEACOCK,  i.,  1 2. 

Bamoldby-le-Beck.  Shrews  and  Hedgehogs  are  always 
to  be  killed,  if  possible.  Vague,  unknown  powers  of  mis- 
chief are  theirs. — Antiquary ^  vol.  xiv.,  pp.  lo,  ii. 

Hell-cat. — A  very  small  and  troublesome  black  insect, 
a  midge,  a  '  little  man  of  wroot' — E.  Peacock,  ii.,  p.  263. 

Hen. — When  a  hen  cackles  she  is  believed  to  say  : 

Cuca,  cuca,  cayit, 

I've  laid  an  tgg,  cum  ta'  it. 

E.  Peacock,  II.,  vol.  i.,  p.  2>%. 

It  is  very  unlucky  to  have  a  hen  that  crows  like  a  cock, 
or  whose  feathers  resemble  the  male  bird.  Such  a  hen 
should  always  be  killed. 

A  whistling  wife  and  a  crowing  hen, 
Is  neither  good  for  God  nor  men. 

E.  Peacock,  i.,  p.  133. 

A  hen  must  have  thirteen  [eggs  to  sit  on],  otherwise  it 
will  be  unlucky.  She  will  then  have  twelve  chickens  and 
one  bad  &gg. — E.  PEACOCK,  i.,  p.  224. 

It  is  unlucky  to  set  a  hen  upon  an  even  number  of 
eggs,  or  to  bring  eggs  into  the  house,  or  to  sell  them  after 
sunset.  A  woman,  on  being  requested  to  sell  some  after 
that  time,  replied,  *  I  durstn't  sell  'em  i'  th'  hoose,  as  it's 
efter  sun-down,  but  Til  gie  'em  to  thee  outside  o'  th'  door.* 
If  eggs  are  carried  over  running  water,  they  will  have  no 
chicks  in  them.  It  is  also  the  common  opinion  that  if 
egg-shells  are  thrown  into  the  fire  it  hinders  the  hens  from 
laying ;  but  at  Kirton-in-Lindsey  there  was  an  opinion 
twenty  years  ago  that  egg-shells  ought  always  to  be 
burnt,  to  hinder  them  from  being  used  as  boats  by  witches 
to  cross  the  sea  in. — E.  PEACOCK,  i.,  p.  98. 


38  Animals. 

Wind-egg,  a  small,  yolkless  ^^g.  It  is  unlucky  to  bring 
wind-eggs  into  the  house. — E.  Peacock,  i.,  p.  276. 

A  few  hours  before  his  death,  my  grandfather  several 
times  insisted  on  getting  out  of  bed  for  a  short  time.  His 
nurse,  not  superstitious  on  other  matters,  firmly  believed 
that  this  could  only  be  caused  by  hen's  feathers  being 
mixed  up  with  goose  feathers  in  the  bed.  This  was  a 
common  belief  in  Lincolnshire  about  that  time  (1858). — 
N.  &  Q.'^,  vol.  iii.,  p.  410. 

White  Horse. — '  Oh,  come  and  spit  for  a  white  horse ; 
we  're  sure  to  have  summas  g'en  us.'  *  We  shouldn't  ha' 
gotten  this  orange,  if  we  had  not  spit  for  the  white  horse.' 
In  allusion  to  the  custom,  among  children,  of  spitting  on 
the  ground  and  crossing  the  feet  over  it,  when  a  white 
horse  passes,  in  the  belief  that  whoso  does  so  will  shortly 
have  a  present. — COLE,  p.  167. 

See  also  Mare. 

Knot,  the  bird. — See  Canute  in  Part  III.,  Section  I. 

Lady -bird.     Cow-lady. — A  lady-bird. 

Coo-laady,  coo-laady,  flee  awaay  hoam, 
Yer  hoose  is  o'  fire  an'  yer  childer  '11  bo'n. 

E.  Peacock,  II.,  vol.  i.,  p.  138. 

The  children  here  have  a  rhyme,  '  Cow-lady,  cay,  Fly 
away.' — Cole,  p.  32. 

Orantham.  Magpie. — A  cuckoo  made  us  blithe,  but  a 
single  magpie  filled  us  with  forebodings.  Need  I  repeat 
the  old  verse  ? 

One,  for  sorrow  ;  Two,  for  mirth  ; 
Three,  for  a  wedding  ;  Four,  for  a  birth  ; 
Five,  for  a  fiddler  ;  Six,  for  a  dance  ; 
Seven,  for  Old  England ;  Eight,  for  France. 

To  tumble  upstairs  had  a  prophetic  value  equal  to 
three  of  the  birds.     To  find   a   cavity  called   a  *  coffin ' 


Animals.  39 

in   a   bread-loaf  was  ominous   indeed,   but   not   quite  as 
much  so  as  the  solitary  magpie. — G.  J.,  June  22,  1878. 

Verses  on  seeing  the  magpie  : 
One  for  sorrow, 
Two  for  mirth, 
Three  for  a  wedding. 
Four  for  a  birth. 

Five  for  England, 
Six  for  France, 
Seven  for  Scotland, 
Eight  for  a  dance. 

The  four  last  lines  are  sometimes  varied  : 
Five  for  laughter, 
Six  for  joy. 
Seven  for  a  girl. 
Eight  for  a  boy. 

And  another  version  runs  : 

Four  for  a  death, 
Five  for  a  fiddle. 
And  six  for  a  dance. 
Seven  for  Spain, 
And  eight  for  France. 

E.  Peacock,  i.,  p.  163  ;  see  Thompson,  p.  732. 

The    magpie   is    a    well-known    bird    of   omen.      The 
following  lines  were  familiar  when  I  was  a  boy : 
One  for  sorrow,  two  for  mirth, 
Three  for  a  wedding,  four  for  death, 
Five  for  a  fiddle,  six  for  a  dance. 
Seven  for  England,  eight  for  France. 

N.  &  Q.\  vol.  v.,  p.  293. 

Bottesford  Moors.  When  you  see  a  magpie  you  should 
cross  yourself;  if  you  do  not  you  will  be  unlucky. — 
N.  &  Q.\  vol.  viii.,  p.  382. 

Mare  Bridle  Tooth. — A  tooth  of  a  horse  which  grows 
out  of  the  side  of  the  gum.     There  is  a  silly  superstition 


40  Animals. 

that  when  this  malformation  occurs  in  mares  the  animals 
will  be  barren. — E.  PEACOCK,  II.,  vol.  i.,  p.  74. 

To  know  whether  a  mare  be  with  foal  or  not.  '  Take 
a  mouthful  of  water  and  spit  it  violently  into  the  mare's 
ear ;  if  she  be  with  foal,  she  will  shake  her  head  only  ; 
if  she  be  not,  she  will  shake  her  whole  body.' — E.  PEA- 
COCK, i.,  p.  166. 

Fishtofb.  Mouse. — For  wonders,  at  Fishtoft  no  mice  or 
rats  are  found,  insomuch  that  barns  built  party  per  pale 
in  this  and  the  next  parish,  one  side  are  annoyed,  on  the 
other  side  (being  Fishtoft  moiety)  are  secured  from  this 
vermin. — Anglorum  SpeculuntyOr  The  Worthies  of  England 
in  Church  and  State^  by  G.  S.,  late  Incumbent  of  Broad 
Windsor,  published  in  London,  1 864;  quoted  in  L.  N.  &  Q., 
vol.  iv.,  p.  179. 

The  west  front  has  a  small  door  .  .  .  above  is  a  per- 
pendicular window  of  four  lights  .  .  .  The  label  rises 
from  a  string-course  .  .  .  immediately  above  this  is  a 
niche  containing  a  figure  of  the  patron  saint  [St. 
Guthlac]. 

The  tradition  connected  with  this  statue  was,  that  as 
long  as  the  whip — the  usual  insignia  of  the  saint — 
remained  in  his  hand,  the  parish  of  Fishtoft  should  not 
be  infested  with  rats  or  mice  .  .  .  The  hand  bearing 
the  whip,  and  of  course  the  whip,  have  long  been  broken 
away. — Thompson,  p.  484,  and  footnote. 

Bamoldby-le-Beck.  Mole. — As  a  specimen  of  popular 
natural  history  [in  a  village  five  miles  from  Great 
Grimsby],  we  may  note  that  the  caterpillar  of  a  death's- 
head  moth  was  brought  to  us  with  the  information 
volunteered  that  it  would  turn  into  a  mole.  The  mole 
itself  is  firmly  believed  to  throw  up  its  hills  every  three 
hours. — Antiquary^  vol.  xiv.,  p.  10. 

Winterton.  Ox. — I  remember  being  told  when  a  child 
that   the   spinal   cord    (miscalled   '  marrow ')    out    of   the 


Animals,  41 

backbone  of  a  piece  of  beef  would   '  make  you   deaf — 
N.  &  Q.7,  vol.  xi.,  p.  51. 

Peacock. — It  was  direfuUy  unlucky  to  keep  peacock 
feathers  in  a  house.* — Antiquary^  vol.  xiv.,  p.  1 1. 

The  superstition  that  peacock's  feathers  are  unlucky 
if  worn  on  the  person  does  not  appear  to  find  faith  in 
Lincolnshire.  Nearly  all  the  agricultural  labourers  at  the 
statute  fairs  wore  a  peacock's  feather  with  rosette  and 
ribbons  in  their  hats,  and  they  are  sold  by  hawkers  in 
the  streets  at  fair  times. — N.  &  Q.^  vol.  v.,  pp.  75,  'j6. 

Pig. — Pigs  can  '  see  the  wind.'  When  pigs  toss  their 
bedding  about,  or  carry  straw  in  their  mouths,  it  is  a 
sign  of  wind. — E.  PEACOCK,  i.,  p.  191. 

My  clerk  informed  me  when  leaving  church  on  a 
recent  Sunday  that  the  weather  was  going  to  change  : 
'  the  pigs  were  tossing  up  straw  in  the  yard,  the  turnip- 
sheep  rushing  about,  and  the  beasts  {Anglice  bullocks) 
fighting  with  each  other.' — N.  &  Q.*,  xx.,  vol.  ix.,  p.  174. 

See  Section  I.  as  to  Moon  and  Pig. 

If  a  child  has  any  small  inflamed  spot  or  lump  on 
the  face  it  is  customary  to  cause  it  terror  by  telling  it 
that  there  is  a  pig's  foot  coming. — E.  PEACOCK,  II., 
vol.  ii.,  p.  405. 

Pigeon  as  Death-Omen. — See  SECTION  VIII. 

Pigeon's  Feathers. — It  is  a  belief  commonly  enter- 
tained among  country  people  in  Lincolnshire,  that  the 
presence  of  pigeons'  feathers  in  a  bed  or  bolster  will 
prevent  a  dying  person  from  drawing  his  last  breath 
whilst  he  remains  on  them. — N.  &  Q.*,  viii.,  p.  223. 

A  person  cannot  die  in  a  bed  which  contains  pigeons' 
feathers,  or,  as  some  persons  hold,  the  feathers  of  any 
wild  bird. — THOMPSON,  p.  736. 

Raven. — '  There's    nowt    soa    unlucky    as    to    hear    a 

*The  peacock  itself  is  not  spoken  of  as  unlucky. — M.P. 


42  Animals. 

raven  croak,  specially   if  it  is  ower  the   left  showder.' — 
Bygone  Lincolnshire^  ii.,  p.  87. 

Robin. — To  kill  a  robin  wantonly  forbodes  a  broken 
limb. — Bygone  Lincolnshire^  ii.,  p.  91. 

It  is  unlucky  to  hurt  a  robin  redbreast  or  wren,  or  to 
shoot  a  swallow  or  a  cuckoo. — THOMPSON,  p.  735. 

See  Folk-Lore  Record,  vol.  i.,  p.  185. 

Robin  as  Omen. — See  Section  VIII. 

'  You  mustn't  kill  a  robin,'  says  the  villager,  *  because 
you  know  he  covered  the  children  in  the  wood.' — Bygone 
Lincolnshire^  i.,  p.  82. 

The  robin  redbreast  and  the  wren 
Are  God  Almighty's  cock  and  hen. 

Thompson,  p.  732. 
The  Robin  and  the  Giller-wren 
Are  God  Almighty's  cock  and  hen. 

E.  Peacock,  i.,  p.  118. 

Linwood.  Rooks. — A  singular  circumstance  is  reported 
in  connection  with  the  recent  suicide  of  Mr.  Graves,  of 
Linwood  Grange.  Near  the  house  a  colony  of  rooks  had 
established  themselves,  and  on  the  day  of  the  funeral, 
immediately  on  the  appearance  of  the  hearse,  the  birds 
left  the  locality  in  a  body,  deserting  their  nests,  all  of 
which  contained  young.  A  few  only  have  returned.'  It 
is  a  common  belief  here  that  it  is  a  sure  sign  of  im- 
pending ill-luck  for  rooks  to  desert  a  rookery  near  a  house. 
— N.  &  Q.^  vol.  xi.,  p.  506. 

Craw. — A  rook,  not  a  carrion  crow.  When  the  latter 
is  spoken  of  it  is  always  called  a  *  ket-craw.'  ...  *  When 
th'  craws  plaays  foot-ball  it's  a  sign  o'  bad  weather.' 
That  is,  when  the  rooks  are  restless,  gather  together  in 
large  bodies  and  circle  round  each  other.  '  My  bairns  'all 
niver  do  th'  saame  like  for  me.  It  isn't  ofifens  yung 
craws  sarves  [feed]  ohd  uns,'  said  by  a  parent  who  had 
made  great  sacrifices  for  his  children. 


I 


Animals,  43 

When  a  child  asks  a  question  that  it  is  difficult  or 
unwise  to  answer,  the  mother  replies,  *  How  should  I  knaw, 
bairn ;  why  does  craws  pick  lambs'  eyes  oot  ? ' — 
E.  Peacock,  II.,  vol.  i.,  p.  142. 

Sheep. — A  flock  of  sheep  will  not  be  lucky  unless  it  has 
one  black  one  in  it.  '  Most  of  the  inhabitants  kept  a  few 
sheep  in  the  common.  In  every  man's  flock  was  a  black 
one,  which  not  to  possess,  was  reckoned  bad  luck.' — 
MacKinnon,  Acc.  of  Messingham,  MS.,  1825,  p.  9; 
E.  Peacock,  i.,  p.  26. 

Lamb. — It  is  lucky  to  see  the  first  lamb  of  the  season 
with  his  head  towards  you  ;  of  course  the  reverse  is  a  bad 
omen. — THOMPSON,  p.  735. 

*  You  notice  which  way  the  first  lamb  you  see  looks  and 
that-a-way  you'll  go  to  live ' ;  said  to  farm-servants,  with 
reference  to  their  yearly  change  of  service  at  May-day. 
— Cole,  p.  47. 

Good  luck  is  believed  to  follow  if  money  be  turned  in 
the  pocket,  on  seeing  the  first  lamb  of  the  season. — GoOD, 
p.  107. 

In  these  parts,  also,  it  is  commonly  believed  that  the 
first  lamb  you  see  ought  to  have  its  head  turned  towards 
you.  I  believe  the  superstition  is  pretty  general.  We 
also  say  that  you  ought  to  have  money  in  your  pocket  on 
these  occasions,  silver  at  least,  but  gold  is  better  still,  and 
that  it  is  very  unlucky  to  be  without  it,  which  undoubtedly 
is  so,  and  on  many  other  occasions  also. — N.  &  Q.^ 
vol.  ii.,  p.  35. 

Lamb. — See  Section  VI.,  under  Omens. 
One  for  sorrow ; 
Two  for  mirth, 
Three  for  a  wedding, 
Four  for  a  birth, 
Five  for  heaven, 
Six  for  hell. 
Seven  you'll  see  the  de'il  himsel. 

Bygone  Lincolnshire^  ii.,  pp.  93,  94. 


44  Animals, 

Sheep  as  Omens  and  Indications  of  Luck — See 
Section  VIII.,  under  Omens. 

Snail. — Granny-sneel,  a  snail  having  a  large  grey  shell 
[Helix  aspersd].  We  believe  here  that  all  snails  are  born 
without  shells,  but  that  as  they  grow  up  they  find  shells 
and  creep  into  them.  The  theory  is,  that  the  shells  have 
been  made  empty,  ready  for  the  snails  to  find. — E. 
Peacock,  i.,  p.  123. 

Sneel-gated,  Sneel-shelly.  Trees  are  thus  spoken  of 
when  they  are  preyed  upon  by  the  larvae  of  the  Cossus 
Ligniperda.  [The  idea  is  that  the  holes  made  by  the 
caterpillars  have  been  eaten  out  by  snails.]  .  .  . — E. 
Peacock,  i.,  p.  230. 

During  the  great  war  with  France  boys  used  to  wage 
relentless  war  upon  all  white  butterflies  and  light-coloured 
snails    [called    by    schoolboys    '  French '    butterflies    and 

*  French '    snails,    while    the   darker   ones   are    known    as 

*  English'].— E.  PEACOCK,  II.,  vol.  i.,  p.  220. 

Snakes. — Snakes  find  it  impossible  to  quit  existence 
while  the  sun  is  above  the  horizon.  If  you  encounter 
one  you  should  hack  it  into  inch-pieces  or  into  fragments 
smaller  still  lest  it  should  unite  again.  The  longer  time 
the  reptile  has  to  take  in  sorting  itself  out  and  in  putting 
itself  into  decent  order,  the  greater  the  chance  that  the 
sun  will  go  down  before  the  operation  is  successfully 
accomplished.  This  is  a  consideration  of  importance^ 
for  the  snake  expires  if  its  wounds  are  still  unhealed  when 
the  luminary  disappears. — N.  &  Q.^  vol.  vii.,  p.  211; 
10,  i.,  p.  254. 

*  If  you  like  snakes,  miss,  you  should  'er  been  wi'  me 
one  time  at  B.  when  I  was  a  girl.  There  was  a  great 
muck  heap  'at  men  was  to'nin'  ower,  an'  in  th'  middle 
they  caame  upo'  a  nest  o'  snaaks.  Well  a'most  all  snaaks 
swallers  one  another  if  men  tuches  'em,  same  as  them 


Animals.  45 

pel-li-cans — they's  a  big  bod  wi'  a  gret  bag  under  nean 
the'r  necks  for  th'  y'ung  uns  to  flai  to.  Well  but  theas 
snaaks,  they  went  jumpin'  on  their  head  an'  taals  all  ower 
th'  yard  efter  th'  chickens,  what  screamed  like  onything, 
while  the  men  hed  to  bat  the  things  to  dead  wi'  forks. 
Well,  next  neet  when  I'd  dun  milkin'  an'  th'  lad  was 
shakin'  up  th'  straw  for  th'  coos,  oot  crawled  a  great  snaak 
'at  hed  gotten  awaay  day  afore — an'  I'd  bin  settin'  on 
it ! ! !  Th'  lads  bat  it  to  dead  an'  all  an'  took  a  great 
long  string  oot  on  it'  throat,  as  long  as  my  finger,  wi'  a 
sharp  black  point  to  it — an'  then  they  cut  a  ring  roond  it 
neck  an'  skinned  it  like  a  heel,  an'  a  hold  man  on  th' 
plaace,  he  tied  th'  dried  skin  roond  his  leg  for  to  cure 
rewmatic  same  as  frogs'  legs — you  know,  miss,  frogs'  front 
legs  kep  in  t'waastcoat  pocket  cures  it  an  all.' — N.  &  Q.^ 
vol.  X.,  p.  454- 

At  this  season  when  persons,  at  inns  in  Lincolnshire, 
ask  for  '  eel-pie,'  they  are  presently  provided  with  '  bush 
eels,'  namely,  snakes^  caught  for  that  purpose  in  the 
bushes,  and  sold  to  the  landlords  cheaply,  which  are 
made  into  stews,  pies,  and  fries. — HoNE,  Table  Book, 
p.  526. 

Sparrows  and  Magician. — See  PART  III.,  SECTION  I., 
under  William  of  Lindholme,  and  Folk-Lore,  vol.  xii., 
pp.  171,  172. 

Spider. — It  is  thought  that  to  swallow  a  spider  is 
dangerous  to  health,  if  not  absolutely  fatal.  At  Lincoln 
assizes,  in  July,  1872,  I  heard  a  witness,  whose  home  was 
at  Flixborough  or  the  immediate  neighbourhood,  depose 
that  she  had  said  to  a  young  woman  who  appeared  to  be 
very  ill,  "  Thoo  looks  straange  an'  badly,  lass  ;  thoo  must 
hev  swalla'd  a  spider. '  Spiders  are  said  to  have  been 
taken  here  as  a  cure  for  ague,  but  that  form  of  suffering 
has  ceased  to  occur  in  these  parts  for  many  years,  so  I 
never  knew  an  instance  of  the  remedy  '  being  applied. — 
N.  &  Q.^,  vol.  viii.,  410. 


46  Animals, 

Money  Spider. — A  small  spider  which  sometimes  drops 
from  the  ceiling  on  the  heads  of  those  below.  When 
such  an  event  happens,  it  is  held  to  be  a  sign  that  money- 
will  shortly  be  left  to  the  person  on  whose  head  the  spider 
falls.— E.  Peacock,  II.,  vol.  ii.,  p.  356. 

Spiders  and  Hell. — See  Folk-Lore^  vol.  viii.,  p.  377. 

Louth.  Swallow. — Some  few  years  ago,  a  gentleman 
well  known  in  this  neighbourhood  was  afflicted  by  the 
loss  of  a  beloved  wife  ;  and,  after  her  death,  the  apartment 
in  which  she  died  was  shut  up,  in  the  state  in  which  she 
left  it.  It  was  customary  to  open  one  of  the  windows  a 
little  in  the  summer,  and  close  it  again  in  the  autumn. 
This  last  duty  was  once  omitted,  and  when  the  servant, 
sometime  in  the  winter,  entered  this  room,  he  found  the 
bed,  furniture,  and  walls  well  tenanted,  and,  if  I  remember 
rightly,  the  floor,  with  several  layers  of  swallows  in  a 
dormant  state.  As  soon  as  the  gentleman  himself  knew, 
care  was  taken  to  continue  them,  but  in  vain  ;  for,  as  if 
afraid  of  settling  the  great  dispute  about  emigration,  they 
quickly  disappeared. — Notitiae  Ludae,  p.  284. 

Swallow. — The  common  swallow  is  a  bird  of  blessing. 
No  house  that  is  protected  by  its  nest  will  ever  be  struck 
by  lightning ;  but  if  you  should  shoot  one  which  has 
built  its  nest  in  your  cowshed,  your  cows  will  forthwith 
give  their  milk  tinged  with  blood. — Heanley,  p.  7. 

Swallow  and  St.  Guthlac. — See  Part  III.,  Section  I. 

Swallows  as  Indicating  Luck. — See  SECTION  VIII. 

Swift. — The  long- winged  black  swift,  which  may  fre- 
quently be  seen  in  the  summer,  flying  and  shrieking 
around  the  church  tower,  represents  to  the  popular  mind 
the  souls  of  the  lost  vainly  bewailing  the  opportunities 
of  grace  which  during  their  lifetime  they  had  neglected. — 
Heanley,  p.  7. 


Animals.  47 

Toad. — Toads,  frogs,  and  newts  are  not  much  better  ; 
they  will  'venom'  a  man  if  possible. — Antiquary^  vol. 
xiv.,  p.  1 1. 

Toad  used  in  Spells. — See  Folk-Lore,  vol.  xii.,  pp.  168, 
169. 

Worm. — Toothache  is  believed  to  be  caused  by  a  worm 
gnawing  at  the  root  of  the  tooth  ;  the  author  has  met 
with  many  persons  who  profess  to  have  seen  one  or  more 
of  these  worms. — E.  Peacock,  i.,  p.  258. 

Tail  worm. — A  disease  to  which  cows  that  have 
recently  calved  are  subject ;  believed  to  be  caused  by  a 
worm  in  the  marrow  of  the  tail.  It  is  really  paralysis 
following  milk  fever.  Ignorant  farriers  not  uncommonly 
make  large  cuts  in  the  tail  for  the  purpose  of  pulling  out 
the  worm,  which  they  profess  to  show.  The  object 
extracted  is  a  sinew. — See  Leonard  Towne,  Farmer 
and  Graziers  Guide ^  1 8 1 6,  p.  67  ;  Dictionarium  Rusticum^ 
1726,  under  Worm  in  the  Tail]  E.  PEACOCK,  II.,  vol.  ii., 
p.  548. 

Wood-louse,  Sow,  Sow-beetle,  Old  Sow.  The  Armadillo 
wood-louse  {Armadillo  vulgaris),  which  curls  itself  up  into 
a  little  black  ball,  like  a  pill. — When  the  author's  father 
was  a  little  boy  he  had  these  creatures,  alive,  administered 
to  him  as  pills  for  whooping-cough.  They  are  still  taken 
for  the  same  purpose. — E.  PEACOCK,  II.,  vol.  ii.,  p.  508. 

Worm. — Cut  a  worm  in  half  with  a  spade ;  it  makes  no 
difference  to  the  creature,  after  a  few  days  the  bits  will 
have  joined  again. — Antiquary,  vol.  xiv.,  p.  1 1. 

Monstrosities. — Any  monstrosity — e.g.  a  foal  with  four 
eyes — must  have  its  throat  cut  and  be  put  underground 
at  once,  or  it  will  bring  bad  luck  (North  Lincolnshire). — 
N.  &  Q.8,  vol.  xii.,  p.  446. 

Witches  in  Animal  Form. — See  SECTION  V.,  WITCH- 
CRAFT. 


SECTION    IV. 
GOBLINDOM. 

Lincoln.  The  legend  runs  that  at  Tinghurst,  in  Buck- 
inghamshire, Bishop  Henry  Burghersh,  *  by  mere  might 
against  all  right  and  reason,'  enclosed  the  land  of  many 
poor  people,  without  recompense,  in  order  to  complete  his 
park.  The  ghost  of  the  bishop  could  not  rest  after  his 
death,  but  appeared  to  the  canons  of  Lincoln  in  hunting 
dress,  telling  them  he  was  appointed  keeper  of  the  park, 
and  beseeching  them  to  throw  it  open.  The  canons, 
thus  warned,  restored  the  land  to  its  rightful  possessors. — 
Kendrick,  p.  131. 

Epworth.  People  who  come  to  a  violent  end,  and 
especially  those  who  commit  suicide,  certainly  *  walk  till 
their  time  comes.'  By  this  she  meant  until  such  time  as 
they  would  have  died  in  the  course  of  nature. — N.  &  Q.®, 
vol.  v.,  p.  288. 

Tom  Boggle,  the  almost  universal  name  for  a  ghost. — 
N.  &  Q.^  vol.  iii.,  p.  416. 

Ghosts,  laying  them  under  iron  pots. — See  Folk-Lore^ 
vol.  xii.,  p.  170. 

Bottesford  Moors.  A  person  who  is  born  on  Christmas 
Day  will  be  able  to  see  spirits. — Edward  Peacock, 
N.  &  Q.\  vol.  viii.,  p.  382. 

*  Midnight  children.' — See  Folk-Lore,  vol.  x.,  p.  115. 

Broughton  neighbourhood  [March]  20  [1695-6].  'Com- 
ing,' says  he,  '  home  from  Gainsburrow,  not  being  at  all  in 


Goblindom.  49 

drink,  by  moonlight,  being  about  ten  a  clock  at  night,  I 
chanc'd  to  look  on  my  left  hand,  and  I  saw  walking  hard 
by  me  the  appearancys  of  six  men  carrying  a  corps, 
uppon  which,  being  somewhat  frighted,  I  held  my  horse 
fast,  and  set  forward,  but  saw  it  following  of  me  yet  as 
oft  as  I  look'd  back.  Then,  having  got  pretty  far,  I 
look'd  behind  me  once  more,  and  instead  of  the  corps 
and  men  following  of  me,  I  saw  a  bear  with  a  great  huge 
uggly  thing  sitting  thereon,  which  thing  I  saw  as  oft  as  I 
look'd.  Then  of  a  suddain  it  disappear'd  in  a  flash  of 
fire,  which  made  my  horse  leap  out  of  the  way,  and 
through  (threw)  me  just  when  I  had  got  to  .  .  .  town  end.' 
—  Pryme,  p.  84. 

Dunsby.  Gibson  in  his  additions  to  Camden  (Col.  476) 
mentions  a  hall  at  Durlsby  '  three  miles  north  of  Slea- 
ford ' ;  but  all  tradition  of  such  a  building  is  lost  among 
the  inhabitants  of  this  district,  except  that  the  site  had 
the  reputation  of  being  haunted,  and  the  ghost  was 
designated  by  the  familiar  soubriquet  \sic'\  of  '  Dicky 
Dunsby' — OLIVER  (3),  p.  20,  footnote. 

Grimsby.  Nuns  of  St.  Leonards. — There  are,  indeed, 
some  curious  anecdotes  afloat  about  these  ladies  and 
their  ghostly  visitant,  but  I  had  not  room  for  them. — 
Oliver,  iv.,  p.  279. 

Kirton-in-Lindsey.  Bob-garth,  a  grass  field  at  Kirton- 
in-Lindsey,  where  a  ghost  is  said  to  be  visible  at  times. — 
E.  Peacock,  i.,  p.  30. 

Messingham.  '  I  tho\yt  it  was  a  ghoast  at  fost,  for  I'd 
been  tell'd  ther  was  a  woman  wi'oot  her  head  to  be  seen 
there,  but  when  I'd  consither'd  mysen  a  bit,  I  fun'  out  it 
was  nout  but  th'  moon  shinin'  on  a  flodge  o'  watter  e' 
Tommy  Wakefield    dykein'   boddum.' — Robert  Lockwood. 

[The  spot  here  alluded  to  was  a  little  to  the  south  of  the 
present  bridge  over  Bottesford  Beck,  on  the  road  between 
Bottesford  and  Messingham.     In  former  days  there  was  a 


50  Goblindom. 

rough  bit  of  land  by  the  highway,  partly  covered  with 
bushes,  and  here  the  headless  ghost  was  supposed  to  show 
herself.] — E.  Peacock,  i.,  p.  68. 

Northorpe.  Mrs.  Slarum,  the  ghost  of  a  woman  in  a 
stiff  silk  dress,  said  to  inhabit  the  old  hall  at  Northorpe. 
— E.  Peacock,  i.,  p.  174. 

The  legends  concerning  hell  and  purgatory  owe  at 
least  as  much  to  the  Teutonic  mythology  as  to  Chris- 
tianity. They  are  yet  far  from  extinct  among  our  rural 
poor.  An  old  woman  once  told  the  editor  that  she  had 
known  a  man  who,  when  he  walked  abroad  at  night, 
could  see  the  souls  of  the  dead  departing  to  the  spirit- 
world.  He  declared  that  they  passed  him  like  little  points 
of  fire,  and  that  sometimes  they  flew  about  so  thickly  that 
it  was  like  being  in  a  stubble  field  all  ablaze. — Church 
Furniture^  p.  22,  note. 

Orgarth  Hill.  This  hill,  a  few  miles  south  of  Louth, 
some  forty  years  ago  was  haunted  by  a  man  riding  on  a 
shag  or  shaggy  horse,  which  suddenly  appeared  without 
any  warning,  and  kept  up  with  persons  until  they  were 
terrified,  but  usually  it  appeared  to  people  riding  or 
driving,  who  did  not  notice  the  horse  and  its  rider,  until 
they  looked  to  see  what  had  terrified  their  horses,  which 
stood  trembling  with  fear  until  they  bolted  down  the  hill. 
— L.  N.  &  Q.,  vol.  ii.,  p.  235. 

Ravendale.  The  belated  traveller  may  see  in  the  winter 
nights  a  headless  man  leave  the  ruin  of  the  little  church 
of  Ravendale,  and  walk  down  into  the  valley.  After  a 
little  he  returns  happy,  with  his  head  under  his  arm,  sits 
upon  the  ruined  walls,  and  utters  loud  cries  of  joy.  On 
one  occasion  a  labourer  hard  by  held  the  gate  open  for 
him  to  pass  through,  and  nothing  happened. — W ATKINS, 
p.  205. 

Thorpe  Hall,  'Green  Lady'  of. — See  PART  III.,  SECTION 
I.,  for  the  story  of  SiR  JOHN  BOLLE. 


Goblindom,  5 1 

Tupholme.  Formerly  a  white  calf  was  to  be  seen  near 
Tupholme  Priory,  and  the  person  who  told  me  said  she 
had  seen  it,  though  the  people  with  her  did  not,  and 
accounted  for  the  fact  by  saying  she  was  born  at  twilight, 
and  therefore  could  see  what  others  could  not,  and  so 
avoided  going  out  at  twilight,  as  she  had  seen  things 
which  terrified  her. 

A  woman  who  died  from  neglect,  and  whose  husband 
married  the  woman  who  ought  to  have  attended  to  her, 
haunted  the  cottage  until  her  spirit  was  laid  in  a  box  and 
buried  in  the  cottage  by  a  clergyman  ;  but  when  the 
man  died  in  1840  and  the  cottage  was  taken  down,  the 
workmen  broke  open  the  box  in  which  the  woman's  spirit 
had  been  laid  for  thirty  years,  but  it  then  burst  forth,  with 
such  a  sound  as  if  all  the  trees  in  the  neighbouring  wood 
were  falling,  so  that  the  workmen  ran  away  in  terror. 

I  have  heard  of  a  similar  case  where  the  spirit  can  only 
be  kept  quiet  by  a  light  being  burnt  in  the  room  where 
the  person  died.  Probably  this  accounts  for  the  lights 
often  seen  burning  all  night  in  villages,  though  other 
reasons  may  be  given  by  poor  people  for  the  expensive 
and  apparently  useless  luxury  of  always  having  a  light 
burning  through  the  night. 

I  have  heard  that  if  a  person  sees  a  dead  body,  but 
does  not  touch  it,  the  spirit  will  haunt  that  person  for 
some  time. — L.  N.  &  Q.,  vol.  ii.,  p.  144. 

Winteringliam.  *  Me  an  my  muther  was  so  scar'd  when 
we  seed  her  (a  boggard)  that  we  run'd  hoam,  an'  went  at 
door  as  if  we  was  ready  for  th'  'sylum  ;  an'  my  faather,  as 
didn't  knaw  what  was  up,  holla's  oot,  "  Hohd  hard,  while 
I  get  her  oppen,  or  you'll  be  rammin'  in." ' — Account  of  a 
Spectre  seen  at  Winteringham,  circa  1835  ;  E.  PEACOCK, 
II.,  vol.  ii.,  p.  429. 

Winterton.  Ghostly  Powder-puff  and  Box. — See  Folk- 
Lore^  vol.  xii.,  p.  169. 


52  Goblindom. 

Girsby.  About  lOO  years  ago  there  was  a  page  boy  at 
Girsby  Hall,  who  was  met  by  some  men,  who  took  hold 
of  him,  and  said  if  he  did  not  swear  to  let  them  in  to  rob 
the  Hall,  or,  if  he  ever  split  on  them,  they  would  skin 
him  alive,  so  having  sworn  to  let  them  in,  and  after  being 
threatened  again,  they  let  him  go,  and  he  kept  his  promise 
to  let  the  men  into  the  Hall,  but  having  split  on  them, 
they  were  all  secured  after  they  had  entered  the  Hall, 
tried  and  punished,  and  it  was  supposed  that  nothing 
more  would  happen,  though  for  a  time  the  page  boy  was 
guarded,  or  at  least  he  was  not  allowed  to  go  anywhere, 
lest  the  men  should  get  hold  of  him  ;  but  at  last  they  did, 
and  skinned  him  alive,  and  for  many  years  after  a  big  ball 
of  fire  rushed  scretting-screaming  across  the  road  where 
his  body  was  found  completely  skinned. — L.  N.  &  Q.,  vol. 
ii.,  pp.  234,  235. 

Wrangle.  We  had  been  informed  by  a  Lincolnshire 
antiquary,  whom  by  chance  we  had  become  acquainted 
with  during  the  journey,  that  the  rectory  at  Wrangle  was 
haunted  by  a  ghost  in  the  shape  of  a  green  lady,  and  that 
this  ghost  had  upon  one  occasion  left  behind  her  a 
memento  in  the  shape  of  a  peculiar  ring — surely  a  singular, 
if  not  a  very  irregular  thing  for  a  spirit  to  do. — HiSSEY, 
p.  262. 

Yaddlethorpe.  Tradition  points  out  in  almost  every 
neighbourhood  numerous  unregarded  spots  where  suicides 
are  buried.  Even  when  the  popular  voice  is  silent  as  to 
the  cause,  such  places  often  have  an  evil  name  for  being 
haunted  by  a  ghost  or  barguest.  Such  a  tradition  had 
long  clung  to  a  place  on  the  top  of  Yaddlethorpe-hill,  in 
this  parish  [Bottesford].  The  reason  for  it  was  made 
plain  in  the  year  1854,  when  the  hill  was  lowered,  by  the 
discovery  of  a  human  skeleton  buried  at  the  south  side  of 
the  highway,  about  a  foot  under  the  surface.  An  oak 
stake  had  been  driven  through  the  chest.  The  remains 
were    carefully     gathered     together    and     re-interred    in 


Goblindom,  53 

Bottesford  churchyard. — Church  Furniture,  p.  201,  note; 
E.  Peacock,  i.,  p.  257. 

Wraiths. — See  PART  II.,  SECTION  I.,  under  St. 
Mark'S-Eve  and  other  '  Eves.* 

For  poltergeist  and  similar  phenomena,  see  Saducismus 
TriumphatuSy  pp.  508-9  ;  Sankey's  Life  of  Wesley ,  i., 
319-339- 

Tatterfoal,  or  Shagfoal,  the  rough-coated  goblin-horse, 
who  has  deluded  travellers  with  his  tricks  in  nearly  every 
country  of  Europe,  has  not  withdrawn  his  presence  entirely 
from  Lincolnshire,  although  he  is  only  rarely  heard  of  at 
the  present  time.  Spectre-dogs  with  coal-black  hides  and 
glaring  saucer-eyes  are  also  to  be  counted  among  the 
boggards  actually  or  till  recently  inhabiting  the  county. 
A  dog  of  this  description,  spoken  of  as  '  Bargest/  which, 
like  the  Norfolk  and  Cambridgeshire  '  Shuck,'  had  an 
affection  for  burial-grounds,  used  to  haunt  the  graveyard 
at  Northorpe,  near  Kirton-in-Lindsey,  in  the  first  half  of 
the  present  century. 

A  canine  apparition  named  *  Hairy  Jack '  was  to  be 
met  with  in  the  parish  of  Grayingham  some  years  ago,"^ 
and  phantoms  of  the  same  breed  are  said  to  prowl  about 
lonely  plantations,  by-ways,  and  waste  places  to  attack 
anyone  passing,  although  it  must  be  confessed  that  proof 
of  injury  actually  inflicted  by  them  is  hard  to  obtain. 

Some  '  boggards  '  appear  in  bovine  form.  The  Lackey 
Causey  ghost,  which  is  reported  to  have  come  out  from 
under  a  '  tunnel '  over  an  insignificant  streamlet  into  the 
road  between  Wrawby  and  Brigg,  with  the  purpose  of 
enticing  people  into  the  water,  is  a  white  calf,  sometimes 
said  to  be  without  a  head.  Another  white  calf,  as  Mr. 
Penny  has  recorded  in  the  L.  N.  &  Q.,  ii.,  p.  144,  was 
to  be  seen  near  Tupholme  Priory  some  years  ago.  .  .  . 
Apparitions  in  the  likeness  of  hares  and   rabbits  are  not 

*  Grayingha??i  may  be  a  mistake.  Properly  speaking,  I  am  told,  it  should 
haunt  an  old  barn  on  Willoughton  ClifF,  some  distance  further  south. — M.  P. 


54  Goblindom. 

infrequent  in  Lincolnshire.  White  rabbits  or  hares  of 
ghostly  nature  seem  to  be  even  more  especially  connected 
with  misfortune  than  other  phantoms,  both  in  England 
and  elsewhere. — L.  N.  &  Q.,  vol.  iv.,  pp.  146-149. 

Animal  boggards. — See  Folk-Lore^  vol.  xii.,  p.  172. 
Ghostly  Cat  as  Death-warning. — See  Folk-Lore^  vol.  viii., 
p.  377. 

Northorpe.  A  black  dog  was  said  to  haunt  the  church- 
yard, which  went  by  the  well-known  name  of  the  Bargest. 
I  have  conversed  with  several  trustworthy  persons,  who 
said  that  they  had  seen  this  creature.  At  another  village 
somewhat  further  off,  there  was  an  old  lame  man,  who 
was  reputed  to  be  a  wizard,  and  who,  it  was  affirmed,  was 
in  the  habit  of  turning  himself  into  a  dog  and  biting 
cattle.      I   know  a  man  still  alive  who  is  quite  sure  that 

he  has  seen  old in  a  canine  form,  but  never  witnessed 

the  transformation.  A  neighbour  of  his  is  reported  to 
have  been  more  fortunate.  He  saw,  on  one  occasion,  a 
black  dog  biting  his  cattle,  and,  running  to  the  rescue, 
beheld  it  turned  into  the  old  wizard.  I  have  heard  this 
story  from  more  than  one  person  to  whom  he  has 
narrated  it. — N.  &  Q.^  vol.  ii.,  336. 

Bolingbroke  Castle.  '  One  thinge  is  not  to  be  passed  by, 
affirmed  as  a  certaine  trueth  by  the  inhabitants  of  the 
town  upon  their  owne  knowledge,  which  is  that  the  Castle 
is  haunted  by  a  certaine  spirit  in  the  likenesse  of  a  hare ; 
which  att  the  meeting  of  the  auditors  doeth  usually  runne 
betweene  theire  legs,  and  sometymes  over  throws  them, 
and  so  passes  away.  They  have  pursued  it  downe  into 
the  castle  yard,  and  seene  it  take  in  att  a  grate  into  a 
lower  celler,  and  have  followed  it  thither  with  a  light ; 
where  notwithstanding  that  they  did  most  narrowly 
observe  it,  (and  that  there  was  noe  other  passage  out,  but 
by  the  doore,  or  windowe,  the  roome  being  all  close 
framed  of  stones   within,  not  having  the  least  chink   or 


Goblindom,  55 

crevice)  yet  they  could  never  fynd  it.  And  all  other 
tymes  it  hath  been  seen  run  in  at  iron  grates  below  into 
other  of  the  grotto's  (as  their  be  many  of  them)  and  they 
have  watched  the  place,  and  sent  for  houndes,  and  put 
them  in  after  it ;  but  after  a  while  they  have  come  crying 
out' — G.  HOLLES,  Coll.  for  Line,  1660. 

Bamoldby-le-Beck.  Shag-foal. — An  old  lady  used  to  talk 
of  a  mysterious  phantom  like  an  animal  of  deep  black 
colour,  which  appeared  before  belated  travellers.  On  hear- 
ing that  we  had  been  attacked  at  midnight  by  a  large  dog, 
she  eagerly  inquired  :  '  Had  it  any  white  about  it  ? '  and 
when  we  assured  her  that  it  had  a  white  chest,  she 
exclaimed  in  thankfulness :  *  Ah !  then  it  was  not  the 
shag- foal ! ' — Antiquary,  vol.  xiv.,  p.  1 1. 

Tatter-foal — Why,  he  is  a  shagg'd-looking  hoss,  and 
given  to  all  manner  of  goings-on,  fra  cluzzening  hold  of  a 
body  what  is  riding  home  half-screwed  with  bargain- 
drink,  and  pulling  him  out  of  the  saddle,  to  scaring  a  old 
woman  three  parts  out  of  her  skin,  and  making  her  drop 
her  shop-things  in  the  blatter  and  blash,  and  run  for  it. — 
Eli  Twigg,  p.  255  ;  Streatfeild,  p.  357. 

Shag-foal — A  Hobgoblin. 

She  lit  of  a  shagfoal  with  eyes  like  tea  saucers. — COLE, 
p.  127. 

Barton-upon-Humber.  The  devil  appears  to  persons  there 
in  the  shape  of  a  ragged  colt  called  '  tatter- foal.' — 
Thompson,  p.  736. 

Freiston.  There  is  a  curious  superstition  relative  to  a 
place  in  the  parish  of  Freiston  called  Spittal  Hill  (from  a 
hospital  which  was  formerly  there),  that  a  hobgoblin  or 
sprite  frequents  the  spot  at  midnight  in  the  shape  of  a 
small  rough  horse.  This  sprite  has  been  named  the 
*  Spittal  Hill  tut '  and  sometimes  the  *  shag-foal.'  It  is 
said  to  have  frequently  followed  a  traveller,  mounted  his 


56  Goblindom, 

horse  behind  him,  and  almost  hugged  him  to  death  with 
its  forelegs.  It  accompanies  him  to  a  certain  distance 
and  then  vanishes.  Different  causes  are  assigned  for  this 
appearance  by  those  who  believe  in  it.  One  is,  that  a 
murder  was  committed  near  the  spot  where  the  '  shag- 
foal  '  appears.  Another,  that  a  treasure  is  secreted  there, 
and  that  this  hobgoblin  is  appointed  to  watch  over  and 
protect  it. — THOMPSON,  p.  736. 

Kirton-in-Lindsey.  A  manifestation  supposed  to  be  a 
shagged-foal  was  seen  near  Kirton-in-Lindsey  in  a  donkey- 
like form  some  fifty  or  fifty-five  years  ago  \i.e.  about 
1842-7];  and  Goosey  Lane,  or  Boggart  Lane,  near 
Roxby,  in  Lincolnshire,  has  also  a  spectre  of  the  same 
species,  or  had  as  late  as  the  third  decade  of  this  century. 
— Antiquary,  vol.  xxxiii.,  p.  75. 

Shag-foal, — See  L.  N.  &  Q.,  vol.  ii.,  pp.  146-25  i  ;  Folk- 
Lore^  vol.  xii.,  p.  172. 

Trent.  The  supernatural  steeds  which  once  haunted 
the  Trent  near  its  junction  with  the  H umber  may  perhaps 
have  sprung  from  a  mythological  strain  only  distantly 
allied  to  Puck  and  Tatter-foal.  Less  than  a  hundred 
years  ago,  the  dusky  forms  of  these  creatures  were  still 
supposed  to  be  discernible  by  moonlight,  walking  on  the 
surface  of  the  water.  James  Egar,  a  thorough  *  Trent- 
sider'  by  descent  and  bringing-up,  told  Edward  Shaw 
Peacock,  of  Bottesford  Moors,  in  one  of  the  early  years 
of  the  present  [the  19th]  century,  that  he  himself  had 
observed  them  on  the  river. — Antiquary,  vo\.  xxxiii.,  p.  75. 


FAIBIES. 

Fairy-ring,  a  circle  in  the  grass,  believed  to  be  made  by 

fairies  dancing  thereon.      Eliza  B ,  a  young  woman 

once  in  the  compiler's  service,  knew  a  woman,  now  dead, 
who    said    she    had     seen    fairies    dancing    on    Brumby 


Fairies,  57 

Common.     Eliza  fully  believed  the  story. — E.  PEACOCK^ 
i.,  p.  100. 

The  '  oldest  inhabitant '  has  his  *  gospel '  of  beliefs  and 
village  traditions,  to  which  he  clings  tenaciously.  .  .  .  The 
power  of  the  '  evil  eye/  witches  who  turn  themselves  into 
hares,  fairies  who  frequent  the  fields  and  dance  their  mid- 
night rounds,  ghosts  who  walk  the  earth  till  cock  crow, 
are  as  real  to  him,  and  perhaps  more  so,  than  the  fact  of 
the  Reformation  or  the  Battle  of  Waterloo. — Bygone  Lin- 
colnshire, ii.,  pp.  83,  84. 

Harrington.  Half-way  betwixt  Harrington  and  Somersby 
lies  Fairy  Wood. — Rawnsley,  p.  28. 

When  a  child  usually  good-tempered  becomes  suddenly 
and  unaccountably  irritable,  it  is  common  to  say,  *  Bless 
th'  bairn,  he  must  ha'  been  changed.' — E.  Peacock,  i., 
P-  53. 

See  Folk-Lore^  vol.  xii.,  pp.  169,  170. 

Fairy-purses,  a  kind  of  fungus  which  grows  on  sand- 
land  in  autumn,  and  is  something  like  a  cup,  or  old- 
fashioned  purse,  with  small  objects  inside. — E.  PEACOCK, 
i.,  p.  100. 

Probably  Nidularia  Campanulata. — See  Britten  and 
Holland's  Eng.  Plant  Names. — E.  PEACOCK,  H.,  vol.  i., 
p.  195. 

Hookeys. — '  By  the  hookeys  ' :  an  unmeaning  adjuration,, 
supposed  to  have  reference  to  the  fairies. — THOMPSON, 
p.  710. 

aOBLIN  NAMES. 

Bogie,  Boggle-bo. — A  bugbear,  a  hideous  form. — 
Brogden,  p.  27. 

Bugaboo. — A  bugbear  with  which  to  frighten  children. 
— Brogden,  p.  32. 


58  Goblindom, 

Hob-goblin. — A  supposed  bogie  to  frighten  children. — 
Brogden,  p.  98. 

Rawhead. — A  kind  of  ghost  that  haunts  wells. — E. 
Peacock,  i.,  203. 

Tod-lowery  =  a  hob-goblin  (Brogden  and  Halliwell). 
Although  tod^  fox,  is  obsolete  in  Lincolnshire,  it  still 
exists  in  this  compound  word,  which  is  exactly  identical 
with  a  Scotch  provincialism,  meaning  fox.  See  Tod^ 
lowery  (Jam.).  Tod  and  lowery  both  alike  mean  fox^  but 
are  often  used  together  as  a  compound  word.  The  Lin- 
colnshire tod-lowery  is  a  curious  but  very  natural  departure 
from  the  original  sense,  as  preserved  in  Scotland.  Tod- 
lowery  has  assumed  in  Holderness  the  strange  form  of 
Tom-loudy,  a  goblin  conjured  up  to  frighten  children. — 
Streatfeild,  p.  373. 

Tut,  Tut-gut,  Tom-tit.— K  hob-goblin.— BROGDEN, 
p.  214. 

Jack  with  a  lantern. — The  ignis  fatuus. — THOMPSON, 
p.  711. 

As  for  '  ghoasts,'  old  A.  *  knew  nowt  about  them  things'; 
Jenny-wisps  he  had  seen  and  heard  tell  of. — Rawnsley, 
p.  33. 

'  Folks  sometimes  call  that  thing  on  low  land  by 
rivers,  that  always  leads  you  into  water  if  you  follow 
it,  a  "  witch."  It  looks  like  somebody  carrying  a  light. 
"  Peggy-lantern  "  is  another  name  they  give  it.' — N.  &  Q.^ 
vol.  X.,  p.  483. 

[Some  old  people  still  regard  the  Ignis  fatuus  as  a 
spirit.  It  is  also  called  Billy-of-the-Wisp  and  Jack  with 
the  Lantern.— M.  P.] 

Will-d-the-wisp.—SQQ  N.  &  Q.^  xi.,  192. 

Robin-run-rake. — The  shimmering  vapour  that  rises 
from  and  floats  over  the  ground  in  hot  weather  is  called, 


Goblin  Names,  59 

in  some  parts  of  Lincolnshire,  Robin-run-rake.  This  is 
probably  a  corruption  of  Robin-run-rig — the  rig  and  slack 
being  the  rise  and  fall  in  the  surface  of  a  field. — Streat- 
FEILD,  p.  349,  note  I. 

East  Halton.  A  household  goblin  resembling  the  Scotch 
Brownie,  the  Yorkshire  Robin-Round-Cap,  and  the  Danish 
Niss  used  to  live  at  a  homestead  in,  or  near  Goxhill.* 
He  was  a  solitary  specimen  of  the  race.  An  old  friend 
of  mine  tells  me  that  '  better  than  sixty-five  year  sin' '  she 
heard  her  grandmother  relate  several  stories  about  these 
little  fellows  who  haunted  farms  and  helped  in  the  out- 
door and  in-door  work,  but  she  forgets  their  names. — 
L.  N.  &  Q.,  vol.  ii.,  p.  146. 

See  Folk-Lore^  vol.  viii.,  pp.  68,  69  ;  vol.  xii.,  p.  170. 

Hob-Thrush  (meaning  of). — Cf  Reliquary,  1898,  p.  134. 


THE    DEVIL. 

Lincoln.  '  He  looks  as  the  Devil  over  Lincoln'  Some 
fetch  the  original  of  this  Proverb  from  a  stone  picture  of 
the  Devil,  which  doth  (or  lately  did)  over-look  Lincoln 
Colledge.  Surely  the  Architect  intended  it  no  farther  than 
for  an  ordinary  Antick,  though  beholders  have  since 
applied  those  ugly  looks  to  envious  persons,  repining  at 
the  prosperity  of  their  neighbours,  and  jealous  to  be  over- 
topt  by  their  vicinity.  The  Latines  have  many  Proverbs 
parallel  hereunto.  .  .  .  To  return  to  our  English  Proverb, 
it  is  conceived  of  more  antiquity  than  either  of  the  fore- 
named  Colledges,  though  the  secundary  sense  thereof 
lighted  not  unhappily,  and  that  it  related  originally  to  the 
Cathedral  Church  in  Lincoln. — Fuller,  vol.  ii.,  p.  220. 

The  Devil,  overlooking  Lincoln. — In  the  Calendar  of 
State  Papers,  Domestic  Series,  Elizabeth,  Addenda,  p.  551, 
under  the  date  of  1578,  is  the  following  allusion  to  this 

*  He  inhabited  a  house  in  the  parish  of  East  Halton,  near  Goxhill.  — M.  P. 


6o  Goblindom. 

saying  :  *  If  any  one  came  to  the  Bishop  without  a  present 
she  (Mrs.  Freke,  the  Bishop  of  Norwich's  wife)  will  look 
on  him  as  the  Divell  lookes  over  Lincoln!  From  this  it 
would  appear  that  his  Satanic  majesty  did  not  look  with 
favour  on  the  citizens  of  Lincoln.  A  version  of  the 
proverb  familiar  to  me  puts  quite  another  colouring  on 
the  question.  It  runs  :  '  This  is  all  my  own,  as  the  Devil 
said  when  he  flew  over  Lincoln.' — N.  &  Q.^,  vol.  v.,  p.  275. 

The  following  is  an  extract  from  Edwards's  Words, 
FaclSy  and  Phrases : 

'  Lincoln.  An  old  proverb  says,  "  The  devil  looks  over 
Lincoln."  The  tower  of  Lincoln  Cathedral  is  the  highest 
in  England,  and  when  the  spire  was  standing  on  it  it 
must,  if  in  proportion,  have  exceeded  that  of  old  St. 
Paul's,  which  was  325  feet.  The  monks  are  said  to  have 
been  so  proud  of  this  structure  that  they  thought  the 
devil  looked  upon  it  with  an  envious  eye,  whence  the 
proverb,  of  a  man  who  looks  insidious  and  malignant, 
"  He  looks  as  the  devil  did  over  Lincoln  "  (Pari  Gazetteer, 
vol.  iii.,  p.  118).  A  more  probable  theory  is  that  the 
proverb  originated  in  the  circumstance  that  a  small  figure 
of  the  devil  stands  on  the  top  of  Lincoln  College  at 
Oxford.' — N.  &  Q.^,  vol.  ii.,  pp.  210,  211. 

The  Lincoln  Imp, — A  friend  of  mine  informs  me  that, 
according  to  a  ladies'  fashion  paper  which  she  was  reading 
not  long  ago,  a  trinket  in  the  form  of  *  the  Lincoln  Imp  * 
will  prevent  its  wearer  losing  things. 

I  am  anxious  to  know  whether  this  superstition  has 
been  made  to  order.  It  does  not  seem  probable  that  it  is 
veritable  folk-lore,  as  no  evidence  is  yet  forthcoming  that 
the  quaint  figure  in  the  Minster  which  is  known  as  *  the 
Imp'  was  originally  intended  to  represent  the  devil,  or  till 
recent  days  had  any  connexion  with  the  devil-legend  of 
the  city  or  other  traditionary  beliefs. — N.  &  Q.^^*,  iv., 
p.  530. 


The  Devil,  6i 

Lincoln  Minster. — The  Angel  Choir  though  so  full  of 
beauty,  has  one  queer  little  object,  typical  of  the  love 
of  the  early  sculptors  for  the  grotesque.  This  is  the 
celebrated  Lincoln  Imp.  It  is  a  curious  little  ^^^y. 
One  leg  is  bent  over  the  other  thigh,  the  body  is  dwarfed 
and  hairy,  the  head  is  hideous,  and  with  large  ears,  a 
grinning,  ugly,  little  monstrosity.  A  legend  runs  that 
the  devil  wanted  to  get  into  the  Cathedral  and  was 
out  with  the  wind.  He  slipped  inside  leaving  the  wind 
for  ever  blowing  outside,  and 

The  devil  hopped  up  without  a  limp, 

And  at  once  took  shape  as  the  *  Lincoln  Imp,' 

And  there  he  sits  a  top  of  the  column, 

And  grins  at  the  people  who  gaze  so  solemn. 

This  is  taken  from  Arnold  Trost's  '  The  Wind,  the 
Devil,  and  Lincoln  Minster,'  and  other  legends  lately 
published.  It  is  certain  that  the  wind  is  always  blowing 
round  some  part  of  the  Minster,  but  that  is,  of  course, 
only  natural. — WILKINSON,  p.  45. 

The  south  porch  [of  the  cathedral],  or  bishop's  door, 
supposed  to  have  been  erected  about  1256.  .  .  .  The 
adjoining  buttress  is  surmounted  by  a  witch  on  the 
back  of  a  devil — popularly  noted  to  represent  the  tra- 
dition of  the  devil  looking  over  Lincoln.  The  monks 
supposed  that  the  devil,  who  could  not  but  take  notice 
of  such  a  stately  structure  for  divine  worship  in  his 
ranges,  did  look  upon  it  with  a  sour  and  malicious 
countenance,  from  whence  they  deduced  a  proverb  to 
express  the  ill  aspect  of  envious  and  malicious  men  at 
such  good  things  they  don't  like : 

*He  looks  as  the  devil  over  Lincoln.' 

The  exposed  situation  of  the  Cathedral  and  the  rather 
dissolute  life  of  some  of  the  clergy  some  centuries  ago, 
gave  rise  to  the  following  legend.  The  wind  and  the 
devil  being  on  a  friendly  tour  arrived  at  Lincoln  Minster, 
when   the   latter   addressed   his    friend    thus :    *  Just    wait 


62  Goblindom, 

outside  here  whilst  I  go  in  and  have  a  chat  with  the 
Dean  and  Chapter.'  *  All  right/  says  the  wind,  and  he 
has  been  waiting  there  ever  since.  Most  certainly  the 
wind,  on  the  calmest  and  sultriest  day  may  always  there 
be  felt,  if  not  seen,  but  what  can  be  the  inference  from 
the  devil's  long  stay  with  his  friends  inside,  eh? — White^ 
p.  491. 

The  most  curious  legend  is  that  which  describes  the 
devil  as  still  inside  the  minster,  and  afraid  to  come 
out  for  fear  of  being  blown  away. — Kendrick,  p.  57. 

Devil  looking  over  Lincoln. — The  buttress  adjoining  the 
porch  has  a  singular  group  near  the  cap  or  summit, 
which  by  many  is  thought  to  impersonate  the  popular 
tradition  of  the  *  Devil  looking  over  Lincoln.'  It  re- 
presents, says  Mr.  Wild,  a  witch  on  the  back  of  the 
devil ;  and  may  be  considered,  he  thinks,  as  well  as 
other  grotesques  near  it,  as  mere  whims  of  the  masons 
employed  on  the  works. — Tracts,  The  Cathedral^  p.  14^ 
[woodcut  given]. 

Lincoln  Imp. — Modern  jingles  relating  to  the  Lincoln 
Imp  and  the  wind  are  mentioned  under  the  heading 
'  Lincoln  Imp  '  Designs  in  a  Supplementary  List  of 
New  Embroideries^  etc.,  issued  by  Miss  S.  A.  Strawson, 
at  *  Ye  signe  of  Ye  Spindle,'  Boston,  Lincolnshire,  1903-4. 

The  Devil  and  St.  Botolph. — In  '  Boston  in  the  Olden 
Times '  by  Roger  Quaint,  there  is  a  story  of  St.  Botolph 
which  appears  to  be  a  traditional  legend.  It  runs,  in 
brief,  as  follows  : 

The  saint's  chapel  is  supposed  to  have  occupied  a 
site  at  the  south-western  corner  of  the  existing  parish 
church.  When  he  was  strolling  near  it  one  evening  he 
found  before  him  the  devil,  on  whom  he  promptly  laid 
hands.  In  the  struggle  between  them  the  devil  had 
much  the  worst  of  it,  and  panted  and  gasped  with  such 
distress    that    he    raised    a    whirlwind.      This    wind    has 


The  Devil.  63. 

never  yet  quite  died  away.  Hence  the  current  of  air 
still  felt  at  that  particular  spot.  A  legend  akin  to  this 
also  accounts  for  the  wind  constantly  felt  near  Lincoln 
Cathedral. 

Do  similar  traditions  attach  to  other  English  churches? 
Variants  of  the  story  are  known  on  the  continent. — 
N.  &  q}\  vol.  iv.,  p.  328;  cf.  p.  435. 

See  Part  III.,  Section  II. — Place  Legends — under 
Traditions  connected  with  Ecclesiastical  Build- 
ings.— Grantham. 

Devil  and  Lincoln. — Cf.  N.  &  Q.*,  vol.  ii.,  p.  298;  ib!', 
vol.  v.,  p.  510;  vi.,  pp.  77,  275,  415;  British  Traveller^ 
p.  41 1,  col.  ii.;  Folk-Lore,  vol.  ix.,  pp.  272-276,  364. 

DEVILS. 

Crowland.  From  the  wall  of  the  south  side,  within 
the  old  church,  projects  horizontally  a  wooden  angel  or 
figure,  called  the  devil  with  a  dark  lanthorn. — Marrat,. 
vol.  ii.,  p.  19;  Hist,  and  Antiq.  of  Cr oy land  Abbey ^  p.  82. 

Melton  Ross.  '  In  a  field  there  stands  a  curious  gallows 
which  must  be  kept  in  repair  by  the  owner  of  the  estate 
(Earl  of  Yarborough),  and  if  they  fall  into  decay  must  be 
replaced  ;  how  they  came  there  is  a  queer  story.  Some 
hundred  years  ago  or  so,  three  or  four  boys  were  playing 
at  hanging,  and  seeing  who  could  hang  the  longest  on 
a  tree.  One  of  them  got  up  and  hanged  himself,  when^ 
lo !  at  the  very  moment  a  three-legged  hare  (the  devil) 
came  limping  past ;  off  ran  the  rest  of  the  lads  after  him, 
in  order  to  catch  him,  and  in  their  ardour  forgot  their 
companion  who  was  found  dead  upon  their  return.  The 
gallows  was  erected  in  remembrance  of  this. — Bygone 
Lincolnshire,  i.,  p.  85. 

Michaelmas  Day. — No  marshman  will  touch  a  bramble- 
berry  after  Michaelmas  Day,  and,  if  you  ask  the  reason 


•64  Goblindom, 

why,  you  are  gravely  referred  to  the  1 2  th  chapter  of  the 
Revelation  of  St.  John :  '  There  was  war  in  Heaven. 
Michael  and  his  angels  fought  against  the  dragon  ;  and 
the  dragon  fought  and  his  angels.  And  the  great  dragon 
was  cast  out,  that  old  serpent  called  the  Devil  and  Satan, 
he  was  cast  out  into  the  earth ' ;  and  it  is  added  that  he 
fell  headlong  into  a  bramble-bush,  and  was  so  torn  he 
has  never  forgotten  it,  but  each  year  spoils  all  the  bramble- 
berries  on  the  29th  of  September,  and  if  you  will  only 
look  you  may  often  see  for  yourself  where  he  has  scorched 
them  by  his  touch.  Scorched  indeed  they  often  are. — 
Heanley,  p.  12. 

*  As  black  as  the  devil's  nutting  bag '  is,  I  believe, 
common  in  North  Lincolnshire. 

*  As  hard  as  the  devil's  forehead '  is  another  expressive 
phrase  I  have  heard  on  more  than  one  occasion. — N.  &  Q.^, 
vol.  iv.,  p.  478. 

A  clergyman  I  met  on  the  journey  and  who  confided 
in  me  said,  '  To  get  on  in  Lincolnshire,  before  all  things 
it  is  necessary  to  believe  in  game,  and  not  to  trouble  too 
much  about  the  Catholic  faith.  .  .  .  He  further  assured 
me  as  a  positive  fact  that  both  devil-worship  and  a  belief 
in  witchcraft  existed  in  the  county.  He  said,  "  I  could 
tell  you  many  strange  things  of  my  rural  experiences," 
and  he  did — how  the  devil  is  supposed  to  haunt  the 
churchyards  in  the  shape  of  a  toad,  and  how  witchcraft 
is  practiced,  etc.  "  You  may  well  look  astonished,"  he 
exclaimed,  "  at  what  I  tell  you,  but  these  things  are  so ; 
they  have  come  under  my  notice,  and  I  speak  advisedly 
from  personal  knowledge."' — HiSSEY,  p.  223. 

Then  our  host  [the  rector  of  Wispington]  related  to  us 
a  curious  story  that  had  been  told  to  him  as  true  history. 
According  to  this,  a  certain  Lincolnshire  miser  died  (I 
withhold  name,  date,  and  place),  and  was  duly  placed  in 
his  coffin  overnight ;  but  then  a  strange  thing  happened, 


Devils,  65 

next  morning  the  body  had  disappeared  and  its  place  was 
taken  up  with  stones  ;  it  being  presumed  that  the  Devil 
had  made  off  with  his  body  and  had  placed  the  stones  in 
the  coffin  in  exchange.  But  one  would  have  imagined 
that  it  was  the  man's  spirit  not  his  body  that  his  Satanic 
Majesty  desired.  .  .  .  By  the  way  this  reminds  me  we 
were  told,  that  the  Lincolnshire  folk  never  call  the  Devil 
openly  by  that  familiar  designation,  but  speak  of  him  in 
an  under-tone,  as  either  *  Samuel,'  *  Old  Lad  '  or  '  Bargus.' 

Then  we  gleaned  some  particulars  of  old  Lincolnshire 
folk-lore.  Here,  for  example,  is  an  infallible  charm  to 
get  power  over  the  Devil,  I  mean  '  Samuel'  On  St. 
Mark's  Eve,  precisely  at  twelve  o'clock,  hold  two  pewter 
platters  one  over  the  other,  take  these  to  where  bracken 
grows,  hold  the  platters  under  the  plants  for  the  seeds  to 
drop  in,  then  you  will  find  that  the  seeds  will  go  right 
through  the  top  platter  and  be  caught  in  the  one  below  ;* 
upon  this  *  Samuel '  will  appear  riding  on  a  pig  and  tell 
you  anything  you  want  to  know.  Here  is  another  charm. 
Kill  a  hedge-hog  and  smear  two  thorn-sticks  with  his 
blood,  place  these  in  a  hedge-bottom  and  leave  them 
there  for  fourteen  days,  if  not  moved  meanwhile  you  will 
have  your  wish. — HiSSEY,  pp.  398,  399. 

If  a  person  sells  his  soul  to  the  devil,  to  be  delivered 
at  a  certain  specified  time,  the  vendor,  if  wary,  may  avoid 
payment  by  putting  in  the  contract  *  be  it  in  the  house 
or  out  of  the  house,'  and  then  when  the  time  arrives, 
sitting  astride  on  a  window  sill  or  standing  in  a  door- 
way.— E.  Peacock,  i.,  p.  84. 

Old-fashioned  people,  at  the  end  of  the  last  century 
\i.e.  the  i8th]  used  to  make  it  a  matter  of  conscience 
when   they  read    Holy  Scripture,  or   talked   on    religious 

*The  idea  that  the  bracken  flowers  and  seeds  on  St.  Mark's  Eve  is  also 
known  at  Kirton-in-Lindsey,  in  North  Lincolnshire.  Even  allowing  for  the 
difference  between  old  and  new  style,  the  theory  is  a  strange  one. 

£ 


66  Goblindom, 

subjects,  to  speak  of  the  devil  ;  but  when  they  had 
occasion  to  use  the  word  in  oaths,  or  in  talk  of  a  lighter 
sort,  they  were  careful  to  say  Divil. — E.  PEACOCK,  i.,  p.  86. 

The  tale  of  the  Devil's  Disappointment  with  the 
jangling  woman. — Brunne,  p.  287,  lis.  9263-9307. 

Fishtoft.  Cow-Parsley.  Satan's  BREAD.  Anthriscus 
sylvestris^  Hoffm. ;  Fishtoft  and  Frieston,  H. — *  It  is  now 
well  known  under  this  name  at  Wyberton,  H.' — Lines. 
Folk  Names y  Additions,  p.  28. 


SECTION  V. 
WITCHCRAFT. 

Bechatted. — Bewitched. — Brogden,  p.  21. 

Witch,  Drawing  Blood  of, — L.  N.  &  Q.,  vol.  L,  p.  56. 

Witch,  appearing  as  an  Animal. — See  Folk-Lore,  vol. 
xii.,  p.  172  ;  Smith,  p.  158  ;  Weld,  p.  7. 

In  Lincolnshire  some  people,  after  eating  boiled  eggs, 
will  break  the  shells  to  prevent  the  witches  from  con- 
verting them  into  boats,  because  an  ancient  superstition 
gave  to  those  unhappy  beings  the  power  of  crossing  the 
sea  in  egg-shells. — N.  &  Q.*,  vol.  v.,  p.  516. 

The  Tale  of  the  Witch  and  her  Cow-sucking  Bag. 

Pere  was  a  wycche,  and  made  a  bagge, 

A  bely  of  lejjer,  a  grete  swagge. 

She  sygaldryde  so  \ys>  bagge  bely 

Pat  hyt  3ede  and  soke  mennys  ky, 

At  euene,  and  at  morw  tyde, 

Yn  here  pasture,  ojjer  ellys  be  syde. 

Long  hyt  3ede  aboute  past 

Tyl  hyt  was  parceyuede  at  J)e  last: 

pan  al  ])e  godemen  of  ])e  toune 

Byfore  )}e  bysshop  dyden  here  somoune  ; 

Pey  dyden  ])e  bag  wyj)  here  here 

To  wete  what  she  shulde  answere. 

Hyt  was  shewyde  byfore  ])e  bysshope. 


68  WitchcrafL 

pat  she  dyde  to  goo  swych  a  melk  slope, 

Purghe  wycchecraft  and  mysauenture, 

To  sugke  here  keyn  yn  here  pasture. 

Pe  bysshop  merueylede,  and  oJ)er  mo, 

How  \dX  she  my^t  do  hyt  go. 

'  Dame,'  seyd  ))e  bysshope,  *  do  \y  quentyse 

And  late  vs  see  how  hyt  shal  ryse.' 

Pys  wycche  here  charme  began  to  sey, 

Pe  slope  rose  vp  and  3ede  J)e  weye. 

Pe  bysshope  seyd,  *  ))ys  haue  we  seyn, 

Do  hyt  now  to  lygge  a3eyn.' 

Pe  wycche  dede  al  at  hys  wylle ; 

She  made  ]>e  slope  a3en  lygge  stylle. 

Pe  bysshope  made  a  clerk  ))an  wryte 

All  J)at  she  seyde,  mochel  and  lyte, 

And  alle  how  she  made  here  went ; 

Pe  bysshope  J>arto  3af  gode  entent. 

*  Pan,'  seyde  J)e  bysshop,  '  now  shal  y, 
As  ))ou  hast  do,  do  J)y  maystry.' 

Pe  bysshope  bygan  ^e  charme  to  rede, 
And  as  she  dyde,  he  dyde  ynn  dede  ; 
He  seyde  and  dede  euery  deyl, 
Ry3t  as  she  dede,  he  dede  as  weyl 
pe  sloppe  lay  stylle,  as  hyt  dede  wore, 
For  hym  ne  ros  hyt  neuere  J)e  more. 

*  Why,*  seyde  he,  *  wyl  hyt  nat  ryse, 
And  y  haue  do  ])e  same  wyse. 
And  seyde  J)e  wurdys  lesse  ne  mo. 
And  for  my  seyyng  wyl  hyt  nat  go?' 

'  Nay,'  she  seyde,  '  Why  shulde  hyt  so  ? 

3e  beleue  nat,  as  y  do : 

Wide  36  beleue  my  wrdys  as  y, 

Hyt  shulde  a  go  and  sokun  ky.' 

He  seyde,  '  Pan  jaylej)  noghte  but  beleuyng  ;  * 

She  seyde,  *  Pat  helpej)  al  my  ))yng ; 

And  so  hyt  ys  for  owre  lawe, 

Beleue  ys  more  Jjan  J)e  sawe ; 


4 


Witchcraft,  69 

For,  ))ou  mayst  seye  what  Jjou  wylt, 

But  ^ou  beleue  hyt,  ellys  ys  alle  spylt  ; 

Alle  J)at  y  seyde,  y  beleue  hyt  weyl, 

My  beleue  ha])  do  ])e  dede  euery  deyl.' 

Pe  bysshope  comaundyde  ])at  she  shulde  no^t 

Beleue  ne  wurche  as  she  had  wro3t. 

Here  mow  we  wyte,  beleue  wyl  make 
Pere  J)e  wurde  no  my3t  may  take. 
Pe  bysshop  seyde  J)e  wurdys  echoun, 
But,  beleue  J)eryn  hadde  he  noun. 
Nomore  shall  hyt  auayle  Jje 
Pat  beleuest  not  ])ere  beleue  shulde  be. 

Brunne,  pp.   17-19,  lis.  501-562. 

In  the  reign  of  Henry  VHI.,  the  church  goods  of  the 
parish  of  Holbeach  were  stolen,  and  the  parish  authorities 
consulted  Edmond  Nasche  and  John  Lamkyn,  soothsayers 
of  repute ;  and  their  divinations  indicated  that  John 
Partriche,  one  of  the  inhabitants,  knew  more  than  he 
should  do  about  the  sacrilege.  His  friends  shrank  from 
him,  and  his  house  was  mobbed.  To  clear  himself  from 
this  horrible,  damnable,  and  damageable  slander,  he 
resorted  to  the  Court  of  Star  Chamber,  which  supervised 
such  matters.  The  petition  and  answer  are  taken  ver- 
batim from  the  Star  Chamber  records,  B.  17,  No.  64. 

To  the  Kyng  ower  Sovregn  lord.  Showeth  unto  yor  hightness  yor 
treu  and  faithful  subject  John  Patriche  that  wher  abowte  the  vi**"  day 
of  September  last  past  the  parishe  Churche  of  Holbeche  in  the  countie 
of  Lyncolne  was  robbyd  and  spoyled  of  money  and  of  divrse  juells,  as 
it  is  supposyd  abowte  the  valeu  of  CCC  markys  and  above  And 
to  thentente  to  have  knowlege  of  the  namys  of  the  theflfys  and  to 
know  wher  the  sayd  mony  and  goods  was  bycom  dyvrse  of  the 
parsheners  of  Holbech  parishe  resortyd  to  on  Edmond  Nasche 
dwellyng  at  Cicestre  towne  beyng  a  wheler  and  occupying  the  craft 
of  inchauntment  and  wichecraft  And  also  to  on  John  Lamkyn  of 
the  seyd  towne  of  Holbeche  in  the  said  countie  of  Lyncolne  wiche 
occupyeth  also  inchauntment  and  wichecraft  and  sorcery  and  name 
themselfe  to  be  sothe  seyers  and  to  have  knowlege  of  negramanse : 


70  Witchcraft, 

And  the  same  Lamkyn  and  Nasche  unlawfully  confederyd  them  selfe 
togyther  at  Cicestre  aforesaid  so  that  the  same  inchauntors  for  a 
c'teyn  reward  to  them  promysed  toke  upon  them  to  geve  that  seyd 
parisheners  knowlege  of  the  namys  of  the  theffys  and  wher  the  said 
mony  and  goods  were  conveyed  And  then  and  ther  falsly  and 
untrewly  the  same  inchauntors  namyd  your  sayd  subject  to  be  on 
of  the  theves  that  robbed  the  said  Churche  And  made  divrse  byllys 
therof  to  the  seyd  parisheners  conteynying  dyvrse  tokyns  and  marks 
devysed  by  the  seyd  inchauntors  wherby  as  the  seid  inchauntors 
affermyd  the  seyd  parisheners  should  know  the  seyd  thevys  by  reson 
wherof  the  seyd  parisheners  of  Holbeche  afore  seyd  a  gen  all  laws  of 
God  and  of  yor  hightness  gevyng  faith e  and  credens  to  the  seyd 
inchauntors  have  now  of  late  published  and  reported  untrewly  in  the 
seyd  parishe  of  Holbeche  and  in  dyvrse  other  placys  w'hin  the  schere 
of  Lincolne  that  yor  seyd  subject  shuld  be  on  of  the  thevys  and  of 
thoys  that  shuld  be  the  robbers  of  the  seyd  churche  by  reson  wherot 
yor  seid  subject  having  in  his  possession  and  to  his  own  use  landys 
and  tenements  to  the  clere  yerely  valew  of  xl  marks  and  goods 
convenient  to  his  degre  and  more  then  many  other  have  And 
beyng  afore  that  tyme  always  reputyd  takyn  of  good  name  fame 
honeste  credens  and  conversacon  in  the  seyd  county  he  ys  now 
brought  into  infamy  slander  and  oute  of  credens  so  that  such  as 
afore  this  tyme  have  ben  conversant  w'  him  withdraw  hys  company 
and  such  as  afore  this  have  ben  his  ffrendys  have  hym  now  in 
mystrust  w*out  cause  and  withdraw  ther  frendshippe  and  favor 
from  hym  to  hys  utter  undoying  in  this  world  for  ever  and  to  the 
perillus  comforte  and  ensampuU  of  other  suche  enchauntors  and 
whichis  and  to  the  encrease  of  the  mysbeleve  of  yor  hightness 
subjects  in  the  same  wichcraftys  onless  yor  hightness  favor  and  dew 
punyshment  be  the  soner  atteyned  and  had  in  this  byhalfe  And 
forasmuch  as  it  ys  agen  the  law  of  God  and  of  yor  hightness  that 
any  person  shall  use  and  exercise  any  inchauntments  sorcery  or 
wiche  crafte  or  in  any  man'  wise  practise  nygramansi.  Plesyth  it 
yor  seyd  hightness  to  grante  sevrall  writts  of  subpene  to  be  directyd 
unto  the  seyd  Edmonde  Nasche  and  John  Lamkyn  comandyng  them 
by  the  same  to  answer  byfore  yor  hightness  and  the  lords  of  yor 
most  honorable  Councelt  in  the  Ster  Chamber  at  a  certen  dey  and 
upon  a  certayn  payne  by  yor  hightnesse  to  be  lymyted  ther  to 
answer  to  the  premises  and  to  abyd  and  obey  such  order  direcon 
and  jugement  in  the  premises  as  may  stand  w*  right  and  good 
conscience  and  yor  seyd  subject  shall  dayly  pray  to  God  for  yor 
most  royall  estate  in  honor  long  to  contynew  to  the  plesure  of  God. 


Witchcraft.  7 1 


The  answere  of  John  Lamkyn  to  the  bill  of  Compleynt  of  John 
Partriche. 

The  seyd  John  Lamkyn  seyth  that  he  havyng  resonable  knowleg  in 
the  sciens  of  gramer  long  afore  the  seyd  robbery  specyfyed  in  the 
seyd  bill  of  compleynt  comyttyd  and  at  the  tyme  of  the  same  was 
resident  and  abyding  in  the  said  towne  of  Holbeche  there  techyng 
and  instructyng  chyldren  in  the  sciens  of  gramer  and  havyng  his 
lyvyng  by  the  same.  And  after  the  said  robbery  done  there  was 
a  fame  and  report  made  to  the  churchwardens  and  other  the  most 
honest  and  substanciall  persons  inhabitants  in  the  same  towne  that 
the  seyd  Nasche  specyfyed  in  the  said  bill  of  compleynt  should  be 
an  expert  man  in  knowleg  of  thyngs  stolen  by  reson  whereof  this 
defendaunt  havyng  gret  part  of  hys  lyvyng  by  the  comfort  and 
relefe  of  the  said  Inhabitats  and  beyng  moche  desirous  to  have 
knowlege  of  suche  persons  as  comyttyed  the  seyd  robbery  to  the 
extent  that  punyshment  for  the  same  myght  ensue  accordyng  to 
justice  after  ther  demeryts  at  the  request  and  desier  of  onn  Henry 
Elman  and  Richarde  Gibson  then  beyng  Churchwardens  of  the  said 
churche  and  of  dyvrs  other  honest  inhabitats  of  the  seyd  parysh 
repayred  to  Cicester  to  the  same  Nasche  demandyng  of  hym  what 
knowleg  he  cowde  tell  of  the  sayd  robbery  shewyng  to  hym  a 
payer  of  gloves  of  lether  whiche  were  ffounde  in  the  re  vestry  of 
the  seyd  churche  imedeatly  after  the  said  robbery  was  knowen 
to  be  done.  Wher  upon  the  said  Nasche  caused  an  instrucion  to 
be  made  in  wrytyng  of  such  circumstances  as  he  cowd  tell  in  the 
seyd  robbery  and  delyvryd  the  same  to  this  defendaunt  whiche 
he  brought  home  and  delyvryd  and  shewyd  to  the  seyd  ch-wardens 
and  to  divrs  other  honest  inhabitants  of  the  seyd  parish.  Without 
that  the  seyd  def*  ever  occupied  any  enchantment  wyche  craft  or 
sorcery  or  hath  any  knowleg  of  nygromancy  in  man'  and  forme  as 
in  the  seyd  bill  of  compleynt  ys  surmytted  and  w^hout  that  the  same 
def*  at  any  tyme  confederat  hymself  w*  the  seyd  Nasche  or  that  he 
and  the  same  Nasche  toke  upon  them  to  gif  eny  knowleg  of  the 
theves  that  robbed  the  seyd  churche  and  where  the  seyd  goods  and 
money  were  conveyed  or  that  the  seyd  defendant  named  the  sayd 
partryche  to  be  oon  of  the  seyd  theves  that  robbed  the  said  churche 
or  devysed  eny  tokens  or  marks  for  eny  suche  cause  in  man'  and 
forme  as  in  the  sayd  bill  of  compleynt  ys  surmytted  otherwise  or  in 
eny  other  forme  then  to  hym  was  shewid  notyfyd  and  declaryed  by 
the  seyd  Nasche  by  his  instrucions  in  wrytinge  wch  he  browt 
from  the  seyd  Nasche  and  delyvred  to  the  churchewardens  and 
parisheners   as   ys   aforesaid.      And  this    defendant   seyth   that   the 


72  Witchcraft, 

Inhabytants  of  the  seyd  parishe  sythens  the  same  robbery  hath 
taken  gret  paynes  in  diligent  serches  for  knowlege  to  be  had  of  the 
same  robbery  and  of  presumpcons  and  liklyhods  per  catesium  of 
them  have  suspected  the  seyd  Partriche  but  whether  they  or  eny 
of  them  have  determyned  or  precysely  seyd  that  he  was  one  of 
the  theves  this  deP  knoweth  not  nor  yet  perceyveth  that  the  sayd 
Partriche  by  occasion  of  eny  suspect  hath  lost  eny  ffrend  in  his 
medlyng  but  hath  good  help  and  assistens  and  what  he  may  spende 
this  def.  knowyth  not  certenly  but  supposyth  that  yt  ys  a  gret 
dele  lesse  than  ys  surmytted  in  the  bill  w'out  that  that  eny  other 
thing  specyfied  in  the  said  bill  of  compleynt  material  to  be  answeryd 
unto  and  not  before  trav'syd  or  confessyd  and  avoyded  ys  true  all 
whiche  mater  the  seyd  defendant  ys  redy  to  profe  as  this  court 
shall  awarde  and  prayeth  to  be  dysmyssed  w*  his  resonable  costs 
for  hys  wrongfull  vexacon  by  him  susteyned  in  this  behalf. — L.  G. ; 
Fenland  N.  &  Q.,  vol.  v.,  pp.  29-31. 

Lincolnshire  Marsh.  Witchcraft. — This  reminds  me  of  a 
case  of  witchcraft  I  came  across  one  May  time.  My 
father  farmed  very  largely  in  Marshland,  and  going  into 
the  stables  one  morning  in  1867,  when  the  lads  had  left, 
I  found  on  the  bin  of  one  of  them  a  small  doll  gaily 
dressed  to  represent  a  girl,  but  stuck  through,  about  the 
heart,  with  tin  tacks.  On  his  return  I  questioned  him 
not  only  about  this,  but  also  the  pair  of  lovely  black  eyes 
he  had  gained  in  the  interval.  It  appeared  that  he  had 
had  his  doubts  of  the  constancy  of  his  lass,  who  was  in 
service  a  good  way  off",  and  had  taken  this  course,  under 
the  advice  of  a  '  wiseman,'  to  compel  her  to  meet  him  at 
Alford  Fair.  Sure  enough  no  sooner  had  he  got  there 
than  up  she  came,  but  with  another  '  gurt  chap '  along  of 
her,  and  only  to  reproach  him  bitterly,  for  '  she  knawed 
he'd  been  after  some  devilmen-t  along  of  her/  She  'hedn't 
been  able  to  sleep  for  a  week  thinking  of  him  and  were 
draawed  to  him  agin  hersen,  an'  she  threeaped  up  all 
mander  things  agin  me,  an'  the  gurt  chap  set  on  an'  all 
and  jacketed  me  outrageous.  I  reckun  I  must  'ed  leff 
summat  out.  I  draawed  her  proper  enuff,  but  I  cudn't 
uphold   it   right   thruff,  an'  now  I  doubt   she's  gotten  a 


i 


Witchcraft,  73 

scunner*  agin  mea,  I  wean't  hardlins  overset' — Heanley, 
p.  10. 

Old  Mary  Atkin,  to  whom  I  shall  have  to  refer  again, 
was  one  of  these  '  wise  women.'  She  was  the  wife  of  a 
most  respectable  farm  bailiff,  who  did  not  hold  with  her 
goings  on,  although  he  dared  not  check  them.  Several 
waggoners  boarded  in  their  house,  and  one  morning,  their 
breakfast  bread  and  milk  being  sadly  burnt,  a  lad  threw 
his  portion  in  her  face.  Quietly  wiping  it  off  she  merely 
said,  '  Thou  art  very  bug  now,  my  lad  ;  but  jest  thou  wait 
till  thee  and  thy  team  gets  to  top  of  Cowbank  :  thou'lt  be 
main  sorry  then,  I'll  go  bail !  See  if  thou  ardn't'  All 
went  well  enough  till  they  reached  the  place  indicated, 
when  suddenly  the  horses  stopped  short,  shivered  and 
sweated  and  shook,  and  not  a  step  would  they  move  one 
way  or  the  other  till,  having  called  a  man  from  a  cottage 
near  at  hand,  he  went  back  and  on  bended  knees  besought 
Mary  to  lift  the  spell.  When  he  returned  the  horses 
promptly  moved  on  without  further  hitch.  .  .  . 

For  this  was  told  me  by  the  man  himself  years  after,  as 
he  lay  dying,  and  he  added  his  regret  that  he  had  not 
remembered  the  counter-spell.  *  Ef  I  hed  nobbut  takken 
t'  collar  off  t'  fust  boss,  and  looked  thruff  it  backwards,  I 
hedn't  need  trapsed  all  yon  way  whoam  agin  in  a  muck 
sweat ;  but  I  were  that  'mazed  I  clean  disremembered 
mysen.  Howsomdever,  I  alius  kep'  a  bit  o'  wicken  in 
moi  jacket  whilst  I  stayed  waggoner  thear,  and  she  nivver 
hit  me  nor  my  horses  no  more.' 

Curiously  enough,  too,  it  fell  to  my  lot  in  1885  to 
attend  old  Mary  on  her  deathbed  ;  in  fact,  she  sent  for 
me  from  another  parish  'to  lay  the  devil,'  whom  she 
believed  to  have  come  for  her.  If  nothing  else  had  come, 
the  hour  of  an  evil  conscience  had  undoubtedly  arrived. 
She,  at  all  events,  firmly  believed  in  her  own  powers,  and, 
had  it  not  been  for  the  greater  presence  which  she  asserted 

*  Scunner = violent  dislike. 


74  Witchcraft, 

was  in  the  room,  would,  I  fear,  as  little  have  regretted  the 
use  she  had  made  of  them.  Her  last  words  to  me  were  : 
*  Thou  hast  fixed  him,  Master  Robert,  for  a  bit,  as  firm  as 
ivver  I  fixed  anny  ;  bud  he'll  hev'  me  sartain  sewer  when 
thou  art  gone/  And  she  died  that  night  shrieking  out 
that  he  had  got  her. 

A  few  months  before  this  last  occurrence  I  was  in  a 
part  of  my  parish  named  Wainfleet  Bank,  and  passing  the 
house  of  a  respectable  wheelwright,  was  called  in,  and, 
after  a  short  conversation  on  the  subjects  of  the  day, 
taken  solemnly  down  to  his  pigstye,  and  requested  to 
%\\t,  my  opinion  on  the  state  of  his  best  sow.  The  pig 
certainly  looked  in  a  bad  way,  and  I  suggested  whiskey 
gruel.  *  Nay,*  said  he,  *  thou  knaws  better  nor  that ;  I  du 
varily  believe  she  hev  been  overrluked,  and  thou  and  me 
knaws  the  party  that  hes  dun  it  (one  should  never 
mention  a  witch  by  name,  of  course).  Ef  I  nobbut  could 
draa  blud  of  she  it  'ud  be  aal  reight,  but  then  shea  hev  the 
law  on  me,  and  they  magistraates  up  to  Spilsby  be  that 
iggnerant  they  'ud  mak'  mea  paay  ;  so  I  tho't  as  maybe 
you  'ud  saay  a  few  wuds  o'er  the  sow  an'  set  her  free.' 
When  I  declined,  he  begged  hard  for  a  bit  of  the  wicken- 
tree  that  stood  at  my  garden  gate,  and,  although  I  did  not 
give  it,  I  firmly  believe  he  came  and  helped  himself,  for 
next  time  I  passed  that  way  the  wicken  cross  was  on  the 
stye  and  the  pig  was  well  and  happy. 

*  You  must  understand  that  there  is  "  heder  "  wicken 
and  there  is  "  sheder  "  wicken — one  has  berries  and  t'other 
has  none ;  if  the  person  overlooked  was  he  you  got  a 
piece  of  "  sheder  "  wicken,  if  it  was  she  you  got  "  heder" 
and  so  made  a  "  T  "  with  it  on  the  hob.  Then  they  could 
do  nowt  at  you.'  Perhaps  it  may  be  as  well  to  explain 
to  non-Marshmen  that  *  heder '  and  '  sheder,'  terms 
usually  applied  to  lambs  (hogs),  are  used  simply  to 
express  '  male '  and  '  female.* 

Talking  of  the  wicken  cross,  which  is  properly  the 
mountain    ash    or    rowan    tree,    but    in    Marshland    the 


Witchcraft  75 

common  ash  will  do  as  well,  and  I  have  often  supposed 
that  the  abundance  of  ashes  in  Lincolnshire  (it  is  called 
the  weed  of  Lincolnshire)  is  a  relic  of  the  Norsemen's 
faith  .  .  .,  when  the  cattle  plague  was  so  prevalent  in 
1866  there  was,  I  believe,  not  a  single  cowshed  in  Marsh- 
land but  had  its  wicken  cross  over  the  door ;  and  other 
charms  more  powerful  than  this  were  in  some  cases 
resorted  to.  I  never  heard  of  the  use  of  the  needfire  in 
the  Marsh,  though  it  was,  I  believe,  used  on  the  wolds  not 
many  miles  off.  But  I  knew  of  at  least  one  case  in  which 
a  calf  was  killed  and  solemnly  buried  feet  pointing 
upwards  at  the  threshold  of  the  cowshed.  When  our 
garthman  told  me  of  this,  I  pointed  out  to  him  that  the 
charm  had  failed,  for  the  disease  had  not  spared  that 
shed.  But  he  promptly  replied,  '  Yis,  but  owd  Edwards 
were  a  soight  too  cliver ;  he  were  that  mean  he  slew 
nobbutt  a  wankling  cauf  as  were  bound  to  deny  anny 
road  ;  if  he  had  nobbutt  tekken  his  best  cauf  it  wud  hev 
worked  reight  enuff ;  'tain't  in  reason  that  owd  skrat  'ud 
be  hanselled  wi'  wankling  draffle.' 

It  was  some  years  before  the  cattle  plague  that  the 
garthman  whom  I  have  just  mentioned  came  to  me  one 
morning  *  in  a  great  doment,'  as  we  say  in  Marshland. 
*  Master  Robert,  hast  thee  a  crooked  sixpence  ?  *  He  took 
me  to  the  pump,  which  stood  just  outside  the  cowshed,  in 
which  about  half-a-dozen  milch  cows  were  stalled,  and 
showed  me  a  straw  or  two,  apparently  twisted  around  the 
handle  by  the  action  of  the  wind.  '  Thear,'  said  he,  '  I've 
fund  'er  oot ;  yon's  a  witch  straw,  an'  along  of  t'  pump 
hannel  shea's  milking  aal  oor  coows  ;  bud  I'll  put  a  stopper 
on  'er  ef  thou'll  nobbutt  len'  mea  yon  crookled  sixpence  I 
see'  'er  run  thruff  t'  yard  las'  noight  as  a  black  bitch,  an' 
shea  canna'  stan'  agin  silver.'  So  I  produced  the  coin, 
he  had  his  shot  at  the  black  bitch,  and  now  comes  the 
pathos  of  the  tale.  That  very  night  a  dear  old  woman, 
wife  of  our  own  gardener,  in  getting  up  on  a  stool  to  reach 
some  crockery  from  a  high  shelf,  fell  and  broke  her  leg. 


76  Witchcraft, 

But  the  garthman  and  many  another  held  to  their  last 
breath  that  they  had  'fund  t'  witch.' — Heanley,  pp. 
13-17. 

Bottesford.  Witch. — '  If  you  wish  the  butter  to  "  come  " 
properly,  you  must  first  get  a  pinch  of  salt,  and  drop  some 
into  the  churn  to  drive  the  witch  out ;  the  rest  must  be 
thrown  into  the  fire  to  burn  the  witch.' — Bottesford,  Sep. 
6,  1875. 

Eirton-in-Lindsey.      See  Folklore  Journal^  vol.  i.,  p.  354. 

Laceby.  1546. — A  witch  was  devoured  in  the  Bounds 
of  the  feilds  of  Lacebye,  and  buried  there  the  same  day. — 
N.  &  Q.^  vol.  ii.,  p.  322. 

Lincoln.  Margaret  and  Philippa  Flower  were  burnt  at 
Lincoln  in  161 8  for  practising  witchcraft  at  Belvoir. — 
N.  &  Q.^  vol.  xi.,  p.  515.  Cf.  Bygone  Lincolnshire^  ii., 
pp.  127-135. 

Luddington.  The  Rev.  William  Harris,  B.A.,  was  pre- 
sented by  Thomas  Pindar,  Esq.,  to  the  vicarage  of 
Luddington,  Lincolnshire,  on  the  7th  August,  1722.  Mr. 
Harris  died  here  in  June  1748,  aged  eighty-two.  ...  A 
tradition  of  his  being  a  wizard  still  lingers  in  the  village. — 
N.  &  Q.\  vol.  vii.,  p.  572. 

Messingham.  Every  misfortune  and  calamity  that  took 
place  in  the  parish,  such  as  ill-health,  the  death  of  friends, 
the  loss  of  stock,  and  the  failure  of  crops  ;  yea  to  such  a 
length  did  they  carry  their  superstition,  that  even  the 
inclemency  of  the  seasons,  were  attributed  to  the  influence 
of  certain  old  women  who  were  supposed  to  be  in  league, 
and  had  dealings  with  the  Devil.  These  the  common 
people  thought  had  the  power  and  too  often  the  in- 
clination to  injure  their  property,  and  torment  their 
persons.  In  early  times  it  is  much  to  be  feared  that 
many  who  were  thought  to  possess  the  art  of  witchcraft, 
and   lived   in  these  retired   villages,  suffered  greatly  from 


Witchcraft.  J  J 

the  persecution  of  their  ignorant  neighbours.  In  the 
register  book  of  the  parish  of  Normanby,  near  Spital, 
there  is  an  entry  of  the  burial  of  an  old  woman,  stated 
to  have  been  a  witch  who  was  hunted  down,  and  worried 
to  death  by  dogs.  It  is  to  be  hoped  that  the  Messing- 
hamites  never  carried  their  animosity  against  these  feeble 
and  defenceless  parts  of  the  creation  to  such  cruel  and 
unwarrantable  lengths,  though  at  times  it  must  be  con- 
fessed they  showed  no  great  regard  for  them.  The 
following  happened  to  Nanny  Moody,  a  supposed  witch, 
who  lived  here  within  the  recollection  of  some  of  the  old 
people  now  alive.  Some  young  persons  invited  Nanny 
to  go  with  them  to  the  public  house,  and  like  most  old 
girls  of  her  day,  though  a  witch,  she  made  no  objection 
to  taking  a  drop  of  the  creature.  She  accordingly  went 
with  the  party,  but  no  sooner  had  she  passed  the  thres- 
hold of  the  house,  than  they  compelled  her  to  sit  down  on 
a  chair,  the  seat  of  which  had  been  previously  prepared 
and  stuck  full  of  pins  with  the  points  upwards,  nor  was 
she  suffered  to  rise  from  this  seat  of  purgatory  till  those 
who  brought  her  had  drawn  blood,  and  were  perfectly 
satisfied  she  had  undergone  a  sufficient  degree  of  pain. 
This  treatment  must  have  subjected  her  to  great  in- 
convenience for  some  time  after,  as  she  could  not  sit  down 
without  feeling  the  effect  of  her  rough  treatment.  Thatch 
had  oft  and  privately  been  taken  from  the  roof  of  her 
dwelling,  and  burned  by  those  over  whom  she  was 
supposed  to  exercise  her  magic  art  ;  straws  were 
frequently  placed  across  the  path,  where  she  had  to  pass, 
in  hopes  to  render  ineffectual  her  mystic  power,  but  what 
the  united  efforts  of  the  parishioners  could  not  do,  by 
burning  her  thatch,  placing  straws  across  her  path  or 
wearing  about  their  persons,  as  a  charm,  a  small  piece 
of  the  Wickin  tree,  Death  at  length  accomplished,  for 
he  most  effectually  laid  poor  Nanny,  at  once  depriving 
her  of  life  and  all  the  witchery  she  was  imagined  to 
possess. — MACKINNON. 


7S  Witchcraft 

Mumby.  So  far,  I  have  never  found  a  district,  nay 
scarcely  a  parish,  that  has  not  its  stories  of  witches  and 
wizards  who  dwelt  there.  Generally,  it  is  some  old 
woman,  who,  according  to  the  stories,  was  filled  with 
malice  and  hatred.  In  my  own  parish,  a  man  tells  me 
he  knew  *  t'  owd  witch  well,'  and  he  knows  cases  where 
pigs  couldn't  get  up  till  she  came,  and  how  one  day  when 
he  was  driving  his  horses  they  would  not  pass  her  house, 
but  went  right  up  to  her  door,  and  wouldn't  budge  an  inch 
till  she  came  out.  Another  day  she  offered  to  come  and 
help  them  to  thrash,  and  they  refused.  That  day  there 
was  nothing  but  trouble,  and  they  could  not  get  on  with 
their  work,  until  at  last  they  went  for  her,  and  then  all 
went  on  well.  The  same  old  witch  caused  no  end  of 
trouble  in  the  parish  by  stopping  butter  coming.  In  the 
next  parish,  it  is  said  a  man  could  not  keep  his  pigs,  so 
one  day  in  despair  he  took  a  red  hot  poker,  and  scored  a 
pig's  back  with  it,  not  long  after  a  woman  in  the  parish 
died  of  a  sore  back  ! — L.  N.  &  Q.,  vol.  i.,  p.  1 70. 

*  When  Maud  was  a  young  'un,  she  was  amazin'  badly,' 
said  one  of  my  parishioners,  not  long  ago,  *  the  doctors 
could  do  nowt  for  her ;  she  was  all  skin  and  bone. 
Doctors  said  it  was  a  decline ;  but  I  didn't  believe  it, 
for  she  did  squeal  amazin'.  It  was  all  an  owd  woman 
that  used  to  sell  pins  and  needles.'  It  appears  that  a 
certain  old  woman  was  in  the  habit  of  coming  round 
selling  little  things,  and  she  always  insisted  upon  giving 
Maud  something,  and  thus  suspicion  pointed  her  out  as 
having  'witched'  the  child,  and  the  next  time  she  came 
she  was  ordered  off  *in  quick  sticks,'  and  then  the 
witched  one  recovered;  the  same  old  woman  is  said  to 
have  witched  another  child  in  the  parish  about  the  same 
time.  I  have  come  across  a  few  other  cases  of  a  like 
sort  in  the  neighbourhood.  Maud  is  now  a  fine  healthy 
girl,  and  vows  vengeance  on  the  witch  if  ever  she  comes 
across  her.  .  .  . 

Witches   are   said   to   be   able  to  assume  all  sorts   of 


Witchcraft.  79 

forms,  the  hare  being  the  favourite  one.  A  parishioner 
of  mine  tells  me  that  one  night  in  our  churchyard  she 
saw  a  white  rabbit,  which  she  chased  round  the  church 
till  it  ran  into  the  south  porch,  where  she  thought  it 
was  'safe  to  be  caught,'  but  when  she  looked  for  it,  lo! 
it  was  gone.  In  Hogsthorpe,  there  was  a  hare  no  dogs 
ever  could  catch  ;  they  could  get  hold  of  her  down,  but 
never  any  more;  and  one  day  when  passing  a  house 
where  a  reputed  witch  lived,  they  heard  a  great  noise, 
and  it  was  the  old  woman  being  chased  about  the 
house  by  dogs.  'One  night,'  said  one  of  our  servants, 
from  Kirton  Lindsey,  *my  father  and  brother  saw  a  cat 
in  front  of  them.  Father  knew  it  was  a  witch,  and 
took  a  stone  and  hammered  it.  Next  day  the  witch 
had  her  face  all  tied  up,  and  shortly  afterwards  died.' 
I  have  heard  several  examples  of  hares  being  hurt  and 
next  day  the  witch  appeared  hurt  in  a  like  manner. 
The  following  I  took  down  in  Goxhill:  'An  old  witch 
had  a  cow,  a  haystack,  and  a  servant  girl,  and  she 
witched  an  old  woman  (my  informant's  grandmother),  so 
that  she  was  bedridden  for  seven  years.  Now  this  old 
woman  had  also  a  cow  and  a  haystack,  and  one  night 
the  witch  said  to  her  servant,  "Go  and  get  me  a  bit  of 

hay  from   Mrs.  W 's  stack,  and  tie  it  to  a  broom." 

The  girl  went  and  got  some  hay,  tied  it  to  a  broom, 
and  on  it  rode  round  the  house  crying,  "Proo!  Proo!" 
(the  word  still  used  by  some  old  folks  to  drive  the 
cattle  along).  Next  morning,  behold  the  witch's  cow 
was  dead!  "Where  did  you  get  the  hay  from,"  cried 
the  old  witch.  "Out  of  our  own  stack,"  replied  the  girl. 
"Great  heavens,  then,"  exclaimed  the  witch,  "we've  killed 
our  own  cow."  A  little  later  on  the  old  bedridden 
woman  got  some  wicken  tree,  and  had  it  boiled,  where- 
upon the  old  witch  was  so  tormented  that  she  came  to 
see  what  was  the  matter.  The  old  woman  then  got  up 
and  recovered  her  health.'  It  is  said  that  once  upon  a 
time  a  witch  lived  at  Grasby  who  had  a  lover,  and   he 


8o  Witchcraft. 

married  another  woman,  so  out  of  revenge,  the  witch 
*  witched'  her  old  lover's  cattle.  The  crowning  act  was 
when  a  fine  cow  was  found  with  its  horns  stuck  in  a 
dyke  side,  drowned,  although  there  was  scarcely  any 
water  there.  The  man  then  got  some  wicken  tree  and 
boiled  it,  whereupon  in  walked  a  cat.  Knowing  that  it 
was  the  witch,  the  man  began  to  chase  it  round  the 
house,  till  at  last  in  desperation  the  cat  flew  up  the 
copper  chimney.  The  man  would  not  be  done,  so  he 
lighted  a  fire,  which  scorched  the  cat  terribly.  The 
narrator  of  this  story  told  me  that  the  old  woman  who 
laid  the  witch  out  at  her  death  said  that  she  was  marked, 
etc.,  in  the  very  places  where  the  cat  had  been  injured. 
A  resident  in  Hogsthorpe  told  me  that  he  remembered  an 
old  man  who  kept  a  cow,  which  cow  was  seized  with 
sudden  illness,  so  bad  that  no  doctor  could  cure  it. 
One  day,  as  the  old  man  was  leaving  his  house,  he  saw 
old  Sally  standing  at  the  stable  door,  so  he  whipped  up 
a  fork  and  hit  the  old  woman  in  the  leg.  She  at  once 
vanished,  but  the  old  woman  was  laid  up  for  weeks  with 
a  bad  leg. 

A  Bardney  man  related  how  that  a  witch  who  lived 
in  that  neighbourhood  could  take  all  sorts  of  shapes. 
One  night  a  man  shot  a  hare,  and  when  he  went  to  the 
witch's  house  he  found  her  plastering  a  wound  just 
where  he  had  shot  the  hare!  The  same  man  told  me 
that  one  day  he  was  standing  by  a  lad,  who  was 
unloading  a  cart  of  potatoes,  the  old  witch  came  up  and 
touched  one  saying,  *  That's  a  fine  potato,  my  lad!* 
When  she  was  gone  the  lad  wouldn't  touch  that  potato, 
but  threw  it  away  with  his  scoop.  Another  tale  is  told 
here  as  to  how  a  man  was  threshing,  and  that  there 
was  nothing  but  trouble  and  bother  all  day,  till  he  went 
and  got  a  certain  old  woman  to  come,  when  the  machine 
went  perfectly.  I  have  been  told  this  by  more  than 
one  person  now  living,  and  who  witnessed  either  that 
or  some  similar  prank.     There  was  once  a  wizard  named 


Witchcraft,  8 1 

C ,  and  one  day  he  sent  a  man  to  mend  a  road  that 

led  across  a  field  to  his  house.  The  man  was  told  to 
fill  his  cart  with  stones  and  to  put  a  rake  in  it  and 
drive  along  the  road,  but  on  no  account  was  he  to  look 
behind  him.  So  off  the  man  set.  ^s  he  drove  on 
he  heard  a  terrible  noise  behind.  At  last  he  got  so 
frightened,  he  looked  round,  and  lo!  there  were  hundreds 
of  little  devils  at  work,  which  vanished  in  a  moment, 
and  so  that  piece  of  road  was  unmended.  A  labourer 
told  me  next,  'My  grandfather  and  another  man  were 
at  Goxhill,  and  there  was  an  old  witch  there.  The  men 
teased  her  till  she  shouted  out,  "I'll  make  you  repent  of 
this."  Off  the  two  went  and  got  their  cart  loaded  with 
hay,  and  they  got  on  first-class  till  they  got  past  her 
cottage,  when  over  went  the  cart.  After  a  good  deal 
of  bother  they  got  it  all  up  again,  but  over  it  went  a 
few  yards  further  on,  and  that  happened  three  or  four 
times.  So  they  half  filled  the  cart  next  time,  but  it 
was  all  no  good,  they  couldn't  get  on  that  day,  and  the 
old  woman  had  her  revenge.' — L.  N.  &  Q.,  i.,  244-249. 

Witch  at  Market- Rasen. — See  Folk-Lore^  vol.  xii., 
p.    177. 

North  Rauceby.  Bayards  Leap, — A  witch  who,  accord- 
ing to  some  accounts,  was  said  to  eat  human  flesh, 
once  lived  near  North  Rauceby,  on  Ancaster  Heath. 
Her  dwelling  was  a  cave,  or  den,  in  a  wood,  near 
the  spot  where  the  Newark  road  crosses  the  Ermine 
Street. 

Now,  it  was  child's-play  to  this  hag  to  raise  high 
winds,  to  bring  rain-storms  and  floods,  or  to  smite  cattle 
and  crops  with  pestilence  and  blight.  The  dread  of  her, 
which  weighed  on  the  whole  country-side,  was  so  great 
that  at  last  no  one  dared  to  resist  her.  It  was  thought 
that  no  weapon  could  wound  her,  and  every  attempt  to 
withstand  her  spells  had  failed. 

Yet,  a  deliverer  appeared. 


82  Witchcraft, 

A  nameless  champion  was  bold  enough  to  try  what  a 
brave  heart  and  a  good  sword  could  do  against  this  thing 
of  darkness. 

The  knight  had  the  choice  of  a  dozen  horses,  which  he 
watered  at  a  pond  near  the  witch's  abode  before  under- 
taking the  strife,  and  he  threw  a  heavy  stone  into  the  pool, 
that  he  might  learn  from  the  behaviour  of  the  animals 
which  was  to  help  him  in  his  work. 

It  was  a  horse  named  Bayard  (sometimes  called  the 
blind  Bayard)  who  threw  up  his  head  as  the  water  spurted 
into  the  air,  and  the  knight  accepted  this  movement  as  a 
token.  He  mounted  Bayard,  armed  with  a  naked  sword, 
and  turned  to  seek  the  witch. 

When  before  her  dwelling,  he  hailed  her,  and  she 
answered  him  with  mocking  words : 

'I  must  suckle  ray  cubs, 
I  must  buckle  my  shoes, 
And  then  I  will  give  you  your  supper.' 

and  in  a  little  while  she  started  out  of  her  den,  armed  on 
hands  and  feet  with  cruel,  ripping  claws,  to  throw  herself 
on  the  man  who  had  dared  to  confront  her. 

At  the  first  stroke  of  his  blade  the  knight  sheared  off 
her  left  breast,  but  she  slipped  away  from  the  second  blow, 
and  sprang  up  behind  him,  driving  the  talons  of  her 
fingers  into  his  chest  and  neck,  while  she  clutched  his 
horse  with  the  claws  of  her  feet. 

This  action  availed  little,  however. 

When  Bayard  felt  himself  thus  wounded,  he  reared,  and 
dislodged  the  hag  from  her  hold  by  the  astounding  leap 
that  has  made  him  famous.  Flung  from  his  back,  she 
came  headlong  to  the  ground,  where  she  was  slain  by 
her  antagonist's  sword,  before  she  could  gather  her  wits 
together  and  make  a  further  stand. 

The  hoof-dints  where  Bayard  struck  the  earth  after  his 
maddened  bound  are  now  marked  by  a  stone,  it  is  said, 
and  by  large  horse- shoes,  though  formerly,  according  to 
tradition,  the  tenant  of  Bayard's  Leap  Farm  was  obliged 


I 


Witchcraft,  83 

by  contract  to  keep  open  the  holes  made  by  the  horse's 
hoofs. 

As  for  the  witch,  she  was  buried  under  a  large  stone 
at  a  cross-road  with  a  stake  through  her  heart. 

The  drawing  blood  notion  came  in  too,  but  in  a  wrong 
form. — L.  N.  &  Q.,  vii.,  21 1-2 14. 

The  Legend  of  By ard's  Leap. — On  the  old  Roman  road, 
called  '  Ermine  Street,'  or  '  The  High  Dyke,'  .  .  .  — and  at 
a  distance  of  some  three  miles  from  Ancaster,  a  Roman 
station  .  .  .  — and  in  the  angle  formed  by  the  Sleaford 
and  Newark  road,  which  there  crosses  the  Roman  road — 
stands  a  solitary  farm-house  ;  its  solitude  only  relieved  by 
two  cottages  distant  about  one  hundred  yards,  on  the 
same  side  of  the  great  highway,  and,  more  recently  erected, 
a  small  school  building  on  its  opposite  side. 

Solitary  in  its  position,  its  civil  status  also  was  formerly 
isolated,  since  it  belongs  to  what  was  an  extra-parochial 
farm,  at  the  north-west  corner  of  Rauceby,  sometimes 
returned  with  the  parish  of  Cranwell,  sometimes  with  that 
of  Leadenham  ;  but  latterly  (under  the  Act,  20  Victoria, 
cap.  16)  constituted  a  separate  parish  in  its  own  right. 
Close  by  the  entrance  gateway  to  this  farm-house,  on  the 
road  side,  is  a  block  of  stone,  such  as  not  uncommonly 
may  be  seen  near  old  houses  of  the  kind,  forming  two 
steps,  from  which  a  rider  mounted  his  horse.  This  stone 
is  inscribed  with  the  words  '  Byard's  Leap.' 

Not  less  singular  are  the  circumstances  which  are  said 
to  have  given  rise  to  the  name  of  '  Byard's  (or  *  Bayard's ') 
Leap,'  or  the  Leap  of  the  horse  '  Bayard.'  ...  It  [the 
Leap]  is  situated  in  the  midst  of  what  was  once  a  lonely 
tract  of  high  land,  almost  a  waste,  extending  for  many 
miles,  and  called  Ancaster  Heath.  .  .  . 

The  pedestrian  who  follows  the  footpath  which  runs 
along  the  Eastern  side  of  the  great  Roman  highway  will 
observe,  at  a  distance  of  some  fifty  yards  northwards  from 
the  farmhouse  of  Byard's  Leap,  and  near  a  pond  by  the 


84  Witchcraft, 

roadside,  four  very  large  iron  horse  shoes,  embedded  in 
the  soil.  If  he  measures  the  distance  of  these  shoes  from 
the  pond  he  will  find  that  it  is  twenty  paces,  or  sixty 
feet,  and  sixty  feet  was  the  length  of  Byard's  Leap.  .  .  . 
Opposite  the  farm  of '  Bayard's  Leap '  is  a  plantation  .  .  . 
consisting  chiefly  of  trees  of  recent  growth  ;  but  probably 
there  formerly  existed  an  older  growth,  whose  pristine 
shades  were  more  adapted  to  harbour  weird  spirits. 
Within  that  wood,  inhabiting,  as  it  is  said,  a  cave,  but 
more  likely  a  deserted  quarry  of  the  famed  Ancaster 
stone  of  the  district  (such  places  of  abode  being  still 
used),  there  lived  the  pest  and  terror  of  the  country 
side  in  the  person  of  an  old  woman,  known  far 
and  wide  as,  par  excellence,  the  witch  ...  a  dangerous 
character  was  the  old  beldame  to  anyone  who  ventured  to 
thwart  her,  or  cross  her  path.  .  .  . 

If  the  old  woman  was  denied  anything  which  she  craved 
of  her  better-to-do  neighbours  they  were  certain  speedily 
to  suffer  for  it.  .  .  .  Neither  man  nor  beast  is  secure 
from  her  spells.  ...  At  length,  a  child  having  been  still- 
born in  a  cottage  from  which  the  old  woman  had  been 
turned  away  without  receiving  what  she  asked  for,  the 
indignation  ripens,  and  a  plan  is  proposed,  by  which  it  is 
hoped  that  the  witch's  power  may  be  put  an  end  to,  while 
the  act  shall  seem  to  be  of  her  own  originating.  The 
shepherd  of  the  farm  has  been  on  something  like  intimate 
terms  with  the  old  woman,  ...  as  is  surmised  .  .  .  having 
had  illicit  dealings  with  her,  the  result,  however,  being 
that  closer  acquaintance  with  her  has  in  no  wise  enkindled 
affection  :  and  although  afraid  to  *  break '  with  her  .  .  ,  he 
would  yet  greatly  rejoice  ...  if  he  could  terminate  the 
unpleasant  thraldom  of  her  influence.  .  .  .  By  a  sort  of 
lottery,  the  shepherd  is  selected  for  the  enterprise.  He  is 
to  lead  out  the  farm  horses  to  water  in  the  evening,  at  the 
pond  by  the  road-side,  opposite  to  which  is  the  hag's  den. 
He  is  to  throw  a  stone  into  the  water  as  the  horses  are 
drinking,  and  whichever  horse  then  raises  its  head  first,  he 


Witchcraft.  85 

is  to  mount.  He  is  to  be  armed  with  a  two-edged  knife. 
He  is  to  call  to  the  old  woman  to  come  out  and  mount 
behind  him.  He  is  to  stab  her  when  she  has  done  so,  as 
if  in  self-defence  on  her  springing  up  behind  him  ;  and 
it  is  hoped  that  in  the  struggle  she  will  be  drowned  ;  the 
not  unfrequent  end  of  witches.  At  the  appointed  time  he 
proceeds  to  carry  out  these  instructions.  The  horses  are 
led  to  the  water,  the  stone  is  thrown  into  the  pond.  The 
first  horse  that  raises  his  head  on  hearing  the  splash  is  the 
blind  Bayard ;  a  providential  circumstance,  since  it  is 
likely  that  any  horse  which  could  see  would  shrink  from 
contact  with  the  witch.  He  mounts  the  horse  Bayard. 
He  calls  out  to  the  old  woman,  asking  her  to  come  and 
ride  behind  him.  Her  reply  (which  has  been  preserved) 
is,  *  Wait  till  I've  buckled  my  shoes  and  suckled  the  cubs, 
and  I'll  be  with  you.'  He  waits,  and  in  due  time  she 
comes  forth.  At  his  bidding  she  mounts  behind  him. 
He  at  once  plunges  his  knife  into  her  breast.  The  old 
hag,  in  her  agony,  clutches  at  the  horse's  back  with  the 
long  sharp  nails  of  her  fingers.  The  horse  in  alarm 
makes  one  wild,  sudden  bound,  which  lands  him  full  sixty 
feet  from  the  spot.  The  witch  falls  back  into  the  pond, 
and  is  drowned ;  and  so  her  career  is  ended. 

Tradition  says  that  the  horse  made  a  second  bound, 
equal  in  length  to  the  first,  and  which  brought  him  to 
the  corner  of  the  cottages  which  stand  further  on  by  the 
side  of  the  road  ;  but  only  the  first  is  marked  by  the  four 
huge  horse-shoes,  which  are  carefully  preserved,  in  situ,  as 
described  above,  as  standing  evidence  and  memorial  of 
*  Bayard's  Leap.'  ... 

It  should  here  be  stated  that  considerable  variations 
from  the  foregoing  version  of  the  legend  exist,  as  is 
usually  the  case  with  such  narratives,  in  the  form  of 
oral  tradition  still  floating  in  the  neighbourhood.  For 
instance,  the  personality  of  the  hero  himself  varies  from 
that  of  a  knight-errant  of  the  age  of  chivalry  to  that 
of  an  ordinary  cavalry  soldier  of  a  more  recent  period.  .  .  , 


86  Witchcraft. 

The  version  which  ascribes  the  feat  to  a  cavalry  soldier 
.  .  .  [represents  that  he]  encounters  the  witch,  cutting  off 
her  left  breast  with  his  sword  ;  whereat  she  springs  upon 
his  charger,  which  incontinently,  gives  *  three  great  jumps.' 
.  .  .  The  '  three  jumps,'  are  an  instance  of  the  occurrence 
of  the  by  no  means  uncommon  mystic  number  three  .  .  . 
which  occur  again  in  another  variation,  where  the  hero 
(whoever  he  was),  not  content  with  throwing  the  stone 
once  into  the  pond,  on  finding  that  the  blind  horse  is  the 
one  to  raise  its  head,  made  the  experiment  thrice,  and 
each  time  the  same  blind  horse  responded  by  tossing 
its  head.     Other  various  \sic'\  are  : 

{a)  (As  in  White's  History  of  Lincolnshire,  Ed.  1856), 
that  the  witch  herself  occupied  the  solitary  (now  farm) 
house  on  the  heath,  and  that  she  took  a  prodigious  leap, 
on  her  horse  Bayard,  into  a  ravine,  and  so  gave  rise  to 
the  name. 

(J})  It  is  said  that  the  witch,  when  attacking  the  rider, 
assumed  the  form  of  a  lion. 

{c)  The  horse  is,  by  one  authority,  called  '  Byron,'  but 
this  is  evidently  only  a  corruption  of  Byard, 

id)  It  is  said  that  the  holes,  otherwise  supposed  to  have 
been  the  marks  of  Bayard's  feet,  were  originally  nothing 
more  than  the  boundary  marks  of  four  parishes  ;  while 

{e)  some  have  supposed  that  the  spot  was  thus  marked 
out,  as  a  place  where  jousts  and  tilting  matches  were 
held. 

The  two  latter  ideas,  however,  would  seem  to  be  merely 
conjectural,  and  are  really  somewhat  beside  the  purpose  ; 
since  certain  holes  may  have  formerly  served  either  or 
both  of  these  ends  without  in  any  way  affecting  the 
legend.  In  a  letter  to  the  writer,  the  present  owner  of 
*  Bayard's  Leap,'  Colonel  Reeve  of  Leadenham  House, 
states  that  in  his  *  father's  time,  Bayard's  jump  was 
denoted  by  eight  holes  in  the  ground,  but  at  length 
they  got  worn  out ;  and  finding  this  to  be  the  case, 
he  himself  had  the  present  large  horse-shoes  made  and 


Witchcraft  87 

put  into  large  blocks  of  stone,  to  prevent  their  being 
easily  removed.'  He  adds  that  '  the  shoes  weighed  sixty- 
eight  pounds/  or  close  upon  seven  stone. 

On  the  whole,  the  version  here  given,  and  based  on 
information  gathered  on  the  spot,  seems  the  most  con- 
gruous, so  far  indeed  as  congruity  can  be  expected  to 
exist,  in  a  matter  of  such  hypothetical  authenticity. — 
Bygone  Lincolnshire,  ii.,  pp.  96- 1 1 6. 

Another  account  of  *  Byard's  Leap '  states  that  if  any- 
one fills  the  footprints  up  they  are  always  empty  next 
morning,  that  the  horse  was  black,  and  that  the  footprints 
are  kept  clean  by  one  particular  person. — Addy,  pp.  25, 
26,  notes. 

Biard's  Leap. — Cf  OLIVER  (3),  pp.  1 06,  107,  1 08. 

The  Rev.  E.  Trollope  also  published  a  version  of 
Bayard's  Leap,  in  the  Reliquary,  vol.  iv.,  p.  7,  1863-4. 
Still  another  form  is  given  in  A  Legendary  Romance. 
Bayard's  Leap,  by  S.  O.  W.  Sleaford,  corrected  edition, 
1896.  The  legend  is  versified  in  Kent's  Lindum  Lays 
and  Legends,  1861,  pp.  238-241. 

Cf.  Sleaford,  1825,  pp.  316,  317;  Oliver  (2),  48, 
footnote. 

Legend. — See  Kent's  Lindum  Lays  and  Legends,  1861, 
p.  221,  for  Billy  Shuffler  and  the  Lincolnshire  Witches, 

[The  story  as  given  by  the  above  authority  is  prolix 
and  modernized.  It  tells  of  a  child  who  '  two  hundred 
years  ago '  was  carried  off  by  witches,  to  be  boiled  in  their 
cauldrons  for  the  purpose  of  making  charms  of  his  bones. 
The  scene  of  the  story  is  the  Longwood,  which  used  to  lie 
southeast  of  Lincoln.  The  child  is  found  dropped  near 
the  mouth  of  the  witches'  cave,  and  it,  with  the  horses 
also  stolen,  are  rescued.  But  Billy  Shuffler,  the  gardener 
[who  had  guessed  that  the  hags  were  the  kidnappers], 
mounted  on  '  old  Simon,'  is  chased  by  the  witches.     One 


88  Witchcraft 

of  them,  whom  he  fells  with  his  club  as  she  springs  up 
behind  him,  cries  out  that  her  cubs  shall  lick  his  blood. 
He  is,  however,  saved  by  leaping  Dunston  beck,  though 
the  horse  fails  to  clear  the  water  and  is  seized  by  the 
pursuer,  who  rides  him  away  through  the  wood  to  be 
boiled  at  the  mouth  of  the  den.] 

Scamblesby.  They  [witches]  was  all  gone  now ;  but 
theer  was  one,  the  Scamblesby  witch  as  lived  at  Scam- 
blesby mountain-side,  and  he  had  heard  of  one  in  his 
father's  days,  at  Tetford.  He  could  tell  of  '  three  coach 
waggins  going  past  the  Scamblesby  witch's  door,  and  she 
had  crossed  the  road  wi'  her  stick,  and  the  two  first 
horses  went  clean  over  i'  the  road,  and  the  third  waggin 
went  straight  on  reightlins,  and  th'  owd  witch  shakked  her 
fist  at  the  man  as  druv  the  team  ;  "  The  divvil  git  tha,"  she 
said,  and  she  skriked  out,  "  Theer  goes  the  man  wi'  the 
wicken  gad,"  for  you  know  he  had  a  bit  of  a  wicken  tree 
in  his  whip  stock,  and  theer's  nowt  like  a  bit  of  wicken 
agean  the  witches  ;  when  I  was  a  boy  we  alius  put  a  bit 
o'  wicken  i'  the  churn  to  mek  the  butter  coom.  .  .  .'  I 
soon  found  out  that  wicken  was  the  rowan  or  mountain 
ash. — Rawnsley,  p.  34. 

Tetford.  Thirty  or  forty  years  ago,  a  woman  named 
E ,  the  daughter  of  a  man  named  F ,  of  Wood- 
hall,  lived  in  a  cottage  near  Tetford  Church,  which  had  a 
hole  in  it,  called  '  the  cat  hole,'  through  which  she  went  in 
the  form  of  a  hare  or  cat ;  she  bewitched  to  death  her 
son  and  daughter,  and  also  a  sister  living  at  Scamblesby, 
who  had  been  warned,  by  the  wiseman  of  Louth,  named 

S ,   that   provided   she   saw  no  strangers,  she  would 

recover,  but  if  the  person  who  had  overlooked  her,  was 
able  to  do  so  again,  she  would  die,  which  happened  ;  for 
when  she  was  almost  well  enough  to  come  downstairs,  her 

sister    Mrs.    E called,    having    walked    over    from 

Tetford,  and  though  all  others  had  been  prevented  from 
seeing  her,  yet  her  sister  Mrs.  E was  allowed,  though 


Witchcraft,  89 

of  course  she  was  the  only  person  to  be  feared,  and   as 

soon  as  Mrs.  E saw  her  sister,  she  got  rapidly  worse, 

and   died   soon   after   she   left    the   cottage  to   return   to 

Tetford.      Mrs.    E required    to    have   some    victim, 

whom  she  bewitched  to  death  gradually,  or  else  tortured 
for  years,  thus,  while  she  bewitched  her  son,  daughter,  and 
sister    to  death,   she   only  succeeded    in  making   a    man, 

named  U H ,  so  ill   that  he  could  do  no  work 

though  he  could  walk  about,  and  one  day  he  had  a  gun  in 

his  hand,  and  was  walking  with  a  friend,  named  T 

H ,  when  a  hare  sat  up  in  front  of  him,  and  T 

H said,    '  Shoot    it,'    but    U H said,    '  I 

cannot,'  so  T H took  the  gun  from  him  and 

fired,  knocking  over  the  hare,  but,  before  he  could  get  up 
to  it,  the  hare  struggled   on   to   its  legs,  and   got  away, 

though  badly  wounded  ;  the  next  day  Mrs.  E was 

found  very  ill,  covered  with  breaders  (very  bad  spreading 
boils),    which    nearly    ended    her,   though    she    gradually 

recovered,  and    lived    for  several   years.      U H 

recovered  his  strength,  and  went  to  America,  where  he 
did  well. — L.  N.  &  Q.,  vol.  ii.,  pp.  233,  234. 

Trusthorpe.  At  Trusthorpe,  about  fifty  years  ago  \i.e. 
1835],  there  was  living  one  Mrs.  Gray,  the  wife  of  a 
cottager,  who  had  a  firm  belief  that  her  cows  were  being 
plagued  by  a  witch  of  the  village.      The  witch  was  Dame 

T ,  an  old  woman  of  seventy  or  more,  who  lived  in 

what  were  then  known  as  the  Poor  Houses — a  building 
afterwards  occupied  by  the  labourers  on  the  estate  of  the 
late  Mr.  Wm.  Loft.  She  was  believed  to  have  practised 
her  charm  on  the  cows,  compassing  their  deaths.  To  try 
and  counteract  the  evil  influence  a  piece  of  '  wicken  tree ' 
— a  tree  which  bears  red  berries — was  taken  and  tied 
round  the  neck  of  the  affected  animal.  Whether  the 
branch  so  used  was  shaped  into  the  form  of  a  cross  my 
informant,  at  that  time  a  girl,  is  not  able  to  remember. — 
Old  Lincolnshire,  vol.  i.,  p.  224. 


90  Witchcraft, 


EVIL-EYE. 

Overlook. — To  bewitch  :  used  in  the  same  sense  as  by 
Shakspere,  Merchant  of  Venice,  iii.  2  ;  Merry  W.  of  JV., 
V.  4. 

If  they  were  badly  or  owt,  they  reckoned  folks  had 
overlooked  them. 

When  you  thought  you  were  overlooked,  you  got  a  piece 
of  wicken  tree. 

There  was  a  strange  do-ment  about  being  overlooked 
when  I  was  a  gell ;  folks  would  have  bits  of  wicken  in 
their  bo-sum  or  over  the  door-stead. — COLE,  p.  104. 

Child  cured  of  disease  caused  by  being  '  overlooked.* — 
See  Folk-Lore,  vol.  xii.,  p.  178. 

Evil-eye  and  Witchcraft. — See  Folk-Lore,  vol.  xii.,  pp. 
173,  174. 

*  Oh  well,  the  evil  eye  was  quite  common  i'  them 
days,'  meaning  in  the  days  when  he  and  the  Tenny- 
sons  were  young.  *  Fwoak's  cows  and  pigs  was  hover- 
looked,  and  the  wust  was,  one  nivver  could  tell  who  had 
done  it,  and  babbies  was  hover-looked,  and  went  wrong, 
and  fwoaks'  bairns  was  hover-looked  and  the  poor  things 
withered  away.' 

*  But  what  did  people  do  who  had  been  over-looked,  or 
whose  pigs  had  been  over-looked  ? '  I  said. 

*  Doa  ;  why,  they  went  to  the  wise  men,  to  be  sewer. 
Theer  was  one  they  called  Stainton,  at  Louth,  and  if 
fwoaks  had  lost  owt,  or  gotten  owt  stolen,  they  would  goa 
hoff  and  he'd  soon  tell  'em  who'd  done  it,  but  er-course 
they  had  to  paay.  I've  heard  tell  that  a  horse's  shoe 
hinged  up  hover  the  door  is  a  good  thing  ageanst  the 
hevil  eye.  Theer  is  a  queer  un,  a  solidly  great  un  we  dug 
up  cloase  by,  a  solid  plaate  of  metal,  not  a  herse's  nor 
hass's  as  I  can  mek  out,  but  belonging  some  queer  thing, 
you  know,  from  past  times,  and  we  nailed  it  oop  over  the 


\ 


Evil- Eye,  9 1 

blacksmith's  door,  but  for  the  hevil  eye,  mind  tha',  theer's 
nowt  better  then  a  horse's  shoe.' — Rawnsley,  p.  35. 

Bottesford.  Owerlooked  =  overlooked,  bewitched,  affected 
by  the  influence  of  the  evil  eye.  '  I've  hed  a  strange  pain 
i'  my  face ;  missis  ses  it's  tick,  but  I  think  nowt  better 
then  that  I've  been  owerlooked  by  Billy  .  .  .' 

[This  Billy  .  .  .  had  the  evil-eye  by  inheritance.  He 
was  at  times  credited  with  trying  to  nullify  its  power. — 
M.  P.] 

Boston.  One  person  has  power  to  look  on  another 
with  an  evil  eye,  '  to  overlook  him,'  as  it  is  called,  and 
thereby  blight  him,  and  afflict  him  with  sickness  and 
other  calamities.  An  instance  of  the  belief  in  this  power, 
and  the  exercise  of  it,  has  occurred  near  Boston  during 
the  present  year  1856. — THOMPSON,  p.  736. 


COUNTER-CHARMS    TO    USE    AGAINST    WITCHES. 

Mumby.  Charms. — As  a  natural  consequence  of  the 
belief  in  witches  and  wizards  being  so  widely  spread,  there 
is  a  mass  of  charms  still  to  be  found  amongst  the  people. 

'  A  girl  I  knew,'  said  one  of  my  people  a  few  weeks 
ago.  '  took  a  pigeon's  inside  out  while  it  was  alive  and  put 
it  over  the  house- door.  Before  very  long  her  lover,  who 
lived  some  distance  away,  walked  in  and  asked  what  she 
wanted.  The  young  fellow  said  he  felt  he  must  come, 
and  he  knew  she'd  been  up  'te  summat'  .  .  .  Another 
curious  charm  was  given  to  me  a  short  time  ago.  It  is 
written  in  an  old  copy  book,  and  is  a  strange  medley  of 
religion  and  superstition.  The  following  is  an  exact  copy, 
so  far  as  I  can  make  it  so.  '  Gods  Message  from  heaven. 
A  copy  of  a  letter  found  under  a  stone  as  it  is  said, 
written  by  the  hand  of  God  in  a  village  named  euerkall  (?), 
near  to  the  town  of  jasardy  in  the  year  1603,  this  letter 
by  the  commandment  of  Jesus  Crist,  was  found  under  a 
stone  broad  large,  it  was  at  the  side  of  a  cross,  1 8  miles 


92  Witchcraft, 

from  jasardy,  in  the  said  village  upon  the  wich  was 
graven  the  words,  Blessed  is  he  that  turneth  me,  the 
people  that  saw  this  writing  endeavoured  to  turn  the 
stone  but  in  vain  they  laboured,  for  it  was  immovable, 
and  when  they  could  not  turn  it  they  prayed.  And  they 
desired  of  god  that  they  should  understand  the  meaning 
of  this  writing,  and  there  came  a  child  between  six  and 
seven  years  old  turned  the  stone  to  the  great  admiration 
of  the  beholders,  and  when  it  was  turned,  there  was 
found  under  it  a  letter  written  in  golden  letters  by  the 
verry  hand  of  Jesus  Crist  wich  letter  was  carried  to 
jasardy  to  be  read  wich  town  belongeth  bethsaida  and 
there  was  the  commandments  of  Jesus  Crist  sent  by  the 
angel  Gabriel  in  the  year  1603  it  was  as  folio weth  you 
say  that  they  that  work  on  the  Sabbath  day  shall  be 
excommunicated  and  cursed  of  Jesus  Crist  but  I  say  and 
command  you  to  go  to  Church  and  keep  that  day  holy 
and  that  you  earnestly  desire  me  to  forgive  you  your 
sins  and  offences  my  commandments  you  shall  faithfully 
keep  and  serve  me  steadfastly  believe  that  this  was  written 
by  my  own  hand  you  shall  go  to  church  and  take  your 
children  with  you  and  keep  my  commandments  and  leave 
off  working  on  Saturday  at  five  o'clok  in  the  evening  and 
so  continue  till  Monday  morning  and  I  wish  you  to  fast 
five  fridays  in  the  year  in  remembrance  of  the  five  wounds 
that  I  received  for  your  sins  you  shall  take  no  gold  nor 
silver  unadvisedly  but  keep  my  commandments  you  shall 
cause  them  that  are  not  baptized  to  go  to  church  and 
repent  and  in  so  doing  I  will  bless  you  and  give  you 
manifold  gifts  and  long  life  and  your  cattle  shall  be 
replenished  and  fruitfuU  to  bring  abundance  and  my 
blessing  shall  be  upon  you  but  he  that  doth  contrariwise 
shall  be  accursed  and  not  blessed  their  goods  and  cattle 
shall  be  unfruitfull  and  I  will  send  upon  them  lightning 
and  thunder  and  whant  of  food  untill  I  have  distroied 
them  especially  that  witness  against  this  writing  and 
believe  not   that  it  was  written  with  my  own  hand  and 


Counter -Charms  to  use  against   Witches,       93 

that  I  have  not  spoken  it  with  my  own  mouth  they  shall 
be  accursed  and  shall  be  the  confusion  of  hell.  Remem- 
ber that  you  keep  holy  the  Sabbath  day  without  any 
occupation  for  I  have  given  six  days  to  labour  in  and 
have  taken  the  seventh  to  myself  and  as  many  do  write  a 
copy  of  this  writing  and  cause  it  to  be  published  he  shall 
be  blessed  and  if  he  have  sinned  as  oft  as  there  are  stars 
in  the  sky  if  he  heartily  sorry  for  them  asking  forgiveness 
of  me  contrariwise  if  a  man  do  write  a  copy  of  this  writing 
without  published  to  others  he  shall  be  accursed  and 
again  if  he  doth  not  things  and  keep  my  commandments 
I  shall  upon  black  storms  and  showers  wich  shall  both 
destroy  you  and  your  cattle  your  goods  and  whatsoever 
you  have  also  if  a  man  do  write  of  this  writing  and  keep 
it  in  his  house  no  evil  spirit  shall  hurt  him  and  if  a 
Womman  be  with  child  and  have  a  copy  of  this  writing 
about  her  she  shall  be  delivered  of  her  burden  and  now 
you  shall  know  no  more  till  the  day  of  judgment  all  good 
shall  be  to  that  house  were  a  copy  of  this  writing  shall  be 
found  in  the  name  of  Jesus  Crist  this  place  is  called 
bethsaida  south  west  by  East  2  36y*  miles  from  London. 
Of  this  strange  medley,  for  our  present  purpose,  there  is 
no  interest  saving  at  the  end,  where  the  charm  is  stated. 

Even  to  the  present  day  the  feeling  that  others  may 
harm  you  still  exists  in  this  parish,  e.g.  a  resident  told  me 
that  if  a  woman  she  suspects  to  be  a  witch  comes  to  the 
door  selling  hemp  she  will  not  take  anything  from  her  as 
then  she  has  no  power.  If  by  any  chance  the  old  woman 
says,  *  Mrs.  X.  is  born  under  a  lucky  star,'  she  at  once 
gets  very  frightened  and  gives  the  old  woman  a  copper 

*  to  get  shot  of  'er.'  Black  books  and  written  charms  are 
rare  in  our  county,  if  not  unknown  ;  still  we  have 
remains,  such  as  the  horse  shoe  over  the  stable  door,  the 
wicken  tree  carried  in  the  pocket  to  keep  off  the  witches, 
the    chestnut    or    potato    carried    by   some    to   ward    off 

*  rheumatiz.'      I  know  two  people  in  this  parish  who  still 

*  This  y  may  be  7. 


94  Witchcraft, 

wear  a  mole's  foot  round  their  necks  to  cure  fits  to  which 
they  are  subject. 

A  young  friend  in  this  parish  told  me  that  when  she 
was  confirmed  and  went  to  her  first  communion  she  was 
told  that  if  she  kept  half  of  the  consecrated  bread  in  her 
pocket  she  would  become  a  witch  and  have  marvellous 
powers.  I  am  glad  to  say  she  never  dreamt  of  doing  so. 
— Heanley,  p.  17. 

Mumby.  There  is  another  class  of  superstition,  still 
very  common,  connected  with  the  church,  and  these 
charms  only  act  on  certain  days,  e.g.,  if  you  fast  on 
S.  Mark's  eve  you  will  dream  of  your  lover  when  you  go 
to  bed.  Mrs.  H.  and  another  girl  made  a  dumb  cake. 
Both  of  them  had  to  do  each  part  of  the  performance  ; 
both  went  to  the  dairy  to  get  the  materials  ;  both  took 
hold  of  the  bowl ;  both  helped  to  get  the  flour ;  both  got 
some  water  and  rinsed  the  bowl  ;  both  helped  to  make 
the  cake  and  roll  it.  A  line  was  then  drawn  across  the 
cake  and  the  initials  of  each  girl  placed  on  the  cake  on 
opposite  sides  of  the  line.  During  the  whole  time  strict 
silence  was  maintained  (a  well-known  rule  in  all  incanta- 
tions), and  while  the  cake  was  being  made  the  two  girls 
stood  upon  something  never  stood  on  before.*  Just  when 
they  had  done  a  sudden  gust  of  wind  swirled  round  the 
house  and  put  the  two  to  an  ignominous  flight.  One  of 
them  feels  sure  if  they  had  but  held  out  her  future  husband 
would  have  appeared  at  the  open  door. — L.  N.  &  Q., 
vol.  ii.,  pp.  41-45. 

Grass  from  newly  made  grave  to  counteract  witchcraft. 
— See  Folk-Lore,  vol.  xii.,  p.  176. 

Iron  is  efficacious  in  nullifying  evil  influences,  and  it 
possesses  increased  potency  if  in  the  form  of  a  horse-shoe. 
When  Winterton  boys  exchange  their  various  treasures 
the  bargain   is  not  considered  irrevocable  until  each  lad 

*  In  an  unprinted  version  of  this  story  from  North- West  Lincolnshire,  every- 
thing used  in  making  the  cake  was  never  thus  used  before. — M.  P. 


I 


Counter -Charms  to  use  against  Witches.      95 

has  *  touched  cold  iron.'  According  to  information  lately 
received  '  It  is  no  uncommon  thing  to  see  two  boys  barter 
birds'-eggs,  etc.,  and  then  lift  up  a  foot  and  touch  a  nail  in 
the  heel  of  their  boots  to  ratify  the  agreement' — L.  N.  &  Q., 
vol.  iii.,  p,  21  ;  Heanley,  p.  21. 

Iron,  or  pins,  to  counteract  witchcraft. — See  Folk-Lore, 
vol.  xii.,  p.  176, 

Horses'  shoes  are  nailed  on  doors  and  on  the  out  and 
inside  of  houses  to  ward  off  witchcraft.  The  practice  is 
becoming  obsolete. — E.  Peacock,  ii.,  vol.  i.,  p.  279. 

To  neutralize  the  evil  influence  of  witchcraft,  we  still 
find  seamen,  stable  boys,  and  others,  using  the  efficacious 
horse-shoe ;  and  when  good  housewives  put  their  cream 
into  the  churn,  they  sometimes  cast  a  handful  of  salt  into 
the  fire  for  the  same  purpose.  Some  people,  after  eating 
boiled  eggs,  will  break  the  shells  to  prevent  the  witches 
from  converting  them  into  boats,  because  an  ancient  super- 
stition gave  to  these  unhappy  beings  the  power  of  crossing 
the  sea  in  egg-shells. — (GEO.  Oliver),  Man.  and  Cus.,  p.  33. 

Horse-shoe  to  counteract  witchcraft. — See  Folk-Lore, 
vol.  xii.,  p.   175. 

Knife-strokes. — When  paste  is  put  before  the  fire  to 
lighten,  it  is  customary  to  make  three  cuts  in  it  *  to  keep 
the  witch  off.' — E.  PEACOCK,  i.,  p.  188. 

Cake  stuck  full  of  pins  to  counteract  witchcraft. — See 
Folk-Lore ,  vol.  xii.,  p.  176. 

It  is  still  a  common  belief  that,  if  you  are  bewitched, 
and  you  get  some  human  hair,  urine,  and  pins,  and  put 
them  into  a  bottle  and  bury  them  under  the  eaves  of  your 
house,  the  witch  will  cease  to  have  power  over  you.  If 
an  animal  has  been  killed  by  witchcraft,  you  must  take 
out  its  heart  and  stick  it  full  of  pins,  and  either  bury  the 
heart  in  a  box  or  earthen  pot  under  the  eaves  of  the 
house,  or  boil  it  in  a  pot  over  the  fire ;  the  witch  will  then 
have  no  further  power.      At  a  place  on  the  west  side  of 


96  Witchcraft, 

Hardwick  hill,  on  Scotton  common,  I  have  been  informed 
there  was,  sixty  years  ago  \i.e.  about  1817],  *a  great 
heap '  of  pins  and  old-fashioned  tobacco-pipe  heads  ;  they 
were  believed  to  have  been  put  there  for  magical  purposes. 
— E.  Peacock,  i.,  p.  193. 

Heart  of  animal  stuck  full  of  pins  to  counteract  witch- 
craft.— See  Folk-Lore^  vol.  xii.,  p.  176. 

[Messingham  ?]  A  few  years  ago,  in  pulling  down  an 
old  house  in  a  neighbouring  village,  a  wide-mouthed 
bottle  was  found  under  the  foundation,  containing  the 
heart  of  some  small  animal  (it  was  conjectured  a  hare), 
pierced  as  closely  as  possible  with  pins.  The  elders  said 
it  had  been  put  there  to  '  withstand  witching.'  Some 
time  after,  a  man  digging  in  his  garden  in  the  village  of 
Yaddlethorpe  came  upon  the  skeleton  of  a  horse  or  ox, 
buried  about  three  feet  beneath  the  surface,  and  near  to  it 
two  bottles  containing  pins,  needles,  human  hair,  and  a 
stinking  fluid,  probably  urine.  The  bottles,  pins,  etc., 
came  into  my  possession.  There  was  nothing  to  indicate 
the  date  of  their  interment  except  one  of  the  bottles, 
which  was  of  the  kind  employed  to  contain  Daffy's  elixir^ 
a  once  popular  patent  medicine.  The  other  bottle  was 
an  ordinary  wine  pint.  At  the  time  when  these  things 
were  found,  I  mentioned  the  circumstance  to  many  persons 
among  our  peasantry  ;  they  all  said  that  it  had  *  summut 
to  do  with  witching ' ;  and  many  of  them  had  long  stories 
to  tell,  setting  forth  how  pins  and  needles  are  a  protection 
against  the  malice  of  the  servants  of  Satan.  One  anecdote 
is  worth  recording.  About  thirty  years  ago,  there  lived 
in  this  village  an  inoffensive  old  man,  who  was  feared  and 
hated  by  all  his  neighbours  because  he  had  what  is  called 
*  an   evil  eye.'     If  the  east   wind  caused   rheumatism,  if 

cattle  died,  or  pigs  would  not  fatten,  poor  Thomas  K 

was  sure  to  be  at  the  bottom  of  it.  It  chanced  once  that 
there  had  been  an  unusual  run  of  bad  luck  in  the  parish,* 
most  of  the  farmers  had  had  serious  losses  among  their 


4  . 

St  • 


Counter- Charms  to  use  against   Witches.      97 
cattle  ;  and,  as  a  consequence,  the  hatred  against  K 


i 


was  more  active  than  ordinary.  The  clinnax  came,  by  his 
next-door  neighbour  who  had  two  young  horses  making 
up  for  Lincoln  April  fair,  finding  them  both  dead  the  very 
morning  he  was  about  to  set  out  with  them.  The  obvious 
suspicion  of  poison,  wilful  or  accidental,  never  entered  his 

mind  ;    he  was  sure   K had  accomplished  the  deed 

with  that  evil  eye  of  his.  So  he  went  to  a  person  learned 
in  forbidden  lore,  popularly  called  a  *  wise  man,'  who  told 
him  that  if  he  cut  out  the  heart  of  one  of  the  dead 
animals,  stuck  it  full  of  pins,  and  boiled  it  in  a  pot,  the 
man  who  had  the  evil  eye  would  present  himself  at  the 
door,  and  knock  loudly  for  admittance ;  but  was  on  no 
account  to  be  let  in,  for  if  he  once  crossed  the  threshold 
the  charm  would  fail.      The  man  did  as  he  was  ordered, 

and  used   to   assert   that   K loudly  knocked   at  the 

door,  and  tried  every  means  to  effect  an  entrance ;  but  in 
vain,  all  means  of  ingress  had  been  securely  fastened. 
The  result  was  that  the  wizard  was  so  badly  scalded,  that 
he  could  not  work  for  several  months.  The  squire  hinted 
that  the  east  wind  had  given  him  rheumatism,  but  the 
people  knew  far  better.  Those  who  are  not  in  daily 
intercourse  with  the  peasantry  can  hardly  be  made  to 
believe  or  comprehend  the  hold  that  charms,  witchcraft, 
wise-men,  and  other  like  relics  of  heathendom  have  upon 
the  people. — N.  &  Q.^,  vol.  i.,  p.  415. 

Bottesford.  Churning. — If  you  do  not  throw  salt  into 
the  fire  before  you  begin  to  churn,  the  butter  will  not 
come.— N.  &  Q.\  vol.  viii.,  p.  382. 

Witch. — Butter  is  said  to  come  at  the  moment  when  the 
cream  begins  to  clot.     The  following  is  the  charm   used 
when  the  butter  does  not  come  as  soon  as  is  desired  : 
Churn,  butter,  dash, 
Cow's  gone  to  th'  marsh, 
Peter  stands  at  th'  toll-gate, 
Beggin'  butter  for  his  cake ; 
Come,  butter,  come. 
O 


98  Witchcraft, 

Three  white  hairs  from  a  black  cat's  tail,  put  into  the 
churn  at  churning-time,  is  another  means  of  insuring  that 
butter  will  come ;  the  most  common  method,  however,  is 
to  take  a  pinch  of  salt  and  put  one  half  in  the  churn  and 
throw  the  other  half  into  the  fire. — E.  PEACOCK,  i.,  p.  6t , 

Covenham.  A  woman  living  not  one  hundred  miles 
from  Covenham  complains  that  she  has  with  the  greatest 
difficulty  been  enabled  to  procure  butter  from  her  cream 
since  Christmas  last,  and  that  it  is  in  consequence  of  her 
being  what  is  technically  called  overlooked.  She  says  that 
having  been  seriously  unwell  for  some  length  of  time,  and 
confined  to  her  room,  she  vowed  she  would  send  for  the 
Louth  wizard  to  set  matters  right,  if  the  old  gentleman  in 
the  village  who  overlooked  her  did  not  loose  his  spells. 
Singularly  enough  she  was  enabled  that  self-same  day  to 
leave  her  bed — proof  positive  to  her  mind  that  the  over- 
looker knew  her  resolve  and  feared  the  consequences  of 
her  disclosure. — S.  M.,  June  5th,  1863. 

Counter-spell  in  which  the  halves  of  a  stolen  sheep  and 
scarlet  cloth  are  used. — Weld,  p.  7. 

Straws  laid  in  the  form  of  a  cross  on  the  path  which  a 
witch  has  to  travel,  are  held  to  hinder  witchcraft. — E. 
Peacock,  i.,  p.  241. 

If  you  are  bewitched  [go]  and  steal  some  thatch  ofif  the 
roof  of  the  house  of  the  person  who  bewitches  you,  it  is 
almost  certain  that  his  or  her  power  will  cease  from  that 
moment. — E.  Peacock,  i.,  p.  252  ;  cf  ii.,  p.  172. 

*  Vervein  and  Dill 

Hinder  witches  of  their  will.' 

*  Trefoil,  Vervein,  John's  wort,  Dill, 
Hinder  witches  of  their  will.' 

E.  Peacock,  i.,  p.  85. 

Nightmare. — An  old  woman  said  *  My  grandmother 
was  troubled  with  nightmare,  and  her  husband   rose  at 


1 


Counter-Charms  to  use  against   Witches.       99 

sunrise  on  Midsummer  day  and  went  out  to  get  some 
"  wicken."     On   the  way  he   met  a  woman  belonging  to 

the  village,  who  said  "  Mr  W ,  what  time  is  it  ?  "  but 

he  would  not  reply  because  he  knew  it  was  the  witch  who 
was  the  cause  of  the  mischief.  In  due  course  he  got  the 
"  wicken/'  took  it  home,  and  put  it  under  the  patient's 
pillow,  and  so  cured  her.' — L.  N.  &  Q.,  vol.  i.,  p.  169. 

Witch,  branches  of  rowan-tree  waved  at. — Weld,  p.  7. 

*  Wicken-treel  to  counteract  witchcraft. — See  Folk- Lore, 
vol.  xii.,  p.  175  ;  see  Section  II.  Plants. 

Witch-stones,  or  Holy-stones. — Some  months  ago  I 
noticed  a  reel  on  the  same  string  with  the  church  keys  of 
a  Lincolnshire  village,  and  learnt  on  inquiry  that  '  it  is  a 
way  folks  have  to  fasten  spools  to  bunches  of  keys.'  I 
could  not  discover,  however,  whether  holed  stones  were 
similarly  employed. — N.  &  Q.^  vol.  v.,  p.  308. 

I  venture  to  think  there  is  no  folk-lore  in  the  matter, 
but  various  things,  especially  cows'  horns,  are  fastened  to 
keys  to  prevent  their  being  lost.  .  .  .  Sea- shells  are 
sometimes  used  for  the  purpose,  but  not  perforated  stones 
that  I  am  aware  of  They  do  not  seem  very  suitable  ; 
they  are  heavy,  and  might  break  with  a  fall. 

I  have  in  my  possession  two  witch  stones,  one  of  which 
was  in  actual  use  by  an  old  woman,  who  gave  it  me  from 
her  door,  by  which  it  was  hanging  from  a  nail.  She  said 
it  was  her  grandmother's,  and  that  no  witch  could  enter  a 
house  thus  protected  by  a  witch-stone.  Such  a  stone 
must  have  a  hole  through  it,  and  be  found  without  being 
looked  for,  and,  of  course,  the  longer  it  is  used  the  more 
esteemed  it  becomes.  This  stone  is  simply  a  three- 
cornered  flint  with  a  hole  through  it.  The  other  is  an 
oblong  stone  with  a  hole  near  one  end,  apparently  bored 
out  by  some  iron  implement,  much  in  shape  like  a  bone 
label  for  a  bunch  of  keys.  I  have  never  heard  of  a 
cotton-reel  being  used  as  a  substitute  for  a  witch-stone, 


ICXD  Witchcraft, 

and  unless  it  was  made  of  '  wicken ' — that  is,  mountain 
ash  wood — it  would  be  considered  of  no  good  about  here 
against  witches. — lb.  p.  397. 

Wispington.  Then  the  rector  brought  out  a  '  witch- 
stone  '  from  his  treasure  store  to  show  us  ;  this  he  found 
hanging  on  a  cottage  door  and  serving  as  a  charm  against 
all  evil.  It  is  merely  a  small  flint  with  a  hole  in  the 
centre,  through  which  hole  was  strung  a  piece  of  cord  to 
hang  it  up  with.  A  '  witch-stone '  hung  up  on,  or  over 
the  entrance  door  of  a  house  is  supposed  to  protect  the 
inhabitants  from  all  harm  ;  in  the  same  way  do  not  some 
enlightened  people  nail  a  horse-shoe  over  their  door  '  for 
good  luck  '  ?  To  ensure  this  '  good  luck  '  I  understand 
you  must  find  a  horse-shoe  '  accidentally  on  the  road ' 
without  looking  for  it ;  to  procure  a  '  witch-stone '  you 
must  in  like  manner  come  upon  a  stone  (of  any  kind) 
with  a  hole  through  the  centre,  when  you  are  not  thinking 
about  any  such  thing. — HiSSEY,  pp.  397,  398. 

'  Witch-stone^  to  counteract  witchcraft. — See  Folk-Lore^ 
vol.  xii.,  p.  175. 

Door-stone,  the  large  stone  commonly  placed  at  the 
entrance  of  an  outer  door  ;  it  is  often  formed  of  the  whole 
or  a  part  of  an  old  mill-stone.  It  was  the  custom  to 
leave  hollow  spaces  under  these  stones,  which  were  filled 
with  broken  bits  of  iron,  for  the  purpose  of  keeping  off 
witches.— E.  PEACOCK,  i.,  p.  89. 

Wise-man. — A  quack,  or  conjuror. — Brogden,  p.  225. 

Wise-man. — The  seventh  child  in  a  family,  whether  a 
boy  or  a  girl,  if  no  child  of  the  other  sex  has  intervened, 
is  sure  to  turn  out  wise. — E.  PEACOCK,  i.,  p.  55. 

Wise-man. — A  man  who  practises  astrology,  or  who  is 
reputed  to  have  magical  power,  so  as  to  be  able  to  tell 
where  stolen  goods  are,  the  paternity  or  sex  of  unborn 
infants,  how  to  make  foals  suck,  and  many  other  such 
things.— E.  PEACOCK,  i.,  p.  275. 


Counter-Charms  to  use  against   Witches.     loi 

White  Witch. — A  woman  who  uses  her  incantations 
only  for  good  ends.  A  woman  who,  by  magic,  helps 
others  who  are  suffering  from  malignant  witchcraft. 
[Those  who  practise  beneficial  magic  are,  however, 
generally  called  wise-women,  or  wise-men.] — E.  PEACOCK, 
II.,  vol.  ii.,  p.  6io. 

Fenton.  Wise-man. — A  Lincolnshire  Superstition. — It 
happens  now  and  again  that  a  foal,  when  it  is  born, 
refuses  to  suck,  and,  as  may  be  imagined,  there  is  great 
difficulty  in  feeding  it  so  as  to  preserve  its  life.  On  such 
occasions  it  was  the  custom  for  farmers  in  this  parish 
(Doddington),  to  have  recourse  to  an  old  woman  at 
Fenton,  between  Lincoln  and  Gainsborough,  for  aid.  Her 
way  was  to  ask  the  date  of  the  foal's  birth,  whether  in  the 
day  or  night,  and  then  to  tell  the  applicant  to  return 
home,  and  that  he  would  find  that  the  foal  would  suck  ; 
and  such,  is  said,  was  invariably  the  case.  The  old 
woman  now  is  dead  ;  but  a  similar  case  has  happened  here 
this  very  week.  A  foal  was  born  and  would  not  suck, 
and  after  attempting  in  vain  to  feed  it,  it  was  suggested 
that  recourse  should  be  had  to  the  son  of  the  woman 
above-mentioned,  as  likely  to  possess  his  mother's  powers. 
Accordingly  the  foreman  (the  tenant  of  the  farm  and 
owner  of  the  foal  being  a  widow)  was  sent  to  seek  out  the 
son.  He,  however,  represented  that  he  was  not  scholar 
enough  to  work  the  charm,  and  referred  the  applicant  to 
his  cousin,  the  old  woman's  sister's  son,  as  carrying  on  the 
business.  He  in  turn  was  sought  out,  and  professed 
himself  able,  under  certain  conditions,  to  work  the  cure. 
The  fee,  five  shillings,  was  paid  ;  but  too  much  time  had 
been  lost,  and  the  foal  was  in  a  dying  state,  and  died  soon 
after  the  foreman's  return. — L.  N.  &  Q.,  vol.  i.,  p.  131. 

Lincoln,   Wise-man  at. — See  Folk-Lore,  vol.  xii.,  p.   177. 

Messingham.  Should  any  individual  amongst  them  know 
a  little  more  than  his  neighbours,  he  was  called  the  Wise- 
man, .  .  .  and  supposed  to  know  their  destiny,  and  also  to 


I02  Witchcraft 

be  well  acquainted  with  every  event  that  took  place  in 
the  village,  and  the  neighbourhood,  however  cautiously 
concealed  or  secretly  transacted.  In  all  cases  of  doubt  or 
difficulty,  and  in  all  cases  of  distress,  he  was  invariably 
consulted.  He  dealt  out  his  wisdom  in  proportion  only 
to  the  kindness  with  which  he  was  treated,  and  the 
remuneration  he  was  to  receive.  In  consequence  of  which 
he  was  generally  respected,  and  at  all  times  hospitably 
entertained,  and  considered  a  welcome  guest  by  his 
superstitious  neighbours. — MACKINNON,  p.  13. 

Kirkby-cum-Osgodby. — Visitation  of  Walshcroft  Deanery, 
12  June,  I  594,  at  East  Rasen  Church,  by  Thomas  Randes, 
deputed  by  John  Belley,  Vicar  General. 

William  Mounson  did  not  receive  the  Holy  Communion 
last  Easter,  and  takes  upon  himself  to  be  a  magitian,  a 
sorcerer,  a  Southsayer,  and  dothe  make  folkes  beleve  that 
he  can  by  his  magicall  arte  and  other  dissemblynge 
coniuration  that  he  can  do  (as  he  saith)  helpe  to  procure 
to  bring  manye  thinges  to  passe  which  theie  have  lost  or 
by  anie  other  meanes  is  conveyed  away  from  them. — 
iiij  die  Julii  apud  Lincoln  ;  L.  N.  &  Q.,  vol.  v.,  p.  6. 

Somersby.  As  for  faery  stories  and  hob-goblins,  he  [old 
J.  C.  the  bellringer  and  sexton  at  Somersby]  could  say 
little.  Nay,  at  first  he  was  inclined  to  be  a  bit  con- 
temptuous of  all  '  the  whoale  lot  of  sich  rubbishment,' 
but,  seeing  that  I  was  solemnly  and  seriously  inquisitive, 
he  said,  '  Well,  i'  my  young  daays  theer  wur  a  deal  of 
hover-looking,  you  know,  by  the  hevil  eye,  and  fwoaks 
had  to  go  to  the  wise  men.  Theer  was  two,  one  Cossit, 
and  one  Stainton,  was  a  deal  considered  hereabouts,  and 
I  member  a  man  went  to  Cossit  about  three  sheep  as  was 
stoalen,  and  he  showed  him  the  man's  faace  i'  a  glass. 
Sich  a  hurly  burly  theer  was  in  the  chimley,  time  as  the 
man  was  theer.  And  I  mind  a  man  as  wur  kidding  furze 
up  on  Harrington  Hill  and  he  felt  hissel  wished,  and 
away  he  had  to  goa  whether  or  noa,  and  noa  time  for 


Counter- Charms  to  use  against   Witches,    103 

his  mittens  or  bill-hook,  and  couldn't  help  hissel  not  no 
moor  nor  a  babby  he  couldn't,  and  he  found  hissen  down 
at  the  public-house,  "  Black  Bull,"  mebbe,  naay  I  weant 
saay  for  sartin'  sewerness  which  it  wur  at  Tetford,  and 
set  theer  fixed,  you  know,  reight  i'  front  of  the  fire,  and 
the  wise  man  as  had  wished  him  i'  a  cheer  i'  the  kitchen 
a-waiting  for  him,  and  the  fire  burnt  his  faace  and 
scorched  his  knees,  but  by  goy,  he  couldn't  move,  for 
sartin  sewerness,  not  a  hinch  he  couldn't,  and  the  wise 
man  said,  "  You'd  better  move  fra  the  fire  a  bit,"  and  the 
man  said,  "If  you  please  I  will."  Ay  that's  what  he 
said,  if  you  please  for  he  knawed  the  wise  man  had  him 
fixed,  fast  as  a  rat  i'  a  trap.  But  about  the  witches,  well 
you  know  witches  is  clean  gone  by.  I  doant  beleev  i' 
them — doa  you,  sir  ? ' 

I  was  obstinately  silent,  and  seeing  a  certain  faith  in 
me  that  my  silence  seemed  to  assure  him  of,  the  old  fellow 
continued  : 

'  There  was  a  witch  at  Scamblesby  did  a  deal  o'  harm 
i'  her  daay,  jumped  on  a  man's  herse  as  he  was  riding 
from  market,  but  he  hed  a  hook  i'  his  hand  and  he  hout 
at  her,  and  drew  blood.  You  know  if  you  could  scrawm 
a  witch  and  draw  blood,  she  was  done.  But  they  was 
ower-eardlins  bad  to  git  at.  They  chaanged  so  sudden. 
There  was  a  witch  as  overset  waggins  a  deal,  and  she 
changed  into  a  hare  and  back  agean  into  a  woman,  quick 
as  owt.  But,  however,  theer  was  a  man  at  Tetford  had 
gitten  a  splayed  bitch  and  watched  and  set  on  her,  and 
she  caught  th'  owd  thing  just  as  it  went  into  the  cat-hole, 
and  tore  a  great  piece  outen  her,  it  did,  and  when  they 
oppened  the  cottage  door,  she  was  sitten  at  her  taable 
before  the  fire,  saeme  as  if  nowt  hed  happened,  but  they 
found  the  blood  on  the  floor,  and  dog  set  on  her  and  tore 
her  to  pieces.  But  why,  you  know,  it  was  Satan's  work 
as  was  back  of  the  whole  business,  and  when  Cossit 
coomed  to  die,  and  a  laady  went  to  see  him,  his 
groaning  was  terrible,  and  I  suppose  he  said,  "  I've  lived 


I04  Witchcraft. 

a  wise  man,  but  I  shall  die  a  fool."  Well,  times  is 
straangen  haltered  howiver  sin'  them  daays.' — Rawnsley, 
pp.  45-47.    Cf.  Folk-Lore^  vol.  xi.,  p.  438  ;  xii.,  pp.  176,  177. 

Mid-Lincolnshire  Folk-Lore,  Sixty  Years  Ago.  Wizards 
and  Witches. — A  robbery  having  been  committed  at  a 
farm,  and  no  clue  being  found,  though  several  persons 
were  suspected,  the  farmer's  wife  persuaded  her  husband 
to  send  for  the  wizard  of  Lincoln,  named  Wosdel,  who 
came  with  his  familiar  spirit  in  the  form  of  a  blackbird, 
and  soon  found  out  who  had  committed  the  robbery,  and 
how  it  was  done ;  but  in  doing  so  the  fluttering  about  in 
the  crewyard,  under  Wosdel's  direction,  so  terrified  the 
cattle  that  a  labourer  had  the  greatest  difficulty  in 
keeping  them  out  of  the  barn  where  he  was  threshing. 
Then  the  wizard  asked  the  farmer  and  his  wife  whether 
he  should  make  the  two  thieves  come  into  the  room  at 
once  or  show  them  on  the  wall,  and  on  their  saying  he 
might  do  which  he  pleased,  a  labourer  hurried  into  the 
room  to  ask  what  he  was  to  do,  though  he  had  been  told 
his  work  just  before.  When  he  was  gone,  Wosdel  said, 
'  That  is  one  of  them,  and  that '  (pointing  to  the  figure 
of  one  of  their  farm  lads,  which  appeared  on  the  wall)  '  is 
the  other.'  Soon  after,  the  man  and  lad  were  arrested^ 
and  the  man  turning  king's  evidence,  and  the  money 
being  found  concealed  at  the  lad's  home,  he  was  convicted 
and  transported. 

A  woman  who  was  supposed  to  be  a  witch,  and  to 
have  a  familiar  spirit  in  the  shape  of  a  magpie,  when  near 
death,  said,  *  Is  the  pig  in  the  stye  and  the  door  shut  ? ' 
(this  is  an  apology  for  bad  singing,  implying  it  would  drive 
even  a  pig  mad),  *  then  I  will  sing  you  the  witches'  death 

^  '        When  the  Lord  takes  old  women's  senses, 
He  takes  them  over  dykes  and  fences, 
Straight  away  to  heaven. 

When  the  Lord  gives  old  women  graces, 
They  wear  no  more  witches'  faces, 

For  the  Lord  takes  them  straight  to  heaven. 


I 


Counter-Charms  to  use  against   Witches.     105 

She  sang  nearly  twenty  more  verses,  but  only  these  two 
are  now  remembered  by  one  of  the  persons  who  heard 
them  sung. 

The  same  person  said  that  her  mother  used  to  cut  the 
corns  of  another  witch,  who  died  in  1830,  and  in  doing 
so  contrived  to  make  her  bleed,  so  that  she  could  not  do 
anything  at  her. — L.  N.  &  Q.,  vol.  ii.,  pp.  143,  144  ;  Addy, 
PP-  36,  37- 

Stamford.      I  was  visiting  in  a  cottage  last  February,  in 

the  parish  of  B ,  in  the  diocese  of  Peterborough  ;  and 

in  casual  conversation  heard  the  inmates  speak  of  '  the 
Wise  Man.'  Upon  inquiry  I  discovered  they  meant  '  a 
sort  of  witch '  living  at  Stamford,  who  is  supposed  to 
have  supernatural  powers,  both  in  the  way  of  foretelling 
future  events,  and  also  of  inflicting  evil  on  persons  and 
things.  Two  cases  were  related  to  me  of  the  exercise  of 
these  powers  which  my  informants  (one  an  old,  the  other 
a  young,  woman),  positively  believed. 

1.  Some  years  ago  a  flitch  of  bacon  was  stolen.  The 
owner  of  the  lost  property  went  to  the  '  Wise  Man,'  and 
was  told  his  bacon  should  be  restored  on  a  certain  day  in 
a  certain  place,  which  happened.  '  The  Wise  Man  '  also 
drew  an  exact  likeness  of  the  thief,  by  which  he  was 
recognised.     Of  course  I  only  relate  as  I  was  told. 

2.  A  servant  girl  stole  some  money  from  a  fellow- 
servant's  coffer.  The  latter  went  off  (nearly  twenty  miles) 
to  '  the  Wise  Man,'  and  the  thief  was  afflicted  until  her 
death  with  a  most  painful  disease.  My  informants  fully 
believed  this  to  have  been  caused  by  '  the  Wise  Man.' — 
N.  &  Q.i,  vol.  vi.,  p.  145. 


SECTION   VI. 
LEECHCRAFT. 

(a)    CHARMS. 

Ass.  Whooping  Cough. — A  boy  thus  afflicted  should 
ride  for  a  quarter  of  a  mile  upon  a  female  donkey,  a 
jackass  being  substituted  when  the  patient  is  a  girl. — 
N.  &  Q.*,  vol.  X.,  p.  24. 

Beetle^  Spider^  Frog. — A  member  of  my  family  called  at 
a  cottage  a  few  days  ago.  While  there,  a  little  girl  came 
in  with  a  small  paper  box  in  her  hand  and  said  to  the 
mistress  of  the  cottage  that  her  mother  had  sent  her  to 
request  that  if  she  happened  to  find  a  black  clock  {i.e.  a 
beetle)  she  would  save  it  for  her  and  send  it,  at  once,  in 
the  little  box.  The  child  said  that  she  was  to  be  careful 
that  the  clock  was  found  by  chance — not  sought  for. 
The  mistress  asked  her  what  her  mother  wanted  to  do 
with  the  insect  ?  Her  reply  was  :  *  to  hing  round  sister 
Madelina's  neck,  who  has  got  king  cough,  that  as  the 
clock  decays  away,  her  cough  may  go  away  too.'  On 
this  being  related  before  one  of  the  servants  here,  she 
told  me  she  had  not  heard  of  clocks  being  used  as  a 
remedy  before,  but  that  she  knew  it  was  very  common  in 
this  neighbourhood  to  hang  spiders  in  little  bags  around 
the  necks  of  children  who  suffered  from  king  cough. 
The  same  informant  also  added,  that  it  is  the  custom  here 
for  mothers  who  have  children  suffering  from  thrush  or 
frog,  to  give  them  a  live  frog  to  suck. — N.  &  Q.^ 
vol.  ix.,  p.  319  ;  E.  Peacock,  i.,  p.  234. 


Charms.  107 

The  tip  of  a  boiled  cow's  tongue. — It  used  to  be  an 
article  in  the  domestic  faith  of  Lincolnshire  that  to  carry 
such  a  tip  in  your  pocket  was  to  ensure  yourself  from 
toothache. — N.  &  Q.®,  vol.  ix.,  p.  232. 

The  end  of  a  boiled  tongue  worn  in  the  pocket  was 
potent  against  toothache,  and  a  double  nut  had  like 
virtue. — G.  J.,  June  22,  1878. 

Frog. — In  the  north  of  Lincolnshire  the  sore  mouth 
with  which  babies  are  often  troubled  is  called  the  frog. 
And  it  is  a  common  practice  with  mothers  to  hold  a  real 
live  frog  by  one  of  its  hind  legs,  and  to  allow  it  to  sprawl 
about  within  the  mouth  of  a  child  so  afflicted.  .  .  .  The 
disease  is  properly  called  the  thrush  and  bears  some 
resemblance  to  the  disorder  of  the  same  name  which 
affects  the  frog  of  the  horse's  foot. — N.  &  Q.^  vol.  v.,  p.  393. 

Thrush  or  '  frog.' — Put  a  frog  in  a  bag  and  let  the 
child  suck  it  to  death.  A  servant  said  she  had  done  this, 
and  a  doctor  told  me  he  knew  of  a  case.  In  some  parts 
it  is  said  this  disease  occurs  either  at  the  beginning  or 
end  of  a  life.  I  remember  some  few  years  ago  the  terror 
of  an  old  woman  who  had  it,  as  she  quite  believed  it  was 
the  forerunner  of  death. — L.  N.  &  Q.,  vol.  i.,  p.  168. 

Hedgehog. — Jaw  of  a  female  hedgehog  used  to  cure 
rheumatism. — See  Weld,  p.  10. 

Snake. — The  skin  of  a  snake  worn  round  the  hat  as  a 
hat-band  is  a  sure  cure  for  the  head-ache. — John  Dent, 
Yaddlethorpe,  1850;  E.  PEACOCK,  i.,  p.  131  ;  N.  &  Q.\ 
vol.  viii.,  p.  382. 

Communion  Money.  Fits. — A  silver  ring  made  of 
money  which  has  been  offered  at  the  altar  is  reputed  to 
be  a  cure  for  fits  ;  and  it  is  well  known  that  the  kings 
of  England  were  formerly  in  the  habit  of  consecrating 
rings  with  solemn  ceremonies  on  Good  Friday  for  this 
purpose. — Man.  and  Cus.,  pp.  31,  32. 


io8  Leechcraft, 

Bamoldby-le-Beck.  Communion-money, — One  woman  in 
a  fairly  respectable  position  begged  seriously  for  a  piece 
of  Communion  money,  to  be  made  into  a  ring  to  keep  off 
fits. — Antiquary y  vol.  xiv.,  p.  1 1. 

The  vicar  of  a  parish  has  told  me  that  he  was  once 
asked  by  a  woman,  who  was  a  Primitive  Methodist,  to 
give  her  a  shilling  of  '  Sacrament  Money,'  (as  she  called 
it)  in  exchange  for  another  shilling,  because  her  son  had 
epileptic  fits,  and  she  had  heard  that  if  a  '  Sacrament 
piece  of  silver '  were  hung  round  his  neck  it  would  cure 
him. — Vaux,  p.  300. 

See  also  Gold  Ring. 

Confirmation. — I  am  told  that  in  the  villages  near  here 
confirmation  is  considered  a  safe  cure  for  rheumatism, 
and  that,  consequently,  old  persons  are  in  the  habit  of 
presenting  themselves  to  the  bishop  from  time  to  time, 
as  often  as  they  can  get  an  opportunity  to  receive  the 
rite.  The  following  story  was  told  me  lately  as  a  fact, 
though  I  cannot  be  responsible  for  its  actual  truth.  The 
present  Bishop  of  Lincoln,  knowing  this  belief,  was  on 
one  occasion  almost  convinced  that  he  had  already  lately 
confirmed  a  certain  old  man  who  presented  himself 
among  the  candidates,  and  therefore  he  sent  Archdeacon 
K.  to  ask  him.  The  Archdeacon  went  up  to  him  saying, 
*  Have  you  been  confirmed  before  ? '  but  the  man  was 
deaf,  so  he  had  to  repeat  his  question,  adding,  'The 
bishop  thinks  he  has  confirmed  you  before.'  But  the  old 
man  was,  or  pretended  to  be,  still  unable  to  hear,  so  the 
archdeacon  spoke  again  in  a  louder  tone,  '  The  bishop 
feels  sure  he  has  confirmed  you  before.'  Then  the  old 
man  hearing  at  least  [last?]  and  being  perhaps  a  little 
nettled,  replied  gruffly,  *  Tell  'un  he's  a  lee'er,'  with  which 
unique  answer  the  archdeacon  was  forced  to  be  content. — 
N.  &  Q.«,  vol.  ix.,  pp.  346,  347. 

Cork, — It  is  believed  pretty  generally  in  some  parts 
of  Lincolnshire  that  cork  has  the  power  of  keeping  off 


Charms,  109 

cramp.  It  is  placed  between  the  bed  and  the  mattress, 
or  even  between  the  sheets ;  or  cork  garters  are  made  by 
sewing  together  a  series  of  thin  discs  of  cork  between 
two  silk  ribbons.  In  connection  with  this  it  would  be 
interesting  to  know  when  and  how  cork  was  first  intro- 
duced into  this  country. — N.  &  Q.*,  vol.  v.,  p.  380. 

Corpses  in  Folk-medicine. — See  Folk-Lore,  vol.  vii.,  p.  268. 

Lincoln.  Dead  Man's  Hand. — Wens  are  believed  to  be 
cured  by  being  rubbed  by  the  hand  of  a  criminal  who  has 
been  hanged.  '  The  execution  at  Lincoln  of  the  three 
men  who  were  condemned  to  death  at  the  late  assizes 
drew  an  immense  concourse  of  people.  .  .  .  Two  foolish 
women  came  forward  to  rub  the  dead  men's  hands  over 
some  wens  or  diseased  parts  of  their  bodies,  and  one  of 
them  brought  a  child  for  the  same  purpose.' — Stamford 
Mercury,  March  26,  1830,  p.  3. 

Sleaford.  Goitre. — At  a  sewing  meeting  held  at  Slea- 
ford  on  Feb.  2nd,  a  woman  present  mentioned  a  certain 
cure  for  a  full  throat,  as  she  called  it,  and  stated  that  her 
own  mother  and  also  an  acquaintance  had  both  been 
cured  by  it.  This  somewhat  ghastly  remedy  was : 
*  drawing  a  dead  man's  hand  nine  times  across  the 
throat.'— L.  N.  &  Q.,  vol.  i. 

Huttofb  neighbourhood.  ...  I  have  recently  met  with 
an  incident  of  similar  character.  A  man,  in  this  neigh- 
bourhood, was  suffering  from  a  swelling  behind  the  ear, 
and  it  was  suggested  to  his  wife  that  medical  advice 
should  be  sought.  She  replied  that  they  had  been  much 
to  blame,  for  they  had  been  told  that  the  touch  of  a  dead 
hand  would  have  effected  a  cure  ;  there  had  recently  been 
a  death  in  the  village,  and  they  had  neglected  to  try  the 
supposed  remedy. — L.  N.  &  Q.,  vol.  iii.,  pp.  59,  60. 

Wen  and  Goitre,   Cure  for. — See    Folk-Lore,    vol.    vii., 
p.  268. 


no  Leechcraft. 

Kirton.  Gold, — There  is  a  belief  regarding  the  efficacy 
of  gold  which  is  common  here.  Inflamed  spots  or 
gatherings  on  the  eyelids  often  occur,  especially  among 
children  and  young  people,  and  they  are  sometimes 
acutely  painful.  They  are  known  here  as  styes  or  stynes 
and  to  rub  them  with  gold  is  regarded  as  a  certain 
cure.  I  had  this  remedy  applied  to  me  when  I  was  a 
little  boy,  and  it  was  gravely  recommended  when  in 
mature  age — about  thirty — I  suffered  from  a  painful 
visitation  of  this  nature.  A  lady  has  just  told  me  that 
in  or  about  the  year  1866  a  gold  ring  was  rubbed  upon 
a  stye  on  her  eyelid  by  her  mother,  who  was  a  well- 
educated  woman,  and  by  no  means  under  the  influence 
of  what  is  commonly  regarded  as  superstition. — N.  &  Q.^ 
vol.  v.,  pp.  212,  213. 

Nine  strokes  with  a  wedding-ring  would,  it  was  said, 
cure  a  stye,  or  'styne'  as  we  were  wont  to  call  it,  in  the 
eye.  In  order  to  have  its  due  effect,  the  ring  must  be 
taken  off  the  finger  of  its  owner,  and  as  our  good  mother 
could  not  be  persuaded  to  part  with  the  precious  token 
in  such  a  cause,  our  relief  had  to  be  wrought  in  some 
more  legitimate  manner.  I  am  reminded  by  this  that 
we  knew  a  servant  who  wore  a  silver  ring  as  unadorned 
as  the  nuptial  link  for  fits. — G.  J.,  June,  22,  1878. 

A  stye  on  the  eye  can  be  cured  by  rubbing  seven 
times  with  a  gold  wedding-ring;  wens  are  removed  by 
the  touch  of  a  drowned  man's  hand  seven  times  repeated; 
three  hairs  from  the  cross  on  a  donkey's  back  will  cure 
the  whooping  cough;  warts  are  cured  by  cutting  a  notch 
in  a  stick  and  burying  it. — Bygone  Lincolnshire,  ii.,  p.  91. 

Wainfleet.  Holed  Stone. — A  year  or  so  before  I  left 
Wainfleet,  one  of  the  trees  that  stood  on  the  summit 
of  the  round  barrow  outside  my  garden  was  blown  down 
in  a  gale,  and  from  amongst  the  upturned  rubbish  I 
poked  out  a  small  round  stone  with  a  hole  in  it,  self- 
bored — 'a   holy  stone,'   as   you  doubtless  know.     Whose 


Charms,  1 1 1 

treasure  it  had  been  in  the  remote  past  I  cannot  pretend 
to  say,  but  the  use  to  which  it  had  been  put  is  less 
doubtful,  for  the  moment  I  showed  it  to  an  elderly 
neighbour  he  exclaimed,  *Thoo  beest  in  luck  for  sartain; 
hing  'him  up  over  thy  bed  an'  thou'll  nivver  hev  no 
rewmatiz.' — Heanley,  pp.   17,  18. 

Rheumatism. — Carry  a  potato  in  your  pocket,  some 
say  a  horse  chestnut. — L.  N.  &  Q.,  vol.  i.,  p.  169. 

H ether d-stone,  i.e.  adder-stone;  an  ancient  spindle- whorl. 
— It  is  still  believed  that  these  objects  are  produced  by 
adders,  and  that  if  they  be  suspended  around  the  neck 
they  cure  whooping-cough,  ague,  and  adder-bites. — E. 
Peacock,  i.,  p.  134. 

I.  of  Axeholm.  Horse-shoe. — That  this  cure  was  at  one 
time  common  to  the  whole  shire  is  probable  from  an 
Axeholm  cure  for  delirium  tremens,  communicated  to 
me  by  Miss  Mabel  Peacock.  Two  women  were  lately 
discussing  the  failings  of  their  employer,  when  one  re- 
marked, 'Bud  he  might  drink  as  hard  as  he  duz  now, 
an'  aail  nowt,  if  he  naail'd  three  hoss  shoes  to  his 
bedhead;  then  he'd  niver  be  troubled  wi'  talkin'-ower 
an*  seein'  things.' — Heanley,  p.  20. 

See  also  LiNCS.  N.  &  Q.,  ii.,  134;  Folk-Lore,  ix.,  185. 

Potato. — And  me  never  within  four  yards  of  you,  and 
with  nowt  but  a  clean  handkercher  and  a  'tater  for 
rheumatism  on  me. — Eli  Twigg,  p.  121. 

Ring. — Cramp-ring,  a  ring  worn  to  keep  off  the  cramp. 
Robert  Lockwood  of  Yaddlethrope  found  an  old  copper 
wedding-ring  which  had  become  fastened  upon  the  point 
of  a  harrow-tooth,  with  which  he  was  working  his  land; 
he  gave  it  to  his  wife  to  wear,  and  she  assured  the  editor 
that  it  had  quite  cured  her  of  cramp.  'She  used  to  hev 
it  bad  afore,  but  it  had  never  been  near  her  sin.* — E. 
Peacock,  i.,  p.  72. 


112  Leechcraft, 

Cramp. — The  knuckle  bone  of  a  beast  cures  this,  but 
I  have  heard  that  a  more  certain  way  is  to  place  one's 
shoes  in  the  form  of  a  "j"  ^^  ^^  ^^ot  of  the  bed  before 
going  to  rest. — L.  N.  &  Q.,  vol.  i.,  p.  169. 

Eel-skin  garters  were  spoken  of  as  being  preventives  of 
cramp. — G.  J.,  June,  22,  1878. 

Sympathy, — Perhaps  the  most  extraordinary  notion  in 
connection  with  iron  is  the  firm  belief  that  when  it  has 
inflicted  any  wound  there  is  some  kind  of  sympathy 
between  the  injury  and  its  cause.  Only  a  very  short 
time  before  I  left  the  Marsh  a  man  was  badly  cut  by 
the  knives  of  a  reaper,  and  in  spite  of  all  that  medical 
skill  could  do  he  died  the  next  day.  But  the  true  reason 
of  his  death  was  thus  accounted  for  by  a  Marshman, 
*You  see,  he  were  nobbutt  one  of  them  iggnerent  Irish- 
men and  they  knaws  nowt;  if  they  hed  but  tekken  the 
knife  off  and  seen  to  that,  mebbe  he  wudn't  hev'  died.' 
And  when  I  myself  had  got  a  nasty  cut  in  the  face  from 
a  bolt  which  flew  out  of  a  bit  of  old  shipwood  I  was 
chopping  up,  my  own  gardener,  a  particularly  intelligent 
man,  asked  anxiously  where  the  bolt  was,  and  suggested 
that  the  wound  would  heal  the  quicker  if  all  dirt  and 
rust  were  carefully  taken  off  its  edges. — Heanley,  p.  21. 

Feet. — When  a  horse  or  ox  has  any  ailment  in  the 
feet  or  legs,  the  first  sod  on  which  the  animal  puts  his 
feet  in  the  morning  should  be  dug  up  and  turned  over. 
If  this  be  done  it  is  believed  that  the  animal  will  certainly 
get  well. — E.  Peacock,  i.,  p.  232. 

Touching. — In  the  reign  of  Charles  II.  a  proclamation 
was  issued  (9th  January,  1683),  'appointing  the  times  at 
which  the  touch  should  be  administered,'  and  all  persons 
*  repairing  to  court  for  this  purpose  were  required  to  bring 
with  them  certificates,  under  the  hands  and  seals  of  the 
officiating  minister  and  churchwardens,  testifying  that 
they  have  not,  at  any  time  before,  been  touched  by  his 


Charms,  113 

Majesty  for  the   cure   of  their  disease.' — THOMPSON,  p. 
758. 

Yaddlethorpe.  Transference  of  Warts. — *  The  best  o'  all 
cures  for  warts  is  to  get  a  black  sneel  \i.e.  slug]  an'  rub 
th'  warts  wi'  it,  an'  then  to  stick  th'  sneel  on  a  black- 
thorn twig  in  a  hedge,  an'  as  th'  sneel  dees  an'  rots  away, 
so  will  th'  warts.' 

Althorpe.      If  at  the  time  you  have  your  stockings  on 
you  rub  your  warts  against  them,  they  will  go  away. 
If  you  sell  them  to  some  one  it  has  a  like  effect. 

Bottesford.  If  you  steal  a  piece  of  raw  meat  or  a  bit 
of  bread,  rub  your  warts  with  it,  and  then  bury  it,  as  the 
meat  or  bread  decays,  so  will  the  warts  go  away. 

Scawby.  If  you  rub  warts  with  the  soft  white  matter 
within  the  pod  of  a  broad  bean,  they  will  go  away. 

Lea.  If  you  count  the  warts,  and  put  an  equal  number 
of  stones  in  a  bag  and  bury  it,  the  warts  will  go  away. — 
E.  Peacock,  i.,  pp.  268,  269. 

Grantham.  Warts  would  disappear  from  the  hands  of 
a  person  who  stole  a  bit  of  meat  and  buried  it.  An 
uncle  of  ours  was,  as  a  boy,  greatly  annoyed  by  these 
excrescences,  so  he  counted  them  carefully,  put  as  many 
stones  in  a  bag  as  he  had  warts,  went  out  for  a  walk,  and 
threw  the  bag  behind  him  without  looking  to  see  who 
picked  it  up.  In  a  short  time  his  plagues  vanished,  all 
but  one  which  he  had  neglected  to  number. — G.  J.,  June 
22,  1878. 

Warts  are  a  nuisance,  and  the  other  day  I  heard  a 
little  girl  in  my  parish  gravely  selling  them  for  a  ha'- 
penny, and  she  got  better.  To  rub  them  with  dandelion 
juice  is  said  by  others  to  be  a  certain  cure.  In  the  north 
of  the  county  it  is  said  they  must  be  rubbed  six  times 
with  a  snail,  and  then  the  snail  is  to  be  buried. — L.  N.  & 
Q.,  vol.  i.,  p.  168. 

H 


1 14  Materia  Medica, 

Belton.  A  woman  from  Belton,  near  here,  tells  me  that 
warts  may  be  driven  away  by  rubbing  them  with  a  piece 
of  fat  bacon,  and  then  throwing  the  bacon  over  the  right 
shoulder  at  the  first  four  cross  roads  you  come  to.  I  have 
frequently  heard  of  rubbing  them  with  beef,  and  then 
burying  the  beef,  but  the  bacon  cure  is  new  to  me. — N.  & 
Q.^  vol.  iv.,  p.  475. 


{b)  MATERIA   MEDICA. 
ANIMALS. 

Adder.  Consumption. — Hetherd-broth,  a  broth  made  of 
the  flesh  of  an  adder  boiled  with  a  chicken.  A  specific 
for  consumption.  It  was  till  about  fifty  years  ago  \i.e. 
1839]  the  custom  for  certain  wanderers  to  come  yearly 
during  the  hot  weather  of  summer  from  the  west  country 
[that  is,  the  West  Riding  of  Yorkshire  and  the  counties 
beyond]  to  search  on  the  sand-hills  for  hetherds,  which, 
they  said,  they  sold  to  the  doctors  for  the  purpose  of 
making  hetherd-broth. — E.  PEACOCK,  II.,  vol.  i.,  p.  269. 

Cat-shingles.  Cat-jingles. — There  is  a  popular  belief 
that  this  disease  may  be  cured  by  cutting  off  the  tail  of 
a  living  cat,  and  painting  a  zone  of  warm  blood  therewith 
around  the  waist  of  the  sufferer. — L.  N.  &  Q.,  vol.  ii., 
p.  247. 

Cow, — 27th  [August]  Mally  sick  of  a  fever  and  a  St. 
Anthonie's  fire  in  her  right  arm,  and  had  a  poultice  of 
cow's  dung  and  swine's  grease  and  took  .  .  .  every  night, 
and  was  well  in  5  or  6  days. — Farming  notes  by  George 
Langton  in  an  almanack  for  1690:  L.  N.  &  Q.,  vol.  vii., 
p.  86. 

Fish.  —  April,  10,  1696.  I  was  with  an  old  ex- 
perienced fellow  to-day,  and  I  was  showing  him  several 
great  stones,  as  we  walked,  full  of  petrified  shell-fish,  such 


Animals,  115 

as  are  common  at  Brumbe,  etc.  He  sayd  he  believed 
that  they  grew  i'  th'  stone,  and  that  they  were  never  fish. 
Then  I  ask'd  him  what  they  call'd  'em  :  he  answer'd 
millner's  thumbs,  and  adds  that  they  are  the  excellentest 
things  in  the  whole  world,  being  burnt  and  beat  into 
powder,  for  a  horse's  sore  back  :  it  cures  them  in  two  or 
three  days.  He  says  that  there  has  carryers'  men  come 
out  of  Yorkshire  to  fetch  the  fish  thither  for  the  sayd 
purpose.  So  I  have  heard  that  some  midwives  will  give 
anything  to  get  these  sorts  of  shell-fish  that  (are)  found 
here  about  this  town  of  Broughton,  especially  muscles, 
coclites,  etc.,  which  they  beat  into  powder,  and  give  to 
their  sick  women,  as  an  exceeding  great  medicine  ad 
constrin  gendas  partes  post  partem. — Pryme,  pp.  89,  90. 

Goose,  Jaundice. — The  green  end  of  goose  dung  was 
and  is  a  popular  remedy  [for  jaundice]  here.  .  .  .  The 
dung  of  sheep  boiled  in  milk  is  also  used. — E.  PEACOCK, 
i.,  p.  26. 

Goose-tod,  Goose-dung. — The  dung  of  the  goose  was,  and 
is,  used  here  and  elsewhere  as  a  medicine  for  men  and 
animals.  .  .  .  Richard  Symonds,  in  1645,  mentions  it 
as  forming  part  of  a  compound  '  for  a  blow  in  a  horse's 
eye.' — Diary,  226  ;  E.  PEACOCK,  i.,  p.  121. 

Horse's  Spurs. — The  callosities  on  the  inner  sides  of 
both  the  fore  and  hind  legs  of  a  horse.  '  A  cancer  in  the 
breast.  .  .  .  Take  horse-spurs  and  dry  them  by  the  fire 
till  they  will  beat  to  a  powder,  sift  and  infuse  two  drams 
in  two  quarts  of  ale,  drink  half  a  pint  every  six  hours, 
new  milk  warm.  It  has  cured  many.' — Primitive  Physick, 
1755,  38  ;  E.  Peacock,  i.,  p.  138. 

Mouse. — Fried  mice  are  believed  to  be  a  cure  for 
whooping-cough.  The  editor  has  known  this  reputed 
specific  tried  by  a  person  in  a  respectable  social  position, 
within  the  last  few  years. — E.  PEACOCK,  i.,  p.  170. 


ii6  Materia  Medica, 

Pig. — There's  nowt  better  for  a  gathered  hand  than 
fresh  pig-muck  ;  it  fetches  out  the  fire  and  pain  at  wonst 
—Cole,  p.  93. 

I.  of  Azholme.  I  have  no  personal  knowledge  of  a  very 
recent  instance,  but  I  have  it  on  evidence  which  I  cannot 
doubt  that,  some  forty  years  ago,  a  farmer  living  in  the 
Isle  of  Axholme  who  possessed  a  flock  of  tame  pigeons 
was  asked  by  a  woman  who  lived  near  him  to  give  her 
one  of  the  birds.  He  had  a  suspicion  of  the  purpose  for 
which  it  was  wanted,  and  therefore  made  inquiries.  The 
reply,  given  with  some  hesitation,  was  that  her  husband 
was  ill,  and  that  she  desired  the  bird  that  she  might  cut 
it  open  alive  and  put  it  on  his  breast  to  cure  him.  I  do 
not  remember  what  ailment  the  man  suffered  from.  It 
need  not,  I  trust,  be  said  that  the  farmer  disregarded  the 
woman's  petition  and  used  strong  language  at  being 
thought  capable  of  lending  countenance  to  such  a  horrible 
rite.— N.  &  Q.^  vol.  vi.,  pp.  306,  307. 

Sheep. — Small  Pox  may  be  cured  by  drinking  a  mixture 
of  sheep's  dung  and  cream. — L.  N.  &  Q.,  vol.  i.,  p.  1 69. 

Whooping-cough.  Trottles^  the  dung  of  sheep,  lambs,  or 
rabbits. — *  Lamb-trottle  Tea  taen  in'ardly  is  a  very  fine 
thing  for  the  whoopin'-cough.' — E.  PEACOCK,  i.,  p.  261. 

Cobweb  Pills. —  .  .  .  The  web  of  a  spider  is  in 
Lincolnshire  a  sure  cure  for  ague. — Hardwicke's  Science 
Gossips  first  series,  ii.,  p.  83. 

Spider. — Spiders  are  a  common  remedy  for  whooping- 
cough.  A  living  spider  is  put  into  a  bag  and  worn 
round  the  neck  of  the  patient.  As  it  dies  and  *  cainges  * 
away,  the  cough  departs  also. — E.  PEACOCK,  i.,  p.  234. 

Wood  Louse. — Sow,  Sow-beetle,  Armadillo  wood-louse 
Armadillo  vulgaris,  which  shuts  itself  up  into  a  little 
black  ball  like  a  pill.  When  the  author's  father  was  a 
little  boy,  he  had  these  creatures  alive,  administered  to  him 


Animals,  117 

as  pills  for  whooping-cough.     They  are  still  taken  for  the 
same  purpose. — E.  Peacock,  i.,  p.  233. 

Worm.  Ague. — Chief  among  the  ailments  of  Marsh- 
land in  olden  days  was  ague,  and  some  of  the  many 
remedies  prescribed  were  so  horribly  filthy  that  I  am 
inclined  to  think  most  people  must  have  preferred  the 
ague,  or  the  race  could  hardly  have  survived.  It  will, 
perhaps,  be  enough  to  say  that  the  chief  ingredient  in  one 
such  decoction  consisted  of  nine  worms  taken  at  midnight 
from  a  churchyard  sod  and  chopped  up  small! — Heanley, 
p.  18. 

PLANTS. 

Hatton.  Adder's  Tongue. — The  wheelwright  inherits 
from  his  old  friend  a  strong  faith  in  herbs,  as  remedies, 
and  when  through  an  accident  he  lacerated  one  of  his 
fingers  badly,  he  applied  a  plaster  of  adder's  tongue 
chopped  up,  until  the  wound  was  healed. — L.  N.  &  Q., 
vol.  v.,  Nat.  Hist.  Section^  p.  82. 

Apple. — A  poultice  made  of  rotten  apple  is  applied  in 
Lincolnshire  to  cure  eyes  affected  by  rheumatism  or  weak- 
ness ;  it  is  in  the  commonest  possible  use. — BLACK,  Folk- 
Medicine,  1883,  p.  201. 

Bottesford.  BARBERRY  {Bergeris  vulgaris,  L.)  ;  Bottes- 
ford,  L. — '  A  tea  made  from  the  twigs  or  bark  of  this 
bush  is  used  locally  in  cases  of  gall-stone  and  jaundice.' 
— F.  P. ;  Lines.  Folk  Names,  p.  3. 

Bramble-vinegar. — That  is  Vinegar  made  of  black- 
berries :  as  '  There's  nothing  afore  Bramble  vinegar  for 
a  cough.' — Cole,  p.  20. 

Broom  {Cytistcs  scoparius). — 'There  is  said  to  be  a 
male  and  female  Broom  in  the  township  of  Holme,  in  the 
parish  of  Bottesford,  L.  The  male  plant  never  flowers, 
and  is  said  to  be  found  in  a  small  plantation  near  the 
Hall.'     'At   Doddington,   K.,  the   Broom   is   also   called 


ii8  Materia  Medica, 

"  Heder  and  Sheder ,"  male  and  female.'  The  flowers  are 
used  to  make  wine  in  the  latter  place,  and  the  green 
shoots  boiled  as  a  remedy  for  dropsy. — Lines.  Folk 
Names,  p.  4. 

Bryony,  Mandrake,  white  bryony. — Quacks  profess  to 
sell  something  they  call  'the  true  mandrake.'  They  tell 
their  dupes  that  it  is  a  specific  for  causing  women  to 
conceive.  Similar  stories  are  told  by  them  of  its  nature 
and  properties  to  those  recorded  by  the  old  writers  on 
Herb-lore. — E.  PEACOCK,  i.,  p.  165. 

Miimby.  Burdock  {Arctium  Lappa,  L.  General). — *  The 
grated  dried  stems,  administered  in  pills  or  in  water,  are 
used  as  a  local  medicine,  and  are  said  to  be  most  useful.' — 
Lines.  Folk  Names,  p.  5. 

Blister- Plant. — '  Buttercups,  especially  Ranunculus  acris, 
L.,  are  used  by  the  "  herb  women  "  for  blisters.' — Lines. 
Folk  Names,  p.  4. 

Celandine.  Ring-worm. — '  For  a  teter  or  ringe  worme, 
stampe  chelendine  and  apply  it  to  the  grife  and  it  will 
quickly  cure  you.* — MS.  Note-book  of  Anne  Nevill  of 
Ashby,  drea  1680  ;  E.  PEACOCK,  i.,  p.  251. 

Alford.  Corn  Sow-Thistle  {Sonchus  arvensis,  L.) — 
*  Used  medicinally,  according  to  a  labourer.' — Lines.  Folk 
Names,  p.  6. 

Louth.  Dock. — A  name  applied  to  all  our  native 
Rumex.  ...  *  Children  used  to  apply  Docken  leaves  to 
their  hands  after  having  been  stung  by  nettles,  saying. 
"  Docken  go  in,  nettle  come  out." ' — Lines.  Folk  Names,  p.  8. 

Eyeseeds  {Salvia  verbenaea,  L.  (?))..  .  *  A  decoction 
of  this  plant  is  locally  used  for  sprains.' — Lines.  Folk 
Names,  p.  9. 

Eyeseeds,  a  plant  whose  seeds,  if  blown  into  the  eye, 
are  said  to  remove  bits  of  dust,  cinders,  or  insects  that 
may  be  lodged  there. — E.  PEACOCK,  i.,  p.  100. 


Plants,  119 

Bransby.  Gout-weed^  Helen  {/Egopodium  podagraria^ 
L.) — '  Used  in  making  a  salve.' — Lines.  Folk  Names^  p.  1 1 . 

Flixborough.  Ground-Ivy,  Creeping  Jenny  {Nepeta 
Glechoma,  Benth.),  Flixborough,  L. — *  Used  in  cases 
of  deafness,  and  in  making  Herb-beer.' — J.  B.  D. ;  Lines. 
Folk  Names,  p.  7. 

Alford.  Horse  Mint  {\,  Mentha  hirsutd). —  .  .  .  'The 
leaves,  either  green  or  dried,  make  a  wholesome  tea, 
especially  useful  in  heart  complaints.' — Lines.  Folk  Names, 
p.  12. 

Snitterby.  Horse-radish. — J.  H.,  a  girl  brought  up  on 
Snitterby  Carr,  related  the  following  story  some  years  ago : 

*  Once,  when  I  had  toothache  very  bad,  a  woman  told  me 
to  get  some  scraped  horse-radish  and  put  it  on  my  wrist 
below  my  thumb  here.  She  said  it  was  to  go  on  the  left- 
side wrist  for  a  left-side  tooth,  and  on  the  right-side  wrist 
for  a  right-side  tooth,  then  it  would  draw  the  pain.  My 
word  !  I  had  an  arm  with  it !  But  it  did  not  do  the  tooth 
any  good  at  all.' 

Onion — About  the  year  1865,  or  rather  earlier,  a  nurse 
at  Bottesford,  in  North  Lincolnshire,  proposed  to  put  the 
outer  layers  of  an  onion  cooked  in  the  kitchen  fire  on  the 
great  toe  of  one  of  her  charges,  such  an  onion,  worn 
thimblewise  on  that  member,  being  good  for  toothache. 
While  she  was  seeking  the  remedy  higher  authorities 
intervened  and  carried  off  the  patient,  who  is  therefore 
unable  to  testify  by  personal  experience  to  the  merits  of 
the  onion-cure. — N.  &  Q.^^,  ii.,  p.  447. 

Bottesford.  Lily. — Our  Lady's  Lily  {Lilium  eandidum, 
L.),    of    our    gardens  .  .  .  Bottesford,    L. — E.    A.    W.-P. 

*  The  pulped  root  is  used  for  a  poultice  for  boils,  car- 
buncles, gatherings,  etc' — Lines.  Folk  Names,  p.  16. 

Stixwould.  Common  Mallow. — Maul,  Mawl,  Mall,  and 
Maule  {Malva  sylvestris,  L.),  and   its  seeds,  Lindsey  and 


I20  Materia  Medica, 

Kesteven.  *  Used  to  cure  dropsy/  North-west  Lindsey. — 
M.  G.  W.  P.  *  Good  when  boiled  to  foment  bruised  * 
[bruises  ?]. — Lines.  Folk  Names,  p.  1 4. 

Liverwort  {Marchantia  polymorpka,  L.,  General). — '  A 
sure  cure  for  all  complaints  relating  to  the  liver.' — Lines, 
Folk  Names ^  Additions,  p.  28. 

Kirton-in-Lindsey.  Mistletoe. — S.  Vitus'  Dance  may  be 
cured  by  the  water  in  which  mistletoe  berries  have  been 
boiled.— L.  N.  &  Q.,  vol.  i..  p.  168. 

Bottesford.  The  general  name  for  Viscum  album,  L. 
A  decoction  made  from  the  twigs  of  this  parasitical 
shrub  is  believed  at  Bottesford,  L.,  to  be  a  palliative  for 
epilepsy. — Lines.  Folk  Names,  p.  14. 

Onion. — Hetherd-stung,  bitten  by  an  adder.  When  a 
swelling  suddenly  rises  upon  any  animal  it  is  said  to  be 
hetherd-stung,  and  the  remedy  is  a  poultice  compounded 
of  boiled  onions  and  rotten  eggs.  Hedgehogs  and  shrews 
have  also  the  character  for  biting  animals  and  producing 
all  the  symptoms  of  the  '  sting '  of  the  hetherd.  A 
similar  remedy  is  used. — E.  PEACOCK,  i.,  p.  134. 

Onions. — See  also  under  HORSE-RADISH. — Lines.  Folk 
Names,  p.  19. 

Graffoe.  Penny-  Winkle  and  Periwinkle  (  Vinca  major ^ 
L.,  and  V.  minor). — '  It  is  considered  good  for  sore  breasts, 
the  leaves  being  crushed  and  applied  to  the  part ;  also  as 
a  remedy  for  cramp,  the  piece  being  placed  between  the 
bed  and  the  mattress. — Lines.  Folk  Names,  p.  16. 

Cadney.     Petty    Spurge. — Wart-grass    and    Wart-weed 

{Euphorbia  peplus,  L.,  and  E.  Helioscopia,  L.). — From  the 
milky  juice  being  used  to  remove  warts  from  the  hands. — 
Lines.  Folk  Names,  p.  22. 

Stixwould.  Pilewort  {Ranunculus  ficaria,  L.) ;  Stix- 
would,  L. — '  Miraculous  cures  affected  by  [it].' — Lines. 
Folk  Names,  Additions,  p.  28. 


Plants,  121 

Primrose. — The  following  story  points  to  a  belief  said 
to  be  common  in  Lincolnshire.  A  cottager  near  Gains- 
borough, commenting  a  few  days  since  on  the  failing 
memory  of  her  spouse,  said  she  could  cure  him  in  the 
spring  by  giving  him  a  decoction  made  from  primrose 
leaves.  Cowslip  flowers  {Primula  veris)  are  said  to  be 
sedative,  but  the  above  virtue  of  the  primrose  is  new  to 
me. — N.  &  Q.^  vol.  vii.,  p.  86. 

Cathorpe.  Rue. — I  copy  the  following  from  an  old 
MS.  receipt-book,  dated  1752  : 

'  For  the  Bite  of  a  Mad  Dog. — Take  the  leaves  of  Rue, 
picked  from  the  Stalks  and  bruised.  Six  ounces  of  Gar- 
lick  picked  from  the  Stalks  and  bruised.  Venice  Treacle, 
or  Mithridate,  and  the  Scrapings  of  Pewter,  of  each  four 
ounces  ;  boil  all  together  over  a  slow  fire  in  2  Quarts 
of  Strong  Ale  till  one  pint  be  consumed  ;  then  keep  it  in 
a  bottle  close  stop'd  and  give  of  it  9  Spoonfuls  to  a  man 
or  woman  warm,  seven  mornings  together  fasting,  and  six 
to  a  Dog.  N.B. — This  the  Author  believes  will  not,  God 
willing,  fail  if  it  be  taken  within  9  days  after  the  Biting  of 
the  Dog,  applying  some  of  the  Ingredients  from  which  the 
Liquor  was  strained  to  the  bitten  place.  This  R'  was 
taken  out  of  Cathorpe  Church  in  Lincolnshire,  the  whole 
Tov/n  being  bitten  with  a  Mad  Dog,  all  those  who  took 
the  medicine  did  well,  the  Rest  died  mad.' — N.  &  Q.^^, 
ii.,  p.  428  ;  ib,  p.  538. 

Winterton. — Herbe-Grass,  Herbi-Grass,  and  Herby  Grass, 
— A  general  name  for  the  garden  herb  Ruta  graveolens, 
L.  Chopped  fine  and  made  into  pills  with  butter,  it  is 
considered  a  good  thing  for  sick  fowls.  At  Winterton, 
L.,  they  say :  '  It  must  only  be  given  in  the  morning,  as 
in  the  afternoon  it  becomes  poisonous,  "  You  know, 
Herby-grass  is  Herby-grass  in  the  morning,  but  Rue  in  t' 
afternoon."' — W.  F. ;  Lines.  Folk  Names,  p.  1 1. 

Herbigrass. — The  plant    Rue,   Shakespeare's    Herb    of 


122  Leechcraft, 

Grace.     That's  herbigrass ;    it's  good  for  fits ;  we  offens 
make  tea  on  it. — COLE,  p.  64. 

Abortion.  Savin-tree. — The  savin  ;  Juniperus  sabina.  A 
*  tea '  is  sometimes  made  of  savin  which  is  taken  by  women 
for  the  purpose  indicated  in  the  following  passages : 

And  when  I  look, 
To  gather  fruit,  find  nothing  but  the  savin-tree^ 
Too  frequent  in  nuns'  orchards,  and  there  planted, 
By  all  conjecture,  to  destroy  fruit  rather. 

Tho.  Middleton,  a   Game  at  Chess,  act  i.,  sc.  i.,  Dyce's 
ed.,  iv.,  321. 

*  The  leaues  of  sauine  boyled  in  wine  .  .  .  draw  away 
the  after-birth,  expell  the  dead  childe,  and  kill  the 
quicke.' — Gy.^AKD,  Herball,  1636,  1378. 

Savin  is  sometimes  given  by  farm  servants  to  their 
master's  horses  for  the  purpose  of  making  their  coats 
shine.  It  is  highly  injurious  to  the  health  of  the  animals. 
— E.  Peacock.  1L,  vol.  ii.,  p.  459. 

S tony -on-the-w all. — A  plant,  Shepherd's  Purse  ?  con- 
sidered to  be  good  for  the  gravel. — COLE,  p.  143. 

MISCELLANEOUS. 

Deeping  St.  James.  Ague  cure,  Candle-snuff. — I  re- 
member a  few  years  ago,  there  lived  near  Deeping  St. 
James,  Lincolnshire,  an  old  woman  who  stood  in  great 
repute  with  the  fen  people  for  her  cure,  which  consisted 
of  a  small  glass  of  gin  with  a  pinch  of  candle-snuff  in 
it,  for  which  she  levied  contributions  on  the  snuffers  of 
her  neighbours. — N.  &  Q.^,  vol.  i.,  p.  386. 

*  Cinder-tea '  used  medicinally. — Folk-Lore,  vol.  xii., 
p.  472. 

Iron. — Water  warmed  by  putting  hot  iron  in  it  used 
to  cure  a  *  bad  leg.' — Folk-Lore,  vol.  xii.,  p.  472. 

Saliva, — I  remember  when  I  lived  in  Lincolnshire  that 
much   virtue   was    supposed    by   the   common  people   to 


spells,  123 

attend  the  application  of  spittle  to  skin  diseases ;  but  it 
was  to  be  applied  when  fasting. — N.  &  Q.^  vol.  viii.,  p.  2 1 3. 

Urine. — '  Why,  m'm,  my  bairns  was  niver  bother'd  long 
wi'  th'  frog,  for  I  alus  wipt  the'r  mooths  oot  wi'  the'r  piss- 
cloths,  an'  thaay  scarcelins  iver  aail'd  ony  moore.  It's  a 
pity  'at  people  duz  n't  knaw  o'  such  things,  but  I've  tell'd 
a  many,  a  many  I  hev.' — E.  PEACOCK,  II.,  vol.  i.,  p.  221. 

It  [human  urine]  was  formerly  in  constant  use  ...  as 
a  drink  for  horses,  *  to  make  them  look  well  in  their 
skins.' — E.  PEACOCK,  i.,  p.  54. 

Water.  Eyes. — According  to  an  old  Lincolnshire  belief, 
June  water  is  an  excellent  remedy  for  weak  eyes,  and  for 
several  other  ailments,  if  it  be  caught  in  its  uncontami- 
nated  condition  '  as  it  comes  down  straight  from  the  sky,' 
but  no  drip-water  from  roofs  or  trees  possesses  medicinal 
value. — N.  &  Q.^  vol.  xi.,  p.  438. 

Pure  rain  water  is  said  to  be  an  infallible  cure  for  sore 
eyes,  and  cases  are  reported  to  the  writer  by  persons  who 
have  tried  and  fancy  they  have  proved  its  efficacy.  The 
rain  water  must  be  collected  in  a  clean  open  vessel,  in 
the  month  of  June,  and  must  not  be  contaminated  by  being 
previously  collected  by  any  other  means ;  it  will  then 
remain  pure  for  any  length  of  time,  if  preserved  in  a 
bottle. — N.  &  Q.^,  vol.  v.,  p.  223. 

(c)    SPELLS. 

Ague. — This  curious  charm,  which  is  copied  from  an 
old  diary  of  1 7  5  i ,  still,  preserves  its  traditional  vitality. 
In  April  1871  it  was  recited  in  similar  words  to  a  friend 
by  a  postboy  near  Spalding  : — 

'  When  Jesus  came  near  Pilate,  He  trembled  like  a  leaf, 
and  the  judge  asked  Him  if  He  had  the  ague.  He 
answered.  He  neither  had  the  ague  nor  was  He  afraid ; 
and  whosoever  bears  these  words  in  mind  shall  never  fear 
ague  or  anything  else.' 


124  Leechcraft, 

The  same  postboy  presented  my  friend  with  another 
valuable  cure  for  ague,  which  at  all  events  is  not  lacking 
in  simplicity  : — 

*  Go  to  an  alder  tree,  cut  off  a  lock  of  your  hair,  bury  it 
under  the  tree,  and  then  go  into  your  house  by  another 
door  than  that  through  which  you  came.' — N.  &  Q.*, 
vol.  vii.,  p.  443- 

If  you  have  the  *  shakes '  you  must  cut  off  a  lock  of 
hair  and  wrap  it  around  a  bough  of  the  '  Shivver-tree,' 
which,  by  the  bye,  in  Marshland  is  not  the  aspen,  but  the 
black  poplar,  and  as  you  do  so  you  must  say — 

When  Christ  our  Lord  was  on  the  Cross, 
Then  thou  didst  sadly  shivver  and  toss  ; 
My  aches  and  pains  thou  now  must  take : 
Instead  of  me  I  bid  thee  shake. 

And  it  will  surely  come  to  pass  that  you  will  never  have 
*  the  shakes '  again,  if  only  you  go  straight  home  and  are 
careful  not  to  speak  a  word,  good  or  bad,  to  anyone  by 
the  way.  Some  add,  however,  that  a  twelve  hours'  fast  is 
also  needed. — Heanley,  p.  i8. 

The  cures  for  this  pest  of  the  undrained  marshes  are 
wide  spread.  One  well-known  way  is  to  cut  a  lock  of 
your  hair  off  and  tie  it  on  to  an  aspen  tree,  and  say : 

I  tie  my  hair  to  the  aspen  tree, 
Dither  and  shake  instead  of  me. 

According  to  others,  the  best  thing  to  do  is  to  take  a 
sprig  of  wicken  tree  with  you  over  a  stile  or  through  a 
gate-way,  and  then  to  return  home  by  another  way.  In 
this  way  the  disease  will  leave  the  patient,  and  the  next 
person  that  passes  over  the  stile  or  through  the  gate  will 
take  the  disease.  The  wicken  tree  is  a  favourite  charm 
against  all  manner  of  witchcraft  .  .  .  and  as  most  diseases 
were  ascribed  to  the  malice  of  some  old  hag,  the  wicken 
is  a  most  powerful  charm.  It  is  still  put  in  houses,  and 
carried  in  the  pocket,  to  ward  off  evil. — L.  N.  &  Q.,  vol.  i., 
pp.  1 68,  169. 


spells.  125 

A  relation  of  my  own,  in  the  days  of  old,  was  said  to 
be  able  to  cure  ague,  and  this  was  done  by  taking  a  lock 
of  the  afflicted  one's  hair  to  a  thorn  and  hanging  it  there, 
at  the  same  time  shaking  the  tree  and  exclaiming  '  Shake, 
good  tree,  shake  for  So-and-So.' — lb.,  245. 

It  [the  following  charm]  was  communicated  to  me  by 
that  '  wise  woman,'  Mary  Atkin,  already  referred  to  : 

In  the  autumn  of  1858  or  1859,  I  forget  which,  the 
ague  was  particularly  prevalent  in  the  Marshes  and  my 
mother's  stock  of  quinine — a  thing  really  wise  Marshfolk 
were  never  without  in  those  days — was  heavily  drawn 
upon  by  the  cottagers.  But  on  taking  a  second  bottle  to 
Mary's  grandson  the  old  dame  scornfully  refused  it,  saying 
she  '  knawed  on  a  soight  better  cure  then  yon  mucky 
bitter  stuff.'  And  with  that  she  took  me  into  his  room 
and  to  the  foot  of  the  old  four  poster  on  which  he  lay. 
There,  in  the  centre  of  the  footboard,  were  nailed  three 
horseshoes,  points  upwards,  with  a  hammer  fixed  cross- 
wise upon  them.  '  Thear  lad,'  she  said,  '  when  the  Old 
'Un  comes  to  shaake  'im  yon  ull  fix  'im  as  fast  as  t' 
chu'ch  steeaple,  he  weant  nivver  pars  yon.'  And  when  I 
showed  signs  of  incredulity  she  added,  *  Nay,  but  it's  a 
chawm.  Oi  teks  the  mell  i'  my  left  hand,  and  Oi  taps 
they  shoes  an'  Oi  saays — 

Feyther,  Son  and  Holy  Ghoast, 
Naale  the  divil  to  this  poast. 
Throice  I  smoites  with  Holy  Crok, 
With  this  mell  Oi  throice  dew  knock, 
One  for  God 

An'  one  for  Wod, 
An'  one  for  Lok. 

See  also  Folk-Lore^  vol.  ix.,  p.  185. 

Hiccup. — Hecup  we  called  it, — was  expected  to  yield  to 
Hecup,  hecup, 
Three  drops  in  a  tea-cup 

Uttered  nine  times  in   the  same  breath. — G.  J.,  June  22, 
1878. 


SECTION    VII. 
MAGIC   AND    DIVINATION. 

MAGIC. 

Saltfleetby.  A  Word  Charm. — Copy  made  by  a  Lin- 
colnshire clergyman,  from  one  in  the  possession  of  an 
honest  farmer's  wife  at  Saltfleetby  St.  Clements  : 

*  In  the  year  1603. — A  copy  of  a  letter  written  by  our 
Lord  and  Saviour  Jesus  Christ,  and  left  by  the  Angel 
Gabriel,  found  under  a  stone  at  the  foot  of  a  cross  eighteen 
miles  from  Indiconia.  On  the  top  of  the  stone  was 
written  :  "  Blessed  be  thee  that  turneth  ye."  Then  they 
endeavoured  to  turn  it  over,  but  all  in  vain  ;  they  prayed 
to  God  to  know  the  meaning  of  it.  In  the  same  time 
came  a  child  about  the  age  of  six  or  seven  years,  and 
turned  it  over,  to  the  great  admiration  of  the  people  that 
stood  by,  where  under  it  they  found  this  letter  ;  to  have  it 
read  they  carried  it  to  the  aforesaid  town,  where  it  begins  : 

'"Whosoever  worketh  on  the  Sabbath  day  shall  be 
accursed.  I  command  you  to  go  to  church.  Keep  that 
day  holy  and  do  no  work  thereon  ;  for  if  you  keep  the 
Sabbath  day  holy,  and  incline  your  hearts  to  keep  My 
laws,  your  sins  shall  be  forgiven  you ;  but  you  must 
believe  that  this  was  written  by  My  hand,  and  spoken 
with  My  mouth.  You  also  take  your  children  and  servants 
to  church  with  you  to  hear  and  observe  My  word,  and 
teach  them  My  commandments.  You  must  fast  five 
Fridays  in  the  year  in  memory  of  five  wounds  taken  and 
received  for  all   mankind.     You   must  neither  take  gold 


m 


I 


Magic,  127 

nor  silver  from  any  person  unjustly,  nor  mock  nor  scorn 
My  commandments.  You  shall  love  one  another  with 
brotherly  love,  and  with  a  tender  heart,  that  your  days 
may  be  prolonged.  You  shall  also  charge  them  that  are 
not  baptized  to  come  to  church  and  receive  the  same,  and 
be  made  a  member  of  My  church,  and  in  so  doing  I  will 
heap  My  blessings  upon  you,  and  give  you  long  life,  and 
the  land  shall  be  fruitful  and  bring  forth  abundantly ;  but 
he  that  is  contrary  to  those  things  shall  be  accursed.  I 
will  send  famine,  lightning,  and  thunder,  and  scant  of  all 
those  things,  till  I  have  consumed  you.  Especially  on 
those  that  will  not  believe  that  this  was  spoken  with  My 
mouth  and  written  with  My  hand.  Also  he  that  hath 
shall  give  to  the  poor ;  and  he  that  hath  and  doth  not 
shall  be  accursed,  and  be  a  companion  of  hell.  Remember, 
I  say,  to  keep  the  Sabbath  day  holy,  for  on  it  I  have 
taken  rest  Myself  Also  he  that  hath  a  copy  of  this 
letter  and  doth  not  publish  it  abroad  to  others,  shall  be 
accursed  ;  but  he  that  sheweth  it  abroad  shall  be  blessed  ; 
and  though  he  sin  as  often  as  there  are  stars  in  the  skies, 
he  shall  be  pardoned  if  he  truly  repent ;  and  he  that 
believeth  not  this  writing,  My  plague  shall  be  upon  him, 
his  children  and  cattle,  and  all  that  appertainth  unto  him. 
Whoso  hath  a  copy  of  this  in  his  house,  no  evil  spirit  nor 
evil  shall  vex  him,  no  hunger  nor  ague,  nor  any  evil  spirit 
shall  annoy ;  but  all  goodness  shall  be  where  a  copy  of 
this  shall  be  found.  Also  if  any  woman  be  in  great 
trouble  in  her  travel  and  have  but  a  copy  of  this  above 
her,  she  shall  be  safely  delivered  of  her  child.  You  shall 
hear  no  more  of  Me  till  the  day  of  judgement.  In  the 
name  of  God,  amen." 

*  This  is  copied  from  one  that  Elizabeth   Darnell  had 
copied  in  October  6,  1793.' — Pop.  Sup.,  pp.  180,  181. 

Charm. — See  also  Section  VI. 

Magic. — Edward   Smyth   is  paid  ij^  for  'a  loke  to  ye 
funte.'     From  an  early  period  fonts  in  this  country  were 


128  Magic  and  Divination. 

ordered  to  be  kept  under  lock  and  key  lest  superstitious 
persons  should  take  away  the  baptismal  water  for  use  in 
magical  rites. — Accounts  of  St.  Mary's^  Sutterton^  pp.  5,  6. 

DIVINATION. 

To  obtain  a  sight  of  her  future  husband,  when  a  young 
girl  sleeps  in  a  strange  bed,  she  observes  the  ceremony 
of  tying  her  garter  round  the  bed-post  in  nine  distinct 
knots,  carefully  repeating  some  potent  incantation. 
Divination  by  cards  or  tea-grounds  is  merely  used  for 
amusement ;  but  the  following  process  of  preparing  a 
magical  amulet  called  *  the  Dumb  Cake,'  which  equals  any 
diabolical  incantation  of  ancient  times,  is  still  practised  by 
many  an  anxious  female  with  strong  assurance  of  success. 
Three  unmarried  girls  are  necessary  for  the  due  perform- 
mance  of  this  rite,  who  must  be  pure  unspotted  virgins  ; 
because  three  is  a  number  sacred  in  such  ceremonies. 

Terque  senem  flamma,  ter  aqua,  ter  sulphure  lustrat — 
and  the  charm  was  expected  to  fail  if  any  levity  was 
displayed  during  the  process.  This  trio  search  for  a 
virgin  ^^'g^  and  having  found  one,  they  take  flour,  salt, 
water,  and  all  other  ingredients  to  form  a  cake  ;  which 
they  unitedly  mix  with  the  same  spoon,  unitedly  place  in 
the  oven,  and  when  baked  unitedly  take  it  thence.  It  is 
then  divided  into  three  equal  portions,  and  each  taking 
one,  they  proceed  in  solemn  silence  to  occupy  the  same 
bed  ;  and  placing  each  part  under  their  respective  pillows, 
they  disrobe  themselves  and  walk  backwards  into  bed. 
Should  either  of  the  parties  laugh,  or  utter  a  single 
syllable  during  the  whole  process,  the  charm  is  broken. 
This  cake  is  intended  to  produce  pleasant  dreams,  in 
which  the  future  husband  of  each  damsel  will  manifest 
himself  to  her  enraptured  view,  arrayed  in  all  the  manly 
charms  of  a  youthful  bridegroom. — Man,  and  Cus.,  p.  32. 

Bottesford.  '  If  you  peel  an  apple  wi'out  breakin'  the 
peelin',  and  fling  it  with  your  right   hand  over  your  left 


Divination,  129 

shoulder,  it  will  fall  to  the  ground  in  th'  shape  of  th'  first 
letter  of  the  name  of  her  you  will  marry. — E.  PEACOCK, 
i.,  p.  189. 

Northorpe.  A  sure  means  how  to  know  whether  your 
lover  be  faithful.  Take  as  many  beans  as  you  are  years 
old,  put  them  on  a  fire-shovel,  and  place  the  shovel  over  a 
hot  fire.      Then  say  these  words  : 

If  you  love  me,  crack  and  fly ; 
If  you  hate  me,  burn  and  die. 

If  the  greater  number  of  the  beans  '  crack  and  fly,'  without 
doubt  he,  or  she,  if  it  be  a  woman,  is  faithful ;  if  the 
greater  part  burn  without  cracking,  then  he,  or  she,  is 
unfaithful.  Or  if  beans  may  not  be  come  by,  drop  an 
apple-pip  into  the  fire  and  say  the  above  charm,  and  by 
its  cracking,  or  being  *  snerrupped '  up  by  the  heat  without 
noise,  you  shall  equally  well  know  of  your  lover's  state. — 
E.  Peacock,  i.,  p.  162. 

Easter  Day. — We  certainly  get  back  to  unmitigated 
paganism  in  the  '  Wading  of  the  Sun  '  on  Easter  Day,  still 
occasionally  practised  by  a  few  Marshmen.  This  is  a 
divination  of  the  weather  of  the  coming  season.  As  the 
sun  rises  on  Easter  Day,  a  bucket  of  water  is  so  placed  as 
to  catch  the  earliest  reflection  of  his  rays.  If  the  sun 
*  waps  and  wades,'  i.e.  trembles  and  glimmers  in  the  water, 
the  season  will  be  wet ;  but  if  the  light  is  steady  a  fine 
summer  is  sure.  Probably  this  old  custom  is  the  real 
origin  of  the  later  Christian  notion  that  the  sun  danced  at 
his  rising  on  Easter  morn  ;  and  of  the  getting  up  early  to 
see  him  do  it,  which  T  have  heard  of  enthusiastic  persons 
doing  in  quite  late  years. — Heanley,  p.  8. 

St.  Agnes'  Day. — I  was  also  told  by  an  old  woman  that 
she  tried  to  fast  all  day  on  St.  Agnes'  Day  in  the  hope  of 
seeing  her  future  husband  in  a  dream  the  next  night. — L. 
N.  &  Q.,  vol.  iii.,  p.  209. 

I 


130  Magic  and  Divination. 

One  approved  method  of  securing  a  glimpse  into  the 
days  to  come,  and  of  discovering  the  identity  of  the 
appointed  lover,  is  to  take  a  handful  of  barley  on  the  Eve 
of  St.  Agnes,  or  Hallowmas,  and  sow  it  under  an  apple- 
tree,  repeating  meanwhile : 

Barley,  barley,  I  sow  thee 
That  my  true-love  I  may  see ; 
Take  thy  rake  and  follow  me : 

or  other  words  of  similar  import.  After  which,  urged  to 
visibility  by  the  force  of  the  enchantment  spoken  at  the 
appropriate  time,  the  figure  of  the  future  husband  appears 
following  the  spell  worker,  and  raking  up  the  corn  she  has 
scattered.  On  St.  Mark's  Eve  a  girl  who  gathers  red  sage 
between  eleven  and  twelve  o'clock  at  night — or,  according 
to  another  version  of  the  story,  while  the  clock  is  striking 
twelve — will  see  the  semblance  of  the  man  who  is  bound 
to  marry  her.  And  another  formulary  bids  anyone 
desirous  of  a  vision  of  his  or  her  future  mate  to  walk 
round  the  church  at  midnight  on  St.  Mark's  Eve,  looking 
in  at  each  window  ;  for  anyone  having  courage  enough  to 
accomplish  this  deed  will  see  the  face  of  the  destined 
partner  of  weal  and  woe  in  the  last  window. 

Then,  again,  an  unmarried  girl  who  sets  out  supper, 
with  proper  precautions,  and  watches  it  on  St.  Mark's 
Eve,  will  see  the  spirit  of  her  fore-ordained  husband  enter 
the  room  at  midnight  and  partake  of  the  meal.  While 
'dumb-cake'  may  be  made  on  either  St.  Mark's  Eve  or 
Hallow  E'en — and  probably  also  on  St.  Agnes'  Eve  and 
Midsummer  Eve — for  the  purpose  of  inducing  a  lover's 
sprite  to  appear  in  a  dream  of  the  night. 

Yet  another  method  of  securing  the  longed  for  appari- 
tion is  for  a  girl  to  hang  her  chemise  to  air  at  the  fire  on 
St.  Mark's  Eve,  in  order  that  the  wraith  of  the  young  man 
she  is  to  wed  may  come  in  and  turn  it  round.  There  is 
also  a  candle-and-pin  charm,  and  a  spell  which  is  worked 
with  a  lamb's  shoulder-blade,  the  former  being  employed 


Divination.  131 

to  conjure  the  actual  sweetheart,  or  his  wraith,  in  waking 
hours,  and  the  latter  to  bring  about  his  appearance  in  a 
dream. 

K.  S.,  a  woman  between  twenty  and  thirty,  who  was 
educated  at  an  excellent  village  school,  says  that  one  of 
the  most  successful  modes  of  discovering  the  identity  of 
the  man  you  are  to  marry  is  to  make  use  of  the  first  bunch 
of  may-flower  you  find  in  the  spring,  especially  if  you  can 
discover  it  on  May  Eve.  The  procedure  to  be  observed 
is  as  follows  :  You  '  crag '  the  spray  of  blossom  on  the 
bush,  that  is,  you  break  it  partially,  but  not  entirely,  from 
the  bough,  and  leave  it  hanging.  Then  you  go  home,  and 
during  the  night  you  ought  to  see  your  future  husband  in 
your  dreams.  In  the  morning  you  go  out  to  fetch  the 
hawthorn,  and  in  case  you  have  not  already  dreamed  of 
the  man,  you  are  sure  to  see  him,  or  his  spirit,  before  you 
enter  the  house  again.  '  My  grandmother,'  avers  the 
authority  for  this  belief,  '  was  just  going  in  at  the  back- 
door after  fetching  the  may  when  she  saw  a  man  cross 
over  the  yard,  who,  she  knew,  was  ill  in  bed,  and  believed 
to  be  dying.  But  he  got  better  and  married  her. 
Mother,  she  tried  it  too,  and  dreamed  of  father,  but  she 
dared  not  go  for  the  may  in  the  morning.' 

According  to  information  derived  from  an  elderly 
woman,  '  If  you  want  to  marry  a  young  man,  but  he  is  set 
against  marrying  you,  you  can  compel  him  in  this  manner  : 
go  to  an  eight  o'clock  Holy  Communion,  and  when  you 
take  the  bread  do  not  swallow  it,  but  keep  it  in  your 
mouth  until  the  service  is  over.  When  you  come  out  of 
church  you  will  see  a  toad  in  the  churchyard,  before  which 
you  must  spit  out  the  bread,  and  it  will  eat  it  at  once. 
Then  your  young  man  will  be  ready  enough  to  marry  you 
the  next  time  you  meet  him.' 

*  Take  the  breast-bone  of  a  toad,'  says  A.  G.,  a  girl  born 
about  1874,  and  brought  up  in  the  principal  town  of  her 
county,  *  and  bury  it  in  an  ant-hill  till  the  ants  have  eaten 


132  Magic  and  Divination, 

all  the  flesh  from  it.  Then  throw  it  into  a  running  stream. 
Whichever  way  the  water  goes  it  will  float  up  against  it, 
and  you  will  find  that  however  often  you  fling  that  bonci 
away  it  will  always  return  into  your  pocket,  and  give  you 
power  over  horses,  cattle,  and  people.  My  uncle  told  me 
of  a  young  man  who  had  a  toad's  breast- bone,  and  the 
queerest  tempered  horses  and  beasts  would  just  do  as  he 
liked  and  kneel  to  him.  And  if  he  went  along  the  road, 
and  willed  it  so,  all  the  women  and  the  men  passing  by 
had  to  come  to  him  and  follow  him.'  These  toads'-bones 
are  understood  to  be  usually  prepared  by  men  of  depraved 
character  to  win  the  temporary  affections  of  women. — 
Humanitarian,  ix.,  274-8  ;  see  Folk-Lore,  ix.,  183  :  xii., 
168. 

St.  Mark's  Eve. — Because  it  was  him  she  had  seed 
passing  close  to  her  on  the  St.  Mark's  E'en  of  the  year 
before,  when  she  lived  at  Belcroft,  and  had  slipped  out  to 
gather  sage  for  to  see  her  true  love,  like  as  lasses  does  ; 
and  dream-books,  and  everything,  they  had  always  pointed 
to  him  and  her  being  man  and  wife ;  so  what  could  we  say, 
you  know.  Being  she  had  folla'd  'em  so  far,  it  was  not 
for  me  and  my  missis  to  warn  her  over  late  agen  trusting 
to  fore-token ings  and  his  given  word. — Eli  TwiGG,  p.  49. 

The  following  (illustrating,  as  it  does,  a  superstition  still 
very  prevalent  in  Lincolnshire)  may  interest  some  of  your 
readers.  I  transcribed  it  a  few  days  ago  in  the  British 
Museum  from  Holly's  Lincolnshire  Notes,  fol.  358: 

*  Haxey.  The  other  I  receaued  from  Mr.  Thomas  Codd, 
minister  of  Laceby  in  Line,  wch  he  gave  under  his  owne 
hand  ;  he  himself  being  a  native  of  ye  place  where  this 
same  happened,  and  it  was  thus :  At  Axholme,  alias 
Haxey  in  ye  Isle,  one  Mr.  Edward  Vicars  (curate  to  Mr. 
Wm.  Dalby,  vicar)  together  with  one  Robert  Hallywell 
a  taylor,  intending  on  St.  Marke's  even  at  night  to  watch 
in    ye   church   porch   to  see  who  shoud  die  in  ye  yeare 


Divination.  133 

following  (to  this  purpose  using  divers  ceremonies),  they 
addressing  themselves  to  the  business,  Vicars  (being  then 
in  his  chamber)  wished  Hallywell  to  be  going  before  and 
he  would  pssently  follow  him.  Vicars  fell  asleep,  and 
Hallywell  (attending  his  coming  in  ye  church  porch) 
forthwith  sees  certaine  shapes  psnting  themselves  to  his 
view,  resemblances  (as  he  thought)  of  diuers  of  his  neigh- 
bours, who  he  did  nominate,  and  all  of  them  died  the 
yeare  following  ;  and  Vicars  himselfe  (being  asleep)  his 
phantome  was  seen  of  him  also  and  dyed  with  ye  rest. 
This  sight  made  Hallywell  so  agast  that  he  looks  like  a 
Ghoast  ever  since.  The  lord  Sheffield  (hearing  this 
relation)  sent  for  Hallywell  to  receive  account  of  it.  The 
fellow  fearing  my  Lord  would  cause  him  to  watch  the 
church  porch  againe  he  hid  himselfe  in  the  Carrs  till  he 
was  almost  starued.  The  number  of  those  that  died 
(whose  phantasmes  Hallywell  saw)  was  as  I  take  it  about 
fower  score.  Tho.  Cod,  Rector  Ecclie  de  Laceby.' — N. 
&  Q.\  vol.  iv.,  p.  470. 

Burton-by-Lincoln.  *  Here  I  shall  set  down  a  story  or 
two,  very  strange  ones,  but  of  undoubted  truth.  The 
first  of  them  I  received  from  that  worthy  divine  and 
excellent  preacher,  Mr.  Lemewell  Rampaine,  Minister  of 
God's  word  at  Great  Grimsby  in  Lincolnshire  who  was 
household  Chaplaine  to  Sir  Thomas  Munson  of  Burton,  in 
Lincolnshire,  at  the  same  time  when  this  passage  hap- 
pened ;  which  was  thus:  "In  the  year  1634,  two  men, 
inhabitants  of  Burton  aforesaid,  agreed  betwixt  themselves 
upon  St.  Mark's  eve  at  night,  to  watch  in  the  church 
porch  at  Burton,  to  try  whether  or  noe  (according  to 
ordinary  belief  amongst  the  common  people)  they  should 
see  the  spectres  or  phantasmes  of  those  persons  which 
should  dye  in  that  parish  the  year  following.  To  this 
intent,  having  first  performed  the  usual  ceremonies  and 
superstitions,  late  in  the  night,  the  moon  then  shining- 
very  bright,  they  repaired  to  the  church  porch,  and  there 


134  Magic  and  Divination. 

seated  themselves,  continuing  there  till  twelve  of  the 
clocke.  About  which  time  growing  weary  with  expecta- 
tion and  partly  with  feare,  they  resolved  to  depart,  but 
were  held  fast  by  a  kind  of  insensible  violence,  not  being 
able  to  move  a  foot.  About  midnight  on  a  suddaine  (as 
if  the  moon  had  been  eclipsed)  they  were  environed  with 
a  black  darkness  ;  immediately  after  a  kinde  of  light  as  if 
it  had  been  a  resultancy  from  torches.  Then  appears 
coming  towards  the  church  porch,  the  minister  of  the 
place,  with  a  book  in  his  hand,  and  after  him  one  in  a 
winding  sheet,  whome  they  both  knew  to  resemble  one  of 
their  neebours.  The  church  doors  immediately  fly  open, 
and  through  pass  the  apparitions,  and  then  the  doores 
close  again.  Then  they  seem  to  heare  a  muttering  as  it 
were  of  the  burial  service  with  a  rattling  of  bones  and 
noise  of  earth  as  in  the  filling  up  of  a  grave.  Suddenly  a 
still  silence,  and  immediately  after  the  apparition  of  the 
curate  againe,  with  another  of  their  neighbours  following 
in  a  winding  sheet,  and  so  a  third,  a  fourth,  and  fifth 
every  one  attended  with  the  same  circumstances  as  the 
first  These  all  passed  away.  There  ensued  a  serenity 
of  sky,  the  moon  shining  bright  as  at  the  first;  they 
themselves  being  restored  to  their  former  liberty  to  walk 
away,  which  they  did  sufficiently  affrighted.  The  next 
day  they  kept  within  dores  and  met  not  together  being 
both  of  them  exceedingly  ill  by  reason  of  their  affright- 
ment.  When  they  conferred  their  notes,  both  of  them 
could  very  well  remember  the  circumstances  of  every 
passage.  Three  of  the  apparitions  they  well  knew  to 
resemble  three  of  their  neighbours,  but  the  fourth  which 
seemed  an  infant  and  the  fifth  like  an  old  man  they  could 
not  conceive  any  resemblance  of  After  this  they  con- 
fidently reported  to  every  one  what  they  had  done  and 
seen,  and  in  order  designed  to  death  those  three  of  their 
neighbours,  which  came  to  pass  accordingly.  Shortly 
after  their  deaths,  a  woman  in  the  town  was  delivered  of 
a  child,  which  died  likewise.     So  that  now  there  wanted 


i 


Divination,  135 

but  one  (the  olde  man)  to  accomplish  their  predictions, 
which  likewise  came  to  passe  after  this  manner.  In  that 
winter  about  mid  January  began  a  sharp  and  long  frost, 
during  the  continuance  of  which  some  of  Sir  John  Mun- 
son's  friends  in  Cheshire  having  some  occasion  of  inter- 
course with  him,  dispatcht  away  a  foot-messenger  (an 
ancient  man)  with  letters  to  him.  This  man  travelling 
this  bitter  weather  over  the  mountains  in  Derbyshire,  was 
near  perisht  with  cold  yet  at  last  he  arrived  at  Burton 
with  his  letters,  where  within  a  day  or  two,  he  died.  And 
these  men,  so  soon  as  ever  they  see  him,  said  peremptorily 
that  he  was  the  man  whose  apparition  they  see,  and  that 
doubtless  he  would  die  before  he  returned,  which  accord- 
ingly he  did." ' 

(The  above  is  from  Gervase  Holies'  collection,  and  has 
the  flavour  of  the  marvellous  so  prevalent  in  his  time). — 
Tracts,  'Cathedral  Described,'  pp.  39,  40. 

Northorpe.  St.  Mark's  Eve. — A  person  born  on  St. 
Mark's  Eve  is  able  to  see  '  things,'  that  is,  he  has  the 
power  of  seeing  both  evil  and  good  spirits  ;  he  also  can 
see  the  stars  at  noon-day. — Henry  Richard,  1850. 

If  on  Mark's  Eve  a  girl  sits  up  with  supper  set  out 
upon  the  table,  and  all  the  doors  open,  at  twelve  o'clock 
at  night  the  person  she  will  marry  will  walk  in  and 
partake  of  supper. 

If  on  St.  Mark's  Eve  you  go  into  the  barn  and  riddle 
beans,  or  if  you  riddle  the  ashes  fine  on  the  hearth,  in  the 
morning  there  will  be  the  impression  of  the  foot  of  the 
person  you  are  to  marry,  [in  the  beans  or  ashes]. 

Owston.  The  late  Venerable  William  Brocklehurst 
Stonehouse,  Archbishop  of  Stowe  and  Vicar  of  Owston, 
in  the  Isle  of  Axholme,  furnished  the  author  with  the 
following  piece  of  folk-lore  which  he  had  picked  up  in  his 
own  parish.  *  Repair  to  the  nearest  church-yard  as  the 
clock  strikes  12,  and  take  from  a  grave  on  the  south  side 


136  Magic  and  Divination, 

of  the  church  three  tufts  of  grass,  the  longer  and  ranker 
the  better,  and  on  going  to  bed  place  them  under  your 
pillow,  repeating  earnestly  three  several  times  : 

"  The  Eve  of  St.  Mark  by  prediction  is  blest, 
Set  therefore  my  hopes  and  my  fears  all  to  rest. 
Let  me  know  my  fate,  whether  weal  or  woe, 
Whether  my  rank  is  to  be  high  or  low : 
Whether  to  live  single  or  to  be  a  bride. 
And  the  destiny  my  star  doth  provide." 

Should  you  have  no  dream  that  night  you  will  be  single 
and  miserable  all  your  life.  If  you  dream  of  thunder  and 
lightning  your  life  will  be  one  of  great  difficulty  and 
sorrow.' — E.  PEACOCK,  i.,  p.  212. 

Old  Saints'  Day  Superstitions  in  Lincolnshire. — On  St. 
Mark's  Eve  at  midnight  the  spirits  of  all  go  to  church, 
and  those  who  are  to  die  within  the  year  do  not  come  out, 
while  those  who  are  to  be  married  come  out  arm-in-arm. 
Those  who  watched  church  doors  were  called  church- 
watchers,  and  one  of  them,  a  man,  told  the  person  (who 
gave  me  this  information)  that  her  brother  would  die,  is 
still  living.  I  was  also  told  by  another  person  that  her 
mother  lived  more  than  a  year  after  she  was  told  by  a 
church-watcher,  a  woman  in  the  next  parish,  that  she 
would  die  within  the  year.  Also,  if  a  person  once  began 
to  church  watch  they  were  forced  to  continue  to  do  so 
until  their  time  came,  when  on  that  St.  Mark's  Eve  they 
would  be  unable  to  keep  awake. 

Another  person  told  me  his  aunt,  with  three  other  girls, 
set  a  supper  on  St.  Mark's  Eve,  with  a  chair  and  plate, 
etc.,  between  each,  for  the  spirit  of  their  future  husbands. 
But  though  they  had  kept  silence  (a  most  important 
condition)  just  before  1 2  p.m.,  they  heard  such  a  terrible 
noise  that  they  rushed  up  to  bed  in  terror. 

If  a  girl  picks  12  sage  leaves  one  by  one  as  the  clock 
strikes  1 2  a.m.  on  St.  Mark's  day  she  will  see  her  future 
husband,  and  I  was  told  a  servant  girl  once  did  this  while 


Divination.  137 

her  mistress  looked  on,  and  then  said,  *  Do  you  see  him  ?* 
and  the  servant  said,  *  O  no !  only  the  master  riding  up 
to  the  door,'  at  which  her  mistress  fell  down  in  a  dead 
faint,  for  she  could  not  see  her  husband  who  was  miles 
away,  and  did  not  return  for  several  hours,  and  though 
she  lived  a  few  weeks  the  shock  killed  her,  and  her 
husband  married  the  servant  within  the  year.  ... 

Martin.  At  Martin  in  Timberland,  over  the  river,  I 
was  told  that  many  years  ago  there  was  an  old  clerk  who 
church  watched,  and  once  when  a  farmer  grumbled  at  the 
rates  he  said  :  '  You  need  not  trouble,  for  you'll  not  have 
to  pay  them,'  nor  had  he,  for  he  went  home  and  died 
within  three  months  of  the  shock. 

St.  Mark's  Eve  is  called  the  '  Devil's  harvest,'  because 
exactly  at  midnight  ferns  bud,  blossom,  flower,  and  seed, 
all  in  an  hour,  and  the  devil  harvests  the  seed  ;  therefore, 
if  anyone  can  catch  any  of  the  seed  between  two  pewter 
plates  at  the  same  time,  he  or  she  will  become  as  wise  as 
the  devil. — L.  N.  &  Q.,  vol.  iii.,  p.  209. 

Perhaps  a  surer,  though  a  bolder  way  is  for  the  adven- 
turous youth  or  maid  to  walk  round  the  church,  at  dead 
of  night,  on  St.  Mark's  Eve,  looking  into  each  window  as 
they  pass,  and  in  the  last  there  will  appear  the  face  of  the 
one  they  are  to  wed. 

Looking  at  the  first  new  moon  of  the  year  reflected  by 
a  looking-glass  will  give  the  number  of  years  before  the 
wedding  takes  place. — Bygone  Lincolnshire,  ii.,  p.  90. 

Several  curious  Lincolnshire  legends  are  connected  with 
St.  Mark's  Eve.  On  that  night,  says  a  dying  tradition, 
horses  and  cattle  converse  in  their  stalls,  and  foretell 
future  events,  as  they  do  at  Christmas.  And  it  is  believed 
that  the  spirits  of  living  people  become  so  far  disem- 
bodied that  the  ghosts  of  both  men  and  women  may  be 
forced  to  appear  before  their  future  husbands  or  wives. 
It  is  also  said  that  those  who  watch  the   church  porch 


138  Magic  and  Divination, 

on  St.  Mark's  Eve  see  the  spirits  of  all  the  parishioners 
enter  the  building,  and  judge  from  their  subsequent 
behaviour  whether  they  will  die,  marry,  or  remain  single 
during  the  twelve  following  months. — N.  &  Q.'*^,  vol.  viii., 
p.  388. 

Burgh  in  the  Marsh.  If  anyone  will  run  '  withers  kins' 
(contrary  to  the  course  of  the  sun)  around  a  church  after 
dark,  three  times,  and  then  look  in  at  the  porch,  he  will 
see  the  Devil  looking  out. — Heanley,  p.  8. 

Bible  and  Key. — A  mode  of  divination  once  common, 
and  not  yet  obsolete.  It  is  most  frequently  used  by 
female  servants  for  the  purpose  of  ascertaining  the  names 
of  their  future  husbands.  The  house-door  key  is  fastened 
into  the  middle  of  a  Bible,  and  the  questioner  supports 
the  volume  by  holding  the  rim  of  the  key  upon  one 
finger  while  certain  words  are  said  and  all  the  male 
Christian  names  that  she  can  remember  are  repeated  in 
succession.  When  the  right  name  occurs,  it  is  averred 
that  the  Bible,  which  was  before  immovable,  will  turn 
round.  A  similar  device  is  sometimes  practised  for  ascer- 
taining what  has  become  of  stolen  goods,  and  in  what 
direction  lost  cattle  have  strayed. — E.  PEACOCK,  i.,  p.  23. 

Grantham.  After  dreams,  we  perhaps  trusted  most  to 
divination  by  means  of  tea-jeaves.  The  emptied  tea-cup 
was  turned  downwards  in  the  saucer  and  left  to  drain  : 
this  done,  we  scanned  the  dust  and  fragments  of  the 
Chinese  leaf,  which  were  stranded  on  the  side  of  the  cup, 
with  intense  interest,  and  were  fooled  to  the  top  of  our 
bent  by  our  nurse,  or  any  other  person  equally  inspired, 
who  undertook  to  decipher  the  mystic  signs.  Polonius 
was  not  more  ready  to  see  the  camel,  weasel,  and  whale  in 
the  cloud  than  we  were  to  discern  the  shapes  that  another 
professed  to  find  in  an  irregular  patch  of  black  specks. 
He  who  spied  a  bit  of  tea-leaf  stalk  floating  in  the  cup 
that  cheers  would  joyfully  announce  a  coming  stranger ; 


Divination.  139 

and,  having  fished  it  out,  would  bite  it  with  a  view  of 
ascertaining  the  sex.  If  hard  to  the  teeth,  a  gentleman 
was  heralded  ;  if  soft,  a  lady.  The  enquirer  next  placed 
the  fragment  on  the  ball  of  his  left  thumb  and  endeavoured 
to  dislodge  it  by  striking  the  muscle  just  below  with  the 
edge  of  his  right  hand,  repeating  meanwhile  the  names  of 
the  days  of  the  week  in  due  order,  one  for  each  tap, 
beginning  with  the  day  then  current.  If  the  'stranger' 
jumped  when  Monday  was  uttered,  on  Monday  his  arrival 
was  to  be  looked  for ;  if  Tuesday,  on  Tuesday,  and  so 
on.  A  '  black '  hanging  on  the  bar  of  a  grate  was  also 
symptomatic  of  somebody  coming.  Specks,  '  gifts,*  as 
they  were  called,  on  the  nails,  gave  much  pleasure  to  the 
juvenile  mind.      We  used  to  say : 

'  A  gift  on  the  thumb's  sure  to  come, 
A  gift  on  the  finger's  sure  to  linger.' 

and  in  addition  to  this  each  digit  told  us  its  own  tale.  A 
white  mark  on  the  thumb-nail  promised  a  present,  and  a 
like  blemish  on  those  of  the  rest  of  the  fingers  spoke 
respectively  of  friendship,  enmity,  love,  and  travel.  '  Gift, 
friend,  foe,  beau,  journey  to  go '  was  the  formula  in  which 
we  summed  up  the  prognostications  of  the  five.  To  the 
little  finger  was  ascribed  the  credit  of  possessing  a  special 
predicative  power,  and  we  often  consulted  it.  '  Little 
finger,'  said  the  inquisitive  one,  touching  it  at  the  time  as 
if  to  rouse  its  attention,  and  passing  on  to  the  thumb  and 
the  rest  of  the  brotherhood,  with  each  succeeding  syllable 
or  word,  '  Little  finger,  tell  me  true,  shall  I  have  a  letter 
to-morrow  or  no?  If  I  shall  say  yes,  if  I  shall  not  say 
no,'  and  then,  '  Yes,  no  ;  yes,  no,'  was  repeated  until  the 
oracle  was  again  reached,  when  the  answer  to  the  question 
was  given  by  the  affirmative  or  the  negative,  which  fell  to 
its  share.  Other  than  postal  information  might  be 
obtained  in  the  same  way.  It  made  us  rather  uneasy  to 
be  told  that  if  anyone  pinched  our  little  finger  when  we 
were  asleep  we  should  involuntarily  reveal  all  our  secrets. 
I    am   not   aware   that  we  had  any  to   reveal ;    but  the 


140  Magic  and  Divination, 

thought  of  enforced  confidence  was  not  a  pleasant  one, 
and  it  was  some  comfort  to  suspect  that  the  preliminary 
nip  would  most  likely  awake  us  and  enable  us  to  maintain 
our  reticence.  The  girls  of  our  party  were  fond  of  prying 
into  their  matrimonial  prospects  by  means  of  the  stalk- 
leaves  of  a  wayside  flower,  whose  name  I  cannot  recall. 
They  used  to  utter  one  of  a  catalogue  of  trades  and 
professions  as  they  plucked  off  each  leaf,  and  whatever 
they  mentioned  in  connection  with  the  last  was  to  be  the 
vocation  of  the  future  husband.  The  list  ran  somewhat 
as  follows,  but  I  doubt  if  I  can  set  it  down  quite  cor- 
rectly :  *  Tinker,  tailor,  soldier,  sailor,  clergyman,  plough- 
boy,  gentleman,  thief  Other  professions  were  added  or 
substituted  as  circumstances  suggested,  but  the  above,  or 
something  very  similar,  was  the  authorized  form.  By 
like  method  maidens  got  information  concerning  the 
period  when  the  desiderated  tinkers  and  tailors,  etc., 
would  make  them  their  own.  '  This  year  ?  next  year  ? 
some  time  ?  never  ? '  being  the  times  submitted  to  the 
floral  test.  Seeding  dandelions  we  used  to  call  *  clocks.' 
We  gathered  one,  and  blew  at  it  with  all  our  might,  as 
long  as  any  down  remained  in  situ  ;  a  puff  counted  for 
an  hour.  It  was  not  until  table  and  hat-turning,  and 
other  phenomena  of  that  kind,  came  to  be  discussed, 
that  I  heard  anything  of  divination  by  Bible  and  key, 
an  experiment  I  tried  with  my  nurse,  substituting,  if 
I  do  not  mistake,  a  cookery  book  or  some  other  secular 
work  for  the  sacred  volume.  A  large  key  was  secured  in 
the  middle  of  the  book,  with  its  bow  projecting  at  the  top. 
Nurse  and  I  supported  the  load  by  each  placing  one  of 
our  middle  fingers  under  the  lower  curve  of  the  bow,  and 
then  stood  opposite  to  each  other  awaiting  results.  The 
one  for  whose  benefit  the  charm  was  being  worked  wished 
which  way  the  book  should  turn,  and  repeated  the 
alphabet ;  when  it  did  turn  the  letter  uttered  at  the 
moment  was  accepted  as  being  the  initial  of  the  best 
beloved.     A  long  orange   peeling  thrown  with  the  right 


Divination.  141 

hand  over  the  left  shoulder  was  expected  to  fall  on  the 
floor  in  a  literal  form  of  the  same  import. — G.  J.,  June  22, 
1878. 

Of  course  as  far  as  iron  is  concerned  the  belief  in  its 
powers  is  common  enough.  .  .  .  And  amongst  iron 
implements,  keys,  probably  because  of  the  cross  generally 
to  be  found  in  their  wards — are  the  most  potent  form. 
To  this  day  most  Marsh  folk  will  propose  to  arrest 
bleeding  at  the  nose  by  slipping  the  cellar-key  down 
your  back ;  and  it  is  not  so  long  ago  that  the  key  played 
an  important  part  in  the  divinations  of  all  sorts,  from  the 
case  of  an  undetected  thief  up  to  the  discovery  of  your 
future  partner  for  life. 

The  key  would  be  placed  within  the  Bible  and  securely 
fastened  by  a  garter,  and  the  whole  either  hung  from  a 
beam  or  placed  upon  a  table.  The  questioner  and  the 
others  present  in  the  room  either  stood  or  sat  around, 
touching  the  protruding  end  of  the  key  with  the  first 
finger.  The  names  of  the  likely  people  being  then  called 
out  in  order,  the  key  would  turn  on  the  right  one  being 
mentioned. — Heanley,  p.  20. 

On  New  Years'  Eve,  by  the  light  of  the  Yule  log,  the 
family  Bible,  with  the  front  door  key  and  a  young  maid's 
garter,  are  requisitioned.  The  key  is  placed  within  the 
leaves  of  the  Bible,  with  the  wards  resting  upon  the  words 
of  the  seventh  verse  of  the  eighth  chapter  of  the  Song  of 
Solomon,  '  Many  waters  cannot  quench  love/  etc.  It  is 
bound  loosely  round  with  the  garter,  and  gently  turned 
with  the  wedding-ring  finger,  and  while  the  bystanders 
name  slowly  the  letters  of  the  alphabet  in  order,  the 
holder  reciting  meanwhile  the  verse  on  which  the  key 
rests.  The  Bible  is  nearly  sure  to  fall  before  the  alphabet 
has  been  gone  through,  and  the  letter  named  last  is  the 
initial  letter  of  the  future  husband's  or  wife's  name.  If 
it  should  not  fall,  there  is  no  hope  but  that  of  life-long 
celibacy  for  the  holder. — Bygone  Lincolnshire,  ii.,  p.  90. 


142  Magic  and  Divination. 

Boston.  The  latest  instance  we  have  found  of  this 
belief  [that  blood  flows  from  the  corpse  of  the  murdered 
at  the  touch  of  the  murderer]  coming  into  prominence 
occurred  seventy  years  ago.  It  is  recorded  in  the  Boston 
(Lincolnshire)  Herald  for  July  17,  1832.  About  five 
years  before  that  time  a  lad  named  James  Urie,  about 
fifteen  years  of  age,  *  son  of  an  industrious  couple  living 
near  the  railway,  was  found  drowned  in  what  seems  from 
the  description  to  have  been  a  canal.  There  were  sus- 
picious circumstances,  and  a  belief  was  prevalent  that  he 
had  met  his  death  by  violence.  When  the  body  was 
taken  out  of  the  water  a  number  of  persons  were  desired 
to  touch  the  face,  an  opinion  prevailing  in  the  minds  of 
some  that  it  is  a  certain  method  of  discovering  the 
murderer,  should  any  blood  issue  from  any  part  of  it' 
Among  those  who  went  through  this  ordeal  was  a  young 
fellow  bearing  the  name  of  Taylor.  It  was  stated  that 
when  he  laid  his  hand  on  the  dead  boy's  cheek  blood 
issued  from  the  nostrils,  *  which  immediately  caused  great 
suspicions  in  the  minds  of  the  superstitious.'  In  1832 
a  man  drinking  in  a  public-house  declared  that  *  he  could 
hang  young  Taylor,'  who  was  then  about  twenty-three 
years  of  age,  and  bore  a  good  character.  This  public- 
house  talk,  taken  in  connection  with  what  had  gone 
before,  was  regarded  as  sufficiently  important  to  call  for 
investigation  by  the  magistrates. 

About  two  years  ago  a  coroner's  inquest  was  held  at 
Kirton,  in  Lindsey,  and  it  was  noticed  as  very  strange 
that  one  of  the  jurors  did  not  touch  the  corpse.  It 
appears  that  it  is  held  that  everyone  who  has  occasion 
to  see  a  dead  body,  whether  it  be  that  of  a  relative,  a 
friend,  or  a  stranger,  should  not  leave  it  without  laying 
his  hand  on  the  body  ;  if  he  does  not  do  so  he  will  be 
haunted  by  the  spirit  of  the  departed,  or  at  least  suffer 
from  his  presence  in  evil  dreams. — Antiquary ^  xxxviii.,  208. 

*  It's  seventy  years  sin'  a  gell  broke  a  blood-vessel  in 


■ 


Divination.  143 

Ketton  [Kirton-in-Lindsey]  court-house,  an'  they  've  nivver 
been  able  to  do  out  th'  marks  fra  that  day  to  this.' — 
E.  Peacock,  i.,  p.  89. 

Sometimes  owing  to  a  bad  harvest  time,  and  the 
premature  garnering  of  the  corn  before  the  ears  have  time 
to  harden,  the  bread  when  baked  becomes  fibrous  or  ropy. 
It  is  usual  with  the  good  dame,  when  such  is  the  case, 
to  run  a  stick  through  a  loaf  of  it,  and  to  suspend  it  in  a 
cupboard  to  prevent  the  repetition  of  '  ropy '  bread  in 
future  bakings. — N.  &  Q.^,  vol.  viii.,  p.  324. 

Ropy. — Stringy,  glutinous,  or  viscous.  A  condition  of 
beer  or  bread,  badly  made  or  kept  too  long — seldom 
occurring  now  that  home-made  bread  and  beer  are  so 
commonly  superseded  by  fresh-bought  articles.  It  was  a 
belief  in  these  parts  that  hanging  up  a  piece  of  ropy 
bread  behind  the  door  would  keep  further  ropiness  out  of 
the  house. — COLE,  p.  122. 

The  following  is  from  Thomas  Miller's  Gideon  Giles  the 
Roper^  a  Lincolnshire  tale  published  about  forty  years  ago  : 

* "  Well  I  declare !  locky-daisy  me,"  exclaimed  Mrs. 
Cawthry,  taking  up  the  sovereign,  and  turning  it  all 
ways,  "  and  good  gowd  too !  I'll  hev  a  lucky  rub  at 
any  rate " ;  and  she  rubbed  both  her  eyes  with  the 
sovereign,  then  handed  it  to  her  gossip,  who  did  the  same, 
saying,  when  she  had  done,  "  I've  never  rubbed  my  ^y^s 
with  one  before  for  above  seven  years ;  the  last  time 
I  did  was  in  the  month  of  May,  and  the  mart  after  that 
I  fun  sixpence  as  I  was  going  to  Gainsbro' ;  so  you  see 
that  proves  it's  lucky."  As  this  happened  six  months 
after,  we  must  suppose  the  spell,  or  whatever  it  was,  to 
have  had  power  a  long  time  ;  be  this  as  it  may,  we  have 
many  a  time  seen  a  sovereign  handed  round  a  room,  where 
of  course  such  things  are  scarce,  and  each  one  in  turn  rub 
the  eyes  with  it,  believing  it  to  be  "  lucky." '  Chap, 
xxiii.,  p.  292. — N.  &  Q.^  vol.  v.,  p.  104. 


SECTION  VIII. 
SUPERSTITIONS    GENERALLY. 

The  systems  of  divination,  and  the  tokens  of  good  and 
evil  fortune,  which  are  still  observed,  are  numerous  and 
curious.  If  the  tail  of  the  first  lamb  you  see  in  the 
spring  be  towards  you,  it  denotes  misfortune  ;  if  other- 
wise, good  luck  may  be  expected  throughout  the  year. 
The  first  cuckoo  you  hear  carries  with  it  a  similar  fatality. 
Should  you  have  money  in  your  pocket,  it  is  an  indication 
of  plenty  ;  but  woe  to  the  unhappy  wretch  who  hears  this 
ill-omened  bird  for  the  first  time  with  an  empty  purse ! 
The  same  thing  is  observed  of  the  New  Moon.  .  .  . 

The  species  of  divination  called  Rhabdomancy ,  or 
setting  up  a  stick  to  determine  which  of  two  paths  you 
shall  pursue,  I  have  often  witnessed.  .  .  . 

I  have  seen  many  young  ladies,  and  some  old  ones, 
turn  their  chairs  three  times  round,  or  sit  cross-legged, 
as  a  charm  to  ensure  good  luck  at  cards  ;  and  the  ad- 
vantage of  having  the  choice  of  chairs  at  whist  is  a 
universally  received  opinion. — Man.  and  Cus.y  pp.  31,  32. 

Many  are  the  signs  of  misfortune  with  which  our 
species  contrive  to  make  themselves  miserable.  If  a 
stocking  or  petticoat  be  drawn  on  in  a  reversed  position, 
and  the  error  be  rectified,  it  is  a  prognostic  of  ill-luck ; 
but  the  omen  may  be  averted  by  allowing  it  to  remain. 
It  is  esteemed  unlucky  to  walk  under  an  erected  ladder, 
or  to  break  the  small  end  of  an  Qgg  ;  or  to  suffer  the  cat 


t 


Superstitions  Generally,  145 

to  sit  with  her  back  to  the  fire  ;  but  it  is  exceedingly 
fortunate  to  find  a  piece  of  money,  or  a  broken  horse 
shoe,  particularly  if  it  be  studded  full  of  nails.  A  knife 
or  a  pair  of  scissors  is  considered  an  unpropitious  present ; 
for  thus  the  tie  of  friendship  or  affection  is  supposed  to  be 
severed.  If  anyone  would  invoke  success  on  another's 
undertaking,  he  will  silently  propitiate  the  goddess  For- 
tuna  by  the  offering  of  an  old  shoe,  cast  over  the  threshold 
of  the  door  as  his  friend  leaves  the  house.  On  a  market- 
day  it  is  not  uncommon  to  see  the  stall-man  spit  on  the 
first  money  he  takes,  to  ensure  a  prolific  market.  The 
right  side  of  the  body  is  accounted  lucky,  and  the  left 
unlucky.  Thus,  if  the  left  ear  or  cheek  burn  or  tingle, 
it  is  an  intimation  that  some  one  is  speaking  evil  of 
you  ;  but  if  the  sensation  be  felt  on  the  right  side  of 
the  face,  you  may  enjoy  the  pleasing  reflection  that  some 
one  is  speaking  in  your  praise.  .  .  . 

If  the  left  hand  itches,  you  are  about  to  pay  ;  but  if 
the  right,  you  will  receive  money.  .  .  . 

There  exist  many  methods  of  averting  an  evil  omen. 
If  salt  be  accidentally  overturned,  it  is  unlucky  for  the 
person  towards  whom  it  falls.  But  if  that  person,  without 
hesitation  or  remark,  take  up  a  single  pinch  of  the  salt 
between  the  finger  and  thumb  of  his  right  hand,  and  cast 
it  over  his  left  shoulder,  the  threatened  misfortune  will  be 
averted  by  the  efficacy  of  the  atoning  sacrifice.  .  .  . 

It  is  unlucky  to  meet  a  funeral  procession  ;  but  the 
omen  may  be  counteracted  by  taking  off  your  hat,  which 
is  intended  as  a  mark  of  respect  to  the  evil  spirits  who 
may  be  hovering  about  the  corpse.  Seamen  whistling  for 
a  wind,  which  I  have  repeatedly  seen  practised  on  board 
the  passage  boats  plying  between  Grimsby  and  Hull, 
before  the  introduction  of  steam  packets  rendered  the 
wind,  as  an  agent,  of  little  value,  was  a  direct  invocation 
to  '  the  prince  of  the  power  of  the  air '  to  exert  himself  on 
their  behalf  .  .  . 

K 


146  Superstitions  Gene7^ally, 

A  single  magpie  crossing  your  path  is  esteemed  an 
evil  omen,  and  I  once  saw  a  person  actually  tremble  and 
dissolve  into  a  copious  perspiration,  when  one  of  these 
birds  flitted  chattering  before  him.  But  the  evil  influence 
may  be  averted  by  laying  two  straws  across,  or  by 
describing  the  figure  of  the  cross  on  the  ground.  .  .  . 

The  magpie  is  not  always  an  ill-omened  bird,  but 
conveys  good  or  bad  luck  by  numbers.  The  doggerel 
proverb  is : 

One  for  sorrow,  two  for  mirth. 
Three  for  a  wedding,  four  for  death. 

This  superstition  is  evidently  a  remnant  of  the  system 
of  augury,  or  divination  by  birds. — Pop.  Sup.^  pp.  1 1 7- 1 1 9. 

MABRIAGE. 

Boston.  *  To  tumble  upstairs  (that  is  to  stumble  in 
going  upstairs)  is  a  sign  the  person  will  soon  be  married,' 
is  a  common  saying  with  us. — N.  &  Q.^  vol.  iii.,  p.  156. 

In  a  South  Lincolnshire  village,  the  Banns  of  Marriage 
were  'asked  up '  on  a  Sunday  in  October,  1887,  and,  on 
the  same  day,  the  death-bell  went  out  for  a  married 
woman  in  the  same  parish,  thereupon  the  superstitious 
people  said  that  the  bride  of  that  week  would  not  live 
through  a  twelvemonth. — L.  N.  &  Q.,  vol.  i.,  p.  118. 

It  is  unlucky  to  be  married  on  a  Friday,  or  to  be 
married  in  green,  and  it  forebodes  death  to  some  one 
of  the  party  if  the  ring  be  dropped  during  the  ceremony. 
The  piece  of  bride  cake  passed  through  the  bride's 
wedding-ring  and  placed  under  a  maid's  pillow,  will 
bring  to  her,  in  her  dreams,  the  sight  of  her  future 
lord  ;  and  an  old  shoe  flung  after  the  bride  will  bring 
her  offspring  and  good  luck  through  her  married  life. 
— Bygone  Lincolnshire,  ii.,  p.  91. 

No  woman  at  a  wedding  ought  to  have  a  bit  of  black 
about  her. — Antiquary,  xiv.,  p.  12. 


Death  Omens,  147 


DEATH   OMENS. 

The  death-omen,  with  all  its  appalling  methods  of 
conveying  intelligence  '  of  fearful  import,'  still  possesses 
the  power  of  communicating  alarm.  A  winding-sheet  in 
the  candle,  that  well-known  messenger  of  fate,  retains  its 
accustomed  influence ;  as  does  also  the  coffin  when  it 
explodes  from  the  fire,  though  it  requires  some  experience 
in  the  interpretation  of  omens  to  determine  the  exact 
form  of  this  equivocal  cinder ;  for  the  coffin  and  the  purse 
are  so  nearly  allied,  that  it  would  puzzle  a  common 
observer  to  pronounce  accurately  whether  it  were  a  sign  of 
death,  or  some  accession  of  wealth.  The  howling  of  a 
dog  at  midnight  has  given  many  an  unfortunate  family 
the  vapours  for  a  month. — Pop.  Sup,,  p.  116. 

The  hooting  of  owls  at  any  time,  and  the  crowing  of 
cocks  before  midnight,  are  death-boding  omens  to  some 
member  of  the  household  of  the  person  who  is  unfortunate 
enough  to  hear  them. — Antiquary,  xxxi.,  330-335. 

Sleaford.  At  Sleaford,  in  Lincolnshire,  a  man's  wife 
being  suddenly  taken  ill,  he  borrowed  a  horse  and  rode 
off  for  the  doctor.  As  he  rode  he  noticed  that  on  one 
side  of  his  horse  he  could  see  the  ground  with  wonderful 
clearness  ;  it  was  so  bright  that  he  could  have  seen  a  pin. 
But  on  the  other  side  of  the  horse  it  was  so  dark  that  he 
could  not  even  see  his  own  foot.  By  this  he  knew  that 
his  wife  would  die. — Addy,  139. 

It  is  a  sure  sign,  if  the  limbs  of  a  corpse  remain 
flexible,  that  another  death  will  come  to  the  house  before 
the  year  is  out. — Bygone  Lincolnshire^  ii.,  p.  94  ;  E.  PEA- 
COCK, i.,  p.  69. 

Clocks. — Little  black  insects,  like  beetles,  which  make  a 
ticking  noise,  often  considered  a  token  of  death.  But 
used  for  any  beetle-Hke  insect. — COLE,  p.  30. 


148  Superstitions  Generally. 

The  following  instance  I  heard  told  many  times  when 
young  : — In  Denton  Church,  the  older  Welby  vault  was 
not  in  the  north  aisle  like  the  latter,  but  in  the  nave 
before  the  chancel  screen  ;  its  entrance  was  marked  by  a 
stone  to  which  an  iron  ring  was  fastened  by  a  staple. 
Tradition  said  that  this  ring  was  seen  to  raise  itself  before 
the  head  of  the  family  died.  In  1815,  a  new  governess, 
an  entire  stranger  to  the  neighbourhood,  came  to  be  with 
my  great-half-aunts.  For  a  first  walk,  she  was  taken  to 
see  the  Church.  On  coming  away  from  it,  she  remarked 
to  her  pupils  that  she  had  seen  a  most  strange  sight — the 
ring  in  the  floor  of  the  Church  had  appeared  to  raise  itself 
three  times.  They  begged  her  not  to  mention  it,  as  it  was 
the  family  warning.  Within  about  a  month  their  father, 
the  first  Sir  William,  died.  When  the  vault  was  closed 
after  he,  or  his  second  wife,  was  laid  within  it,  the  stone 
holding  the  ring  was  removed,  and  I  remember  being 
shown  it  lying  in  the  paddock  near  the  carpenter's  shop 
of  the  Hall.  Recollection  makes  it  about  eighteen  inches 
long  by  twelve  broad,  with  an  ordinary  ring  and  staple, 
No  ring  was  put  to  the  entrance  of  the  new  vault : 
possibly  the  warning  was  dreaded.  .  .  . — Grantham  Journal^ 
Aug.  25th,  1906. 

Weather  and  wind  in  connection  with  death. — See 
Folklore  Record,  vol.  iv.,  p.  127;  Folklore,  vol.  xii., 
pp.  165,  166. 

Caistor  neighbourliood.  Death-bird. — Two  or  more  birds, 
of  a  species  quite  unknown  to  anyone  who  saw  them, 
remained  in  the  neighbourhood  of  a  house  not  many  miles 
from  Caistor,  in  Lincolnshire,  when  its  owner  was  dying  in 
the  year  1893  ;  and  it  was  then  remembered  that  they 
had  already  visited  the  place  as  precursors  of  death  on 
two  former  occasions. — Antiquary,  xxxi.,  114. 

Boston.  On  Sunday,  Sept.  29th,  i860,  a  strange  por- 
tent occurred.  A  cormorant  took  up  its  position  on  the 
steeple  of  Boston   Church,    much    to    the    alarm   of  the 


Death  Omens,  149 

superstitious  among  the  townspeople.  There  it  remained 
with  the  exception  of  two  hours'  absence  till  early  the 
following  morning,  when  it  was  shot  by  the  caretaker  of 
the  church.  The  fears  of  the  credulous  were  singularly 
confirmed  when  the  news  arrived  of  the  loss  of  the  *  Lady 
Elgin  '  at  sea,  with  three  hundred  passengers,  among  whom 
were  Mr,  Ingram,  member  for  Boston,  with  his  son,  on  the 
very  morning  when  the  bird  was  first  seen. — Fenland 
N.  &  Q.,  vol.  i.,  p.  206. 

Bottesford.  Death-dove. — People  of  an  older  generation 
could  relate,  too,  how  the  doves  from  the  cote  at  the  old 
Hall  at  Northorpe  [North  Lincolnshire]  had  settled  round 
the  feet  of  my  great  grandfather  Thomas  Peacock,  as  he 
sat  in  the  garden.  No  one  knew  that  his  condition  was 
less  satisfactory  than  it  had  been  for  some  time  past,  but 
the  pigeons  had  clearer  insight  than  his  own  people,  and 
their  loss  of  timidity  was  soon  explained  by  his  death. — 
Antiquary^  xxxi.,  114. 

The  belief  that  Death  makes  his  presence  known  by 
knocking  at  the  door  of  the  relatives  or  friends  of  those  he 
is  about  to  strike  is  a  good  deal  prevalent  in  Lincolnshire. 
— N.  &  Q.^  vol.  x.,  p.  433. 

Dead  Cart. — People  in  Lincolnshire  say  that  a  *  Dead 
Cart'  comes  round  in  the  middle  of  the  night  without 
horses  or  any  visible  means  of  locomotion.  If  you  look 
out  of  the  window  when  you  hear  the  noise  of  its  wheels 
passing  by  you  will  see  yourself  in  the  cart  amongst  those 
who  are  doomed  to  die  in  the  coming  year.  A  death  will 
happen  in  the  house  on  or  before  the  third  day  after  the 
cart  has  been  heard. — Addy,  p.  137  ;  N.  &  Q.^  vol.  viii., 
p.  382. 

If  a  pigeon  flew  to  a  window  where  a  sick  person  lay, 
it  was  a  certain  omen  of  death. — Antiquary^  xiv.,  1 1. 

In  Lincolnshire  and  the  adjacent  counties,  the  window 
of  a  room  where  a  person  lies  in  extremis  is  opened  during 


150  Superstitions  Generally, 

the  final  agony,  and  the  other  windows  of  the  house  are, 
or  ought  to  be,  unclosed  when  the  blinds  are  drawn  down 
after  the  death  has  taken  place  ;  but  it  is  not  necessary 
to  open  the  doors.  Death-knocks  and  death-raps  are  not 
uncommon.  A  doctor  told  me,  some  months  since,  that 
when  he  was  sitting  by  the  death  bed  of  a  North  Lincoln- 
shire vicar,  he  and  a  woman  from  the  village,  who  was 
acting  as  nurse,  both  became  aware  of  a  curious  tapping, 
coming  from  the  dressing-table.  They  could  find  nothing 
to  account  for  the  noise,  though  they  examined  the  table 
carefully.  The  nurse  however  felt  convinced  that  what 
they  heard  was  a  warning,  and  afterwards  described  it 
to  her  cronies  as  a  *  beautiful  sound,'  foretelling  the  future 
happiness  of  her  patient.  Sometimes  the  death-knock  is 
heralded  by  the  death-cart,  which  is  heard  to  roll  up  to 
the  door  of  the  house  where  any  one  is  dying,  to  pause  for 
one  noiseless  moment,  and  then  to  shoot  out  its  contents 
against  the  wall  of  the  dwelling.  An  awesome  silence 
follows,  broken  at  last  by  the  exclamations  of  the  sufferer's 
attendants,  who  now  know  that  all  hope  of  recovery  is 
gone.  A  less  terrible  but  equally  certain  presage  is  the 
appearance  of  a  death-bird,  usually  a  white  dove. — 
N.  &  Q.^  vol.  xi.,  p.  154. 

Swineshead. — In  a  copy  of  the  Horncastle  News,  dated 
9th  June,  1894,  .  .  .  our  eyes  fell  upon  this  paragraph 
...  'A  strange  legend  is  current  in  Swineshead  that,  "  If 
a  corpse  lies  in  a  house  on  Sunday  there  will  be  three 
within  the  week." '— HisSEY,  p.  237. 

The  booming  sound  of  the  church  bell  foretells  death  to 
someone  in  the  parish,  within  the  week,  and  the  cold 
shudder,  which  at  times  runs  through  you,  is  a  sign  that 
someone  is  treading  upon  your  grave. — Bygone  Lincoln- 
shire,  ii.,  p.  93  ;  Antiquary,  vol.  xxxi.,  330-335. 

If  the  church  clock  strikes  during  the  time  a  hymn  is 
being  sung  in  church,  some  one  will  die  before  the  next 
Sunday.— E.  PEACOCK,  i.,  p.  58. 


Death  Omens.  151 

Lea.  Death-omen^  Church-clock^  and  Death, — See  Notes 
from  a  Lincolnshire  Garden^  by  A.  L.  H.  A.,  p.  36. 

Spade  as  Death  Omen, — Cf.  Smith,  p.  130. 

Look  what  a  mess  of  beautiful  flowers  there  is  !  They 
say  it's  a  sign  of  death  in  the  house  (when  they  flower  out 
of  season),  mebbe  it's  me. — COLE,  p.  90. 

TeUin'  on  won  anuther  aboot  all  warnings  thaay've  iver 
heard  speak  on  :  an'  saayin'  as  how  sum'ats  bad  is  saafe  to 
ha'  happened,  becos  oud  hezzel-pear  i'  frunt  gardin  bloomed 
i'  back-end  ;  an'  that's  a  knawn  sign  o'  death  afoore  a 
year's  oot. —  Taales  fra  Linkisheere^  p.  10 1. 

ThQ  guttering  of  a  candle  is  indicative  of  a  shroud  ;  but 
a  spark  in  the  wick  signifies  a  letter. — Bygone  Lincolnshire^ 
ii.,  p.  92. 

Winding-sheet,  a  little  projection  of  wax  or  tallow, 
which,  as  a  candle  burns,  gradually  lengthens  and  winds 
round  upon  itself.  It  is  a  sign  of  the  death  of  the 
person  sitting  opposite  it. — E.  PEACOCK,  i.,  p.  276. 

Shroud,  a  small  fungus-like  concretion  of  soot  in  the 
wick  of  a  candle  which,  when  burned,  becomes  enlarged 
and  red  ;  or  a  small  piece  of  wax  or  tallow  which  curls  up 
at  the  side  of  a  burning  candle.  Both  these  objects  are 
signs  of  death  to  the  person  who  is  opposite  it. — E.  PEA- 
COCK, i.,  p.  222. 

The  candle  must  never  be  allowed  to  die  out,  or  it 
brings  death  to  some  sailor  out  at  sea ;  and  for  the  cook 
to  throw  Qgg  shells,  whole,  behind  the  fire  will  raise  a 
storm  at  sea. — Bygone  Lincolnshire,  ii.,  p.  92. 

If  when  a  candle  is  burning  beside  a  dead  body,  it  falls 
out  of  the  stick,  it  is  a  sign  of  another  death  within  the 
twelvemonth. — E.  PEACOCK,  i.,  p.  46. 

Coffin,  a  small  oblong  cinder  which  flies  out  of  the  fire 
accompanied  by  a  report.  The  appearance  of  such  a 
thing  presages   death.     When   the  cinder  is  round  it  is 


152  Superstitions  Generally, 

called  a  purse  .  .  .  and  presages  good  luck. — E.  PEACOCK, 
i.,  p.  66, 

A  loose  soot-flake  hanging  from  the  bar  of  the  firegrate 
is  *  a  winding-sheet '  when  it  is  not  *  a  stranger ' ;  by  the 
latter  term  is  meant  anyone  who  is  not  expected  calling 
at  the  house. — Antiquary,  xxxi.,  330. 

If  the  bees  in  a  hive  be  not  told  of  a  death  another  is 
sure  to  happen  in  the  same  house  soon. 

If  a  fire  remain  alight  all  night. 

If  a  dog  howl  at  midnight. 

If  a  pigeon  settle  upon  the  window-sill  of  a  house. 

If  a  tallow  candle,  while  alight,  flicker  and  form  upon 
the  side  a  mass  called  a  '  winding  sheet.' 

If  an  insect,  called  the  *  death  watch,'  is  heard  ticking 
during  the  night. — GOOD,  p.  108. 

Mid-Lincolnsliire.      The  following  are  signs  of  death  : — 

1.  If  a  cock  crows  at  midnight. 

2.  If  in  ringing  the  church  bells  the  passing  bell  is 
tolled  by  mistake,  as  if  for  a  funeral. 

3.  If  a  cart  is  heard  to  stop  at  the  door  but  nothing 
can  be  seen,  hence  its  name  '  the  death  cart.' 

4.  If  a  lamp-glass  breaks,  without  being  struck,  and 
when  the  lamp  is  not  lit.' — L.  N.  &  Q.,  vol.  ii.,  p.  144. 

Death. — Diamond-shaped  creases,  formed  in  a  table- 
cloth by  careless  folding,  are  a  sign  of  death. 

A  mare  in  foal  must  never  assist  in  drawing  a  corpse 
to  the  grave.  If  she  be  permitted  to  do  so,  she  and  her 
foal,  or  a  member  of  her  owner's  family,  will  die  within 
the  ensuing  twelvemonth. 

If  you  slaughter  a  diseased  horse,  its  death  will  be 
followed  by  that  of  one  of  its  companions.  For  this 
reason,  however  much  pain  the  animal  may  be  enduring, 
you  should  never  put  an  end  to  its  sufferings. — L.  N.  & 
Q.,  vol.  i.,  p.  49. 


Other  Omens,  153 

To  break  a  looking-glass  is  held  to  show  that,  without 
doubt,  some  one  dwelling  in  the  house  will  shortly  pass 
away. — Antiquary^  xxxi.,  330. 


OTHEB  OMENS. 

Name. — Persons  called  Agnes  always  go  mad. — N.  & 
Q.i,  vol.  viii.,  p.  382. 

Number. — Four  believed  to  be  an  unlucky  number. — 
Cf.  Smith,  p.  130. 

Third  Day. — If  a  person  be  taken  suddenly  ill,  or  be 
injured  by  an  accident,  if  he  survive  until  the  third  day, 
it  is  believed  that  he  will  recover. — E.  PEACOCK,  i., 
p.  82. 

*  Help  me  to  salt,  help  me  to  sorrow,'  was  an  adage 
often  quoted  to  check  the  officiousness  referred  to  and 
our  childish  curiosity  as  to  what  was  coming  next  at 
table  was  effectually  baffled  by  the  irritating  reply,  *  Shim- 
shams  for  meddlers  and  spectacles  for  sparrows.' — G.  J., 
June  29,  1878. 


Grantham.  We  felt  sure  that  somebody  was  speaking 
well  of  us  when  our  right  cheek  or  ear  was  burning,  and 
that  evil  things  were  said  when  the  tingling  came  on  the 
other  side.  In  folk-lore,  as  in  ethics,  the  right  is  always 
best.  The  present  good  Bishop  of  Lincoln  (Wordsworth) 
does  something  which  may  cause  our  superstitious  belief 
to  be  forgotten,  he  places  both  hands  on  the  head  of  each 
person  he  confirms.  When  I  was  young  the  episcopal 
practice  was  different,  and  those  candidates  who  received 
the  benedictory  touch  of  a  bishop's  left  hand  were, 
shocking  to  relate,  not  considered  so  fortunate,  might  I 
not  say,  so  blessed,  as  those  who  came  in  for  that  of  the 
right. 

When  anybody's  nose  tickled,  he  was  told  that  he  was 
vexed,  which  he  very  likely  was,  and  that  it  was  a  sign 


154  Superstitions  Generally, 

he  would  have  plum-pudding  for  supper,  a  delicacy  which 
if  cold  was  said  to  have  the  effect  of  settling  the  love  of 
the  eater. — G.  J.,  June  22,  1878. 

The  idea  that  when  the  cheek  burns,  or  the  ear  tingles, 
some  one  is  talking  about  us,  is  as  old  as  the  time  of 
Pliny.  .  .  .  Ear-tingling  is  now  sometimes  regarded  as  an 
omen  of  bad  news. — Thompson,  p.  735. 

Gifts. — White  spots  on  the  finger  and  thumb  nails. 

Ex, 

A  gift  on  the  finger 
Is  sure  to  linger  ; 
A  gift  on  the  thumb 
Is  sure  to  come. 

Old  Rhyme.     Brogden,  p.  81. 

Christmas  Weather-Lore. — If  Christmas  Day  falls  on  a 
Thursday  a  windy  year  will  follow.  A  farmer  here  told 
me  this  the  other  day,  in  explanation  of  the  almost  con- 
stant gales  we  have  had  lately. — N.  &  Q.^,  xi.,  285. 

Standing  under  the  bright  moon  and  stars  on  the  night 
of  last  Christmas  Day,  an  old  South  Lincolnshire  bell- 
ringer,  who  had  just  finished  his  peal  in  the  church  belfry, 
said  to  me,  '  There's  an  old  saying,  "  Light  Christmas, 
light  harvest."  I've  known  it  come  true  a-many  times. 
Last  Christmas  was  a  dark  Christmas  ;  and,  accordingly, 
we  had  a  good  harvest.  If  we  live  to  see  the  next 
harvest,  you'll  see  that  it'll  be  a  poor  one.' — N.  &  Q.^,  vol. 
xi.,  pp.  46,  47. 

'  A  Green  Christmas  '  foretells  a  sickly  season  and  a 
*fat  churchyard.' — THOMPSON,  p.  735. 

In  making  a  bed  you  must  be  careful  not  to  turn  over 
the  bed  or  mattress  on  Sunday,  as  is  done  at  other  times  ; 
you  will  have  bad  luck  all  the  week  if  you  do.  If  you 
sew  on  a  Sunday  you  will  prick  your  finger  and  die  of 
the  wound. — E.  PEACOCK,  i.,  p.  245. 


Other  Omens.  155 

No  luck  can  come  to  the  business  you  have  in  hand  if 
the  first  person  you  meet  on  setting  out  is  a  woman. 
The  evil  can  be  averted,  however,  if  you  return  to  the 
house,  sit  down,  and  start  afresh.  It  equally  presages 
failure  if  you  have  to  return  for  anything  forgotten. — 
Bygone  Lincolnshire^  ii.,  pp.  92,  93. 

A  writer  in  the  Lincolnshire  Chronicle^  July  3rd,  speak- 
ing of  the  crop  of  hay,  refers  the  cause  to  the  dry  spring, 
and  quotes  the  following  local  saying  : 

If  it  neither  rains  nor  snows  on  Candlemas  Day, 
You  may  striddle  your  horse  and  go  and  buy  hay. 

N.  &  Q.^  vol.  iv.,  p.  82. 
A  weet  Maay 
Brings  plenty  o'  corn 
An'  plenty  o'  haay. 

E.  Peacock,  II.,  vol.  ii.,  p.  345. 

Easter. — Bad  luck  throughout  the  year  will  attend  any 
one  who  does  not  wear  some  new  article  of  dress  on  Easter 
Sunday. — THOMPSON,  p.  735. 

A  curious  piece  of  folk-lore  has  lately  reached  me  from 
the  fen  district  lying  near  Sleaford,  Lincolnshire.  There 
is  an  observant  individual  living  in  that  favoured  region 
who  can  any  autumn  tell  his  neighbours  whether  the 
weather  of  the  next  spring  will  be  good  or  bad  for 
farming  operations.  An  experience  of  thirty  years  teaches 
him  that  when  the  breast-bones  of  his  geese  are  dark- 
coloured  a  genial  spring  is  not  to  be  looked  for,  but  that 
when  the  bones  are  of  light  complexion,  a  favourable 
season  may  be  expected. — N.  &  Q.^,  vol.  xii.,  p.  478. 

Sun. — *  Happy  is  the  bride  the  sun  shines  on,  and  the 
corpse  the  rain  falls  on,'  is  yet  quoted  as  an  omen. — 
Thompson,  p.  735. 

Evening  red  and  morning  gray 
Are  sure  signs  of  a  fine  day. 
A  mackerel-sky  foretells  rain. 


156  Superstitions  Generally. 

If  a  cat  washes  over  her  ear,  it  is  a  sign  of  fine 
weather. 

When  a  dog  or  cat  eats  grass,  it  betokens  approaching 
rain. 

When  a  number  of  black  snails  are  out  on  an  evening, 
it  will  rain  during  the  night. 

When  swallows  fly  low,  rain  is  at  hand. 

When  it  rains  with  the  wind  in  the  east, 
It  will  rain  for  twenty-four  hours  at  least. 

Thompson,  p.  735. 
It's  a  sunshiny  shower, 
It  won't  last  half-an-hour. 

Thompson,  p.  732. 

Breast  bone  of  geese,  dark  coloured  after  cooking,  no 
genial  spring,  and  vice-versa. — Folk-lore  Record,  vol.  iv., 
p.  127. 

Grantham.  Meteorological  doggerels  of  which  folk-lore 
has  so  great  a  store  were  not  often  heard,  but  of  course, 
everybody  said  : 

Evening  red  and  morning  gray, 

A  sure  sign  of  a  fine  day  ; 

Evening  grey  and  morning  red, 

Will  send  the  shepherd  home  wet  to  his  bed. 

*  Enough  blue  in  the  sky  to  make  a  cat  a  pair  of 
trowsers,'  inspired  us  with  confidence  that  rain  would  not 
come  to  spoil  our  fun. — G.  J.,  June,  1878. 

Friday. — It  is  unlucky  to  begin  any  piece  of  work,  or 
to  commence  a  journey,  or  a  voyage,  on  a  Friday. — 
Thompson,  p.  735  ;  E.  Peacock,  i.,  p.  1 1 1. 

A  wet  Friday,  a  wet  Sunday ;  a  wet  Sunday,  a  wet 
week. — G.  J.,  June  29,  1878. 

We  followed  the  rest  of  folk  in  accounting  the  fifth  day 
of  the  week  unlucky  for  beginnings. — G.  J.,  June  29, 
1878. 

*  Friday  flit,  short  sit.'— COLE,  p.  48. 


Other  Omens,  157 

Weather  and  Heavenly  Bodies. — Several  ridiculous  super- 
stitions respecting  the  weather,  receive  implicit  credence 
from  some  ignorant  persons  whom  I  have  met  with, 
although  founded  on  proverbs  equally  groundless  and 
untenable,  which  experience  has  falsified  over  and  over 
again.  Such  as,  Rainy  Friday,  Rainy  Sunday;  A  sunshiny 
shower,  bodes  rain  again  to-morrow;  St.  Swithin's  rain 
continues  forty  days,  etc.,  etc.,  etc.  At  the  change  of 
the  moon,  if  she  appear  with  sharp  horns,  or  assume  the 
form  of  the  heraldic  crescent,  commonly  called  lying  on 
her  back,  it  is  accounted  a  certain  prognostic  of  bad 
weather.  We  have  an  old  saw  which  says,  'Friday's 
moon,  come  when  it  will,  it  comes  too  soon.'  Shooting 
stars  are  a  sign  of  wind.  Some  persons  will  prognosticate 
a  change  of  weather  from  certain  aches  and  pains  in  their 
joints,  or  any  diseased  part  of  the  body. — Pop.  Sup.,  p.  120. 

Moon. — It  is  lucky  to  have  money  in  the  pocket  when 
the  new  moon  is  first  seen  and  also  to  see  it  over  the 
left  shoulder. — THOMPSON,  p.  735. 

See  Section  I.,  under  Moon  and  SUN. 

Sunset  and  Ill-luck. — See  Folk-Lore,  vol.  xii.,  p.  167. 

Omen. — The  cinder  which  leaps  out  of  the  fire  should 
be  taken  up,  spit  upon,  and  held  loosely  in  the  palm. 
If  it  crackles,  it  means  your  purse  will  be  replenished, 
but  if  not  it  indicates  a  shroud. — Bygone  Lincolnshire,  ii., 
p.  92. 

Luck.  Purse. — A  hollow  bit  of  coal  which  flies  out  of 
the  fire,  and  is  believed  to  portend  a  purse  of  money, 
coming  to  him  in  whose  direction  it  comes. — E.  PEACOCK, 
i.,  p.  199. 

Omen. — The  advent  of  a  stranger  can  be  known  by 
the  soot-flake  which  hangs  upon  the  bar,  by  the  dreg  in 
the  teacup,  by  the  peeping  into  the  window  of  a  robin, 
and  by  several  other  signs. — Bygone  Lincolnshire,  ii.,  p.  92. 


158  Superstitions  Generally. 

If  a  fire  be  lighted  in  the  morning  and  be  afterwards 
forgotten  or  neglected,  it  will  occasionally  forbode  'death 
or  news  of  death'  by  continuing  to  burn  till  late  in  the 
evening,  instead  of  dying  out  for  want  of  fuel. — N.  &  Q7, 
vol.  X.,  p.  114. 

Winding  sheets  in  the  candles,  Strangers,  in  the  black 
film,  often  found  on  the  bars  of  the  fire-grate,  and  purses 
and  coffins,  in  the  small  hollow  pieces  of  coal  which  are 
thrown  from  the  fire,  form  part  of  the  minor  omens  yet 
slightly  believed  in. — THOMPSON,  p.  734. 

Stranger. — (i)  A  small  knot  on  the  wick  of  a  candle, 
which,  when  burned,  becomes  enlarged  and  red.  It  is  a 
sign  that  a  stranger  will  come  to-morrow.  (2)  A  small 
bit  of  tea  leaf,  or  stick  which  floats  on  the  surface  of  tea. 
If  you  stir  the  tea  and  it  sinks,  it  counts  for  nothing; 
but  if  it  swims,  it  is  a  certain  sign  that  a  stranger  will 
arrive. — E.  PEACOCK,  i.,  p.  241. 

Grantham.      Grantham    Oak. — The  amount  of  rain-fall 
to  be  looked  for  was  predicted  from  the  order  in  which 
the  oak  and  ash  put  forth  their  leaves. 
If  the  oak  before  the  ash, 
Then  we  may  expect  a  splash, 
If  the  ash  before  the  oak, 
Then  we  may  expect  a  soak. 

G.  J.,  June  29,  1878. 

The  severity  or  mildness  of  [a  coming  winter]  might 
be  predicted  from  the  abundance  or  the  scarcity  of  the 
haws  which  Providence  had  stored  up  for  the  birds. 
— G.  J.,  June  29,  1878;  E.  Peacock,  i.,  p.  50. 

Boston.  I  heard,  the  other  day,  some  of  the  people 
in  this  parish  saying  that  'there  would  not  be  much 
lightning,  but  a  great  deal  of  cholera  this  year,  for  it 
would  be  a  heavy  plum  year.' — N.  &  Q.'^,  vol.  ii.,  p.  158. 

Day.  'February  fill  dyke, 

Be  it  black,  or  be  it  white:' 


Other  Omens,  159 

i.e.  there  will   be   much   downfall    in   February,  either  of 
rain  or  snow. — E.  PEACOCK,  i.,  p.  102. 

*  February  fill  dyke, 
March  muck  it  out  again:' 
i.e.    in    February   the    dykes    are    filled    with   snow,   rain 
comes  in  March  and  'mucks  them  out' — E.  PEACOCK,  i., 

^'         '  Monday  for  health. 

Tuesday  for  wealth. 
Wednesday  best  day  of  all. 
Thursday  for  losses. 
Friday  for  crosses. 
Saturday  no  luck  at  all. 

Good,  p.  107. 

It  is  common  to  address  a  person  who  is  not  attending 
to  what  is  being  said,  or  who  is  staring  vacantly  about, 
*What  are  you  standing  there  for,  looking  all  ways  for 
Sunday.'  [A  similar  phrase  is  'I  stood  looking  both 
ways  for  Sunday' =  I  was  utterly  confused,  taken  aback.] 
This  probably  alludes  to  a  belief  whi(;h  is  prevalent 
elsewhere,  but  not  here,  so  far  as  the  compiler  is  aware, 
that  a  child  born  on  Thursday  'is  sure  to  squint,  because 
it  must  look  both  ways  for  Sunday.' — Monthly  Packet^ 
Jan.,  1875,  p.  10;  cf  Craven  Gloss.,  ii.,  180;  E.  PEACOCK, 
i.,  p.  245. 

Saint  Monday,  Saint's  day,  the  idle  day  at  the  be- 
ginning of  the  week.  Called  'Saints  day,'  or  'Saint 
Monday'  because  drunkards,  having  received  their  wages 
on  Saturday  evening,  spend  that  day  in  consuming  them 
at  the  beer-shop. — E.  PEACOCK,  i.,  p.  212. 

Storm. — A  remark  by  a  labouring  man  of  this  town 
(Grantham)  which  is  new  to  me,  is  to  the  following  effect. 
In  March  and  all  seasons  when  the  judges  are  on  circuit, 
and  when  there  are  any  criminals  to  be  hanged,  there  are 
always  winds  and  storms,  and  roaring  tempests. — N.  &  Q.\ 
vol.  ix.,  494. 


i6o  Superstitions  Generally, 

It  is  commonly  believed  that  if  a  dog  which  is  not 
mad  bites  a  person,  if  the  dog  afterwards  go  mad, 
however  long  afterwards,  the  person  bitten  will  die  of 
hydrophobia. — E.  PEACOCK,  i.,  p.  163. 

Sunday, — The  well-heated  oven  of  a  woman  in 
Lincolnshire  refused  to  bake,  and  on  the  Monday 
morning  she  found  nothing  but  raw  paste  therein.  An- 
other woman  in  the  same  county  wisely  waited  till 
Monday  morning,  when,  going  to  see  whether  her  paste 
had  risen  so  as  to  run  over,  she  found  her  bread  baked 
without  material  fire. — Roger  de  Houeden^  Rolls  Series,  iv., 
169,  concerning  1201. 

Telling  one's  age  unlucky. — See  Folk-Lore,  vol.  xii., 
p.  179. 

Counting  too  closely  unlucky. — See  Folk-Lore,  vol.  xii., 
p.  179. 

Luck  and  ill-luck  connected  with  actions  and  objects. — 
See  Folk-Lore,  vol.  xii.,  pp.  178,  179. 

*  An'  I'd  a  vast  deal  sooner  see  'em  i'  the'r  graaves, 
then  carin'  fer  one  o'  th'  wrong  soort,'  she  answers  back. 

Them  was  just  her  very  wo'ds,  an*  I  mind  thinkin'  it 
was  n't  very  lucky  to  talk  o'  graaves  that  how  ;  but  I  did 
n't  think  o'  what  was  cumin'. —  Taales  fra  Linkisheere, 
pp.  17,  18. 

Singing. — *  If  you  sing  before  breakfast,  you  will  cry 
before  night,'  is  a  very  common  saying  in  almost  every 
part  of  Lincolnshire. — N.  &  Q.^  vol.  ix.,  p.  51. 

[*  If  you  laugh  before  breakfast '  is  another  version. 
This  was  quoted  to  me  as  a  child  by  C,  who  also 
reproved  me  for  laughing  before  I  had  said  my  prayers 
in  the  morning,  or  after  I  had  said  them  in  the  evening. — 
M.  P.] 

Sweeping. — A  Lincolnshire  maidservant  explained  to 
me  some  years  ago  that  it  was  wrong  *  to  sweep  out  at 


Other  Omens,  i6i 

the  door,  for  fear  of  sweeping  luck  away/ — N.  &  Q.^,  vol. 
vi.,  p.  393- 

Salt. — It  is  unlucky  to  spill  salt.  The  bad  luck  will 
fall  on  the  person  in  whose  direction  the  salt  falls. — E. 
Peacock,  i.,  p.  212. 

Spitting  for  luck. — See  Folk-Lore^  vol.  xii.,  p.  179. 

Luck. — It  was  formerly  the  habit,  when  stock  was  sold 
at  a  market  or  fair,  for  the  vendor  to  spit  in  confirmation 
of  the  bargain.  This  practice,  though  going  out,  is  not 
obsolete. — E.  Peacock,  i.,  p.  234. 

Turn  again. — To'n  agean. — Money  returned  on  payment 
for  corn,  stock,  or  other  farm  produce.  At  whatever 
price  an  article  is  sold  a  small  sum  is  always  given  back 
by  the  seller  to  the  purchaser,  as  luck  or  tdn-agedn. — E. 
Peacock,  II.,  vol.  ii.,  p.  570. 

Iron. — In  this  neighbourhood  I  know  ladies  who  con- 
sider it  '  lucky '  to  find  old  iron  ;  a  horse  shoe  or  a  rusty 
nail  is  carefully  conveyed  home  and  hoarded  up. — N.  &  Q., 
vol.  v.,  p.  293. 

It  is  unlucky  to  give  away  a  knife,  because  *  knives  cut 
love.'  If  a  person  wishes  to  make  a  present  of  one,  he 
sells  it  for  a  pin,  a  farthing,  or  some  such  trifle. — E. 
Peacock,  i.,  p.  151  ;  N.  &  Q.^  vol.  xi.,  p.  357. 

Grantham.  Ill-luck  might  be  expected  if,  in  our  walks 
abroad,  we  were  so  heedless,  or  so  headstrong,  as  to  walk 
underneath  a  ladder,  and  I  can  testify  to  spots  of  colour- 
wash on  a  garment  being  the  direct  results  of  disregard  of 
this  precept.  To  pick  up  a  piece  of  old  iron,  particularly 
in  the  form  of  a  horse-shoe,  was  a  very  propitious  act,  and 
for  some  mystic  reason  a  horse-shoe  was  deemed  a  very 
desirable  appendage  to  a  stable-door.  It  was  bad  enough 
to  have  a  sore  spot  at  the  end  of  one's  tongue  without 
suffering  the  moral  pain  of  being  told  that  it  was  a 
proof  that  one  had  been  telling  *  stories.'     A  cold  shiver 

L 


1 62  Superstitions  Generally. 

depressed  us  more  than  it  might  have  done  had  we  not 
been  persuaded  that  it  came  of  somebody  walking  over 
our  grave — the  site  of  our  grave  that  is  to  be  ;  but  the 
blessing  evoked  by  a  sneeze  was  a  pleasant  reward  for 
such  a  startling  performance,  and  when  chilly  after  a  meal 
how  comforting  was  it  to  be  assured 

If  you  eat  to  be  cold, 
You'll  live  to  be  old. 

A  servant  was  not  likely  to  settle  in  a  new  place  if  she 
did  any  duty  before  that  of  eating  at  her  master's 
expense. — G.  J.,  June  29,  1878. 

Omen. — If  anything  be  accidentally  broken,  it  is 
believed  that  other  similar  accidents  will  occur  during 
the  day. — Good,  p.  107. 

The  wife  of  a  Lincolnshire  vicar  told  me  a  short  time 
ago  that  one  of  her  husband's  parishioners  had  been 
greatly  troubled  in  her  mind  because  a  tumbler  had  *  gone 
off'  of  itself  when  standing  on  a  table.  She  thought  that 
the  occurrence  '  meant  something,'  probably  ill-luck. — 
N.  &  Q.^  vol.  xii.,  p.  355. 

Luck. — We've  hed  noht  bud  bad  luck  sin  that  theare 
seein'-glass  [looking-glass]  was  brok  ;  fo'st  th'  oat-stack 
got  afire,  an'  noo  the  lambs  hes  started  a-deein'  like 
mice. — Bottesford,  June,  1887. — E.  Peacock,  II.,  vol.  ii., 
p.  468. 

In  Kesteven  it  was  not  considered  at  all  the  thing  to 
^\v^  oneself  the  pleasure  of  introducing  a  baby  to  itself  in 
the  looking-glass.  ...  A  woman  who  ties  her  nightcap 
before  the  looking-glass  will  be  an  old  maid. — N.  &  Q.^, 
vol.  vii.,  p.  398. 

Horse-shoe. — A  horse-shoe  suspended  somewhere  upon 
the  premises  is  held  to  bring  good  luck. — GoOD,  p.  107. 

Friends  who  had  known  each  other  seven  years  might 
poke  each  other's  fires,  but  it  was  hardly  safe  to  do  so  on 


Other  Omens,  163 

a  shorter  term  of  acquaintanceship.  No  length  of  friend- 
ship, however,  could  make  it  safe  for  two  people  to  wash 
their  hands  in  the  same  water,  unless  they  took  the  pre- 
caution of  tracing  a  cross  upon  it  with  the  finger  or  of 
spitting  into  it,  as  otherwise  a  quarrel  must  inevitably 
result. — G.  J.,  June  22,  1878. 

To  put  on  your  stocking  inside  outwards  is  a  sign  of 
good  luck. — Thompson,  p.  735. 

Grantham.  If  our  boots  creaked  we  were  suspected  of 
walking  about  in  boots  that  were  not  paid  for. — G.  J., 
June  29,  1878. 

It  is  held  to  be  a  bad  omen  to  put  the  left-foot  shoe  on 
first. — Thompson,  374. 

To  throw  an  old  shoe  after  a  person,  as  he  starts 
upon  a  new  undertaking,  may  conduce  to  his  success. — 
Thompson,  p.  735. 

The  annoyance  of  finding  a  knot  in  a  lace  was  counter- 
acted by  the  assurance  that  it  was  a  token  of  good  luck, 
and  for  the  same  reason  we  were  pleased  when  a  garment 
was  unwittingly  put  on  wrong  side  outwards  ;  we  wore  it 
with  expectant  thankfulness,  as  any  tidy  turning  of  it 
would  have  '  turned  good  luck  away.' — G.  J.,  June  22,  1878. 

At  confirmation  the  candidate  must  not  receive  the  left 
hand  of  the  bishop,  for  the  same  reason  that  the  maid 
must  not  take  the  last  piece*  of  cake — the  certainty  of 
remaining  a  maid  unto  the  end  of  her  life. — Bygone 
Lincolnshire^  ii.,  p.  89. 

Luck. — If  in  getting  up  in  the  morning  you  put  on 
your  stockings,  shirt,  or  other  garment,  wrong  side  out, 
you  must  on  no  account  change  them  ;  if  you  do  your 
good  luck  will  be  turned  into  bad. — E.  PEACOCK,  i.,  p.  63. 

It  is  as  unlucky  to  laugh  while  crossing  a  fairy  ring,  as 
it  is  to  hear  the  cock  crow  before  midnight,  or  to  possess 
a  crowing  hen. — Bygone  Lincolnshire,  ii.,  p.  93. 


164  Superstitions  Generally, 

Cat,  Cock,  Crow,  Cuckoo,  Egg. — See  Section  III., 
Animals. 

The  howling  of  dogs  precedes  bad  luck. — THOMPSON, 
p.  735. 

Good  fortune  was  predicted  for  one  of  my  sisters, 
because  a  strange  dog  followed  her  when  she  was  a  babe 
in  arms. — G.  J.,  June  22,  1878. 

Bamoldby-le-Beck.  Among  the  miscellaneous  supersti- 
tions and  folklore  of  our  village  it  may  be  noted  that  no 
eggs  must  on  any  account  be  brought  into  a  house  after 
sunset.  An  old  lady,  lately  dead,  would  '  call  her  boys ' 
(forty  years  old)  *  finely,'  if  she  heard  them  sharpening  a 
knife  or  the  like  after  that  time  of  the  day.  She  always 
put  a  pinch  of  salt  into  the  churn  to  keep  the  witches 
out. — Antiquary^  vol.  xiv.,  p.  12. 

Bottesford.  If  eggs  are  brought  over  running  water 
they  will  have  no  chicks  in  them. 

Never  burn  egg-shells  ;  if  you  do,  the  hens  cease  to 
lay. — N.  &  Q.\  vol.  viii.,  p.  382. 

Signs  of  Ill-luck. — 

Thirteen  to  sit  down  at  one  table. 

To  allow  knives  to  be  crossed  upon  the  dinner-table. 

To  give  a  knife  to  anyone  without  its  being  acknow- 
ledged by  a  payment  of  a  halfpenny. 

To  take  anything  out  of  the  house  on  New  Year's 
morning  before  first  bringing  something  in. 

To  spill  salt  upon  the  table  cloth. 

To  return  to  the  house  after  having  set  out  on  a 
journey ;  the  evil  spell,  however,  may  be  broken  by  sitting 
down  in  the  house,  before  setting  out  a  second  time. 

To  see  the  new  moon  first  through  glass,  say  a 
window.  Good,  p.  108. 

It  is  wrong  to  laugh  before  saying  one's  prayers  in  the 
morning,  or  after  saying  them  at  night. 


Other  Omens,  165 

Curly  hair  is  a  sign  of  pride.  Nurse-maids  teach  their 
charges  to  draw  a  hair  sharply  between  the  nails  of  the 
fore-finger  and  thumb,  to  discover  by  its  '  crinkling '  or 
the  reverse,  whether  the  owner  is  of  haughty  tempera- 
ment ;  and  the  writer  of  this  note  has  more  than  once 
been  saluted  by  unmannerly  children  with  the  cry  *  Co'ly 
locks,  my  wo'd  is  n't  she  prood.' 

To  dream  of  losing  one's  teeth  is  unlucky. 

To  put  a  lighted  lantern  on  a  table  is  most  unlucky. 

To  put  boots,  especially  new  ones,  on  a  table,  is 
unlucky. 

If  a  knife  be  left  on  the  table  during  the  night,  it  will 
be  needed  to  flay  a  dead  animal  in  the  morning. 

To  open  an  umbrella  in  the  house,  before  going  out 
into  the  rain,  is  unlucky. 

Black  pins  should  never  be  used  by  a  dressmaker  in 
fitting  on  a  dress,  lest  its  wearer  should  die  an  old  maid. 

L.  N.  &  Q.,  vol.  iii.,  pp.  20,  21. 

[Mumby?]  The  other  day  a  poor  fellow  on  the  line 
met  with  a  sad  accident  which  caused  his  death.  I 
happened  to  mention  this  to  one  of  my  parishioners  who 
said,  '  Ah,  yes  ;  and  warn't  it  strange  sir ;  the  very  morn- 
ing he  was  killed,  the  carrier  stopped  at  his  house  for  a 
duck,  which  he  asked  the  railway  man  to  hold  whilst  he 
(the  carrier)  killed  it.  This  he  did  ;  and  you  know  it's 
very  unlucky  to  hold  anything  while  it  is  dying.' — 
N.  &  Q.6,  vol.  X.,  p.  186. 

To  sharpen  a  knife  after  supper,  is  to  make  the  way 
easy  to  the  burglar  and  cut-throat,  and  to  leave  knives 
crossed  is  to  court  calamity. — Bygone  Lincolnshire^  ii., 
P-  93- 

To  seat  a  hen  upon  thirteen  eggs  ensures  a  healthy 
brood  ;  but  to  dine  with  thirteen  at  table  is  unlucky,  and 
death  or  sickness  will  come  to  those  of  the  party  who 
first  rise  from  the  table. — Bygone  Lincolnshire^  ii.,  p.  92. 


1 66  Superstitions  Generally, 

It  is  dangerous  to  be  let  blood  in  the  Dog-days. — 
Thompson,  p.  735. 

It  is  supposed  that  eating  the  spinal  marrow  out  of  a 
chine  of  beef  will  make  one  deaf. — E.  Peacock,  i.,  p.  82. 

Sighing  is  supposed  to  have  a  very  depleting  effect 
upon  the  heart.  My  nurse  used  to  warn  me  that  every 
sigh  took  a  drop  of  blood  from  it. — N.  &  Q.^,  vol.  iii., 
p.  352. 

Thornton.  Ferriby.  At  the  north  side  is  the  fragments 
of  the  chappel.  .  .  .  The  drainers  that  drained  these 
levels  of  Ank,  vulgo  Ankham,  fetch'd  all  the  stone  from 
this  chappel  that  they  built  Ferry  Sluce  with,  in  and,  by 
a  just  judgment  of  God  upon  (them),  for  applying  that  to 
profane  uses  that  had  been  given  to  God,  the  drainers 
were  all  undon,  and  the  sluce,  which  cost  many  thousands 
of  pounds  building  is  now  coming  down. 

Ferry  Sluice  should  be  Ferriby  Sluice. — Pryme,  p.  i  3  i 
and  his  editor's  footnote. 

See  De  LA  Pryme's  History  of  Winter  ton,  p.  17,  from 
ArchcEologia,  vol.  xl. 

DREAMS. 

When  infants  smile  in  their  sleep  they  are  said  to  see 
angels. — E.  Peacock,  i.,  p.  6. 

I  was  lately  looking  at  an  infant  which  was  just  three 
weeks  old,  when  its  mother  remarked  :  '  I  have  heard  tell 
that  in  their  first  month  babies  dream  all  that  is  to 
happen  to  them  in  their  lives.'  '  But  do  very  little  babies 
dream  ?  *  I  asked.  *  O,  yes,'  was  the  reply,  '  my  baby 
here  smiles  in  its  dreams,  or  moves  its  hands  and  makes  a 
fretting  noise.'  The  mother,  I  may  add,  is  a  native  of 
Nottinghamshire,  long  resident  in  Lincolnshire. — N.  &  Q.^ 
vol.  X.,  p.  269. 


Other  Omens, 


167 


Grantham.  The  gift  of  peeping  into  futurity  seemed 
one  to  be  much  desired,  and  like  Watts's  Sluggard,  we 
*  told '  our  dreams  which  seemed  the  channel  by  which 
we  were  most  likely  to  attain  our  wish.  Our  canons  for 
the  interpretation  of  them  were  few  and  simple.  Our 
nurse  taught  us  that  '  dreams  go  by  contraries,'  so  we 
were  comforted  when  our  young  night  thoughts  were  not 
*of  pure  digestion  bred/  and  were  not  too  much  elated 
when  the  visions  were  of  a  pleasant  character.  To  dream 
of  a  death  was  the  sign  of  a  birth  :  to  dream  of  a  wedding 
the  sign  of  a  death.  I  do  not  remember  that  to  dream 
of  a  birth  pointed  at  a  wedding,  but  it  ought  to  do,  and  I 
dare  say  did.  Visionary  loss  of  teeth  betokened  actual 
loss  of  friends.  That  '  Sunday  morning  dreams  came 
true'  was  our  pious  postulate,  whilst  those  of  Friday 
night  were  of  an  unusually  portentous  nature,  for 

A  Friday  night's  dream  on  Saturday  told, 
Is  sure  to  come  true  if  it's  ever  so  old. 

A  piece  of  bride-cake  that  had  been  passed  through 
the  lately  conferred  wedding-ring  was  valued  by  those 
who  had  outgrown  the  nursery,  and  who  expected  to 
dream  of  a  lover  if  they  slept  with  the  plummy  morsel 
under  their  pillow. — G.  J.,  June  22nd,  1878. 


PART  IL 

SECTION    I. 
FESTIVALS. 

New  Year. — If  the  first  person  who  enters  a  house  on 
New-year's  morning  bring  bad  news,  it  is  a  sign  of  ill-luck 
for  the  whole  of  the  year.  As  soon  as  the  clock  strikes 
twelve  on  New-year's  morning  bring  something  indoors, 
for  it  is  lucky  to  have  some  incoming  before  there  is  any 
outgoing. — E.  Peacock,  i.,  179. 

Bring  a  bit  of  green  into  the  house  on  New-year's  day> 
and  you  won't  want  bread  all  the  year ;  or,  if  you  do, 
some  one  will  bring  you  some.  You  must  not  bring  in 
anything  dead,  or  you  bring  a  coffin  into  the  house. 
Whatever  you  bring  in  first  on  New  Year's  Day,  you  will 
never  want  all  the  year  through,  so  the  custom  is  to  bring 
in  coals  or  something  useful. — COLE,  p.  98. 

The  New  Year  will  be  marked  by  death  or  ill-luck  if 
fire  be  taken  out  of  the  house,  or  if  nothing  green  be 
taken  in,  or  if  the  first-foot  be  a  woman  or  a  fair  man 
instead  of  a  dark  man. — Bygone  Lincolnshire^  ii.,  94. 

The  *  first-foot '  belief  of  the  Scotch  on  New  Year's 
Day  does  not  come  down  so  far  as  Lincolnshire,  but  we 
knew  an  old  farmer  and  his  niece  who  always  took  care 
on  that  day  to  be  the  first  to  leave  the  house,  and  to 
return  with  something  in  their  hands — an  Q^'gy  a  flower, 
or  piece  of  holly. — Antiquary^  xiv.,  12. 


Festivals,  169 

Bottesford.      Mr.  Watkins  is  in  error  when  he  says  that 

'  the  "  first-foot "  belief  of  the  Scotch  on  New  Year's  Day 
does  not  come  down  so  far  as  Lincolnshire.'  An  old 
friend  of  mine  tells  me  that  she  would  not  on  any  account 
let  a  woman  or  girl  enter  her  house  before  a  man  or  boy 
had  crossed  the  threshold  on  that  day.  '  I  alus  keap 
door  lock'd  till  reight  soort  cums,  an'  then  I  saay,  "  Hev' 
ye  owt  to  bring  in  ?  If  ye  hevn't  goa  get  a  bit  o'  stick 
or  sum'ats,  ye  sea  it's  straange  an'  unlucky  to  tak  things 
oot  afore  owt's  browt  in,  an'  foaks  is  careful.  I  mind  th' 
time  when  lads  cum'd  roond  reg'lar  wi'  bits  o'  stick  aboot 
as  long  as  a  knittin'  needle.'" — Antiquary^  xiv.,  86. 

Lincolnshire  Marsh.  There  is  still  many  a  house  in 
Marshland  where  much  is  thought  of  the  first-foot  which 
crosses  the  threshold  on  the  New  Year's  morning  ;  that 
first-foot  must  be  a  light-haired,  fair-complexioned  man. 
First-foot  must  bring  something  in  with  him,  and  on  no 
account  may  anything  be  taken  out  of  the  house  till 
something  has  been  brought  in  : 

Take  out,  then  take  in  ;   bad  luck  will  begin. 

Take  in,  then  take  out,  good  luck  comes  about. 

Heanley,  p.  7. 

Mumby.  '  We  reckon  to  have  a  log  on  New  Year's 
Eve,'  remarked  a  parishioner,  and  my  aunt  at  Lincoln, 
when  I  was  staying  there,  said,  '  You  must  see  first  of  all 
on  a  New  Year's  morning,  one  of  the  opposite  sex  (not  a 
member  of  your  own  family).'  Boys  go  round  and  wish 
the  women  a  Happy  New  Year,  adding  *  and  I've 
brought  you  a  bit  of  stick.'  Girls  do  the  same  to  the 
men,  and  both  expect  rewards,  in  the  shape  of  current 
coin.  Many  people  are  most  particular  to  open  a  Bible 
first  of  all,  saying  that  the  verse  the  eye  first  rests  on 
(or  thumb  touches)  foretells  what  the  new  year  will  be. 
A  piece  of  green  is  also  to  be  brought  in  and  placed  in 
the  Bible.  It  is  very  unlucky  to  see  the  new  moon  for 
the  first  time  through  glass.      Whatever  you  do  on  New 


1 70  Festivals. 

Year's   Day  you  11  be  doing  all   the  year. — L.   N.  &  Q., 
vol.  ii.,  p.  139. 

New   Year  Ringings. — NORTH,  pp.  226-232. 

Kyme.  It  is  a  trait  of  character  which  had  not  expired 
in  the  middle  of  the  last  century,  that  the  lower  classes 
pertinaciously  retained  the  custom  of  converting  most  of 
the  old  festivals  into  a  holiday.  Thus  William  Hall,  the 
Kyme  water  poet,  who  was  born  about  that  period  says — 
*■  1  perfectly  remember,  old  Mr.  Anthony  Peacock,  uncle 
to  the  late  Anthony  Peacock,  Esq.  threatening  to  horse- 
whip Frank  Pears,  the  tailor,  because  he  would  not  go 
to  mend  the  great  mill  (Engiven)  sail-cloths  on  old 
Christmas  day.'  In  the  present  age  it  is  scarcely  known 
by  the  same  class  of  people  when  old  Christmas  day 
arrives. — OLIVER  (3),  p.  4,  footnote. 

Grantham.  There  was  generally  gaiety  astir  on  Twelfth 
Night,  the  parting  hour  of  Christmastide.  We  youngsters 
were  once  (perhaps  twice)  asked  to  a  party  where  some 
of  the  amusement  provided  consisted  in  '  drawing  for 
characters.'  A  bag  filled  with  folded  papers  was  handed 
round  and  each  of  us  was  invited  to  take  one,  which  on 
being  opened  was  found  to  be  a  roughly  coloured  print 
of  Sir  Tilbury  Nogo,  Miss  Fanny  Fanciful,  or  some  such 
personage  whose  character  we  might  assume,  and  to 
whose  name  we  were  called  upon  to  answer  for  the  rest 
of  the  evening,  during  which  we  ought  to  have  paid 
especial  respect  to  the  boy  or  girl  whose  luck  had  made 
them  King  and  Queen.  I  do  not  believe  this  was  at  all 
a  Grantham  custom  at  the  time  [in  the  Fifties]  of  which 
I  speak,  though  it  may  have  been  so  when  our  hostess 
(who  had  grand-children  about  her)  was  in  her  prime. 
G.  J.,  June  29,  1878. 

Epiphany.— ^^Q      HaXEY      HooD-GamE,      ParT      II., 

Section  III.,  Games. 


Festivals,  ,  171 

f'f^Addlethorpe. 

"L;      Itm.  reseuyd   apo  ploughe  day  -  -  u]s.  \\]d. 

Addlethorpe     Churchwarden's     Accounts,  a.d.     1542. — 
Oldfield,  p.  no. 

Holbeach. 

It.   to  Wm.  Davy  the  sygne  whereon  the  plowghe 
did  stond    ------         xvj. 

A    Boake    of  the  Stuffe    in    the    Cheyrche  of   Holbeach 
[1547]. — Church  Furniture^  p.  237. 

Leverton.    Plough  Light. — 

1498.     Resseuyd  of  y*  plowth  lyth  of  leuton         xb. 

Leverton,  p.  6. 

1 526.     Of  Thomas  Sledman  of  benyngton  for  debt  of 
Robert  warner  to  y^  plough  lyght       _  .  -       xx^. 

Leverton,  p.  17. 

I  5  3 1  [?]•     C)f  Thomas  burton  for  debt  of  y^  plow- 
lyght  ---_--       xx<3?. 

Leverton,  p.  2  i  . 

1557.  5f  of  John  Bushe  and  adlard  Greyne  for  the 
sopper  light  -----  x.?. 

1558.  Bt  vpon  plugh  muday  for  sopperes  light  \]s  wd. 

1559.  Resaued  Of  willyam   Wastlare  jun   &  John 
pullw'tofte  of  the  plowygh  lyght  mone      -     xvijV. 

Leverton,  pp.  29-30. 
Plough  Monday  [?] — 

1577.     Rec"^  of  the  Plowe  maysters     -       xxij.y  viijV. 

Leverton,  p.  33. 
161 1.     For  ayle  on  plowmunday         -  -        xijV 

Leverton,  p.  36. 

Louth. 

Item,  for  xxiiij*//  wax  to  Robert  Bayly  for  iiij  tapers 
to  here  abowt  the  sacrament  bowght  with  mony 
gatherd  on  plowghe  monday  and  syns       -        xiji". 
Excerpts  from  the  Parish  Books. — Notitice  Ludce^  p.  48. 


172  Festivals, 

Plough-Light. — Frequent  are  the  allusions  in  the  Parish 
Registers  to  the  plowlight,  a  word  which,  after  much 
inquiry,  I  think  may  mean  a  tribute  gathered  by,  or  for 
the  plowmen,  and  is  synonymous  with  plowalms,  as  the 
following  sentence  intimates  : — *  de  qualibet  caruca  juncta 
inter  Pascha  et  Pentecostem  unum  denarium  qui  dicitur 
Plowalmes,'  apud  Sanctum  Ivonem.  Or  the  word  plow- 
light  may  signify  a  taper  kept  at  the  expense,  and  in 
behalf  of  the  plowmen  near  the  holy  sepulchre,  a  custom 
by  no  means  uncommon.  .  .  . 

I  have  nothing  to  add,  further  than  quoting  some  of 
the  passages  where  the  word  plowlight  occurs  in  the 
Register : 

'  Memd.  that  there  was  gather  d  of  the  plowelighte 

mony  _  _  _  .  .  viijj.  xflf. 

Whereof  paid  to  the  ploughe  men  -  -  -  ijj. 

Item.    Payde  to    Thomas   WoUarby   for  the    plowe 

lyght  --._.-         iijj. 

*  Also  paid  to  the  ploo  lyght  -  .  -      xvjV. 

Mem.    That   William   Glew  hathe  gyven  this  yeare  a 

reede  to  the  lightyng  of  the  sepulchre  light,  and  other 

lyghts  in  the  chirche,  conteynyng  v  yardes  of  the  lengthe/ 

After  the  destruction  of  the  altars,  guilds,  processions, 
and  many  of  the  festivals  of  the  papal  church,  there  was 
no  station  or  trimmer  for  the  plowlight,  and  the  custom 
died  of  .  .  .  neglect. — NotiticB  LudcB^  pp.  220,  221. 

Sutterton.  1490.  Among  the  receipts  this  year  occurs 
a  sum  of  xj  paid  by  '  Thomas  Raffyn  of  ye  plowlyth.' 
This  plough-light  was  no  doubt  the  lamp  of  one  of 
the  parish  gilds.  There  was  a  plough-light  at  Lever- 
ton,  near  Boston,  and  another  at  Louth.  There  was  a 
plough  gild  at  Kirton  in  Lindsey  and  in  many  other 
places.  The  following  entry  was  to  be  seen  in  the  church 
accounts  of  Holbeach  ;  it  occurs  in  a  list  of  church  goods 
disposed  of  by  the  wardens  in  1549:  *  To  Wm.  Davy,  the 


i 


Festivals.  173 

sygne  whereon  the  plowyghe  did  stand.'  *  It  would  seem 
from  this  that  a  plough  was  one  of  the  ornaments  with 
which  that  church  was  decorated.  Probably  it  hung  on 
the  wall  in  some  conspicuous  place  near  to  the  gild-altar. 
— E.  Peacock,  Churchwardens'  Accounts  of  Saint  Mary's^ 
Sutterton,  p.  3. 

The  receipts  for  this  year  [1525]  shew  that  there  were 
five  lights  in  the  church  exclusive  of  that  before  the  high 
altar.  They  were  called  the  May-light,  the  '  Hognar's  '- 
light,  the  Plough-light,  the  Sepulchre-light,  and  All  Soul's- 
light. — lb.  p.  10. 

Waddington.  In  the  old  Churchwarden's  Book  of  Wad- 
dington  there  is  under  the  date  1642,  the  appointment  of 
four  persons  as  '  Plowmeisters.'  These  appointments  con- 
tinue to  be  entered  annually  for  about  a  hundred  years. 
It  further  appears  that  these  plough  masters  had  in  their 
hands  certain  monies  called  plough  money,  which  they 
undertook  to  produce  on  plough-day  {i.e.  first  Monday 
after  Twelfth  Day).  The  form  of  undertaking  is  as 
follows  : 

'  Andrew  Newcome  hath  in  his  hands  the  sum  of  xx"' 
and  hath  promised  to  bringe  the  Stocke  upon  plow-daye 
next,  and  hath  hereto  sett  his  hande'  (1642). 

And  ninety-six  years  later : 

*  Memorandum  that  John  Foxe  hath  in  his  hands 
£2  10  of  the  Plow-money  which  sum  I  acknowledge 
myself  indebted  to  the  town  of  Waddington  '  (1738). 

Occasionally  there  are  undertakings  to  bring  in  the 
rent  or  interest  of  it  as  well  as  the  *  stock  '  or  principal, 
and  it  would  seem  that  some  of  it  at  least  was  spent  in  a 
festal  manner,  as  on  Jan.  7th,  1 706,  there  is  an  entry : 

'  On  plow-day  y^  7  January  paid  to  the  Ringers  and 
Minstrels         .----14 
Spent  at  the  same  time  _  .  .  19 

L.  N.  &  Q.,  vol.  i.,  pp.  86,  2>7. 

*Marrat,   ^  Hist.  Linc.y'  ii.,  104. 


1 74  Festivals, 

I  should  be  thankful  if  some  one  more  learned  than 
myself  in  Ecclesiology  would  explain  when  and  where  the 
*  Ploweth '  light  was  usually  lit.  Was  it  at  Rogation-tide, 
when  the  coming  crops  were  prayed  for,  or  was  it  on  what 
we  still  call  Plough  Monday  ? — L.  N.  &  Q.,  vol.  iii.,  p.  47. 

Wainfleet.  Item  to  the  Ploweth  lyght  there  vi^.  [The 
there  referring  to  the  church  of  our  Lady,  Wainfleet] 
The  Will  of  Robert  Barret,  of  Wainfleet  made  April  2%th, 
1527.— L.  N.  &  Q.,  vol.  iii.,  p.  48. 

Wigtoft  [1532]. 

fy rst  recevid  of  fohn  atkynson  and  Robt  Shepperd,  for 
the  plowght  lyght      -  -  -  -168 

Accompts  of  Churchwardens,  p.  219. 
Wigtoft  [1535]. 

Itm.  recevyd  of  y^  plowght  lyght  -  -168 

Accompts  of  Churchwardens,  p.  226. 

Wigtoft.     Plough-gathering  [1575  ]. — 

Receid  of  Wyllm  clarke  &  fohn   Waytt,  of  y®  plou- 
gadrin  -  -  -  -  -  -100 

Accompts  of  Churchwardens,  p.  240. 

Bully-buck. — A  fool  in  the  game  of  Plough-bullocks. — 
E.  Peacock,  II.,  vol.  i.,  p.  47. 

Besom  Bet — A  plough-boy  who  at  '  plough-jagging ' 
time  impersonates  an  old  woman  with  a  besom. — E.  PEA- 
COCK, i.,  p.  22. 

Blether-Dick. — A  character  among  mummers. — E.  PEA- 
COCK, II.,  vol.  i.,  p.  56. 

Plough-jags. — Hobby-herse. — One  of  the  '  plough-jags ' 
dressed  so  as  to  look  like  a  horse. — E.  PEACOCK,  II., 
vol.  i.,  p.  273. 

I.  of  Axholme.  Largus,  i.e.  largesse. — The  cry  of  the 
plough-jags,  when  they  go  from  house  to  house  to  perform 
and  beg. — Cf  PECK,  Ace.  of  Isle  of  Axholme,  278  ;  E.  PEA- 
COCK, i.,  p.  153. 


Festivals,  175 

One  of  the  mummers  in  the  Lincolnshire  Plough 
Monday  Procession  usually  wears  a  fox's  skin,  in  the 
form  of  a  hood,  and  '  Bessy '  a  bullock's  tail  under  her 
gown,  which  he  holds  in  his  hand  when  dancing. — P.  H. 
DiTCHFIELD,  Old  English  Customs ^  1896,  p.  49. 

Axholme.  The  plough-jacks  on  Plough  Monday  come 
round  dressed  like  morris-dancers  with  the  fool  as  *  Billy 
Buck/  a  boy  as  the  maiden,  two  rival  suitors,  and  another 
as  the  old  witch  in  a  red  cloak  with  a  besom,  with  which 
she  sweeps  them  all  out,  after  the  play  is  ended.  Some- 
times they  come  with  horse-cloths  over  their  heads  and 
ride  *  hobby-horse,'  and  this  often  leads  to  horse-play,  and 
fights  used  to  take  place  between  the  rival  parties  of 
villages  on  the  opposite  sides  of  the  Trent. — Anderson, 
P-  79. 

Plough-boys. — Country-men,  who  go  about  dressed  in 
ribbon,  etc.,  as  'Morris  (Moorish)  dancers  on  Plough 
Monday,  perform  the  sword-dance,  etc.  One  is  dressed 
as  '  Maid  Marion,'  and  is  called  the  witch,  another 
in  rags,  and  is  called  the  fool,  etc.,  etc. — Thompson, 
p.  718. 

Plough-boys^  Plough-bullocks^  Plough-jags. — Morris 
Dancers. 

Plough  Bullocks  are  characters  now  almost  unknown, 
but  there  are  persons  living  who  well  remember  these 
itinerant  Thespians,  about  the  period  of  Plough  Monday 
(Jan.  8th),  exhibiting  their  performance  wherever  they 
found  people's  doors  not  barred  against  them.  Like  the 
mummers  of  the  '  olden  tyme,'  they  had  the  wild  man  and 
the  jester  combined  in  one  character,  who,  with  his  conical 
cap,  and  in  a  dress  entirely  covered  with  shreds  of  various 
coloured  cloth,  seemed  to  be  the  qS\\^{ persona  dramatis. 
Another  character  designated  *  Sweet  Sis,'  was  undertaken 
by  one  of  the  more  juvenile  of  the  company,  and  a  third 


176  Festivals, 

named  *  old  Joan/  both  habited  in  female  costume,  the 
former  to  represent  an  attractive  young  lady,  and  the 
latter  a  repulsive,  brazen-faced  vtroman,  were  the  most 
conspicuous  performers.  The  others,  some  half-dozen 
youths,  having  their  rustic  attire  covered  with  bunches  of 
gaudy-coloured  ribbons,being  merelysupernumeraries.  The 
blundering  manner  in  which  each  performed  his  part,  made 
the  plot  or  theme  almost  unintelligible,  except  that  the 
former  of  the  two  lady  characters,  by  her  fastidiousness, 
lost  her  lover  (he  in  shreds  with  a  conical  cap)  whom  the 
coarse  homeliness  of  '  old  Joan '  won.  The  amount  col- 
lected by  these  plough-bullocks  was  often  considerable, 
and  was  expended  in  giving  a  treat  to  their  friends,  male 
and  female.  These  rustic  balls  gave  rise  to  results  that 
caused  their  suppression,  and  the  custom  of  maurice 
dancing  or  plough-jagging  (another  name  it  had)  ceased. 
— Brogden,  pp.  151,152. 

Plough-jags. — The  following  dialogue  [is]  used  by 
plough-jags  in  some  parts  of  the  country. 

The  principal  characters  are  Beelzebub,  a  fool,  a  doctor, 
a  woman  and  baby,  a  soldier,  a  collector,  etc. 

They  commence  by  singing  outside  a  house  : 

'  Good  master  and  good  mistress. 

As  you  sit  by  the  fire, 
Remember  us  poor  plough-boys 

Who  travel  through  muck  and  mire. 
The  mire  is  so  deep :   we  travel  far  and  near 
To  wish  you  a  happy  and  prosperous  New  Year.' 

The  fool  knocks  and  asks  permission  to  show  their  play 
as  follows  : 

*  In  comes  I,  Tom  Fool, 

The  biggest  fool  you've  ever  seen  ; 
There's  five  more  little  boys  out  here, 
By  your  consent  they  shall  come  in.' 

Leave  having  been  obtained  he  bids  them  '  step  up.' 
The  soldier  enters  first  and  sings  a  song  which  appears 


Festivals,  1 77 

to  be  ad  lib. ;   I  can  hear  o^  no  particular  words.     Next 
enters  one  of  the  company  dressed  as  a  woman. 

Woman.  In  comes  I,  old  Dame  Jane, 

With  a  neck  as  long  as  a  crane, 

Long  have  I  sought  thee,  now  I've  found  thee  : 

Tommy,  bring  the  baby  in. 

\Lad  hands  her  a  sham  baby. 
Enter  Beelzebub. 
Beelzebub.  In  comes  I,  old  Beelzebub, 

In  my  hand  I  carry  my  club, 
Under  my  arm  a  whit-leather  dripping  pan, 
Don't  you  think  me  a  funny  old  man  ? 
Is  there  any  old  woman  in  this  company  who  dare  stand  before 
me? 

Woman.  Yes,  me.  [Beelzebub  knocks  her  down. 

Fool.       Beelzebub,  Beelzebub,  what  hast  thou  done  ! 

Killed  poor  old  dame  Jane  and  lamed  her  son. 
Five  pounds  for  a  doctor ! 
Beelzebub.  Ten  to  stop  away. 
Fool.  Fifteen  to  come  in  in  a  case  like  this. 

Enter  DOCTOR. 
Doctor.  In  comes  I,  the  Doctor. 
Fool.  How  became  you  a  doctor? 
Doctor.  I  travelled  for  it. 
Fool.  Where  did  you  travel  ? 
Doctor.        England,  France,  Ireland,  Spain, 

Now  I've  come  to  doctor  England  again. 
Fool.  What  diseases  can  you  cure? 
Doctor.  Hipsy,  pipsy,  palsy,  and  gout. 

Pains  within  and  pains  without, 
Heal  the  sick,  and  cure  the  lame. 
Raise  the  dead  to  life  again. 
Fool.  Now  try  your  skill. 

{Doctor  takes  hold  of  Woman^s  ankle. 
Fool.  Is  that  where  her  pulse  lies? 

Doctor.  Yes,  the  finest  and  most  delicate  part  about  a  lady.     Her 
pulse  beats  nineteen  times  to  the  tick  of  my  watch  once. 
This  woman  is  not  dead,  but  in  a  trance, 
If  she  can't  dance  we  can't  sing. 
So  raise  her  up  and  let's  begin, 

\^The  Collector  here  takes  the  hat  round 
while  the  others  dance  about. 
M 


178  Festivals, 

The  fool  leaves  first,  when  the  others  sing  as  follows : 

Good  master  and  good  mistress, 

You  see  our  fool  is  gone, 
We  make  it  up  in  business 

To  follow  him  along. 
We  thank  you  for  civility 

And  all  you  gave  us  here. 
We  wish  you  all,  good  night. 

And  a  prosperous  new  year. 

\Exeunt  omnes. 

The  soldier  is  always  introduced  decked  with  streaming 
ribbons. — L.  N.  &  Q.,  vol.  ii.,  pp.  88,  89. 

Hibaldstow.  The  hundred  years  which  have  just  con- 
cluded witnessed  the  disappearance  of  several  ancient 
customs,  but  the  Plough  Monday  pageant  has  survived 
into  the  twentieth  century,  though  not  without  modifica- 
tion. The  North  Lincolnshire  '  plough-jags,'  for  instance, 
have  gone  from  house  to  house  this  season  fantastically 
attired  ;  and  if  they  no  longer  drag  the  plough  of  olden 
times  with  them,  they  are  still  sometimes  accompanied  by 
a  fiery  and  curveting  hobby-horse.  It  may  perhaps  be 
worth  while  to  enshrine  the  following  version  of  the 
*  ditties '  recited  by  the  mummers  in  the  pages  of  *  N.  & 
Q.,'  for  who  knows  how  long  or  how  short  a  time  may 
elapse  before  they  are  discarded  and  forgotten  ? 

The  following  dialogue  is  printed  as  written  down  for 
Miss  Fowler  of  Winterton,  by  W.  A.,  from  the  dictation 
of  his  father,  who  lives  in  the  parish  of  Hibaldstow.  It 
contains  one  interesting  idiom,  '  War  out ! '  which  Miss 
Fowler  herself  takes  down  in  another  version  as  '  Where 
out ! '  The  words  appear  to  mean  *  Be  wary  ! '  *  Pay 
attention  ! '  *  Look  out ! '  or,  as  Lincolnshire  people  fre- 
quently exclaim,  *  Mind  yersens  !  *  Otherwise  the  only 
noteworthy  thing  about  the  rime  is  that  the  combat  which 
should  occur  is  omitted,  and  consequently  no  doctor 
appears  to  bring  the  fallen  champion  to  life. 


Festivals,  179 


Ploughboys. 

Clown^  {ist  actor). 
Good  evening,  ladys  and  Gentlemen, 

I  am  making  rather  a  bole  call ; 
But  Christmas  time  is  a  merry  time, 

I  have  come  to  see  you  all. 
I  hope  you  will  not  be  ofended 

For  what  I  have  got  to  say : 
Here  is  a  few  more  jolly  fellows 

Will  step  in  this  way. 

Soldier^  No.  2nd. 
I  am  a  Recruited  seagent 

Arriving  here  just  now : 
My  orders  is  to  enlist  all 

Who  follow  the  cart  and  plough. 

Foreign  Traveller,  3rd. 

0  endeed,  mr  seagant, 
As  I  suppose  you  are, 

You  want  us  bold  malishal  lads 

To  face  the  Boer  war. 
Will  (We'll)  boldly  face  the  enemy 

And  do  the  best  we  can, 
And  if  they  dont  prove  civil 

We  will  slay  them  every  one. 

1  am  a  Foreign  traveller, 

I  have  travelled  land  and  sea. 
And  nothing  do  I  want  but  a  wife 
To  please  me  the  rest  part  of  my  life. 

Lady,  4th. 
I  am  a  lady  bright  and  gay, 

The  fortune  of  my  charm, 
And  scornfully  I'm  thrown  away 

Into  my  lover  arms. 

3rd  {i.e.  the  Foreign  Traveller). 
I  have  meet  my  dearest  jewel ; 

She  is  the  comforts  of  my  life. 
And  if  she  proves  true  to  me 

I  entend  her  been  my  wife. 


1 80  Festivals. 

Farmer^  ^th. 
Madam,  it  is  my  desire, 

If  I  should  be  the  man 
All  for  to  gain  your  fancy,  love, 

I  will  do  the  best  I  can. 
I  have  got  both  corn  and  cattle, 

And  everything  you  know. 
Besides  a  team  of  horses 

To  draw  along  the  plough. 

Lady. 
Young  man  you  are  deceitful. 

As  any  of  the  rest ; 
So  for  for  {sic)  that  reason  I  will  have 

Them  I  love  best. 

Soilder  (sic). 
Come  me  lads,  who  is  bound  for  listing, 

And  gan  along  with  me  ; 
You  shall  have  all  kinds  of  liquor 

While  you  are  in  our  company. 

Indian  King,  No.  6. 
War  out !  me  lads,  and  let  me  come  in  ! 
For  I  am  the  old  chap  called  Indian  King. 
They  all  have  been  trying  me  to  slay  ; 
But  you  see  I  am  alive  to  this  very  day. 

Hoby  Horse,  No.  y. 
In  comes  a  four  year  old  cout, 

A  fine  as  ever  was  bought : 
He  can  hotch  and  he  can  trot 

14  miles  in  15  hours  just  like  nought. 

Lady  Jane  No.  8. 
In  comes  Jane  with  a  long  leg  crayn 

Rambling  over  the  midow : 
Once  I  was  a  blouming  young  girl, 

But  now  I  am  a  down  old  widow. 

No  2  {i.e.  the  Soldier). 
Gentlemen,  and  ladies. 

You  seen  our  fool  is  gone  ; 
We'll  make  it  our  business 

To  follow  him  along ; 


Festivals,  1 8 1 

We  thank  you  for  civility 

That  you  have  shown  us  here ; 
We  wish  you  a  merry  Christmas 

And  a  happy  new  year. 

The  introductory  speech  of  the  clown  given  below 
differs  from  that  in  the  above  dialogue.  It  was  copied 
by  Miss  Mina  Fowler  from  the  version  of  a  village  boy 
in  Winterton,  but  the  rest  of  the  '  ditties '  have  still  to 
be  collected. 

In  comes  I,  ohs  (IVe?)  never  been  before, 

With  my  big  head  and  my  little  wit. 

If  my  head  be  big  and  my  wit  be  small 

I'll  act  Tomfool  among  you  all. 

Ah,  Ah,  Ah,  you  and  me, 

Little  brown  juden  (jug?),  I  love  thee. 

If  I  had  a  cow  that  gave  such  milk 

I'll  clothe  her  in  the  richest  silk. 

I'll  feed  her  on  the  best  of  hay, 

And  milk  her  forty  times  a  day. 

In  comes  I,  hungry  and  dry. 

Please  will  you  give  us  a  bit  of  pork-pie. 

The  request  which  concludes  this  speech  smacks  of  the 
soil,  for  pork-pie  is  a  favourite  dish  among  high  and  low 
in  the  county  of  Tennyson  and  Newton,  where  '  pig-meat ' 
is  held  in  great  esteem. 

N.  Lincolnshire  Wolds.  The  next  dialogue  was  repeated 
to  Miss  Fowler  at  Winterton  by  Mrs.  I.,  who  gave  it  as 
used  on  *  the  hillside '  (the  western  slope  of  the  wolds  in 
North  Lincolnshire)  some  twenty-five  years  ago.  It  is  to 
be  noticed  that  in  this  version,  as  in  the  one  from  Hibald- 
stow,  the  hobby-horse  can  ^hotch,*  whatever  pace  that  word 
may  mean,  while  a  long-legged  crane  is  again  referred  to 
in  'Jane's'  speech.  It  may  be  that  the  heron,  not  the 
true  crane,  has  suggested  the  line.  The  latter  bird  is  now 
only  a  chance  visitor,  while  the  former  is,  or  was  till 
lately,  sometimes  called  the  crane,  its  more  common  name 
being  heronsew.  The  'Doctor's'  part  includes  an  allusion 
to  bagpipes  (here  possibly  a  comic  name  for  the  lungs), 


1 82  Festivals, 

which  were  once  well-known  instruments  of  music  in  the 
county.  An  old  man  who  could  play  the  Lincolnshire 
pipes  was  still  living  in  the  neighbourhood  of  Kirton-in- 
Lindsey  in  the  earlier  half  of  the  nineteenth  century,  but 
both  the  player  and  his  pipes  have  now  vanished. 

Plough-jags'  Ditties. 

The  Hobby-Horse. 
Here  comes  a  four-year-old  colt  (cowt) 
As  fine  a  filly  as  ever  was  bought  (bowt) 
He  can  'otch  an'  he  can  trot, 
An'  he  can  carry  a  butter-pot 
Nine  miles  high  wi'out  touching  the  sky. 

Jane^  or  Besom  Betty, 
In  comes  Jane  with  a  long-legged  crane, 

Creeping  over  the  meadow ; 
Once  I  was  a  blooming  maid, 
But  now  a  down  owd  widow. 

(She  sweeps  about  with  her  broom.) 

The  Soldier. 
I'm  a  recruiting  serjeant 

Arrived  'ere  just  now  ; 
My  orders  are  to  'list  all 

That  follow  cart  and  plough,  / 

Likewise  fiddlers,  tinkers,  ( 

And  all  that  can  advance.  V 

I  should  like  to  see  our  fool  dance. 
Ah!  but  I  can  sing. 
Come  all  you  lads,  that's  a  mind  for  listin' 

Come  with  me  and  be  not  afraid : 
You  shall  have  all  kinds  of  liquor. 

Likewise  dance  with  a  pretty  maid. 

The  Fool 

is   supposed  to  kill  one  of  the  men,  and  then  they  shout,  '  Dead  I 

and  Where's  the  doctor?' 

The  Doctor. 
Here  I  am,  the  doctor ; 

I  can  cure  the  itch,  the  stitch 

The  blind,  the  lame. 

And  raise  the  dead  to  life  again. 


Festivals.  183 

I  once  cured  a  man  that  had  been  in  his  grave  nine  years. 
Take  hold  of  my  bottle  till  I  feel  his  pulse — 
And  every  time  he  stirr'd  his  bagpipes  played — 
Cheer  up,  Sam,  and  let's  have  a  dance. 

The  Indian  King. 
(He  appears  as  a  black  man  with  a  white  dress.) 
Where  out !  my  lads,  let  me  come  in, 
I'm  the  chap  they  call  'the  Indian  King.' 

The  Lady. 
I'm  a  lady  bright  and  gay, 
The  truth  to  you  I'll  tell. 

What  did  the  Fool  say? 

Kirton-in-Lindsey.  The  following  variant  of  the  play, 
which  was  written  down  for  me  by  J.  H.,  a  Kirton-in- 
Lindsey  man,  who  before  his  marriage  used  to  be  one  of 
the  performers,  contains  the  word  '  sieve '  in  connexion 
with  a  hat : 

And  not  much  sieve  left  in  the  lining, 

*  Sleave-silk '  or  *  sleave '  formerly  meant  the  soft  floss-silk 
used  for  weaving.  ...  In  the  plough -jag's  play  it  would 
seem  to  signify  either  silken  fabric,  or  the  nap  on  such  a 
fabric  when  woven  with  a  satin-like  surface. 

Part  i. 
Good  evening,  ladies  and  gentlemen  all, 
Xmas  being  a  merry  time 
We  thought  we  would  give  you  a  call : 
And  if  you  will  listen 
To  what  I've  got  to  say. 
For  in  a  short  time  there  will  be 
Some  more  pretty  boys  and  girls  this  way. 
Some  can  dance  and  some  can  sing ; 
By  your  consent  they  shall  come  in. 

Part  ii. 
In  comes  a  recruiting  seargant, 

As  I  suppose  you  are. 
You  want  some  bold  malitia  men, 

To  face  the  rageing  war. 


1 84  Festivals, 

We  will  bravely  face  the  enemy, 

And  do  the  best  we  can, 
And  if  they  don't  prove  civil, 

We  will  slay  them  every  man. 

Part  hi.  {Lady  sings.) 
In  comes  a  lady  bright  and  gay. 

Good  fortunes  and  sweet  charms  ; 
I've  scornfully  being  thrown  away 

Out  of  some  lover's  arms. 
He  swears  if  I  don't  wed  with  him, 

As  you  all  understand. 
He'll  list  all  for  a  soldier, 

And  go  to  some  foreign  land. 

First  Man  says, 
Pray  madam  if  them  be  his  thoughts 

let  him  go, 

He  never  meanes  to  wed  with  you, 

But  prove  your  overthrow. 
When  poverty  once  begins  to  pinch, 

In  which  it  will  some  day, 
He'll  have  another  sweetheart 

And  with  her  he'll  run  away. 

Lady. 
Thank  you,  kind  sir,  for  your  advice 

Which  you  have  given  to  me. 
I  never  meant  to  wed  with  him, 

But  have  him  for  to  know 
I'll  have  another  sweetheart 

And  along  with  him  I'll  go. 

4tk  Man. 
In  comes  I,  King  George, 

With  courage  stout  and  bold : 
With  this  bright  sword  I  won 

Ten  thousand  pounds  in  gold. 
I  fought  a  fiery  dragon. 

And  brought  him  to  the  slaughter, 
And  by  that  means  I  won 
The  queen's  eldest  daughter. 
I  'ashed  him  and  smashed  him  as  small  as  flies, 
And  sent  him  to  jamacia  to  make  mince-pies. 


Festivals.  185 

2nd  Man  says. 
Thou  'ashed  me  and  smashed  me  as  small  as  flies, 
And  sent  me  to  jamacia  to  make  mince-pies. 
Hold  thy  lies  or  my  blood  will  rise  ! 
If  thou  art  the  King  I  dare  face  the. 

Then  arises  a  duel  between   the  2nd  man  and  the   King.    The 
King  knocks  the  2nd  man  down. 

King, 


Dr. 

King. 
Dr. 


Five  pounds  for  a  Dr. 

No  Dr.  under  ten. 

Ten  pounds  for  a  Dr. 

In  comes  I,  the  Dr. 

King. 
How  comes  you  to  be  the  Dr.  ? 

Dr. 
By  my  travels. 

King. 

Where  have  you  travelled  from? 

Dr. 
From  the  fireside  to  the  bedside,  and  from  the  bedside  to  the 
old  corner  cupboard,  where  there  I  have  had  many  a  nice  bit  of 
pork-pie  and  mince-pie,  that  makes  me  such  a  bold  fellow  as  I  am. 

King, 
What  can  you  cure? 

Dr. 
Almost  anything. 

The  itch,  the  pitch,  tlie  palsy,  gout, 
Pains  within,  and  aches  without. 
If  this  man  'as  got  19  diseases  within  him   I  will  fetch  21  out. 
Take  hold  of  this  bottle  while  I  feel  on  this  mans  pulse. 

King. 
Where  do  you  feel  on  his  pulse? 

Dr. 
Where  it  beats  the  strongest. 

This  man's  not  dead  he  his  only  in  a  trance 
Rise  up  my  good  man  and  have  a  dance. 

(The  lady  and  the  2nd  man  dances.) 


1 86  Festivals, 

6th  Man, 
In  comes  poor  old  lame  Jane 

Leaping  over  the  meadow ; 
Once  I  was  a  blooming  girl, 

But  now  I  am  a  down  old  widow. 
You  see  my  old  hat  his  boath  greacey  and  fat, 

And  that  you  can  tell  by  the  shineing ; 
There  his  holes  in  the  crown,  and  holes  all  round, 

And  not  much  sieve  left  in  the  lineing. 

Then  all  sing. 
Good  master,  and  good  mistress, 

As  you  sit  round  the  fire. 
Remember  us  poor  plough-boys 

That  go  through  mud  and  mire : 
The  mire  is  so  deep. 

And  the  water  runs  so  clear : 
We  wish  you  a  merry  Xmas, 

And  a  happy  New  Year. 

When  a  portion  of  this  play  was  acted  by  very  young 
lads  a  few  years  ago,  *  the  Doctor,'  who  then  found  the 
patient's  pulse  in  his  shin,  wore  a  top  hat  that  was  much 
too  large.  This  imposing  headgear  lent  him  an  appear- 
ance which  was  all  that  could  be  desired  when  it  was  held 
up  by  his  ears,  but  at  certain  disastrous  moments  these 
supports  would  fail,  and  sudden  eclipse  overtake  the 
actor.  It  must  be  owned,  however,  that  while  wrestling 
with  the  difficulties  thus  caused,  and  throughout  the  whole 
scene,  he  like  his  companions  succeeded  in  preserving  a 
funereal  gravity  of  deportment.  It  was  only  from  the 
sense  of  the  words  uttered,  not  from  intonation  or  gesture, 
the  spectators  could  gather  that  they  were  witnessing  a 
drama  which  had  been  conceived  in  a  certain  spirit  of 
levity.  Even  the  allusion  to  pork-pie  failed  to  evoke  a 
gleam  of  animation. 

The  wife  of  J.  H.,  who  supplied  this  dialogue,  was  once 
much  alarmed  when  she  was  a  girl  living  as  servant  at 
Walton-le-Dale,  near  Tattershall,  for  a  man  disguised  as 


Festivals.  187 

a  sheep  (see  Christmas  Tup,  9th  S.,  ii.,  511)  opened  the 
outer  door  of  the  house,  in  which  she  happened  to  be 
alone.  He  was  one  of  a  set  of  plough-jags  ;  but  she 
could  not  describe  his  mates  and  their  costumes,  for, 
startled  and  afraid  she  '  banged  the  door  to,'  to  keep  the 
gang  from  entering.  Usually  '  the  lady,'  '  lame  Jane,' 
who  represents  a  rough  old  woman  with  a  besom,  '  the 
soldier,'  and  '  the  king '  are  dressed  with  some  regard  to 
character.  The  plough-jags  with  no  spoken  parts,  who 
used  to  be  the  bullocks  drawing  the  plough,  or  some- 
times sword  players,  it  may  be,  should,  properly  speaking, 
wear  very  tall  beribboned  hats,  with  white  shirts  over 
their  other  clothes.  These  shirts  should  also  be  trimmed 
with  ribbons  and  other  ornaments  ;  but  the  garments  are 
seldom  seen  now — perhaps  because  white  linen  shirts  are 
at  present  rarely  kept  for  wearing  on  high  days  and  holi- 
days by  the  men  themselves,  or  by  the  friends  from  whom 
they  can  borrow.  The  fool  should  be  dressed  in  skins, 
or  in  snippets  of  brightly  coloured  rags,  and  should  be 
armed  with  a  bladder  at  the  end  of  a  whip,  or  some 
such  weapon. — N.  &  Q.^,  vol.  vii.,  pp.  322,  323,  324, 
363,  364. 

St,  Agnes' -Eve  [Jan.  20].— See  Section  VII. 

Candlemas  Day  [Feb.  2]. — Any  goose  falls  to  lay  by 
Old  Candlemas  Day — in  allusion  to  the  saying : — 

New  Candlemas  Day,  good  goose  will  lay : 
Old  Candlemas  Day,  any  goose  will  lay. 

Cole,  p.  44. 

Valentine's  Day. — On  the  14th  of  February  we  duly 
sent  and  received  *  vollantines ' — •z/<3:/entines  we  set  down 
as  an  alien  affectation.  One  verse  which  we  were  fond 
of  scrawling  to  each  other  is  too  universally  known  for 
me  to  venture  to  quote :  it  refers  to  the  redness  of  the 
rose,  the  blueness  of  the  violet  [etc.].  .  .  .  But  there  was 
another  favourite  which   I  will  not  withhold,  as  it  refers 


1 88  Festivals. 

to    the    significance    of  colours,   a   subject    of  no    small 
interest : 

"  If  you  love  me,  love  me  true ; 

Send  me  a  ribbon,  and  let  it  be  blue. 

If  you  hate  me  let  it  be  seen ; 

Send  me  a  ribbon,  and  let  it  be  green." 

G..  J.,  June  29,  1878. 

Valentine's  Day  is  dead  and  gone.  The  modern  Christ- 
mas cards  have  all  but  supplied  the  place  of  the  missives, 
some  of  them  very  coarse  and  vulgar,  which  were  common 
enough  twenty  years  ago,  i.e.  1879,  ^"d  I  do  not  think 
that  at  any  time  Valentine's  Day  had  in  Marshland  the 
importance  it  had  further  north. — Heanley,  p.  7. 

Brusting  Saturday. — The  Saturday  before  Shrove  Tues- 
day, on  which  day  frying-pan  pudding  is  eaten. 

This  is  made  of  the  same  material  as  pancake,  but 
is  thicker,  and  of  a  crumbling  character. — Brogden,  p.  3  i. 

Pharson's  Tuesday  is  given  as  a  synonym  for  Shrove 
Tuesday  in  an  article,  *  From  the  Heart  of  the  Wolds  * 
(Lincolnshire),  in  the  Cornhill  Magazine  for  August, 
1882.— N.  &  Q.«,  vol.  vi.,  p.  166. 

['  Pharson's '  said  to  be  a  mistake  for  Fastens. — 
lb.  p.  334.] 

Pan-cake  Bell, — C.  North,  pp.  214-219,  282,  519, 
658. 

Fritters. — Puffs  or  pancakes  made  with  apples  (cut  up) 
or  fruit  in  them.  Ex.  We'll  have  fritters  on  Shrove 
Tuesday.— Brogden,  p.  74. 

Flap-jack. — A  very  large  pan- cake.  Ex.  I'll  have  a 
flap-jack  on  Fasten  Tuesday. — Brogden,  p.  70. 

In  Lincolnshire  the  first  pancake  which  the  farmer's 
wife  fries  on  Shrove  Tuesday  is  given  to  the  cock  in 
the  crewyard.  Old  wives  cannot  be  persuaded  to  fry 
another  cake  until  one  has  been  given  to  the  cock.     The 


Festivals.  189 

daughter  of  the  house  watches  the  ceremony,  and  as 
many  hens  as  come  to  help  the  cock  to  eat  the  pancake 
so  many  years  she  will  remain  unwed. — Addy,  p.  65. 

Grantham.  Shrove  Tuesday  was  the  orthodox  day  for 
beginning  top-whipping  and  battledore  and  shuttlecock- 
playing  ;  these  toys  might  be  practised  upon  a  week  or  so 
in  advance,  but  that,  I  presume,  was  only  like  hunting  in 
October,  and  did  not  count.  To  most  of  us  pancakes 
were  the  raison  d'etre  of  the  day,  and  we  eagerly  listened 
for  a  bell  which  sounded  from  the  church  steeple  some- 
time during  the  morning,  and  was,  we  were  told,  a  signal 
specially  designed  to  warn  house-wives  to  prepare  their 
batter.  This  so-called  '  pancake-bell '  was,  if  I  do  not 
mistake,  independent  of  the  daily  call  to  Matins. — G.  J., 
June  29,  1878. 

[See  Part  II.,  Section  III.,  for  Games  played  on 
Shrove-Tuesday,  including  Cock-fighting.] 

Shrove- Tuesday. — See  PART  11.,  Section  I.  for 'Saint 
Rattle  Doll  Fair,  Crowland. 

Ash  Wednesday  was  a  festival  in  our  esteem,  for  we 
feasted  on  apple-fritters. — G.  J.,  June  29,  1878. 

Huttoft  neighbourhood.  '  Clerk  Thursday.' — The  name 
is  given  to  the  day  following  *  Ash  Wednesday,'  and  the 
school  children  consider  themselves  entitled  to  trick  (or 
even  force)  the  teacher  into  leaving  the  schoolroom,  when 
they  bolt  the  door  and  refuse  admittance  untit  a  holiday 
has  been  granted  for  the  rest  of  the  day. — L.  N.  &  Q., 
vol.  iii.,  p.   122. 

Grantham. — Allen's  History  of  the  County  of  Lincoln^ 
vol.  ii.,  p.  308,  states  that  the  fair  held  at  Grantham  on 
the  Monday  before  Palm  Sunday  for  horses,  horned  cattle 
and  sheep  is  called  '  caring  fair.'  The  appellation  is 
derived  from  the  old  name  by  which  the  Sunday  before 
Palm  Sunday  was  popularly  known,  viz.,  Care  Sunday. — 
N.  &  Q.8,  vol.  iv.,  p.  168. 


190  Festivals, 

Crowland.  Knives  given  away  on  St.  Bartholomew's 
day. — Hist,  and  Antiq,  of  Croyland  Abbey ^  pp.  73,  J  J. 

Palm- Sunday. — Palms,  the  flowers  of  a  kind  of  willow, 
so  called  because  they  were  formerly  used  instead  of 
palms  on  Palm-Sunday. — E.  Peacock,  i.,  p.  187. 

Pussy-Paums. — The  Catkins  of  the  Sallow  ;  the  so- 
called  Palm  or  Paum ;  sometimes  called  Goslings. — 
Cole,  p.  114. 

Lent. — In  Lincolnshire  it  is  supposed  that  the  catkins 
ought  always  to  be  in  bloom  by  the  fifth  Sunday  in  Lent, 
and  children  search  for  them  in  places  where  the  willow 
grows  ;  but  when  Easter  falls  early,  and  the  season  has 
been  a  cold  and  backward  one,  they  are  often  almost 
impossible  to  find  in  the  eastern  and  northern  counties. 
— Dublin  Review^  1898,  p.  145. 

Lincolnshire  Marshland.  Good  Friday. — It  is  worth 
while  noting  that,  whereas  throughout  most  northern 
counties  it  is  still  deemed  most  impious  to  disturb  the 
earth  in  any  way  then,  and  seeds  sown  on  that  day  will 
never  thrive  ;  yet,  in  Marshland,  Good  Friday  is  the  day 
of  all  days  in  the  year  on  which  to  plant  potatoes  and 
sow  peas,  inasmuch  as  on  that  day  the  soil  was  redeemed 
from  the  power  of  the  Evil  one.*  But,  on  the  other  hand, 
I  have  a  distinct  recollection  of  a  Good  Friday  afternoon 
when  one  of  our  horses  had  cast  a  shoe  in  driving  to 
Skegness  Church,  and  the  blacksmith  there  flatly  refused 
to  put  another  on,  for  '  owd  Scrat  'ud  hev'  him  sartain 
sewer,  if  'e  put  hand  to  hammer  or  nails  the  whole  blessed 
daa' — a  distinct  influence  from  the  terrible  purpose  to 
which  they  had  been  put  on  the  first  Good  Friday. — 
Heanley,  p.  8. 

*  In  North  West  Lincolnshire,  too,  potatoes  are  often  set  on  Good  Friday, 
and  other  gardening  is  readily  done.  I  never  heard  a  theological  reason  given 
for  the  practice,  however. 


Festivals,  191 

At  Kirton-in-Lindsey  it  [the  cross]  seems  to  be  formed 
by  merely  drawing  a  knife  twice  across  the  top  of  the 
bun  ;  in  some  places  stamps  are  used,  and  in  my  child- 
hood at  Bottesford,  I  can  remember  seeing  them  made 
by  pricking  out  a  cross  with  a  three  pronged  fork,  thus : 


Dublin  Review^  1898,  p.  148. 

Good  Friday  we  usually  called  Hot  Cross  Bun  Day. 
...  I  used  to  wonder  how  the  buns  got  their  name,  for 
I  never  saw  a  cross  upon  them  :  their  shape  was  always 
triangular,  and  that,  I  believe,  was  their  only  peculiar 
characteristic. — G.  J.,  June  29,  1878. 

When  a  boy  at  home,  as  regularly  as  pancakes  on 
Shrove  Tuesday  we  expected  fish  for  dinner  on  Good 
Friday,  and  veal,  with  lemon,  followed  by  a  custard,  for 
dinner  on  Easter  Sunday ;  but  I  never  heard  any  reason 
assigned.  .  .  .  Many  people  yet  have  veal  at  Easter ; 
but  whether  because  it  is  then  in  season  or  not  I  cannot 
say.  I  do  it  merely  from  long  habit,  and  because  it 
reminds  me  of  home  and  boyish  days. — N.  &  Q.^,  vol.  vii., 
p.  238. 

I  was  informed  at  the  Easter  of  1895  that  in  two 
villages  in  North  Lincolnshire  it  was  the  custom  to 
have  for  breakfast  on  Good  Friday  some  of  the  liver 
of  the  calf,  which  is  always  killed  the  day  before  to 
provide  veal  for  Easter  Sunday.  I  never  heard  of  this 
before  and  do  not  believe  that  the  practice  is  at  all  a 
common  one. — Dublin  Review,  1898,  p.   149. 

Kirton-in-Lindsey.  A  laundress  here  refused  to  do  any 
washing  upon  the  day  before  Good  Friday  in  this  year 
[1897].  She  said  that  'if  any  one  hangs  out  clothes  to 
dry  on  Holy  Thursday  they  will  have  bad  luck  all  the  rest 


192  Festivals, 

of  the  year.'  By  '  year '  was  meant  until  the  following 
Holy  Thursday,  not  merely  until  the  end  of  1897.  I 
have  heard  another  woman  here  say  it  was  unlucky 
to  wash  upon  this  day.  Can  some  one  give  a  reason 
for  this  belief?  It  does  not  apply  to  any  other  form 
of  work  ;  and  so  far  as  I  can  make  out  no  other  day  in 
Holy  Week  has  any  similar  superstition  attached  to  it. 
Good  Friday  is,  of  course,  observed  as  a  holiday ;  that 
is,  the  shops  are  not  open  and  the  labouring  men  do 
not  go  to  work ;  but  it  has  always  been  the  custom 
for  them  to  set  the  potatoes  in  their  own  gardens  upon 
this  day. — N.  &  Q.^  vol.  xi.,  p.   406. 

The  following  story  illustrative  of  the  Lincolnshire 
superstition  that  persons  born  on  Good  Friday  night 
cannot  be  frightened,  was  told  me  by  a  fellow-servant 
of  its  hero  and  its  victim. 

There  was  a  lad  living  on  the  farm  who  had  been 
born  on  Good  Friday  night,  and  who,  therefore,  could  not 
be  frightened,  One  of  his  mates  determined  to  test 
his  immunity,  and,  covering  himself  with  a  white  sheet, 
waylaid  him  on  a  dark  night  in  the  churchyard.  The 
lad  coolly  asked  what  he  was  '  fooling  at '  and  knocked 
him  down  with  a  stick  he  was  carrying.  When  he  got 
home  he  was  asked  by  some  who  were  in  the  plot 
whether  he  had  met  anything.  He  replied  that  Jim 
had  tried  to  frighten  him,  but  that  he  had  *  larned '  him 
a  lesson.  As  '  Jim '  did  not  return  to  the  house,  he 
was  sought  for,  and  found  dead.  The  '  lesson '  had 
been  effectual.  This  happened  some  forty  or  fifty  years 
ago,  I   believe. — N.  &  Q.^  vol    x.,  p.  92. 

Good  Friday^  Shooting  on. — See  under  FIFTH  OF 
November. 

On  the  '  Queen  of  Festivals '  as  also  on  Whitsunday 
we  made  a  great  point  of  appearing  in  Church  in 
some  new   article  of  dress,  being    fully   persuaded    that 


Festivals,  193 

the    little    birds    would    mute    their    scorn    upon    us    if 
we    were    not     careful    thus    to    mark    the    occasion. —  • 
G.  J.,  June  29,   1878. 

Clee.  The  parishioners  present  the  Vicar,  every  Easter, 
with  a  quantity  of  eggs  collected  in  the  parish  ;  which 
was  anciently  considered  as  a  peace  offering,  but  now 
as  a  sort  of  commutation  for  the  tithe  of  that  article 
throughout  the  year. — Man.  and  Cus.,  p.   39. 

Cheesecakes  were  held  to  be  in  season  at  Eastertide. 
— G.  J.,  June   29,    1878. 

Hoik  Tuesday  was  the  Tuesday  fortnight  after  Easter- 
day.  .  .  .  The  men  and  women  with  great  glee,  on  this 
day,  stopped  the  streets  with  long  ropes,  and  entangling 
the  passengers,  kept  them  in  durance  until  they  pur- 
chased their  redemption  by  a  small  fine ;  and  the  stock 
thus  acquired  was  expended  in  a  supper.  In  the  above 
feat  the  girls  were  the  most  active,  and  always  produced 
the  greatest  share  of  the  booty. — OLIVER  (3),  p.    iii. 

In  [Flete]  street  was  celebrated  annually  the  public 
game  of  the  Hoik  or  Hock,  which  was  derived  from  the 
German  Hocken^  in  reference  to  the  custom  of  bindings 
which  was  practised  by  the  women  upon  the  men  on 
Hock  Tuesday,  a  fortnight  after  Easter.  It  was  a  merry 
festival  at  which  the  female  part  of  the  commuuity 
reigned  absolute.  The  young  men  and  women  amused 
themselves  on  this  day  by  stopping  the  streets  round 
the  market-place,  and  seizing  on  the  passengers,  kept 
them  in  durance  until  they  purchased  their  emancipation 
with  a  small  fine.  The  stock  of  money  thus  acquired, 
was  expended  in  a  feast  at  the  close  of  the  day.  In 
the  execution  of  this  feast  the  women  were  the  most 
active  and  always  produced  the  greatest  share  of  the 
booty. — Oliver,  iv.,  pp.  197,  198. 

All  Fools'  Day. — The  buffoonery  of  April  and  Valen- 
tine   days    is    so   well    known   all   over    England,   as    to 


1 94  Festivals, 

render  it  unnecessary  for  me  to  say  more  than  that 
it  is  not  omitted  in  the  county  of  Lincoln. — Pop.  Sup., 
p.  119. 

On  '  All-Fool's-Day/  April  i  st,  boys  are  sent  to  some 
ill-natured  person  for  a  *  penno'th  of  stirrup-oil,'  which 
they  sometimes  get  in  the  form  of  a  beating  with  a 
stirrup  leather. — E.   PEACOCK,   II.,  vol.   ii.,  p.    525. 

Grantham. — During  the  morning  the  fun  was  fast  and 
furious,  but  tricksters  calmed  down  in  the  afternoon  as 
their  victims  had  a  right  of  reply  in  : 

'Twelve  o'clock  is  past  and  gone, 
And  you're  a  fool  for  making  me  one.' 

G.  J.,  June  29,    1878. 

St.   MarMs'Eve,   Divination   on. — See    SECTION   VII. 

Cf.  also  Folk-Lore^  vol.  xiv.,  p.  97. 

Cattle  kneeling  on  St.  Mark's  Eve. — See  Folk-Lorey 
vol.  xiv.,  p.  94. 

Holy  Thursday,  or  Ascension  Day. — Thursday  but  one 
before  Whit-Sunday;  cannot  fall  before  April  30,  nor 
after  June  2.  This  is  the  season  when  circuits  of  parishes 
are  performed,  in  order  to  preserve  and  maintain  their 
respective  boundaries. — Lincolnshire  Cabinet,  1829,  p.  14. 

Grimsby.  The  Church  House,  where  the  spits,  crocks, 
and  other  utensils  were  deposited,  that  they  might  be 
ready  for  use  at  the  Whitsuntide  festival,  when  the  young 
people  met  together  for  sports  peculiar  to  the  season, 
including  boating,  dancing,  shooting  at  butts,  etc.,  while 
the  elders  sat  with  their  cans  of  ale  before  them  to  watch 
the  games  and  settle  disputes.  A  green  arbour,  called 
Robin  Hood's  bower,  was  put  up  in  the  churchyard 
opposite,  where  maidens  gathered  contributions.  The 
Churchwardens  brewed  whitsun  ales,  and  sold  them  in 
the  church,  distributing  the  profits  to  the  poor  inhabitants. 
This   festival  was  kept   in   great   state  at  Grimsby,   and 


Festivals.  195 

it  is  thus  described  by  an  eye-witness.  An  individual 
of  each  sex  was  previously  chosen  to  be  lord  and  lady 
of  the  feast,  who  dressed  themselves  in  character;  and 
the  great  tithe-barn  was  fitted  up  with  seats  for  the 
company,  decorated  with  garlands,  ribbons,  and  other 
showy  ornaments.  Here  they  assembled  towards  the 
evening  to  dance  and  regale  themselves,  and  each  young 
man  was  expected  to  treat  his  girl  with  a  ribbon  or 
favour.  The  lord  and  lady  were  attended  by  the  proper 
officers,  and  a  jester  dressed  in  a  party  coloured  jacket^ 
whose  jokes  and  uncouth  motions  contributed  to  the 
entertainment  of  the  company.  The  borough  waits  were 
also  bound  to  attend  with  their  instruments  of  music. — 
Oliver,  iv.,  pp.  151,  152. 

Whitsun  Ale. — An  ale-feast  at  Whitsuntide. — E.  PEA- 
COCK, i.,  p.  277. 

Whitsun  Cake. — A  kind  of  cake  eaten  at  Whitsuntide, 
made  of  layers  of  paste,  sugar  and  spices. — E.  PEACOCK, 
II.,  vol.  ii.,  p.  610. 

Messingham.  May-tide. — On  May  even,  the  lads  and 
lasses  of  the  village,  this  being  the  concluding  evening  of 
their  year's  servitude,  assembled  at  Perestow  Hills  and 
amused  themselves  with  all  sorts  of  gambols,  such  as  pat 
aback,  dip-o'-the-kit  and  blind  man's  buff;  they  then, 
preceded  by  twangling  Jack  the  fiddler,  danced  their  way 
to  the  town,  when  every  one  dispersed  to  their  respective 
parents  or  friends,  for  a  few  days'  mirth  and  relaxation, 
before  they  again  resumed  the  labours  of  another  year's 
servitude.  .  .  . — MACKINNON,  pp.  11,  12. 

May-Eve. — See  also  Section  VII. 

We  watched  for  village  children  with  their  'garlands/ 
pretty,  fragrant,  beflowered  structures  of  the  bower-type, 
which  they  carried  about  covered  with  a  cloth  and  were 
proud  to  show  at  a  half-penny  a  peep. — G.  J.,  June  29, 
1878. 


196  Festivals. 

Somerby,  near  Grantham.  The  first  of  May  was  ob- 
served in  a  very  joyous  manner  by  the  young  folks  of 
this  village.  A  number  of  children,  sixteen  in  all,  joined 
together  in  the  collection  of  flowers,  etc.,  and  on  Thursday 
morning  they  paraded  the  village,  carrying  on  a  pole,  a 
large  and  handsome  garland,  which  contained  (in  addition 
to  the  tasteful  arrangement  of  flowers)  a  collection  of 
fourteen  dolls,  the  one  representing  the  May  Queen 
standing  in  the  centre  of  the  group.  The  proceedings 
were  further  enlivened  by  the  children  singing  some 
favourite  songs  at  the  doors  of  the  houses  at  which  they 
asked  to  be  remembered.  In  the  afternoon,  they  sat 
down  to  a  plentiful  tea,  which  some  kind  friends  had 
undertaken  the  trouble  of  arranging.  The  cost  of  the  tea 
was  defrayed  out  of  the  funds  collected,  and  the  balance 
was  afterwards  equally  divided  amongst  the  children. 
Another  garland  also  deserves  praise;  this  was  accom- 
panied by  a  missionary-box,  and  coppers  were  solicited 
on  behalf  of  the  missionary  cause. — G.  J.,  May  3,  1890. 

Barnoldby-le-Beck.  May  Day  was  the  village  satur- 
nalia; not  May  i,  but  May  Day  by  old  style,  May  13. 
Within  the  last  twenty  years  we  have  heard  in  the  village 
public  shot  after  shot  being  fired  behind  the  house  for 
a  kettle  as  a  prize,  while  peals  of  laughter  resounded 
through  the  still  spring  evening.  Much  fighting,  drinking, 
and  dancing  went  on  at  these  village  feasts  thirty  years 
ago;  the  'lasses'  ran  races  down  the  road  for  'gown -pieces,' 
and  donkey-racing  was  popular.  The  regular  prizes  for 
a  donkey-race  were:  ist,  a  bridle;  2nd,  a  pair  of  spurs; 
3rd,  a  jockey's  whip.  A  powerful  farmer  of  the  parish 
stopped  these  varied  entertainments  because  in  a  wet 
hay-time  the  men  would  not  work,  and  always  stayed  off 
their  ordinary  labour  for  two  or  three  days'  drinking; 
*and  a  gude  thing,  too!'  said  a  village  wife,  who  told  us 
of  this  suppression  of  the  gaieties.  [In  a  village  five  miles 
from  Great  Grimsby.] — Antiquary^  vol.  xiv.,  p.  1 1. 


I 


Festivals.  197 

Old  May 'day. — The  week  after  old  May-day,  is  a  feast 
held  in  the  larger  villages,  the  servants  being  at  home 
with  their  friends. — Lincolnshire  Cabinet^  1829,  p.  14. 

Lincolnshire  Marsh.  The  first  of  May  with  all  its  old 
Maypole  associations  has  no  place  left  in  Marshland  now.* 
But  when  old  Mayday  comes  then  comes  Carnival.  It 
is  the  yearly  hiring  of  farm  servants.  All  those  engaged 
at  a  yearly  wage,  and  the  maidservants  in  all  but  the 
best  houses,  take  a  week's  holiday  and  rush  from  town 
to  town  in  a  constant  whirl  of  amusement,  which  too 
often  degenerates  into  debauchery.  Out  of  many  customs 
I  may  mention  one  connected  with  the  hiring.  No 
engagement  holds  till  the  hirer  has  handed  over  the 
fasten-penny,  or  earnest  of  the  coming  year's  wage,  and 
on  this  the  recipient  spits  gravely  ere  he  pockets  it. 
Nowadays  they  spit  for  mere  luck's  sake,  not  knowing 
what  they  do.  But  it  was,  I  believe,  originally  a  charm 
against  witches,  who  were  supposed  to  'eyespell'  the  first 
money  paid  away,  but  lost  all  power  to  do  so  after  it  had 
been  placed  in  the  mouth. — Heanley,  p.  10. 

South  Kyme.  There  used  to  be  a  Queen  of  the  May 
and  great  festivities  on  May  Day. — Fenland  N.  &  Q., 
vol.  iv.,  p.  325. 

Lenton.  May -day  Song. — In  May  1865,  I  gave  in 
these  pages  a  May-day  song,  as  sung  by  children  in 
Huntingdonshire  (3rd  S.,  vii.,  373),  Subsequently  I  was 
able  to  give  a  more  extended  version  of  the  song  (3rd  S., 
ix.,  388).  Since  then  I  have  frequently  heard  the  May- 
day children  sing  this  song,  with  more  or  less  of  omission 
and  variation.  This  last  May-day  I  again  heard  it  sung 
at  Lenton,  near  Folkingham,  South  Lincolnshire,  and  I 
again  took  down  the  words.     But  they  were  very  nearly 

*  Light,  portable  Maypoles  are  now  carried  round  by  bands  of  school- 
children at  Kirton-in-Lindsey :  but  the  modern  May-Day  observances  have 
no  connection  with  ancient  tradition. — M.P. 


198  Festivals. 

the  same  as  those  given  at  my  second  reference.     There 
was,  however,  this  verse: 

Good  morning,  lords  and  ladies, 

It  is  the  first  of  May; 
We  hope  you'll  view  our  garland, 
It  is  so  smart  and  gay. 

The  nightingale  and  cuckoo  verse  went  thus: 
The  cuckoo  sings  in  April, 

The  cuckoo  sings  in  May, 
The  cuckoo  sings  in  June, 
In  July  she  flies  away. 

This  was  succeeded  by  two  verses  which  are  quite  new 
to  me,  and  it  is  for  the  purpose  of  quoting  them  that  I 
make  this  note: 

The  cuckoo  sucks  the  bird's  eggs 

To  make  her  sing  so  clear; 
And  then  she  sings  'Cuckoo' 
Three  months  in  the  year. 

In  the  third  line  the  children  imitated  the  cuckoo's 
double  note: 

I  love  my  little  brother 
And  sister  every  day; 
But  I  seem  to  love  them  better 
In  the  merry  month  of  May. 

The  children  told  me  that  they  were  taught  this  song 
four  years  since  by  the  daughter  of  the  late  master  of  the 
Board  School. —  N.  &  Q.^  vol.  i.,  p.  406. 

The  Huntingdonshire  song  was  imparted  to  the  children 
by  a  person  who  had  learnt  it  from  her  mother  40  years 

before. 

Here  come  us  poor  Mayers  all, 

And  thus  we  do  begin — 
To  lead  our  lives  in  righteousness 
For  fear  we  should  die  in  sin. 

To  die  in  sin  is  a  fearful  thing. 

To  die  in  sin  for  mourn; 
It  would  have  been  better  for  our  poor  souls 

If  we  had  never  been  bom. 


■Festivals.  199 

We  have  been  rambling  through  the  night. 

And  part  of  the  next  day, 
And,  now  we  have  returned  back  again, 

We  have  brought  you  a  branch  of  May. 

A  branch  of  May  it  looks  so  gay, 

Before  your  door  does  stand. 
It's  only  a  sprout,  but  it's  well  budded  out 

By  the  work  of  th'  Almighty  hand. 

Awake,  awake,  my  pretty  fair  maids, 

And  take  your  May-bush  in. 
Or  it  will  be  gone  ere  to-morrow  morn, 

And  you'll  say  that  we  brought  you  none. 

Awake,  awake,  my  pretty  fair  maids. 

Out  of  your  drowsy  dream. 
And  step  into  your  dairies  all. 

And  fetch  us  a  cup  of  cream, 

If  it's  only  a  cup  of  your  sweet  cream, 

And  a  mug  of  your  brown  beer  ; 
If  we  should  live  to  tarry  in  the  town. 

We'll  call  another  year. 

Repent,  repent  you  wicked  men. 

Repent  before  you  die. 
There's  no  repentance  to  be  had 

When  in  the  grave  you  lie. 

The  life  of  man  it  is  but  a  span, 

It  flourishes  like  a  flower; 
To-day  we  are,  to-morrow  we're  gone, 

We're  gone  all  in  one  hour. 

Now  take  a  Bible  in  your  hand, 

And  read  a  chapter  through ; 
And  when  the  day  of  judgment  comes, 

The  Lord  will  think  of  you. 

The  nightingale  she  sings  by  night. 

The  cuckoo  she  sings  by  day; 
So  fare  ye  well,  we  must  be  gone, 

And  wish  you  a  happy  May. 

Ropsley.       The    above    song    is    also    printed    in    the 
Grantham  Journal,  May  9,  1903,  after  the  following  lines 


200  Festivals, 

relating    to    the    parish   of   Ropsley,   five    miles    east    of 
Grantham. 

Going  a  Maying. — This  old  custom  was  observed  by  the 
children  on  the  ist  of  May.  The  garlands  were  made  in 
the  traditional  oval  shape,  and  were  composed  of  cowslips^ 
wood  anemones,  crab-blossom,  wall-flowers,  primroses,  and 
daisies.  Dolls  were  placed  on  the  garland,  the  chief  doll 
(though  the  children  did  not  know  it)  being  the  represen- 
tative of  the  goddess  Flora,  in  the  festival  of  the  Roman 
Floralia.  From  the  bases  of  some  of  the  garlands,  which 
were  carried  by  means  of  a  stick  thrust  through  them,  were 
hung  ribbons  and  other  gay-coloured  material.  The 
children  took  their  garlands  to  the  houses  of  the  various 
residents,  and  sang  their  May-day  song — a  curious  medley, 
in  which  religion  figures  after  the  manner  of  old  times. 
The  verses  as  at  present  rendered  are  given  below :  they 
have  been  handed  down  from  mother  to  children,  and 
have  doubtless  undergone  considerable  variation  in  the 
course  of  time : 

An   Old   May   Song   of   Sixty   Years   Ago. 

In  reply  to  an  enquiry  in  our  columns  for  the  words  of 
an  old  May  song,  a  ccft-respondent  sends  the  following,, 
which,  he  says,  '  we  used  to  sing  sixty  years  ago ' : 

Remember  us  poor  Mayers  all, 

For  here  we  do  begin 
To  lead  our  lives  in  righteousness, 

For  fear  we  should  die  in  sin. 

For  to  die  in  sin  what  a  sad  thing  is  that — 

To  go  where  sinners  mourn  ; 
It  would  have  been  better  for  our  poor  souls 

If  we  never  had  been  born. 

Oh,  take  a  Bible  in  your  hand, 

And  go  to  Church  and  pray  ; 
And  when  the  Day  of  Judgment  comes 

The  Lord  will  think  of  you. 


Festivals.  201 

For  the  life  of  a  man  it's  no  more  than  a  span, 

It  flourishes  like  a  flower; 
We  are  here  to-day,  to-morrow  we  are  gone — 

We  are  all  gone  in  one  hour. 

And  when  we  are  dead  and  in  our  graves. 

Our  bodies  to  dust  and  clay, 
The  nightingale  shall  sit  and  sing 

To  pass  our  time  away. 

Rise  up,  rise  up,  you  pretty  maids  all, 

And  out  of  your  drowsy  dream. 
And  step  into  your  dairy-house 

And  fetch  us  a  cup  of  cream. 

A  cup  of  cream  I  do  not  mean, 

A  bowl  of  your  brown  beer  ; 
And  if  we  should  live  to  tarry  in  this  town. 

We  will  call  on  you  another  year. 

I  have  a  purse,  a  pretty  little  purse. 

It  draws  with  a  silken  string ; 
And  all  we  want  is  a  little  silver 

To  line  it  well  within. 

My  song's  begun  and  almost  done, 

No  longer  can  we  stay  ; 
So  Heaven  bless  you  all,  both  great  and  small. 

And  send  you  a  joyful  May  ! 

G.  J.,  Apl.  22,  1905. 

Grimsby.  May-Pole. — Here  [in  the  Bull-Ring]  stood 
the  shaft  or  Maypole,  .  .  .  and  May-day  was  always  kept 
as  a  public  holiday.  ...  It  formed,  I  assure  you,  a  very 
gay  scene ;  the  pole  decorated  with  garlands  of  flowers, 
various  coloured  ribbons  and  streamers,  green  boughs  and 
festoons  of  painted  ^^'g  shells  ;  while  both  lads  and  lasses 
appeared  in  fancy  costumes  ;  the  queen  of  May  outshining 
them  all ;  being  dressed  very  gaily  and  attended  by  several 
other  girls  who  were  called  her  maids  of  honour ;  she 
had  also  a  young  man  called  the  captain,  and  under  his 
command  other  inferior  officers.  And  there  was  also 
Robin    Hood,   the   friar,   the    fool,   the    dragon,   and   the. 


202  Festivals, 

hobby-horse,  all  robed  in  character.  The  body  corporate 
enjoyed  the  privilege  of  cutting  down  a  tree  in  Bradley 
Wood,  for  the  May-pole,  whence  it  was  fetched  betimes  in 
the  morning  by  the  whole  party,  and  brought  into  Grimsby 
with  great  rejoicing  and  much  ceremony.  After  it  was 
reared  in  the  Bull-ring,  and  decorated  from  top  to  bottom, 
the  whole  youthful  population  fell  to  dancing  round  it  as  if 
they  were  mad,  while  the  seniors  enjoyed  themselves  with 
substantial  eatables  and  drinkables  that  had  been  provided 
in  the  old  tithe-barn  for  the  occasion. — Oliver,  iv.,  pp. 
189-190. 

Hemswell  May -pole. — On  a  recent  visit  to  the  neigh- 
bourhood of  Gainsborough,  I  went  to  Hemswell,  a  village 
at  the  foot  of  what  is  termed  '  The  Cliff,'  in  the  northern 
division  of  the  county  of  Lincoln.  In  the  centre  of  the 
village  I  was  surprised  to  see  a  /-pole.  The  pole 
proper  stands  between  two  stout  posts  about  fifteen  feet 
high.  Near  the  top  of  them  a  strong  iron  bolt  is  passed 
through  the  whole.  The  posts  are  fixed  firmly  in  the 
ground,  while  the  pole  between  is  loose  at  the  bottom,  but 
kept  in  place  by  a  second  transverse  bolt  near  the  ground, 
which  is  drawn  out  when  the  pole  is  wanted  to  be  lowered  ; 
which  is  done  by  getting  a  ladder  and  fixing  a  rope  high 
up  on  the  pole,  by  which  it  is  pulled  down,  swinging  on 
the  top  transverse  bolt  as  on  a  pivot.  It  is  steadied  by 
another  rope  at  the  bottom.  When  decorated  it  is  raised 
to  its  place  again  by  pulling  the  bottom  rope,  and  it  is 
fixed  by  reinserting  the  lower  transverse  bolt. — N.  &  Q.®, 
vol.  viii.,  pp.  184-185  ;  WILKINSON,  p.  167. 

Homcastle.  It  is  dubious  whether  Bowbridge  has  its 
name  from  the  arch  of  the  bridge,  or  from  its  being  the 
entrance  into  the  town  from  Lindum,  through  the  gate 
formerly  called  a  Bow.  This  way  is  the  may-pole-hill.  .  .  . 
The  boys  annually  keep  up  the  festival  of  the  Floralia  on 
May-day,  making  a  procession  to  this  hill  with  May  gads 
(as  they  call  them)  in  their  hands  :  this  is  a  white  willow 


Festivals,  203 

wand,  the  bark  peeled  off,  tied  round  with  cowslips,  a 
thyrsus  of  the  Bacchanals  :  at  night  they  have  a  bonfire 
and  other  merriment ;  which  is  really  a  sacrifice,  or 
religious  festival. — Stukeley,  i.,  p.  31  ;  HiSSEY,  pp. 
354-355  ;  cf.  British  Traveller^  p.  414,  col.  i. 

A  peculiar  rustic  ceremony,  which  used  annually  to  be 
observed  at  this  place,  doubtless  derived  its  origin  from 
the  Floral  games  of  antiquity.  On  the  morning  of 
May-day,  when  the  young  of  the  neighbourhood  assembled 
to  partake  in  the  amusements  which  ushered  in  the 
festivals  of  the  month  of  flowers,  a  train  of  youths  collected 
themselves  at  a  place  to  this  day  called  the  May  Bank. 
From  thence,  with  wands  enwreathed  with  cowslips,  they 
walked  in  procession  to  the  may-pole,  situated  at  the  west 
end  of  the  town,  and  adorned  on  that  morning  with  every 
variety   in    the   gifts  Flora.       Here   .   .   .    they  struck 

together  their  wands,  and  scattering  around  the  cowslips, 
testified  their  thankfulness  for  that  bounty,  which  .  .  . 
enabled  them  to  return  home  rejoicing  at  the  promises  of 
the  opening  year.  That  innovation  in  the  manners  and 
customs  of  the  county,  which  has  swept  away  the  ancient 
pastimes  of  rustic  simplicity,  obliterated  about  forty  years 
ago  \i.e,  1780]  this  peculiar  vestige  of  the  Roman  Floralia. 
— Weir,  pp.  26-27. 

The  other  evening  I  was  walking  in  a  lane  and  observed 
a  number  of  children  with  linked  hands  form  a  revolving 
circle  round  an  imaginary  May-pole,  all  singing : 

All  around  the  May-pole,  trit,  trit,  trot ; 
See  what  a  May-pole  I  have  got ; 
One  at  the  bottom  and  two  at  the  top  ; 
All  around  the  May-pole,  trip,  trip,  trop. 

N.  &  Q.^  vol.  X.,  p.  106. 

Kirton-in-Lindsey.  Stuffed  Chine. — At  Kirton-in-Lindsey 
stuffed  chine  is  eaten  specially  when  the  lads  and  lasses 
come  home  for  a  holiday  at  May-day,  and  also  at  the 
summer  fair. — E.  PEACOCK,  i.,  p.  243. 


204  Festivals, 

May-Garlands. — See  Folk-Lore,  vol.  ix.,  pp.  276,  365. 
May-Poles, — See  Part  I.,  Section  II. 

Wigtofb.     May 'light  [1505  ]. — 

Itm.  recevyd  of  y^  may  lygthe  of  Estthorppe,  033 
Accompts  of  Churchwardens^  p.  199. 

May-Day  Peals. — NORTH,  236. 

Lincoln.  [May]  16  F.  May-day  market,  is  a  great 
hiring  of  servants. — Lincolnshire  Cabinet,  1828,  p.  120. 

May-hirings. — Between  New  and  Old  May  day  (some- 
times earlier)  high  constables  hold  statues  for  hiring 
servants. — Lincolnshire  Cabinet^  1828,  p.  122. 

May  Day. — That  is  Old  May  Day,  13th  May,  from 
which  the  annual  hiring  of  farm  servants  is  reckoned. — 
Cole,  p.  89. 

[May-hirings  are  mentioned  in  E.  PEACOCK,  II.,  vol.  ii., 
p.  345  ;  Lincolnshire  Cabinet,  1828,  pp.  120,  122. 

May-day. — The  month  before  May-day,  when  scrubbing, 
whitewashing,  and  such  like  work,  is  done,  before  the  old 
servants  leave.  In  the  Isle  of  Axholme,  where  the 
servants  follow  the  Yorkshire  custom  of  leaving  their 
places  at  Martinmas,  this  work  is  frequently  done  in  the 
Autumn,  and  is  called  *  the  back-end  cleaning  up.' — E. 
Peacock,  II.,  vol.  i.,  p.  118. 

Pag-rag  Day. — The  day  when  servants  change  their 
places  at  May-day  or  Martinmas. — THOMPSON,  p.  717. 

An  old  name  for  the  day  after  May  Day,  that  is.  May 
1 4th,  when  the  farm-servants  leave  their  places  ;  so-called 
from  their  '  pagging '  or  carrying  away  their  bundles  of 
clothes  on  their  backs. — COLE,  p.  106. 

See  E.  Peacock,  II.,  vol.  ii.,  p.  393  ;  Wheeler,  Appen- 
dix IV.,  p.  1 1. 


Festivals.  205 

Pack-rag-day. — The  14th  of  May,  the  time  when  the 
servants  in  Lincolnshire  pack  up  their  clothes  and  change 
their  places. — Brogden,  p.  144. 

Hatton.  Bank  Holidays  pass  almost  unnoticed,  but 
May  1 4th,  or  Pag-rag  day,  is  a  great  event,  when  the  single 
farm  servants,  male  and  fen^ale,  leave  their  places,  or  at 
least  take  a  week's  holiday,  and  spend  the  time  in  visiting 
their  friends  and  going  round  to  the  different  markets. 
The  married  men  decide  whether  they  will  remain  with 
their  masters  at  Candlemas  ;  they  have  the  privilege  of 
attending  what  is  called  the  labourer's  market  soon  after 
that  date,  when  they  hire  themselves  again  and  leave 
their  old  places  April  6th.— L.  N.  &  Q.,  vol.  v. :  Nat.  Hist. 
Section,  p.  50. 

Oak  Day. — The  29th  of  May  is  Royal  Oak  Day  all 
England  over,  and  I  only  refer  to  it  here  because  there  is 
another  custom  also  attached  to  that  day  in  Marshland. 
It  marks  the  close  of  the  birds'-nesting  season,  the  boys 
considering  it  most  unlucky  to  take  eggs  later,  and  mostly 
abstaining  from  so  doing. — Heanley,  p.  ii. 

Grantliain.  On  the  29th  of  May,  '  Nettle  Day,'  we 
hardly  dared  to  venture  out  if  we  lacked  the  protection  of 
a  sprig  of  oak,  as  we  then  incurred  the  risk  of  being 
stung  by  nettles  as  a  punishment  for  not  manifesting  a 
loyal  memory  of  King  Charles  the  Second's  well-known 
adventure.  Some  few  cottages  were  made  gay  by  oak 
branches  being  fixed  to  the  hasps  that  fastened  the 
shutters  back  against  the  wall. — G.  J.,  June  29,  1878. 

The  29th  May,  when  school  children  wear  oak  leaves, 
and  nettle  those  who  have  none  ;  they  have  a  rhyme. 
'  Royal  Oak  Day,  Twenty-ninth  of  May,  If  you  won't  gie 
us  a  haliday.  We'll  all  run  away.' — COLE,  p.  1 01. 

Gainsborough.  For  some  days  previously  the  boys 
collect  all  the  birds'  eggs  they  can  find  or  purchase,  and 
early  in   the  morning   of   the   29th,  they  may  be   seen 


2o6  Festivals. 

returning  from  the  woods  in  crowds,  with  an  ample 
supply  of  oak.  They  next  procure  a  large  quantity  of 
flowers,  with  which  they  construct  a  garland  in  the  form 
of  a  crown,  the  apples  of  the  oak  being  all  gilded, 
surrounded  by  flowers  and  festoons  of  birds'  eggs.  The 
garland  is  then  suspended  across  the  street,  and  every 
little  urchin  being  provided  with  a  horn,  some  the  natural 
horn  of  the  cow,  others  of  tin,  similar  to  those  formerly 
used  by  the  guard  of  the  mail  coaches,  they  keep  up 
throughout  the  day  a  most  terrible  blowing  of  horns,  the 
doleful  noise  being  ill  in  accordance  with  the  festivity  and 
rejoicing  which  the  garlands  are  presumed  to  indicate.  I 
have  been  unable  to  learn  the  origin  or  import  of  this 
singular  custom. — N.  &  Q.\  vol.  v.,  p.  307. 

Swineshead.  *  Oak-apple  Day '  ...  is  yet  celebrated 
by  the  bells  of  Swineshead  .  .  .  and  also  by  sprays  of 
oak  leaves  being  worn.  .  .  .  Some  six  or  seven  years 
ago  many  of  the  engines  of  trains  running  upon  the 
Manchester,  Sheffield  and  Lincolnshire  Railway  [after- 
wards the  Great  Central  Railway]  were  decked  with 
branches  of  oak  on  that  day  ;  and  it  is  no  uncommon 
thing  to  see  the  plough  boy  adorn  the  heads  of  his  horses 
with  sprays  of  oak  leaves  in  memory  of  King  Charles's 
escape. — Church  Customs^  p.  34. 

Clee.  Trinity  Sunday. — He  who  loves  old  forms  and 
would  keep  the  feast  aright  must  dine  upon  stuffed  chine 
and  plate  cheese-cakes  at  this  season.  .  .  .  This  village 
was  famous  in  days  of  yore  for  its  Mead. — Watson,  pp. 
58,  59. 

[Stuffed  chine  should  also  be  eaten  at  the  summer-fair, 
Kirton-in-Lindsey,  and  at  Old  May-day.] 

Corpus-Christi. — See  PART  II.,  SECTION  III.,  Games. 

Winterton.  A  pleasure  fair  called  '  Winterton  Mid- 
summer' is   held   at   Winterton,  in    Lincolnshire,  on   6th 


Festivals,  207 

July,  and  another  *  Midsummer '  is  held  on  the  same  day 
at  Haxey,  in  the  same  county  ;  these  feasts  having  nothing 
to  do  with  the  dedication  of  the  parish  churches,  they  are 
simply  festivals  held  about  the  summer  solstice  (Old 
Style).— N.  &  Q.^  vol.  ix.,  p.  48. 

Sheep-clipping. — On  the  Wolds  of  Lincolnshire,  the 
farmers  always  provided  '  frummaty '  for  breakfast  at  the 
*  clippins '  (sheep  shearings) ;  but  I  never  heard  of  its 
being  eaten  at  Christmas.  ...  It  was  usual  to  give  it,  in 
almost  unlimited  quantities,  to  the  families  of  all  the 
labourers  on  the  farm,  to  all  the  poor  old  women  in  the 
village,  also  to  the  '  young  ladies '  at  the  Vicarage,  in  fact, 
to  almost  every  one  within  reach. — N.  &  Q.^,  vol.  iv., 
p.  295.     See  Wheeler,  Appendix  IV.,  p.  7. 

Frumity,  Frumenty. — A  pottage  made  of  previously 
boiled  wheat,  with  milk,  currants,  raisins,  spices,  etc.,  once 
commonly  made  by  the  farmers  to  be  given  away  to  their 
neighbours  on  the  sheep-shearing  day. — Brogden,  p.  74. 

Lammas-day^  which  falls  on  the  first  of  this  month 
[August],  is  one  of  the  four  cross  Quarter-days  of  the 
year,  as  they  are  denominated.  Whitsuntide  was  formerly 
the  first  of  these  quarters,  Lammas  the  second,  Martinmas 
the  third,  and  Candlemas  the  last ;  and  such  partitions 
of  the  year  were  once  equally  common  as  the  present 
divisions  of  Lady-day,  Midsummer,  Michaelmas,  and 
Christmas.  Some  rents  are  yet  payable  at  these  ancient 
quarterly  days  in  England,  and  they  continue  generally 
in  Scotland. — Lincolnshire  Cabinet,  1828,  p.  135. 

Grimsby. — A  bye-law  of  the  Corporation  provided  that 
upon  St.  Bartholomew's  day  [Aug.  24],  when  the  mayor 
went  on  his  circuit,  the  Corporation  and  burgesses  should 
assemble  with  him  in  the  chapel  of  St.  Mary  Magdalene, 
and  accompany  him  in  his  circuit  about  the  town  and 
fields,  and  not  be  absent  or  depart  from  him  without 
licence    under    a    penalty   of   fourpence.     The    day   was 


2o8  Festivals. 

ushered  in,  .  .  .  with  ringing  of  bells  and  other  solemnities. 
The  mayor  and  his  brethren,  in  their  robes,  met  at  the 
Hospitium  where  divine  service  was  performed  in  the 
above  chapel  belonging  to  that  house  by  the  chaplain 
thereof,  in  which  service  the  103rd  and  104th  Psalms 
were  always  used.  They  then  perambulated  the  parish, 
or  beat  the  bounds  as  it  was  technically  phrased  ;  that  is 
to  say,  they  proceeded  round  the  utmost  extremity  of  the 
parish,  attended  by  a  considerable  number  of  the  inhabi- 
tants, and  claimed  the  whole  as  belonging  to  the  lordship 
of  Grimsby,  to  the  exclusion  of  all  other  claimants. 
They  scourged  little  boys  at  the  holes  where  the  soil  had 
been  thrown  out  to  mark  the  boundary  line,  and  then 
gave  them  a  penny  each  to  sharpen  their  memory  of  the 
several  termini. — Oliver,  iv.,  pp.  142,  143. 

Harvest  Supper. — In  portions  of  Lincolnshire  ...  it  is 
the  custom  for  a  farmer  to  give  his  men  a  supper  at  the 
end  of  the  harvest,  and  this  supper  is  locally  termed 
'horkey.'* — N.  &  Q.^  vol.  vi.,  p.  387. 

Frumerty,  a  preparation  of  creed-wheat  [wheat  simmered 
till  tender]  with  milk,  currants,  raisins,  and  spices  in  it. 
Given  to  the  servants  at  harvest  suppers. — E.  PEACOCK, 
i.,  p.  III. 

Cf.  Folk-Lore,  xiii.,  92. 

Harvest-home, — In  Lincolnshire  hand  bells  are  carried 
on  the  waggon  ;  and  the  rhyme  runs  : 

The  boughs  do  shake  and  the  bells  do  ring, 

So  merrily  comes  our  harvest  in. 

Our  harvest  in,  our  harvest  in, 

So  merrily,  etc.  NORTH  ALL,  p.  262. 

Harvest-lord. — The  chief  reaper. 

Harvest-lady. — The  second  reaper,  who,  supplies  the 
Mord's'  place  in  his  absence. — Brogden,  p.  93. 

*This  word  is,  so  far  as  I  know,  never  used  in  North  Lincolnshire,  and 
Mrs.  Gutch  has  never  heard  it  near  Grantham. 


\ 


Festivals.  209 

Lincolnshire  Marsh.  Harvest  thanksgiving  services  have, 
I  think,  entirely  supplanted  the  mell-supper  in  Marshland. 
When  I  was  a  boy  every  farmer  held  one,  but  now  I  do 
not  know  of  a  single  survival.  And  old  Dan  Gunby, 
fowler  and  poacher,  prince  of  scamps,  but  prince  also  of 
fiddlers,  has  been  dead  these  twenty  years,  and  with  him 
have  died  the  best  traditions  of  the  *  melL' 

But  no  further  back  than  last  September  [1899],  I  saw 
a  veritable  '  kern  baby ' — a  largish  doll  cunningly  twisted 
out  of  barley  straw,  and  perched  up  on  a  sheaf  exactly 
facing  the  gate  of  the  grand  wheat-field  in  which  it  stood. 
I  missed  seeing  the  owner,  a  small  freeholder,  but  men- 
tioning the  matter  to  an  old  dame  (of  whom  a  Marshman 
would  say,  '  them  as  knaws  aal  she  knaws  hezn't  no  need 
to  go  to  no  schule ').  She  made  a  reply  which  proves 
that,  whatever  else  the  Marshman  has  learnt  of  late  to 
doubt,  he  still  firmly  believes  in  the  Devil  and  his  angels  : 
*  Yis,  she  be  thear  to  fey  away  t'  thoon'er  an'  lightnin'  an' 
sich-loike.  Prayers  be  good  enufif  ez  fur  as  they  goas,  but 
t'  Awmoighty  mun  be  strange  an'  throng  wi'  soa  much 
corn  to  look  efter,  an'  in  these  here  bad  toimes  we  moan't 
fergit  owd  Providence.  Happen,  it's  best  to  keep  in  wi' 
both  parties.' — Heanley,  pp.  11,  12. 

A  lady  who  is  a  native  of  Lincolnshire  tells  me  that 
in  the  first  quarter  of  the  present  century  '  the  old  sow ' 
used  to  appear  in  th^t  county  at  harvest  suppers.  To 
the  critical  eye  this  curious  animal  was  nothing  more  or 
less  than  two  men  dressed  up  in  sacks  to  personate  a 
traditional  visitor  to  the  feast.  Its  head  was  filled  with 
cuttings  from  a  furze  bush  and  its  habit  was  to  prick 
every  one  whom  it  honoured  with  its  attentions.  '  I  used 
to  be  very  much  afraid  of  it  when  I  was  a  child '  says  my 
informant.  '  That  was  part  of  the  harvest  supper  which  I 
never  could  like.' — N.  &  Q.^,  vol.  ix.,  p.  128. 

'Last  Sheaf  Rites. — .  .  .  This  *  nodding  sheaf,  the  symbol 
of  the  god,'  also  assumes  animal  shapes.      In  Lincoln,  for 

o 


2IO  Festivals, 

instance,  it  is  figured  as  an  old  sow  or  *  paiky.' — Daily 
Chronicle,  12  Sep.,  1904. 

Michaelmas-Day. — Mr.  Wynne  invited  me  on  *  Minkle- 
day,'  Friday,  September  29,  1876. — N.  &  Q.^  vol.  viii., 
p.  487. 

Goose-feast. — Michaelmas.  From  the  custom  of  eating 
geese  on  that  day. — Brogden,  p.  84. 

Michaelmas- Day. — See  SECTION  IV.,  GOBLINDOM, 
under  Devil. 

Hopper-Cake  Night. — Hopper,  a  large  oblong  basket, 
pendant  from  the  shoulders  of  the  husbandman,  from 
which  he  scatters  the  seed  when  he  sows  the  land. 

It  was  anciently  a  custom  with  farmers  to  give  a 
supper  called  '  hopper-cakes '  (in  which  spiced  cakes 
steeped  in  ale  formed  one  of  the  chief  viands,  or  deli- 
cacies), at  the  end  of  seed  time,  when  the  grain  was 
finished  being  sown. — Brogden,  p.  99. 

Scotter.  Cakes  given  to  farm-servants  and  labourers 
when  seed  time  is  over.  .  .  .  Green,  of  Scotter,  informs 
me  that  when  he  was  a  boy  and  young  man,  that  is, 
between  sixty  and  seventy  years  ago,  hopper-cakes,  or 
offer  cakes,  as  they  were  sometimes  called,  were  given 
away  accompanied  by  spiced  beer,  at  Scotter,  by  the 
farmers  when  the  last  seed  was  sown.  It  is  to  be  feared 
that  the  custom  and  the  name  are  alike  obsolete. — E. 
Peacock,  II.,  vol.  i.,  p.  277. 

Hot  plum  cakes,  or  seed  cakes,  given  in  former  days 
with  hot  beer  to  the  labourers  on  a  farm  on  the  com- 
pletion of  the  wheat  sowing.  It  was  the  custom  to  place 
them,  and  hand  them  round,  in  the  empty  Hopper  or 
seed  box,  whence  the  name.  So  '  Hopper-cake  Night,' 
the  night  when  this  was  done. — CoLE,  p.  67. 

Bottesford.  Nov.  ^th. — '  A  parishioner  of  mine  was  tell- 
ing me  last  night — November   5th — that  something  like 


I 


Festivals,  2 1 1 

fifty  or  sixty  years  ago  it  was  the  traditional  belief  in  this 
county  and  the  neighbouring  county  of  York  that  any 
farmer's  son  was  at  liberty  to  shoot  on  that  day  on  his 
neighbour's  farm,  or  in  the  preserves  of  his  esquire,  to  his 
heart's  content,  and  that,  being  November  the  5  th,  there 
was  no  process  of  law  by  which  he  could  be  touched  for 
so  doing.'  Such  a  belief  was  certainly  current,  only  it 
extended  further  than  my  informant  states.  It  was  held 
that  everyone — not  farmers  only — might  shoot  where  they 
would  on  that  day.  I  have  heard  my  father  say  that 
when  he  was  a  lad  and  a  young  man — that  is  from  1805 
to  1825 — everyone  who  could  procure  a  gun  used  to  turn 
out,  and  that  landowners  and  game  preservers  never 
thought  of  hindering  them.  The  belief  lasted  much 
later.  Somewhere  about  fifty  years  ago  my  father  was 
riding  to  church  on  November  5  th,  when  he  met  on  the 
highway  a  notorious  poacher,  Jack  Jackson,  with  his  gun 
in  his  hand.  My  father,  who  had  a  liking  for  the  man, 
pointed  out  to  him  the  risk  he  was  running.  The  man 
replied,  'No  squire,  I'm  safe  to-day.  Don't  you  remember 
it's  the  5th  of  November?'  The  same  notion  prevailed 
as  to  Good  Friday  ;  but  as  it  falls  at  a  time  when  there  is 
little  game  to  be  had,  and  what  birds  there  are  have 
become  very  wild,  the  people  did  not  turn  out  in  the  same 
multitudinous  fashion. — N.  &  Q.^,  vi.,  pp.  404,  405. 

*  Shooting  the  Guy! — On  the  evening  of  November  5 
the  church  bells  were  rung  at  Lenton  and  Ingoldsby,  two 
adjacent  villages  in  South  Lincolnshire,  and  two  or  three 
sets  of  lads  came  to  my  door  with  their  cry,  '  Please  to 
remember  the  fifth  of  November'  as  an  excuse  for  begging. 
It  was  dark  and  raining  heavily  or  the  Lenton  hand-bell 
ringers  would  have  gone  their  rounds  ;  as  it  was,  they 
kept  in  the  belfry,  where  they  were  ringing  and  'shooting' 
the  bells.  Children  in  the  two  villages  explained  that  the 
bells  were  rung  '  for  shooting  the  guy.'  No  guys  were 
brought  round. — N.  &  Q.^,  vol.  x.,  p.  426. 


212  Festivals. 

Fifth  of  November  Customs. — See  Folk- Lore,  vol.  xiv., 
p.  89. 

All-Hallows. — An  object  called  'the  idol  of  All-hallows' 
existed  in  the  church  of  Belton  in  the  Isle  of  Axholme  in 
the  early  part  of  the  reign  of  Queen  Elizabeth.  It  was 
probably  a  representation  of  All  Saints. — PEACOCK'S  Eng, 
Ch.  Furniture,  45  ;   E.  PEACOCK,  i.,  p.  4. 

Horsington.  All  Saints'  Eve, — On  the  eve  of  All  Saints 
Day,  at  i  2  p.m.,  twelve  lights  rise  from  the  mound  in  All 
Hallows  Churchyard  where  the  ancient  church  of  Horsing- 
ton stood  (they  are  blue  and  rise  slowly  and  do  not  jump 
about  like  jenny  wisps),  and  then  slowly  proceed  in 
threes  towards  the  following  neighbouring  villages — 3  to 
Horsington,  3  to  Stixwould,  3  to  Bucknall,  and  3  to 
Wadingworth. — L.  N.  &  Q.,  vol.  iii.,  p.  209. 

I.  of  Axholme.  Martlemas.' — Martinmas  ;  the  feast  of 
St.  Martin,  Nov.  1 1.  Old  Martinmas  Day,  the  23rd  of 
November,  is  the  time  commonly  observed  by  the  people, 
and  is  the  day  on  which  new  servants  come  to  their  places 
in  the  Isle  of  Axholme. — E.  PEACOCK,  II.,  vol.  ii.,  p.  342. 

Nov.  II. — .  .  .  In  former  times  May-day  and  Martlemas 
were  periods  like  Lady-day  and  Michaelmas,  Christmas 
and  Midsummer,  for  the  settling  and  auditing  of  biennial 
accounts.  Martlemas-day,  in  old  records,  is  generally 
called  Saint  Martin  in  Yeme,  or  St.  Martin  in  the  Winter. 
It  is  said  that  in  whatever  direction  the  wind  may  be  on 
Martlemas  eve,  it  is  sure  to  continue  in  the  same  quarter 
for  many  weeks. — Brogden,  p.  124. 

Stirrup- Sunday. — That  is  Stir-up  Sunday.  The  last 
Sunday  after  the  feast  of  Holy  Trinity,  so  called,  it  is  said, 
on  account  of  the  first  words  of  the  collect  in  the  Book  of 
Common  Prayer  for  that  day  :  '  Stir  up,  we  beseech  Thee, 
O  Lord/  which  is  a  translation  of  a  collect  in  the  Salisbury 
use.  On  this  day,  or  on  the  one  following,  the  mince-meat 
for  the  Christmas  pies,  and  the  Christmas  plum-pudding 


Festivals.  213 

should  be  stirred  by  all  members  of  the  household. — E. 
Peacock,  II.,  vol.  ii.,  p.  525. 

St.  Thomas'  Day.  Gooding. — The  custom  of  women 
going  round  to  beg  for  corn  or  money  on  St.  Thomas' 
Day  against  the  Christmas  Feast ;  called  also  Mumping 
or  Thomasing. — COLE,  p.  56. 

Cf.  Cole,  pp.  94,  152;  Brogden,  p.  i  3  i  ;  E.  Peacock, 
i.,  p.  175  ;   II.,  vol.  ii.,  p.  560  ;  Watson,  p.  59. 

St.  Thomas s  Day  Custom. — It  is  customary  in  the  Isle 
of  Axholme,  and  I  believe  in  the  North  generally  for  old 
women  and  others  to  '  go  a-Thomasing  on  St.  Thomas's 
Day,  that  is,  asking  for  small  doles  of  money  or  goods. 
In  this  neighbourhood  they  usually  ask  for  and  receive  a 
candle  apiece  from  the  tradesmen  who  deal  in  such  things. 
— N.  &  Q.^  vol.  v.,  p.  497. 

South  Lincolnshire.  Old  women  called  Mumpers,  collect 
money,  on  St.  Thomas'-day,  when  not  on  a  Sunday. — 
Lincolnshire  Cabinet,  1828,  p.  152;    1829,  p.  36. 

Grimsby  neighbourhood.  Almost  the  only  relaxation  now 
comes  from  the  lasses  going  home  to  see  their  mothers  for 
a  fortnight  in  May,  and  from  going  a-begging  on  St. 
Thomas's  Day.  Then  all  the  old  (and  many  of  the 
young)  women  parade  through  the  village,  and  call  at  all 
the  substantial  houses.  The  village  shop  perhaps  gives 
them  a  candle  apiece;  one  farmer  gives  each  family  a 
stone  of  flour ;  another  a  piece  of  meat ;  yet  a  third  brews 
a  quantity  of  hot  elder-wine,  and  each  woman  has  a  glass 
and  a  piece  of  plum-cake.  All  well-to-do  people  give  the 
widows  a  shilling  each  ;  many  are  badgered  into  sending 
out  five  shillings,  or  even  more,  for  the  troop  to  divide  as 
they  choose.  Then  ensues,  as  may  be  expected,  many  a 
quarrel.  The  masterful  obtain  portions,  the  weak  and 
poor  get  none.  Yet  this  annual  *  sportula '  of  Lincoln- 
shire villages  is  much  looked  forward  to  and  enjoyed. — 
Antiquary,  xiv.,  12. 


214  Festivals. 

In  some  counties  corn  used  for  furmety  is  given  away, 
and  this  is  called  in  Lincolnshire  '  mumping  wheat' — Old 
English  Customs y  1896,  p.  29. 

Christmas-tide.  Christmas-Eve. — There  was  formerly  a 
general  custom,  which  I  believe  is  still  by  no  means 
extinct,  of  giving  all  animals  better  food  on  this  day  than 
that  to  which  they  were  commonly  accustomed.  It  is 
believed  that  at  midnight  on  Christmas  Eve  all  dumb 
animals  kneel  in  reverence  for  the  birth  of  our  Lord. 
Many  persons  have  assured  me  they  have  watched  and 
seen  the  oxen  in  the  '  crew  yard '  do  this. — E.  Peacock, 
i.,  p.  57. 

...  In  a  letter  written  by  a  Lincolnshire  lady,  12 
December,  1827,  she  refers  to  the  management  of  a  'pig' 
to  be  bought  ready  killed,  to  provide  '  pig-cheer '  (as  it  is 
called)  for  Christmas  (fry,  sausages,  pork  pies,  mince-pies 
etc.  .  .  .— N.  &  Q.^^  iv.,  p.  449. 

Our  holy  festival  of  Christmas  retains  in  some  parts  of 
this  island,  particularly  in  Lincolnshire,  the  Saxon  appel- 
lation of  Yule.  .  .  . — Pop.  Sup.,  p.  63. 

Grimsby.  Even  at  [Great]  Grimsby,  unlikely  as  it 
would  seem  among  its  multiform  varieties  of  dissent, 
every  Christmas  produces  a  genuine  survival  of  pre- 
Reformation  belief  Children  parade  the  streets  and 
neighbouring  villages  bearing  a  wax-doll,  laid  in  cotton- 
wool inside  a  box,  and  singing  carols.  They  drop  pence 
into  the  oyster-shell  held  out  by  the  children. — Antiquary ^ 
vol.  xiv.,  p.  10. 

*  Vessel-cup'  or  '  CribJ — See  Folk-Lore,  vol.  ix.,  p.  365. 

Hagworthingliam.  It.  sometimes  with  the  receipt  of  the 
Dancers  gathering  also  of  the  young  men  calld  the 
Wessell.— L.  N.  &  Q.,  vol.  i.,  p.  7. 

In  certain  districts  of  the  county  of  Lincoln,  many  of 
the  old   Christmas  customs  still  prevail.     At  this  season 


Festivals,  2 1 5 

the  poor  and  indigent  solicit  the  charitable  aid  of  their 
more  wealthy  neighbours  towards  furnishing  a  few  neces- 
sary comforts  to  cheer  their  hearts  at  this  holy  but 
inclement  season.  Some  present  them  with  coals,  others 
with  candles,  or  corn  or  bread,  or  money.  ...  In  the 
day-time  our  ears  are  saluted  with  the  dissonant  screaming 
of  Christmas  Carols,  which  the  miserable  creatures  sing 
who  travel  from  house  to  house  with  the  vessel-cup.  This 
is  a  name  given  to  a  small  chest,  which  encloses  an  image, 
intended  to  represent  the  sacred  person  of  our  Saviour 
Jesus  Christ.  Some  of  these  vessels  contain  two  figures 
of  different  dimensions,  to  portray  the  Virgin  and  the 
infant  Saviour.  In  either  case  an  apple  is  introduced 
covered  with  gold  leaf.  It  is  reputed  unlucky  to  dismiss 
the  singer  without  a  present.  The  custom  is  rapidly 
falling  into  disuse. 

But  Christmas  Eve  is  the  time  of  gaiety  and  good 
cheer.  The  yule-clog  blazes  on  the  fire :  the  yule-candle 
burns  brightly  on  the  hospitable  board,  which  is  amply 
replenished  with  an  abundance  oi  yule-cake  cut  in  slices, 
toasted  and  soaked  in  spicy  ale,  and  mince-pies,  decorated 
with  stripes  of  paste  disposed  crossways  over  the  upper 
surface,  to  represent  the  rack  of  the  stable  in  which  Christ 
was  born  ;  and  the  evening  usually  concludes  with  some 
innocent  and  inspiring  game.  A  portion  of  the  yule-cake 
must  necessarily  be  reserved  for  Christmas  Day  ;  other- 
wise, says  the  superstition,  the  succeeding  year  will  be 
unlucky.  A  similar  fatality  hangs  over  the  plum-cake 
provided  for  this  occasion,  unless  a  portion  of  it  be  kept 
till  New  Year's  Day. — Man.  and  Cus.^  pp.  28,  29. 

Messingham.  The  seasons  of  festivity  seldom  occurred. 
Christmas,  Shrove  Tuesday,  Easter  and  the  Feast  were 
the  stated  times.  Then  young  and  old  came  forth  to 
play.  .  .  .  Christmas,  being  a  season  of  the  year  when 
days  are  short  and  evenings  long,  and  the  wetness  of  the 
low  lands  prevented   the  husbandman  from  following  his 


2 1 6  Festivals. 

usual  avocation,  was  kept  for  three  weeks,  and  spent  in 
social  meetings  at  each  other's  houses.  The  yule  log 
was  now  heaped  round  with  peat-bags*  and  cassans,t  and 
seen  to  sparkle  on  the  cottage  hearth,  while  the  children 
listened  with  attention  to  their  parents  reciting  the  fun  of 
former  times,  and  the  guests  singing  in  their  turns  the 
carols  of  the  season. — MACKINNON,  pp.  9,  10. 

Burning  the  yule-clog  on  Christmas  Eve,  giving 
Christmas  boxes  to  children  and  to  tradesmen's  appren- 
tices, etc.,  adorning  the  windows  with  holly  and  evergreenSy 
and  many  other  old  customs,  are  still  practised  here. — 
Axholme,  p.  280. 

Yule-block,  Yule-clog. — A  great  log  or  block  of  wood 
formerly  placed  with  some  ceremony  upon  the  hall  fire  on 
Christmas  Eve. 

In  former  times  (and  the  custom  is  perhaps  still  con- 
tinued in  some  parts)  the  unconsumed  part  of  the  Yule- 
block  was  carefully  preserved  and  re-placed  on  the  fire  to 
burn  with  the  new  one. — Brogden,  p.  228. 

Yule-clog,  a  log  of  wood  put  on  the  fire  on  Christmas 
Eve.  Some  portion  of  it  should  be  preserved  until  New- 
Year's-Day,  or  evil  luck  will  follow.  My  servant  tells  me, 
*  Father  always  saves  a  great  block  of  wood  to  put  on  the 
fire  at  Christmas,  and,  isn't  it  curious,  whatever  sort  of 
tree  it  comes  from,  he  always  calls  it  a  Yew-log.' — E. 
Peacock,  i.,  p.  279. 

Mistletoe,  Mistletoe-bough. — A  bunch  of  evergreens, 
generally  formed  on  a  hoop.  It  is  suspended  from  the 
ceiling  at  Christmas-tide,  decked  with  oranges  and  trinkets, 
and  is  used  for  the  same  purpose  as  the  real  mistletoe  in 

*  When  peat  was  cut  for  fuel,  the  upper  part,  consisting  of  peat  intermixed 
with  roots  of  grass,  was  called  bags ;  the  lower  portion,  which  was  peat  only, 
went  by  the  name  of  turves. 

t  Cow-dung  dried  for  burning.  Until  the  time  of  the  great  enclosures,  cow- 
cassons  supplied  the  poor  with  much  of  their  fuel. 


Festivals.  217 

those  parts  of  England  where  it  can  be  readily  procured. 
It  is  sometimes  called  a  '  kissing-bough.' — E.  PEACOCK, 
II.,  vol.  ii.,  p.  354. 

Christmas- Bough,  and  Christmas  House-decorations. — See 
Folk-Lore,  vol.  ix.,  p.  364  ;  vol.  xiii.,  pp.  202,  203. 

Christmas-Bough. — Cf.  The  Christmas  Bush,  N.  &  Q.^^, 
vol.  iv.,  p.  502. 

Christmas-Bough  [For  the  use  of  '  an  holy  bush  before 
the  roode/  see  Church  Gleanings,  p.  60]. 

I  have  recently  been  reminded  that  it  is  '  very  bad 
luck '  to  burn  the  evergreens  that  have  been  used  for 
Christmas  decorations. — N.  &  Q.^  vol.  xii.,  p.  264. 

Yule-caakes,  Christmas  cakes. — GoOD,  p.  104. 

Mince-pie. — It  is  said  that  7nince-pie  and  minch-pie  are 
not  quite  the  same  thing.  Minch-pies,  we  are  told,  have 
meat  in  their  composition  ;  mince-pies  have  not.  It  is 
commonly  believed  that  if  you  eat  twelve  mince-pies 
before  Christmas  Day,  you  will  enjoy  twelve  happy  months 
in  the  coming  year ;  but  if  you  eat  fewer,  you  will  have 
only  as  many  as  the  number  of  mince-pies  you  have 
eaten. — E.  Peacock,  i.,  p.  171. 

Goodying. — The  practice  of  begging  at  Christmas. — 
Brogden,  p.  84. 

Clee.  It  is  not  necessary  to  place  upon  record  that 
wait-singing  by  the  younger  folk  .  .  .  still  heralds  the 
approach  of  Christmas  in  this  parish.  Cleethorpes  is 
especially  blest  in  this  respect. — Watson,  p.  59. 

Christmas  was  celebrated  ...  in  a  Church  stuck  about 
with  little  green  bushes.  .  .  .  Our  houses  were  decked 
with  holly,  box,  fir,  and  laurel,  and  in  some  convenient 
spot  the  mystic  mistletoe  hung  temptingly.  In  bed- 
chambers no  '  Christmas  '  (evergreens)  was  permitted  :  it 
would   have    brought    ill-luck,   and    to   burn   any  of   the 


2 1 8  Festivals. 

refuse  leaves  was  accounted  a  most  dangerous  provocation 
of — must  I  say? — the  Fates.  We  had  Waits  who  sang 
outside  the  house  and  School-children  who  entered  in  and 
refreshed  themselves  befittingly  during  the  performance  of 
their  programme.  I  remember  the  time  when  Morris- 
dancers  came  from  Belton.  .  .  .  On  Christmas  Eve  a 
bowl  was  passed  round,  charged  with  a  nauseous  prepara- 
tion of  spiced  ale,  in  which  a  round  of  toasted  cake  was 
floating.  It  was  required  of  us  to  drink  and  to  give 
utterance  to  a  sentiment,  not  necessarily  our  opinion  of 
the  draught  but  something  in  the  way  of  good  wishes  for 
the  company.  The  elders  played  a  rubber,  and  every 
now  and  then  we  were  edified  by  hearing  some  of  them 
threatening  to  turn  their  chairs  in  order  to  turn  their 
luck,  and  if  an  unmarried  person  had  bad  *  hands '  he 
would  undoubtedly  be  consoled  by  the  assurance  that  to 
be  unlucky  at  cards  is  to  be  lucky  in  love  ...  A  large 
piece  of  wood  called  a  yule-log  was  put  on  the  fire  on 
Christmas-eve  and  allowed  to  burn  for  a  time,  after  which 
it  was  taken  off  and  laid  aside  until  New-Year's-eve  when 
it  might  be  utterly  consumed.  [I  think  it  would  be  made 
to  burn  until  after  12.0.]  On  that  night  many  would 
remain  up  to  sit  the  Old  Year  out  and  the  New  Year 
in.  .  .  .  The  bells  told  us.  when  the  fateful  moment 
came. — G.  J.,  June  29,  1878. 

Evergreens  are  placed  in  churches,  etc.,  on  Christmas- 
day. — Lincolnshire  Cabinet^  1828,  p.  153;  Brogden, 
p.  41  ;  E.  Peacock,  II.,  vol.  i.,  p.  113  ;  also  referred  to 
p.  182,  and  vol.  ii.,  pp.  417,  523,  587. 

Lincolnshire  Marsh. — The  most  vigorous  survival  of 
<;ustom  ...  is  at  Yuletide.  .  .  .  Preparations  begin 
betimes,  and  everyone  in  the  house  down  to  the  infant  in 
arms  must  stir  the  pudding  and  the  mincemeat,  and 
though  the  mistletoe  itself  grows  not  in  marshland,  a 
bunch  of  evergreens  that  is  called  *  The  mistletoe,'  and 
has  the  same  functions  and  privileges  attached  to  it,  is 


Festivals.  2 1 9 

hung  up  in  every  farm  kitchen.  When  Christmas  Eve 
has  come  the  Yule  cake  is  duly  cut  and  the  Yule  log  lit, 
and  I  know  of  some  even  middle-class  houses  where  the 
new  log  must  always  rest  upon  and  be  lighted  by  the  old 
one,  a  small  portion  of  which  has  been  carefully  stored 
away  to  preserve  a  continuity  of  light  and  heat.  And, 
whilst  the  widows  of  the  place  have  received  their  Yuletide 
gifts  on  St.  Thomas's  Day,  going  a  Thomassing  from  farm 
to  farm,  go  where  you  may  between  Christmas  Day  and 
Twelfth  Night,  into  farm  house  or  cottage,  you  will  be 
pressed  to  taste  a  bit  o'  cake  and  cheese  ;  and  whilst  it  is 
dire  offence  to  refuse,  your  self-martyrdom  is  encouraged 
by  the  remembrance  that  for  every  bit  you  taste  one  more 
happy  month  is  added  to  your  life ! — Heanley,  p.  6. 

Mumby.  Christmas  Eve. — In  former  times  a  Yule  block 
was  to  be  found  on  every  fire  :  whilst  on  the  table  the 
Yule  candle  (a  big  candle,  shopkeepers  used  to  give  to 
their  customers  at  this  time)  burned  with,  what  was  in  the 
days  of  rushlights  and  farthing  dips,  a  wondrous  light. 
Cakes  and  hot  spiced  beer  were  served,  the  plum  cake 
being  cut  into  long  strips  and  dipped  into  the  beer.  This 
is  still  done  in  some  public  houses.  The  churches  were 
decorated  with  box  and  other  evergreens  stuck  into  holes 
in  the  pew  tops.  Several  old  people  here  remember  this 
church  being  so  decorated,  and  call  it  '  sticking  the 
church.'  Our  bells  still  ring  on  Christmas  Eve  ;  years  ago 
they  commenced  at  5  a.m.  on  Christmas  Day,  now  it  is 
8  a.m.  Frumerty  lingers  as  a  recollection,  but  seems  to 
have  been  more  connected  with  sheep  clipping  time.  The 
•carol  singer  is  unknown  ;  the  only  trace  I  can  find  so  far 
is  the  following,  taken  down  from  the  lips  of  a  very  old 
man  in  the  neighbourhood  : 

All  ye  that  are  to  mirth  inclined. 
Consider  well,  and  bear  in  mind 
What  our  good  Lord  for  us  has  done, 
In  sending  His  beloved  Son. 


220  Festivals, 

The  night  before  the  happy  tide, 
Our  spotless  Virgin  and  her  guide 
Were  long  time  seeking  up  and  down 
To  find  some  lodging  in  the  town. 

But  mark  how  all  things  came  to  pass. 
No  resting-place  for  them  there  was ; 
Nor  could  they  rest  themselves  at  all, 
But  in  a  hungry  oxen  stall. 

That  night  the  Virgin  Mary  mild 
Was  safe  delivered  of  a  Child, 
According  to  Heaven's  decree 
Man's  sweet  salvation  for  to  be. 

There  were  three  kings  all  in  the  East, 
Were  tempted  by  a  cheery  star. 
Came  bearing  down  and  made  no  stay 
Until  they  came  where  Jesus  lay. 

This  clearly  needs  revision,  but  that  is  the  business  of  the 
folk-lore  collector,  and  therefore  I  give  exactly  as  reported 
to  me. 

The  week  before  Christmas  the  morris  dancers  used  to 
come  round.  There  were  several  actors  :  ist  Tom  Fool, 
dressed  in  imitation  rags  and  tatters,  with  big  yellow 
letters  T.  and  F.  on  his  back  ;  2nd,  the  lady  (or  witch)  a 
man  dressed  in  hat  and  veil  and  gaudy  sash  round  the 
waist ;  3rd,  a  fiddler,  generally  dressed  in  a  red  coat ; 
4th,  the  farmer's  son,  a  bit  of  a  dandy  ;  and  two  others, 
dressed  '  a  bit  comical.'  When  the  party  came  to  a  house 
they  proposed  visiting,  Tom  Fool  went  in  and  said  : 

'  Here  comes  I  that's  niver  been  yet, 
With  my  great  head  and  little  wit. 
A  noa  what  my  wife  en  me  likes  best, 

En  we'll  hev  it,  too :   a  leg  ev  a  lark,  en  the  limb  of  a  loose, 
En  cut  a  great  thumpin'  toast  offen  a  farden  loaf.' 

If  Tom  Fool  saw  he  was  welcome,  they  all  came  in  and 
sat  down,  Tom  Fool  taking  care  to  be  near  the  lady,  whom 
he    courted    with    much    palaver    and  '  dittiment ' ;    their 


Festivals.  221 

sweet  converse  was  then  stopped  by  the  farmer's  son,  who 
began  to  court  the  fair  dame,  telling  her  *  she  mun  nivver 
tek  up  wi'  a  critter  like  that,'  as  he  could  never  keep  her, 
etc.  So  poor  Tom  Fool  got  the  sack,  and  went  and 
stood  in  a  corner  and  openly  bewailed  his  hard  fate. 
After  a  bit  the  farmer's  son  moved  off,  and  Tom  Fool 
came  back  and  declared  if  she  would  only  have  him  she 
*  sud  ha'  bacon  fliks,  and  flour  i'  th'  bin,  en  ivverything,  if 
she  wain't  tek  notice  a'  that  chap  wi'  his  ruffles  en  dangle- 
ments.'  At  last  they  agreed  to  marry,  which  ceremony 
was  performed  in  a  corner,  one  of  the  actors  being  parson. 
The  wedding  was  then  celebrated  in  dance  and  song ; 
after  that  bread,  cheese,  beer,  etc.,  was  given  to  the 
players,  who  then  retired  and  went  elsewhere  to  '  say  their 
piece.'  The  songs  I  have  not  been  able  to  get  hold  of, 
but  [they]  appear  to  have  been  variable  and  dependent  on 
the  original  actor's  taste. 

'  A  young  man  went  to  see  his  sweetheart,  en  wen 
'e  got  there  'e  says  :  "  A've  cum  t'  cum  t'  the',  t'  see 
the',  to  tell  the'  t'  ask  the'  t'  hem'ma?  What  saays 
th',  sweetheart?  Wilt  th'  hem'ma?"  "  Noa,  not  I." 
"  Nor  I,  neyther ;  bud  oor  foaks  wud  hem'ma  t'  cum 
t'  the'  t'  see  the',  t'  tell  the',  to  ask  the'  t'  hem'ma?'" 
After  this,  another  friend  favoured  as  follows :  '  Es  aw 
sat  i'  mi'  titterty  tatterty,  lukking  oot  i'  mi  hazy-gazy. 
Aw  sah  a  rueri  run  away  wi'  randy  pipes.  If  aw'd 
had  mi  striddlestripes  on,  aw'd  ha  maade  rueri  put  randy 
pipes  doon  ; '  *  or,  according  to  another  variant : 

'  Es  aw  looked  out  i'  my  asey-casey, 

On  a  moonlight  night, 
Aw  sah  th'  dead  carrying  the  live. 
Wasn't  that  a  wunderful  sight  ? ' 

Of  the  rest  I  can  select  but  one.  '  In  olden  days 
they   used   to   fetch   their   servants    home   on    horseback. 

*  That  is  ;  when  I  got  up  and  looked  out  of  the  window,  I  saw  a  fox 
running  away  with  a  goose,  and  if  I  had  my  trousers  on,  I'd  have  made 
him  put  goose  down. 


222  Festivals, 

One  master,  on  the  way  thus  begins  a  chat  with  his 
new  maid  : — "  What  de  ye  caal  me,  Mary  ?  "  "  Meyster, 
sor."  "  Ye  shuddn't  caal  me  meyster,  ye  shud  caal  me 
Domine  Sceptre."  Soa,  as  they  was  goin'  home  the' 
came  to  th*  pit,  soa  he  saays,  "  What  de  ye  caal  that, 
Mary?"  "Water,  sor."  "Ye  shuddn't  caal  it  watter, 
ye  shud  caal  it  absolution."  Soa  when  the'  got  home, 
he  says,  "  What  de  ye  caal  that,  Mary  ? "  "  Hoose, 
sor."  "Ye  shuddn't  caal  it  hoose,  ye  shud  caal  it  high 
top  o'  th'  mountain."  Soa  wen  th'  got  inte  th'  hoose 
he  saays,  "  What  de  ye  caal  that,  Mary  ?  "  "  Cat,  sor." 
"Ye  shuddn't  caal  it  cat,  ye  shud  caal  it  white-faaced 
Timothy."  Soa  he  saays,  "What  de  ye  caal  that, 
Mary?"  "Fire,  sor."  "Ye  shuddn't  caal  it  fire,  ye 
shud  caal  it  Hococogloriam."  Es  they  wes  goin'  up- 
stairs, he  saays,  "What  de  ye  caal  these,  Mary?" 
"  Steps,  sor."  "  Ye  shuddn't  caal  them  steps,  ye  shud 
caal  them  wudden  upps."  Soa  wen  they  got  upstairs, 
he  says,  "  What  de  ye  caal  this,  Mary  ?  "  "  Bed,  sor." 
"Ye  shuddn't  caal  it  bed,  ye  shud  caal  it  Ashedecree." 
Soa  he  took  off  his  slippers,  en  says,  "  What  de  ye 
caal  these,  Mary  ?  "  "  Slippers,  sor."  "  Ye  shuddn't 
caal  them  slippers,  ye  shud  caal  them  groond  tredders. 
What  are  these,  Mary  ?  "  "  Trousers,  sor."  "  Ye  shuddn't 
caal  them  trousers,  ye  shud  caal  them  small  clothes." 
Soa  next  mornin'  she  goas  agen  th'  steps  en  saays 
\pr  beals  oot  or  squeals]  "  A',  Domine  Sceptre,  get 
oot  i'  yer  ashedecree,  en  put  on  yer  smaal  clothes  en 
groond  tredders,  en  cum  down  th'  wudden  upps  te  me  ; 
for  white-faaced  Timothy  hes  got  sum  hococogloriam  on 
his  back,  en  withoot  th'  help  of  absolution,  th'  high 
top  o'  th'  mountain  will  soon  be  one  mass  of  hococo- 
gloriam." 

'  Them's  real  owd  isrums,'  quoth  one  of  my  Lincoln- 
shire friends,  when  I  read  them  over  to  him  to  see  if 
they  were  correct.  The  rest  of  the  '  isrums '  must  find 
place  another  day. — L.  N.  &  Q.,  vol.  ii.,  p.  23. 


Festivals,  225 

Grimsby.  [Temp.  Hen.  VI.]  Sir  Richard  Tunstall  .  .  . 
kept  Christmas  eve  with  great  hospitality,  surrounded 
by  his  friends  and  retainers.  The  Yule  log  blazed  on 
the  hearth ;  the  boar's  head  was  introduced  with  the 
sound  of  trumpets ;  and  above  all,  at  the  proper 
season,  he  patronised  the  sport  of  the  Plough  Ship ; 
which  was  formally  authorized  by  an  especial  edict  of 
the  Corporation ;  which  provided  that  all  manner  of 
actions  shall  be  made  in  this  borough  upon  these 
days  following,  that  is  to  say,  the  Saturday  from  sun- 
rise to  the  Sunday  at  two  o'clock  in  the  afternoon  ; 
to  endure  from  Yule,  beginning  at  noon,  to  the  morning 
after  Plough  Ship,  which  shall  be  led  about  the  town, 
etc.  This  Plough  Ship  .  .  .  was  a  combination  of  the 
ancient  pageant  and  the  morris  dance ;  and  Maid 
Marian  and  the  Fool  were  considered  indispensable 
appendages  to  the  dramatis  persons^.  .  .  .  The  young 
fellows  dressed  themselves  in  fantastic  habits,  dragging 
after  them  a  plough,  and  solicited  the  benevolence  of 
the  inhabitants  that  they  might  enjoy  a  feast  at  the 
commencement  of  the  new  year.  .  .  .  The  procession 
started  from  the  Hall -garth.  .  .  .  The  performers 
repeated  a  kind  of  dialogue,  and  were  accompanied  by 
the  Corporation  waits.  The  custom  was  continued  down 
to  a  very  recent  period;  and  in  the  year  1724  an 
earthquake,  accompanied  by  a  storm  of  wind  and  rain, 
occurred  between  the  villages  of  Laceby  and  Aylesby^ 
which  so  frightened  the  Grimsby  morris  dancers  that 
they  took  to  their  heels,  and  scampered  away  home 
with  the  utmost  precipitation,  under  an  apprehension 
that  evil  spirits  were  about  to  punish  them  for  mockery 
in  their  sports.  It  [the  Plough  Ship]  was  accompanied 
by  the  sword  dance. — OLIVER,  iv.,  pp.  177,  178,  179. 

Morris-dance  at  Revesby. — Folk-Lore  Journal,  vol.  vii., 
pp.  331-353. 

Sleaford.      Morris  dances  .   .  .  are  still  practised  in  this 


2  24  Festivals, 

neighbourhood,  though  not  with  the  zest  of  fornier 
times.  This  pastime  is  a  combination  of  the  ancient 
pageants  and  the  morisco  dance  ;  and  Maid  Marian  and 
the  Fool  are  considered  as  indispensable  appendages 
to  the  party.  It  is  an  antique  piece  of  mummery, 
performed  at  Christmas,  as  a  garbled  vestige  of  the 
sports  which  distinguished  the  Scandinavian  festival  of 
Yule.  The  performers  repeat  a  kind  of  dialogue  in 
verse  and  prose  which  is  intended  to  create  mirth,  and 
ends  in  a  comic  sword  dance,  and  a  plentiful  libation 
of  ale. — Oliver  (3),  p.  117. 

In  the  Christmas  sports  still  used  in  this  county, 
St.  George  thus  introduces  himself : 

'  Here  comes  I,  St.  George, 
That  worthy  champion  bold, 
And  with  my  crown  and  spear 
I  won  three  crowns  of  gold. 

I  fought  the  dragon  bold, 
And  brought  him  to  the  slaughter. 
By  that  I  gained  fair  Sabra 
The  King  of  Egypt's  daughter.' 

Oliver  (3),  pp.  83,  84. 

Wainfleet.  Sword  Dancers. — The  *  guisers,'  or  sword 
dancers,  still  come  round.  We  had  one  family  in 
Wainfleet  Flats  who  were  especially  skilled  in  the 
intricacies  of  the  dance,  although  they  flatly  refused 
to  let  me  take  down  the  verses  they  used,  as  *  some 
harm  would  happen  them  if  they  committed  them  to 
writing.'  But  whilst  the  words  and  the  subject  of  the 
song  have  plainly  varied  with  the  times,  the  dance  is 
as  clearly  a  relic  of  the  Norsemen  and  their  war  dances. 
For  instance,  the  last  time  they  visited  me  at  Wain- 
fleet, just  ten  years  ago,  one  of  the  company  was 
dressed  in  skin  with  a  wisp  of  straw  in  his  mouth  so 
cut  as  to  represent  a  pig's  bristles,  thus  recalling  the 
hog    sacrificed    of   old    to    Odin ;    but    for    many    years 


Festivals,  225 

the  *  Plough  bullocks '  that  are  due  on  Plough  Monday 
have  ceased  to  carry  with  them  the  horse's  skull  that 
used  to  represent  the  white  steed  Gleipnir  of  the  ancient 
god.  Indeed,  I  do  not  think  I  have  seen  that  since 
1857,  when  the  general  rejoicings  at  the  close  of  the 
Crimean  war  gave  a  temporary  fillip  to  the  winter's 
sports. 

It  is,  I  suppose,  generally  allowed  that  the  Plough 
bullocks  represent  the  Wild  Huntsman  and  his  rout. 
Be  that  as  it  may,  at  this  season  of  the  year  great 
numbers  of  wild  geese  daily  cross  Marshland,  flying 
inland  at  early  dawn  to  feed,  and  returning  at  night. 
No  one  who  has  heard  their  weird  cry  in  the  dusk 
can  feel  surprised  that  the  older  labourers  still  speak 
with  bated  breath  of  the  *  Gabblerout '  of  the  Wild 
Huntsman,  and  the  wandering  souls  of  children  who 
have  died  without  baptism  whom  he  chases,  and  whom 
you  may  see  for  yourselves  as  '  willy  wisps '  flitting  across 
the  low  grounds  most  nights  of  the  year. — Heanley, 
pp.  6,  7. 

Morris- Dancing, — The  ceremony  of  dancing  the  morris^ 
has  but  recently  been  discontinued. — PECK,  Axholme^ 
p.   278. 

Morris-dancers,  persons  who  perform  rude  plays  ;  now 
much  the  same  as  '  plough-boys,'  though  formerly  there 
was  a  clear  distinction.  [See  under  PLOUGH  Monday.] 
— E.  Peacock,  i.,  p.  173. 

Christmas.  See  PART  II.,  SECTION  III.,  Games,  under 
Cabsow. 

A  person  who  is  born  on  Christmas  Day  will  be  able 
to  see  spirits. — N.  &  Q.^  vol.  viii.,  p.  382. 


SECTION   II. 

CEREMONIAL. 

BIRTH  AND  INFANCY. 

The  navel  cord  ought  to  be  carefully  kept  by  the  child's 
mother. — L.  N.  &  Q.,  vol.  i.,  p.  169. 

'  The  afterburden  [after-birth]  should  owt  to  be  alus 
putten  upo'  th'  kitchen  fire-back  at  neet  when  folks  hes 
gone  to  bed.' — E.  PEACOCK,  i.,  p.  2. 

Caul,  or  '  sillyhood/  this  prevents  the  owner  from  drown- 
ing. Some  say  that  you  can  tell  by  its  condition  the 
state  of  the  owner's  (one  who  was  born  with  it)  health. 
Never  matter  how  far  distant  he  or  she  may  be.  So  long 
as  it  keeps  he  is  well,  but  if  it  '  snickles  '  up  he  is  dead. — 
L.  N.  &  Q.,  vol.  i.,  p.  169. 

A  child  born  with  a  caul  was  supposed  to  be  very 
lucky. — Bygone  Lincolnshire,  ii.,  p.  88. 

A  middle-aged  domestic  in  Lincolnshire,  lately  told  a 
lady  of  somebody '  who  had  web  feet,  she  had  seen  them, 
and  it  was  all  to  do  with  when  he  was  born  he  was  born 
with  a  silly  hood,  a  sort  of  veil  over  his  head.  And  if 
they  don't  take  care  of  it,  the  child  will  grow  up  a 
wanderer.  They  stretch  it  out,  real  thin  it  is,  like  tissue 
paper,  and  they  put  it  on  paper.     And  they  always  know 

by  it  if  the  person  is  ill.      My  aunt  at  K said  it,  and 

showed  it  to  me,  like  the  thin  part  of  a  pig's  apron, 
midgin  some  folks  calls  it,  when  it's  finest,  and  she  said 
it'll  go  damp  always  if  he  ails  anything  (see  Grose,  quoted 


Birth  and  Infancy.  227 

in  Brand,  115).  And  I  says  one  day  to  my  mother, 
about  a  son,  brother  of  mine,  that  was  always  upon  the 
wander  about  and  never  settled,  I  says,  I  wonder  what 
makes  him  do  that  a-way.  Why,  she  says,  it's  all  along 
of  his  being  born  in  a  silly-hood.  He  can't  help  it,  for  we 
never  kept  it  as  we  ought  to  have  done.' 

*  Happy  is  the  man  that's  born  between  Trent  and 
Ancholme,  and  there  abides.'  Questioned  as  to  ship- 
wreck our  informant  said,  '  Oh,  yes,  I  know  they  are  a  fine 
thing  against  storms,  they  say,' — N.  &  Q.^,  vol.  xi.,  pp. 
144,  145. 

When  a  baby  is  born  with  a  caul,  the  caul  should 
always  be  carefully  preserved.  It  ensures  luck  to  the 
person  who  has  possession  of  it  as  well  as  to  the  child. 
No  one  who  carries  a  caul  with  him  can  die  by  drowning. 
Moreover  a  caul  will  show  the  state  of  health  of  its 
original  owner,  for  while  he  is  well  it  exhibits  no  change 
from  its  ordinary  condition,  but  let  him  fall  ill,  and  then  it 
shrivels  and  shrinks  together,  '  wizenin'  awaay  to  o'must 
nowt,'  an  assertion  quite  in  opposition  to  *  It'll  go  damp 
always  if  he  ails  anything.' 

Since  writing  the  above  note  I  have  learnt  the  following 
from  M.  H.,  a  well-educated  woman  of  about  thirty,  who 
says  she  does  not  believe  in  any  superstition  :  '  I  was  born 
with  a  caul  over  my  face,  like  a  veil ;  but  it  was  lost  and 
could  not  be  found  again.  They  thought  that  very  likely 
the  doctor  took  it  to  sell.  Cauls  are  sold,  or  used  to  be, 
especially  to  sea-captains.  People  say  that  no  ship  will 
ever  sink  which  has  one  on  board.  When  I  mentioned  to 
an  old  woman  at  home  that  I  had  been  born  with  one,  but 
that  it  was  not  kept,  she  told  me  I  should  always  be 
unlucky  for  the  want  of  it — not  that  I  believe  in  such 
things  myself,  though  I  have  had  a  good  many  illnesses, 
so  it  is  no  wonder  I  am  delicate.  They  say,  too,  I  shall 
be  a  wanderer,  but  I  don't  know  that  I  have  gone  about 
more   than   other  people.'     The  old  woman  declared  she 


2  28  Ceremonial 

should  always  make  her  son  take  his  caul  about  with  him, 
to  be  safe,  even  if  he  was  only  going  out  visiting.  It 
could  be  kept  in  the  leaves  of  a  book.  She  did  say  some- 
thing about  cauls  withering  up,  but  I  forget  what  it  was, 
because  I  was  laughing  at  her.' — N.  &  Q.^  xi.,  234; 
E.  Peacock,  i.,  p.  51. 

Caul.—Zl  N.  &  Q.io,  i.,  p.  26  ;  ib.  i.,  p.  430. 

Legboume.  Churching. — *  At  Legbourne,'  writes  the 
Rev.  J.  H.  Overton,  '  and  I  think  at  other  Lincolnshire 
villages,  women  look  upon  their  churching  with  an  almost 
superstitious  regard.  I  had  a  curious  instance  when  I 
first  came  here,  in  i860.  I  at  once  tried  to  knock  on 
the  head  the  custom  of  having  baptisms  after  the  service, 
and  on  one  occasion  when  I  told  a  woman  who  came  to 
be  churched  and  to  have  her  child  baptised,  that  the 
baptism  would  take  place  after  the  second  lesson,  she 
replied,  *  That  is  impossible,  for  I  cannot  walk  down  the 
church  until  I  am  churched.'  The  churching  service  used 
to  be  read  just  before  the  general  thanksgiving,  so  I 
overcame  the  scruple  by  having  the  churching  service 
before  the  general  service  began. — Vaux,  p.  88. 

A  woman,  after  she  has  been  churched,  is  said  to  be 
clean  ;  before  that  time  it  is  held,  among  old-fashioned 
people,  that  it  is  sinful  for  her  to  go  out  of  doors  beyond 
the  eaves-dropping. — E.  P.,  i.  p.  60. 

An  old  woman  in  North  Lincolnshire  said  not  long  ago, 
speaking  of  a  child  who  had  recovered  from  a  serious 
illness,  *  I  aways  knew  it  would  get  better,  it  was  baptized 
at  night.' — N.  &  Q.^  vol.  iv.,  p.  207. 

Child. — The  hands  of  a  child  must  not  be  washed  until 
it  has  been  christened — the  dirt  which  accumulates  is 
supposed  to  be  a  sign  of  future  wealth  ;  nor  must  its  nails 
be  cut  with  scissors  or  knife,  as  that  would  bring  ill  luck. 
If  its  ears  are  large,  it  will  be  certain  to  have  success  in 


Birth  and  Infancy.  229 

life,  unless  the  luck  is  marred  by  its  clothes  being  put  on 
over  its  head  instead  of  being  drawn  upwards  over  its  feet ; 
and  if  the  mother  wishes  to  ward  off  evil  from  the  sleeping 
babe,  she  must  never  allow  her  hands  to  be  idle  while  she 
rocks  the  cradle. 

At  the  christening  it  is  necessary  that  a  boy  should  first 
be  placed  in  the  arms  of  the  priest,  otherwise  the  girl  will 
be  blessed  with  a  beard  and  hairy  face,  which  should  have 
been  the  boy's  chief  adornment. 

For  the  child  to  sneeze  during  the  ceremony  is  unlucky, 
but  to  cry  is  good,  inasmuch  as  it  is  a  sure  sign  that  the 
old  Adam  is  being  driven  out. — Bygone  Lincolnshire^  ii., 
pp.  88,  89  ;  N.  &  Q.7,  vol.  viii.,  pp.  85,  86. 

Head-  Washing. — Drinking  a  newly-born  infant's  health. 
— E.  Peacock,  II.,  vol.  i.,  p.  263. 

Birth. — At  the  birth  of  a  child,  the  father  receives  the 
congratulations  of  his  friends,  and  the  phrase  '  I  wish  you 
joy,'  is  the  first  salutation  he  hears  after  the  event  takes 
place.  ...  It  is  vulgarly  believed  that  if  a  child  be  born 
with  its  hands  open,  it  is  an  indication  of  liberality  and 
benevolence,  but  if  its  hands  be  closed,  the  future  individual 
will  assuredly  prove  a  churl.  When  it  is  first  taken  to  a 
neighbour's  house,  it  is  presented  with  eggs,  the  emblem  of 
abundance,  and  salt,  the  symbol  of  friendship.  The 
christening  is  a  season  of  rejoicing.  It  is  the  belief  that, 
unless  the  child  cry  during  the  ceremony,  it  will  not  live, 
— Man.  and  Cus.,  pp.  30,  31. 

When  an  infant  is  taken  for  the  first  time  into  a  strange 
house,  the  mistress  thereof  ought  to  give  it  an  ^^%,  some 
salt,  and  a  bunch  of  matches,  to  ensure  good  luck  to  the 
child. — E.  Peacock,  i.,  p.  142. 

The  presentation  of  an  ^'g^,  with  salt,  bread,  a  coin,  etc., 
to  an  infant  on  its  visit  to  the  first  house  it  is  taken  to  is 
scarcely  yet  obsolete  in  North  Lincolnshire. — N.  &  Q.^ 
vol.  iii.,  p.  73  ;  cf  G.  J.,  June  22,  1878. 


2  30  Ceremonial. 

Qrimsby  neighbourhood.  Whenever  a  baby  made  its  first 
visit,  it  was  necessary  to  give  it  something  at  every  house 
it  entered,  either  a  penny,  an  ^gg^  a  piece  of  cake,  or  the 
like. — Antiquary,  xiv.,  12. 

Little  One-year  old  might  be  held  up  to  a  looking-glass, 
but  it  was  not  considered  the  thing  to  let  the  child  be  thus 
introduced  to  itself  at  an  earlier  age. — G.  J.,  June  22,  1878. 

Let  a  child  in  the  nursery  where  I  graduated  scratch 
itself  and  others  never  so  much  during  the  first  twelve 
months  of  its  life,  the  easy  remedy  of  cutting  its  nails  was 
rarely  if  ever  resorted  to  :  skilful  biting  or  breaking  was 
the  treatment  employed,  for  ill-luck  might  be  incurred  by 
the  use  of  scissors,  either  to  the  nails  or  to  the  hair  of  any 
innocent  who  had  not  seen  the  anniversary  of  its  birth. — 
G.  J.,  June  22,  1878. 

Bottesford.  It  is  a  general  belief  among  the  common 
people  in  this  neighbourhood  that  if  a  child's  finger  nails 
are  cut  before  it  is  a  year  old  it  will  be  a  thief  Before 
that  time  they  must  be  bitten  off  when  they  require 
shortening. — N.  &  Q.\  vol.  vi.,  p.  71  ;  cf  GOOD,  p.  107. 

When  we  begin  to  shed  our  first  set  of  teeth — when 
they  were  '  kissed  out '  as  we  were  told — the  right  ritual  to 
be  observed  was  to  throw  each  cast-off  friend  into  the  fire 
with  a  little  salt. — G.  J.,  June  22,  1878. 

MARRIAGE. 

Spurring. — The  publication  of  banns  of  marriage. 
When  a  person  has  been  once  '  asked  in  church '  the 
friends  say,  *  Why,  thoo's  gotten  one  spur  on  thee ' ;  when 
twice  asked,  it  is  called  *  a  pair  of  spurs.'  (This  is  a  pun. 
The  word  really  means  an  asking  ;  from  the  verb  to  spur^ 
or  speer. — W.  W.  S.) — E.  PEACOCK,  i.,  p.  216, 

Break  a  rib,  Broken-ribbed. — '  He's  gotten  broken-ribbed 
to-day,'    said   of  a   man   having   his   Banns  of  Marriage 


Marriage.  231 

published.  So  '  He's  gotten  one  rib  broke/  or  '  He  broke 
one  rib  of  Sunday,'  when  they  are  published  for  the  first 
time ;  'He's  gotten  two,  or  three  ribs  broke,'  for  the 
second,  or  third  Sunday. — CoLE,  p.  21. 

Claxby.  [There]  is  a  custom  in  vogue  in  the  parish  of 
Claxby,  Market  Rasen  (and  in  others  in  the  locality),  of 
saying  '  God  speed  them  well '  (by  the  clerk)  after  the  third 
time  of  publishing  the  banns. — N.  &  Q.^,  vol.  xii.,  p.  125. 

The  bride  cake  is  composed  of  many  rich  and  aromatic 
ingredients,  and  crowned  with  an  icing  made  of  white 
sugar  and  bitter  almonds,  emblematical  of  the  fluctuations 
of  pleasure  and  pain  which  are  incidental  to  the  marriage 
■state.  On  this  day  the  important  ceremony  of  passing 
small  portions  of  bride  cake  through  the  wedding  ring  is 
ritually  performed.  The  just  execution  of  this  idolatrous 
ceremony  is  attended  to  with  the  most  scrupulous  exact- 
ness. The  bride  holds  the  ring  between  the  forefinger 
and  thumb  of  her  right  hand,  through  which  the  groom 
passes  each  portion  of  the  cake  nine  times,  previously  cut 
by  other  individuals  of  the  party  into  disposable  pieces  for 
the  purpose.  These  he  delivers  in  succession  to  the  bride- 
maids,  who  seal  them  up  carefully,  each  in  an  envelope  of 
fair  writing-paper.  As  amulets  of  inestimable  value,  they 
are  distributed  amongst  the  friends  of  the  bride,  who 
seldom  neglect  to  make  a  trial  of  their  virtues.  Various 
are  the  methods  of  augury  to  which  they  are  applied,  one 
only  of  which  shall  be  mentioned  here.  If  the  fair 
idolatress  deposit  one  of  these  amulets  in  the  foot  of  her 
left  stocking,  when  she  goes  to  bed,  and  place  it  under  her 
pillow,  she  will  dream  of  the  person  who  is  destined  by 
fate  to  be  her  partner  for  life. — Man.  and  Cus.^  p.  30. 

Great  Grimsby.  Sailors'  weddings  are  often  conducted 
with  much  parade  and  show.  A  spirited  tar  will  frequently 
be  attended  to  the  altar  by  eight  or  ten  couples  of  young 
people,  gaily  attired  in  their  best  bibs  and  tuckers ;  and  in 


232  Ceremonial. 

the  afternoon  of  the  wedding  day  the  bridal  train  will 
parade  through  the  town  in  pairs  with  processional  pomp^ 
the  bride  and  groom  taking  precedence,  all  decorated  with 
bride  favours,  consisting  of  white  ribbons  curiously  disposed 
in  the  form  of  a  true  lover's  knot.  The  ship  to  which  the 
happy  bridegroom  belongs  is  decorated  with  numerous 
flags  of  different  colours  and  bearings,  surmounted  by  a 
garland  of  ribbons  suspended  from  the  topmast.  This 
garland  is  mystical,  having  been  composed  by  the  bride- 
maids  with  many  significant  ceremonies. — Oliver  (2),  p. 
45,  footnote. 

A  short  time  since  I  was  at  a  wedding  in  Lincolnshire. 
On  the  important  morning  the  bridegroom  had  an  inter- 
view with  his  mother-in-law  to  be  in  the  garden  of  her 
house,  it  not  being  considered  right  that  he  should  come 
indoors  until  after  the  marriage  ceremony.  I  believe  he 
had  dined  with  the  bride  and  her  family  the  night  before. 
— N.  &  Q.8,  vol.  ix.,  p.  5. 

Little  Grimsby.  Tuesday,  June  the  26th  [1764]  .  .  . 
Mr.  Stephenson  walked  along  with  us  to  give  his 
Daughter  away,  else  we  had  no  other  attendance. — 
ESBERGER,  p.  1 3. 

When  I  was  young  I  heard  folk  say  with  smiles 
that  Miss  Blank  or  Miss  Dash  must  knit  herself  a 
pair  of  green  garters. — N.  8z:  Q.'^,  vol.  xi,,  p.  276. 

An  old  woman  lately  told  me  that  the  first  of  the 
contracting  parties  at  a  wedding  who  knelt  down  at  the 
altar  always  dies  first. — N.  &  Q.*,  vol.  xii.,  p.  44. 

Barnoldby-le-Beck.  When  a  couple  was  being  married, 
it  was  firmly  believed  that  the  first  one  who  knelt 
when  being  blessed  would  die  first.  Others  said  the 
first  who  should  eat  on  reaching  home  would  assuredly 
meet  this  fate. — Antiquary,  xiv.,   11. 

Helpringham.  It  has  been  the  custom  for  the  wedding 
party    to    accompany    the    bride    and    bridegroom    in    a 


i 


Marriage.  233 

walk  round  the  village  in  the  evening  after  tea  on  the 
wedding  day.  This  is  still  done,  but  it  is  not  so 
common  as  it  once  was. — Vaux,  p.   107. 

Great  Grimsby.  In  1826  a  navvy  took  his  wife, 
having  a  halter  round  her  neck,  into  the  open  market, 
on  a  market  day,  and  offered  her  for  sale.  She  was 
purchased  by  another  navvy  for  a  small  sum  and  a 
quart  of  ale  ;  the  parties  retiring  to  the  '  Black  Swan ' 
to  settle  the  purchase. — Bates,  p.  68. 

The  vicar  had  the  privilege,  not  always  exercised,  of 
saluting  a  bride  immediately  after  tying  the  knot.  '  Three 
times  a  bridesmaid  never  a  bride,'  was  the  wisdom  of 
their  elders.  She  who  helped  herself  to  the  last  piece  of 
bread  and  butter,  toast,  etc.,  on  a  plate  was  threatened 
with  single  blessedness ;  but  the  beatitude  of  a  hand- 
some husband  was  promised  to  one  who  took  the  relic 
when  handed  to  her.  Of  course,  the  '  happy  couple ' 
were  saluted  with  old  shoes.  Miss  E.  Blank  was  married 
before  her  elder  sister.  My  impression  is  that  our 
nurse  told  me  people  said  Miss  Blank  ought  to  be 
made  to  dance  in  red-hot  slippers  for  allowing  her 
junior  to  go  off  first  .  .  .  [but]  I  think  sometimes  that 
the  suggested  penal  chaussure  must  have  been  green, 
and  that  my  memory  has  erred. — G.  J.,  June  29,  1878. 

Crowle.  As  the  bride  and  bridegroom  were  alighting 
from  the  carriage  after  their  return  from  church  a 
woman  ran  out  of  the  house  and  flung  a  plate  containing 
cake  over  their  heads  into  the  road.  The  plate  was 
smashed  and  the  cake  scrambled  for  and  torn  to  pieces 
by  the  children  waiting  round. 

Since  the  above  was  written  I  have  been  told  that 
the  same  ceremony  was  performed  in  a  neighbouring 
village  a  few  weeks  since. — N.  &  Q.^  vol.  xii.,  p.   144. 

Bride. — On  this  same  bride  being  brought  by  her 
husband    to    his    home    in    Lincolnshire,    at   the   end    of 


234  Ceremonial, 

the  honeymoon,  the  custom  of  lifting  the  bride  over 
the  threshold  was  observed  ;  the  bride  and  bridegroom 
got  out  of  the  carriage  a  few  yards  from  the  house, 
and  he  carried  her  up  the  steps,  and  into  the  hall. — 
Church  Customs^  pp.   123,   124. 

Lincolnsliire  (?).  Wedding  Superstition. — At  a  recent 
wedding,  on  the  return  from  church  the  bridesmaid 
(there  was  but  one)  walked  with  the  bridegroom's 
'  best  man '  to  whom  she  was  engaged  to  be  married. 
This  was  noticed  by  the  villagers,  who  pronounced  it 
to  be  bad  luck ;  for  they  said,  *  as  they  have  walked 
back  from  church  together  before  they  are  married, 
they  will  never  walk  back  from  church  together  as 
man  and  wife.' — N.  &  Q.^,  vol.  xii.,  p.   144. 

Gedney.  Marriage  in  a  Sheet. — At  Gedney,  in  Lin- 
colnshire, David  Wilkinson  to  Widow  Farran.  The 
latter  went  to  church  covered  with  nothing  but  a  sheet, 
stitched  up  like  a  bag,  with  slits  at  the  sides  for  her 
bare  arms  ;  and  in  that  way  she  was  betrothed  standing 
with  bare  feet  at  the  altar.  It  appears  that  during 
the  struggles  of  her  widowhood  to  support  four  children, 
she  had  accumulated  a  variety  of  debts,  but  had  been 
told,  if  she  married  with  only  a  sheet  to  cover  her, 
she  would  be  discharged  for  ever  from  all  pecuniary 
incumbrances  contracted  prior  to  the  wedding  day,  and 
this  formed  the  motive  for  her  extraordinary  conduct. 
— N.  &  Q.^  vol.  xii.,  p.  146  ;  cf.  ib}^,  vi.,  127,  199. 

Kirton-in-Lindsey.  If  a  woman,  who  has  contracted 
debts  previous  to  her  marriage,  leave  her  residence  in 
a  state  of  nudity,  and  go  to  that  of  her  future  husband, 
he  the  husband  will  not  be  liable  for  any  such  debts. 
A  case  of  this  kind  actually  occurred  in  that  highly 
civilized  town  within  my  informant's  memory ;  the 
woman  leaving  her  house  from  a  bed-room  window, 
and   putting   on  some  clothes  as  she  stood  on   the  top 


Marriage.  235 

of  the  ladder  by  which  she  accomplished  her  descent. — 
N.  &  Q.\  vol.  vii.,  p.  1 7. 

St.  Thomas  s  Day. — That  it  afforded  '  less  time '  for 
repentance  than  any  other  caused  it  to  be  favourably 
regarded  as  a  wedding  day. — G.  J.,  June  29,  1878. 


DEATH. 

The  idea  that  *  blest  is  the  corpse  that  the  rain  raineth 
on/  is  a  general  one  all  over  the  county. 

It  is  a  general  custom  to  open  the  window  of  the  room 
in  which  a  death  has  just  taken  place,  and  to  draw  down 
the  blinds  of  all  the  windows  of  the  house. 

The  blinds  are  always  kept  down  until  the  funeral 
procession  has  left  the  house  on  the  way  to  the  church  ; 
then  they  are  drawn  up  by  some  friend,  neighbour,  nurse, 
or  servant,  who  has  remained  behind  for  the  purpose. 

In  some  villages  it  is  usual  for  the  relations  of  the 
deceased  to  keep  their  blinds  lowered  from  the  time  they 
hear  of  the  death  until  after  the  funeral,  even  if  the  death 
took  place  at  a  distance. 

In  1 89 1  the  blinds  were  not  pulled  down  at  a  house  in 
Bottesford  until  the  day  of  the  funeral  of  a  member  of  a 
family  who  had  died  at  a  distance,  but  who  was  brought 
thither  for  burial ;  and  it  was  considered  a  mark  of 
inexplicable  carelessness  that  they  had  not  been  lowered 
from  the  time  that  the  death  was  known  of. 

In  many  places  box  is  thrown  into  the  grave  upon 
the  coffin,  as  a  symbol  of  the  eternity  of  the  life  ever- 
lasting, because  it  is  an  evergreen.  Small  sprigs  of  box 
are  sometimes  found  when  old  graves  are  disturbed.  They 
are  usually  quite  green,  though  dry  and  brittle. 

Rosemary  is  sometimes  placed  on  the  breast  of  the 
departed,  and  buried  with  them. 


236  CeremoniaL 

It  is  considered  proper  that  the  horses  used  for  a 
funeral  should  be  black,  or,  if  they  are  not  to  be  obtained, 
then  any  dark  colour  will  do  ;  and  there  is  a  general  belief 
that  if  a  mare  has  a  foal  soon  after  being  used  to  draw  a 
corpse,  the  foal  will  die  at  its  birth. 

Seed-cake  and  narrow  oblong  sponge  biscuits  are  served 
to  the  assembled  guests  at  a  funeral,  accompanied  by 
wine,  generally  sherry,  though  sometimes  port  is  used 
instead.  This  is  before  the  burial.  After  the  return 
from  church  it  is  customary  for  the  whole  party  to  sit 
down  to  tea,  at  which  hot-buttered  cakes  are  always 
served. 

It  is  usual  in  Lincolnshire  to  carry  the  coffin,  followed 
by  the  mourners,  into  the  church  at  the  north  door ;  and 
at  christenings  and  marriages  to  use  the  western  or 
southern  entrance. 

Epworth.  Until  lately  it  was  not  usual  to  bury  on  the 
north  side  of  the  churchyard  unless  absolutely  obliged  to 
do  so  by  want  of  space,  there  being  a  strong  prejudice 
against  so  doing. 

Those  buried  there  will,  at  the  Day  of  Judgment,  rise 
from  their  graves  later  than  those  who  were  laid  to  rest  in 
more  favoured  portions  of  the  sacred  ground.  It  is  con- 
sidered to  be  the  duty  of  the  mistress  of  the  house  to 
go  out  and  receive  all  the  guests  who  attend  a  funeral, 
whether  relations  or  friends,  before  they  enter  the  door. 

Springthorpe.  Funeral  wreaths  were  sometimes  made  of 
metal,  sometimes  out  of  white  paper,  and  sometimes  were 
merely  fashioned  out  of  flowers.  They  generally  were 
accompanied  by  white  gloves,  and  were  only  carried  at 
the  funerals  of  young  unmarried  women  of  good  character. 

Bottesford.  There  was  formerly  a  widely-spread  custom 
of  throwing  a  white  sheet,  as  a  pall,  over  the  coffin  of  a 
woman  who  had  died  at  the  birth  of  her  child.  At 
Bottesford  this  was  done  as  recently  as   i860,  after  the 


Death.  237 

coffin  had  been  carried  to  the  eastern  end  of  the  nave  of 
the  church.  It  was  also  customary  in  some  villages  for  a 
woman  who  had  thus  died  to  be  carried  to  her  last 
resting-place  by  matrons  wearing  white  hoods,  but  I  have 
not  heard  of  this  being  done  during  the  last  twenty  years 
\ix.  since  1875].  Maidens,  however,  are  still,  in  certain 
parishes,  carried  to  the  grave  by  young  girls  thus  attired  ; 
and  in  some  cases  the  girl  '  bearers,'  as  well  as  wearing  the 
white  hood,  have  long  white  scarves  made  either  of  silk  or 
cotton,  and  white  gloves,  and  so  likewise  have  all  relatives 
and  friends  who  attend  the  funeral.  Formerly  everyone 
attending  a  funeral  wore  these  long  scarves,  made  either 
of  black  silk  or  crepe,  and  they  were  given  along  with 
black  gloves  by  the  family  of  the  deceased  ;  but  during 
the  last  few  years  this  custom  has  declined,  though  it  is 
often  done.  Women,  especially  relations,  at  a  funeral 
used  to  wear  a  hood  of  black  material ;  but  I  believe  this 
to  be  obsolete,  though  it  was  done  between  i860  and 
1865. 

If  any  garments  that  have  been  worn  by  the  dead  are 
put  away,  as  the  body  decays  in  the  grave,  so  will  its 
earthly  vesture  rot ;  this  is  not  a  very  widely-spread  or 
general  belief. 

'  One  funeral  makes  three,'  that  is,  should  there  have 
been  an  interval  of  some  duration  without  any  burial 
taking  place,  and  then  a  death  occurs,  two  more  will 
speedily  follow  after.  » 

The  utterly  false  notion  that  '  a  green  Christmas  makes 
a  full  churchyard '  is  a  generally  received  one,  and  in 
consequence  a  '  white  Christmas '  is  accounted  lucky. 

You  should  never,  under  any  circumstances,  walk  upon 
a  grave,  or  in  any  way  tread  upon  it ;  it  brings  bad  luck 
to  do  so,  and  is  considered  not  only  as  a  mark  of  dis- 
respect to  the  person  buried  beneath  your  feet,  but  to  all 
the  dead  that  lie  around. 


238  Ceremonial. 

Ooates.  When  half  of  the  graveyard  of  the  chapel  of 
Coates  was  ploughed  up,  it  was  sown  with  turnips,  and  the 
sexton  told  the  late  Sir  Charles  Anderson,  of  Lea,  that  it 
was  *  a  singular  thing,  they  all  cam  oop  fingers  and  toes,* 
evidently  believing  it  to  be  the  result  of  the  sacrilege. 

By  '  fingers  and  toes '  it  is  meant  that  the  turnip, 
instead  of  being  of  a  globular  shape,  grows  split  up  into 
long  carrot  or  finger-shaped  fangs,  and  is  thus  quite 
useless. 

Messingham.  Somewhere  about  1843  ^  skull  was  dug^ 
up  in  Messingham  Churchyard  with  a  nail  through  it. 
Another  instance  of  the  belief  of  \sic\  the  efficacy  of 
burying  iron  with  the  dead  is  illustrated  by  the  fact  that 
the  key  of  Bishop  Norton  Church  is  said  to  have  been 
found  under  the  head  of  Matthew  Lidgett,  who  was 
parish  clerk,  and  who  died  in  1742. 

If  you  see  a  dead  body  you  must  on  no  account  neglect 
to  touch  it,  for  if  this  is  not  done  the  spirit  of  the 
departed  will  haunt  you. 

It  is  a  common  practice  to  make  a  show  of  the 
dead.  .  .  . 

Whether  they  have  seen  the  deceased  after  death  or 
not,  it  is  considered  necessary  for  all  the  members  of  a 
family  to  touch  the  dead,  in  order  to  prevent  him  from 
troubling  them,  or  other  ill-luck  ensuing.  .  .  . 

In  some  places,  when  a  corpse  is  brought  by  rail  from 
a  distance,  the  bell  is  tolled  in  the  parish  where  it  is  taken 
out  of  the  train,  as  well  as  at  the  church  in  which  the 
funeral  service  is  read  ;  this  was  done  at  Kirton-in-Lindsey 
in  1895.  This  is  also  done  when  a  corpse  is  carried  from 
a  house  to  be  interred  beyond  the  limits  of  the  parish 
where  the  death  took  place.  If  any  bell  rings  in  a  house 
by  itself,  it  is  held  to  be  a  sure  death-sign.  .  .  . 

Burton-on-Stather.  On  the  Burton  hills  [near  the  con- 
fluence of  the   Trent  and  the  Yorkshire  Ouse]  is  a  spot 


Death,  239 

said  to  be  the  burial-place  of  a  woman  who  committed 
suicide,  but  her  name  and  history  are  alike  forgotten  ;  yet 
people  who  pass  that  way  still  fling  stones  upon  the  place 
where  she  lies. 

Swineshead.  There  is  an  ancient  practice  at  Swineshead 
of  cutting  a  large  cross  in  the  turf  where  anyone  has  met 
with  a  violent  death. 

Bottesford.  If  the  ghost  or  spirit  of  a  person  does  not 
leave  the  grave  and  'walk'  before  he  has  been  dead  and 
buried  twenty-five  years,  it  can  never  do  so  afterwards. 
This  was  said  at  Bottesford  between  the  years  1876  and 
1882. 

Grimsby.  Telling  the  bees  of  a  death  in  the  family, 
especially  of  the  master  of  the  house,  is  a  very  old  and 
general  custom,  the  belief  being  that  if  they  are  not 
informed  of  it  they  will  either  all  go  away,  or  else  die. 
A  cottager  at  a  village  near  Grimsby  told  the  bees  of 
her  husband's  death,  and  asked  them  *to  be  trig  and  work 
for  her.'  On  being  required  to  explain  what  'trig'  meant, 
she  said  'wist,'  wist  being  understood  to  mean  quiet  and 
orderly.  Should  bees  swarm  on  dead  wood  it  is  a  very 
bad  sign,  and  means  the  speedy  death  of  someone.  .  .  . 
— Antiquary,  xxxi.,  3 30" 3 3  5-      [1895]. 

Lincolnsliire  Marsh.  .  .  .  Should  one  show  signs  of  'not 
getting  on  wi'  his  dyin/  you  may  be  sure  there  are 
pigeons'  feathers  in  the  mattrass,  and  it  is  not  at  all 
improbable  that  the  invalid  will  be  taken  quite  out  of 
bed  and  laid  upon  the  bare  floor;  whilst,  on  the  other 
hand,  if  he  seems  likely  to  pass  away  before  the  arrival 
of  some  distant  son  or  daughter  a  small  bag  of  feathers 
may  be  placed  under  his  pillow  to  '  hold  'un  back'  till 
the  last  farewell  can  be  said  .  .  .  the  glass  must  be  turned 
face  to  the  wall  or  covered  over,  else  you  may  see  the 
dead  man  looking  at  you  from  it.  For,  although  the 
window    has    been    opened    wide    to    let   the   spirit    out. 


240  Ceremonial, 

the  looking  glass  may  hold  un  back.  The  old  grand- 
father clock  must  be  stopped  and  veiled,  and  the  passing 
bell  must  be  rung  with  all  speed. 

When  the  corpse  is  placed  in  the  coffin  you  must 
never  forget  to  tie  the  feet,  else  the  dead  may  return,  or 
some  other  spirit  may  take  possession  of  the  body  for  his 
own  purposes.  Old  Will  Richardson,  of  Croft,  my  own 
native  parish,  died  in  the  early  seventies,  and  was  buried; 
but  they  forgot  to  tie  his  feet.  About  a  fortnight  after, 
a  cousin  of  mine  going  around  her  district,  called  at  the 
house,  and  was  most  effusively  welcomed  by  his  grand- 
daughter. 'Cum'  thee  in,  Miss,  right  away;  mother's  in 
a  rare  doment;  she  clean  fergot  to  tie  grandfether's  feet, 
and  he's  cummed  agin,  and  set  hisself  in  his  owd  corner, 
and  we  daredn't  shift  him  wersens,  not  if  it  were  ever  so.' 

And  there,  sure  enough,  in  the  inglenook  on  the  bricks 
beneath  the  old  man's  chair,  squatted  an  enormous  toad. 
*He  wer'  alius  mighty  tekken  up  wi'  you,  Miss,'  said  the 
woman,  'and  mebbe  you  'ud  insense  him  thet  he's  hed  his 
turn  and  it's  ourn  now,  and  he  moan't  come  awming  an' 
messing  aboot  no  more,  and  mebbe  you  'ud  tie  his  legs 
and  hap  him  up  at  t'  fut  of  t'  owd  apple-tree.' 

Widow  Mary  Woodville  kept  the  little  village  shop  at 
Croft,  just  across  the  road  from  Richardson's,  and  one  of 
her  boys  got  his  hand  into  a  chaff-cutter  and  two  fingers 
were  cut  off. 

So  she  had  a  pretty  little  coffin  made,  and  put  them 
in,  and  went  off  to  see  the  vicar  to  beg  that  they  might 
be  buried  in  the  churchyard. 

"Tain't  but  what  t'  Awmoighty  cud  put  un  together 
again,  whearsoiver  the  bits  be  laid;  bud  I'd  loike  'em  to 
be  so  as  He  moan't  hev  to  clat  about  an'  seek  'em.  'E'll 
be  strange  and  throng,  A  reckun,  yon  daa,  a'  putting 
foalks  teggither;  an'  it  doan't  become  the  likes  of  me  to 
mak'  'Im  breffet  all  over  t'  place  an'  tew  Hisself,  if  so 
bees  we  can  put  'em  handyloike  i'  His  awn  aacre.'  .  .  . 


Death,  241 

I  never  heard  the  term  'arvel'  or  'averil'  applied  to  the 
biscuits  produced  at  the  funeral  feast,  but  the  ideas  both 
of  the  'heir-ale'  and  the  biscuits  still  linger  on.  [It  is  a] 
great  offence  for  a  mourner  to  refuse  to  partake  of  the 
biscuits,  which  are  long,  narrow,  finger-shaped  ones.  .  .  . 

Not  only  must  the  bees  be  told  of  the  death  and 
their  hives  put  in  mourning,  but  the  new  head  of  the 
house  must  take  down  to  the  hives  a  dish  from  the  funeral 
feast  and  say  to  the  bees,  'I  have  brought  you  a  bit  and 
a  sup  of  all  that's  on  the  table,  and  I  hope  you  will  be 
pleased.' 

Whilst  upon  the  subject  of  the  bees  I  may  add  that 
particular  attention  should  be  paid  to  the  first  swarm 
after  a  death.  If  it  is  easily  taken  you  may  be  sure  they 
are  satisfied  with  their  new  master,  but  if  by  chance 
they  settle  on  the  dead  branch  of  a  tree  he  will  not  be 
likely  to  live  long  to  benefit  by  their  service.  If  they  fly 
away  and  are  lost,  their  old  master  has  called  them,  and 
you  had  best  consult  the  wise  man  to  prevent  a  repetition 
of  the  loss.  .  .  . 

Wainfleet.  We  had  had  considerable  trouble  with  the 
Wainfleet  lads  about  stone-throwing  in  the  churchyard, 
and  one  day  my  church-wardens  called  my  attention  to  a 
newly-made  grave  on  which  lay  a  mug  and  jug  evidently 
quite  freshly  broken,  and  said,  'The  boys  have  been  at  it 
again,  and,  what's  more,  have  also  stolen  the  flowers  that 
Widow  Davy  had  put  upon  her  husband's  grave. 

I  at  once  saw  that  no  chance  stone  had  caused  the 
fractures.  So,  putting  off  my  officials  with  some  excuse, 
I  went  to  see  the  widow,  and  said  to  her,  'Well,  Mrs. 
Davy,  how  came  you  to  forget  to  give  your  old  man  his 
mug  and  his  jug.' 

'Ah,  sir,'  she  replied,  'I  knew  you  would  understand  all 
about  it.  I  was  that  moidered  wi'  crying  that  I  clean 
forgot  to   put  'em  along  of  him   in  t'   coffin.      I   put's  t' 

Q 


242  Ceremonial, 

groat  in  his  mouth  to  pay  his  footing,  but  blame  me  if  I 
doesn't  leave  out  't  owd  mug  and  jug.  An'  whativver 
he'd  do  wi'out  'em  I  can't  think.  So  I  goes  and  does  t' 
next  best;  I  deads  'em  both  over  his  grave,  an',  says  I  to 
mysen,  "My  old  man,  he  set  a  vast  o'  store,  he  did,  by 
yon  mug  and  jug,  he'd  knaw  'em  out  o'  a  thousand,  and 
when  their  ghoastesses  gets  over  on  yon  side,  he'll  holler 
out,  'Yon's  mine,  han'  'em  over  to  me';  and  I'd  jest  like 
to  see  them  as  would  stop  him  a'  having  of  'em  an'  all,, 
for  'e  were  rare  an'  handy  wi'  his  fistesses,  so  be  'e  were 
crossed  above  a  bit,  'e  were."' — Heanley,  pp.  23-28. 

Clee.  The  funerals  are  conducted  with  great  formality. 
At  the  death  of  an  individual,  a  messenger  is  despatched 
to  every  householder  in  the  village,  with  an  invitation  to 
join  in  procession  to  the  Church  ;  and  it  happens,  not 
unfrequently,  that  the  corpse  is  attended  to  its  final  resting- 
place  by  a  concourse  of  three  or  four  hundred  persons. 
In  early  times  it  was  customary  in  this  family  to  crown 
such  young  females  as  died  in  their  virginity  with  a 
triumphant  chaplet  composed  of  fillagree  work,  as  a  testi- 
mony of  their  conquest  over  the  lusts  of  the  flesh.  This 
token  of  respect  merged,  in  process  of  time,  into  the 
practice  of  gracing  the  procession  of  young  unmarried 
women,  with  children  of  their  own  sex,  habited  in  white, 
and  arranged  in  pairs,  and  bearing  garlands  cut  in  white 
paper,  emblematical  of  their  incorrupted  innocence, 
variously  disposed  according  to  the  rank  or  situation  of 
the  deceased,  together  with  long  slips  of  white  paper 
to  represent  ribbons,  and  other  pieces  cut  in  the  form 
of  gloves,  all  of  which  were  solemnly  suspended  when 
the  funeral  was  over,  in  some  conspicuous  part  of  the 
Church,  where  they  remained  as  a  perpetual  trophy  or 
memento  of  the  virginity  of  the  deceased.  .  .  .  This 
pretty  custom  prevailed  at  Clee  down  to  a  very  recent 
period,  and  I  regret  that  in  the  year  18 19,  when  the 
Church  underwent  a  thorough   repair,  these  emblems  of 


.    Death,  243 

innocence  and   friendship  were  finally  removed. — G.  M., 
May,  1829,  pp.  416,  417. 

Great  Grimsby.  A  funeral  had  generally  a  long  train  of 
mourners,  preceded  by  a  company  of  singers,  singing 
hymns  on  the  way  to  the  church  ;  the  coffin  was  borne  by 
bearers  with  white  towels,  old  Mary  Grassam  carrying  the 
resting  stools.  A  hearse  or  a  cab  was  not  then  known. — 
Bates,  p.  40. 

The  *  layer  out '  in  some  places  ties  the  feet  of  the 
dead,  but  it  is  necessary  that  they  who  bind,  should,  before 
burial,  unloose,  otherwise  the  dead  will  not  rise  at  the  first 
resurrection. 

Feet  first,  the  body  must  be  carried  to  its  last  resting- 
place,  and  that  the  dead  may  rest  in  peace  and  be  ready 
to  rise  at  the  judgment  signal,  we  lay  them  reverently 
with  feet  towards  the  dawn. — Bygone  Lincolnshire,  ii., 
p.  94. 

[During  a  funeral  the  house-door  of  the  deceased  was 
left]  open  so  that  ...  if  the  spirit  should  wish  to  return 
to  the  old  home  it  might  not  find  itself  shut  out. — G.  J., 
June  29,  1878. 

The  belief  that  blood  shed  by  the  dying  will  not  wash 
out  from  the  floor  or  garments  on  which  it  has  flowed,  is 
widely  spread. — N.  &  Q.^  vol.  i.,  p.  461. 

Stamford.  When  a  search  was  being  made  to  recover 
the  body  of  a  young  woman  who  committed  suicide  an 
attempt  was  made  to  bring  the  labours  of  those  engaged 
in  the  search  to  a  speedy  termination  by  throwing  into 
the  water  several  loaves  of  bread,  the  belief  being  that  the 
bread  will  not  float  beyond  where  the  body  of  the  drowned 
person  lies,  but  that  it  will  remain  above  it. — Stamford 
Mercury. 

The  well-known  custom  of  setting  a  loaf  of  bread,  with 
quicksilver  in  it,  to  float  on  water  in  which  someone  who 


244  Ceremonial. 

has  been  drowned  remains  undiscovered,  is  practised  in 
the  county  ;  but  the  corpse  must  be  left  for  three  days 
before  the  plan  is  tried,  and  then  the  loaf  will  float  to  the 
spot  where  the  body  is,  and  remain  stationary  above  it.  I 
understand  in  some  parts  of  Lincolnshire  it  is  not  con- 
sidered necessary  to  place  quicksilver  in  the  bread. — 
Antiquary,  vol.  xxxi.,  pp.  330-335- 

Coffin. — In  Lincolnshire,  as  I  am  informed,  the  same 
practice  [bearing  the  coffin  by  napkins]  is,  or  has  been, 
followed. — Vaux,  p.  127. 

Last  year  I  found,  for  the  first  time,  that  many  villages 
in  different  parts  of  Lincolnshire  cherish  a  rooted  supersti- 
tion that  there  is  something  sacrilegious  in  burying  two 
corpses  in  one  grave,  one  above  the  other,  even  if  they  be 
husband  and  wife.  Here  a  son  of  an  aged  widow  would 
not  have  her  buried  in  the  same  grave  with  a  husband 
who  had  been  dead  more  than  forty  years.  The  people 
have  no  objection  to  disturb  the  skulls  and  other  bones  of 
persons  not  related  to  them  to  make  room  for  a  fresh 
corpse.  Two  persons  died  last  December,  and  the  nearest 
relative  in  each  case  begged  to  bury  close  to  the  nearest 
previous  relation.  The  result  was  that  two  skulls  in  the 
one  grave  and  three  in  the  other  were  thrown  out  (and 
subsequently  reinterred)  to  make  room  for  the  newcomer. 
There  is  plenty  of  new  ground  available. — N.  &  Q.^, 
vol.  ii.,  p.  386. 

Messingham.  It  is  a  common  custom  to  drop  thyme 
upon  the  coffins  of  the  dead  at  funerals. — E.  PEACOCK,  i., 
p.  255. 

Great  Grimsby.  About  twelve  years  ago,  during  the  con- 
struction of  the  new  docks,  I  was  present  at  the  exhumation 
of  some  human  remains  on  the  banks  of  the  Humber. 
They  were  found  a  short  distance  above  the  high  water 
line,  beneath  six  feet  of  sand,  and  one  or  two  feet  of  clay, 
which   appeared  to  have  been  the  original  surface  before 


\ 


Death.  245 

the  deposition  of  the  sand.  They  consisted  of  the  perfect 
skeleton  of  a  figure  of  small  stature,  and  were  placed  east 
and  west.  There  was  no  remains  of  any  metallic  or  other 
substances  in  connection  with  them,  but  under  the  left  arm 
were  the  bones  of  a  fowl,  a  cock  apparently,  from  the  long 
spurs  on  the  legs. — N.  &  Q.^,  vol.  v.,  p.  55. 

Frampton.  Stone  Coffins  filled  with  Cockle  Shells. — In 
excavating  the  soil  which  has  been  brought  in  to  heighten 
the  floor  of  the  transitional  portion  of  Frampton  Church, 
several  stone  coffins  were  discovered,  which  must  originally 
have  had  their  lids  level  with  the  floor.  The  lids  are  all 
gone,  but  the  bones  remain  in  the  coffins,  each  has  been 
filled  with  cockle  and  other  shells  and  sand.  It  is  evident 
from  their  being  filled  up  to  the  top,  and  shells  not  being 
found  elsewhere,  that  this  was  done  by  design  and  not 
by  accident. — L.  N.  &  Q.,  vol.  i.,  pp.  250,  251. 

Scrivelsby. — Body  buried  with  a  lump  of  clay  in  place 
of  the  head. — Cf  Hissey,  pp.  361,  362. 

Coffinless  Burial. — From  the  earliest  ages  to  within 
about  one  hundred  years  ago,  it  appears  to  have  been 
customary  to  bury  either  with  or  without  a  coffin.  The 
following  is  an  extract  from  a  Terrier  of  lands,  fees,  etc., 
belonging  to  Caistor  Vicarage,  Lincolnshire,  dated  1 7 1 7  : 
*  For  every  grave  in  the  churchyard  and  without  coffin, 
four  pence,  if  with  coffin  one  shilling. — ENGLAND  How- 
LETT,  Church  Customs^  p.  134. 

Parish  Coffins. — Cf.  Church  Furniture,  note  on  pp.  176, 
177. 

Barton.  Upon  a  great  black  stone  is  the  image  of  a 
monk  in  brass,  treading  on  two  barrels.  He  was  not  a 
monk,  as  appears  from  the  inscription,  but  it  was  common 
for  people  that  would  be  buried  in  monks'  habits,  believing 
there  was  such  divine  power  therein  the  divels  durst  not 
touch  them. — Pryme,  p.  132. 


246  CeremoniaL 

Heapham.  The  people  of  the  parish  objected  to  bury 
their  friends  on  the  north  side,  or,  in  their  own  words, 
*  out  in  the  dark  and  cold.'  However,  this  feeling  does  not 
seem  to  be  shared  by  the  people  of  the  surrounding 
parishes  ;  at  any  rate  not  to  the  same  extent,  for  the 
graves  are  scattered  pretty  equally  all  round. — N.  &  Q.^ 
vol.  v.,  pp.  484,  485. 

Lindsey.  The  feeling  against  burial  on  the  north  side 
of  the  churchyard  exists  in  many  of  the  parishes  of 
Lindsey. — N.  &  Q.^,  vol.  vi.,  p.  75. 

Springthorpe.  There  were  no  burials  on  the  north  side, 
because  suicides  were  buried  there. — N.  &  Q."*",  vol.  viii., 
p.  497. 

Swinhope.  In  1889  a  small  vestry  was  built  against 
the  north  wall  of  Swinhope  Church,  and  traces  of  seven 
or  eight  very  old  interments  were  found  in  digging  the 
three  short  trenches  for  the  foundations,  the  bodies  lying 
very  closely  packed,  about  three  feet  from  the  surface. 
In  one  case  two  persons  had  been  buried,  one  above  the 
other,  in  the  same  grave,  in  a  coffin  made  of  loose  slabs 
of  chalk  roughly  fitted  together.  This  part  of  the 
ground,  lying  in  the  shadow  of  the  church,  has  been 
wholly  unused  for  burial  in  modern  times  ;  further  to  the 
west  there  have  been  many  interments,  but  only  within 
the  last  forty-five  years,  and  I  believe  no  traces  have  been 
found  of  any  old  graves  in  that  part. — N.  &  Q.^,  vol.  vi., 
p.  132. 

The  south  side  of  the  churchyard  is  found  to  contain 
the  greatest  number  of  interments,  for  individuals  had  a 
solemn  dread  of  being  buried  in  the  north,  where  there 
was  no  Cross, — Oliver  (2),  p.  42,  footnote. 

Death. — *  They  bury  them  as  kills  their  sens  wi'  hard 
work  o'  th'  no'th  side  o'  th'  che'ch.'  This  saying  has 
reference  to  the  superstition  prevalent  in  many  parishes 


Death,  ,  247 

against  burial  on  the  north  side  of  the  church-yard. — E. 
Peacock,  i.,  58. 

Grimsby.  The  Churchyard  is  accessible  by  gates  at  all 
the  four  quarters.* — Oliver  (2),  p.  50  and  footnote. 

Funeral. — In  Lincolnshire  the  north  [door]  is  generally 
reserved  entirely  for  funerals,  the  south  and  west  doors 
being  reserved  for  christenings  and  weddings. — ENGLAND 
HOWLETT,  Church  Customs^  p.  137. 

Death.  Ghost  Candle. — Candles  which  are  kept  burning 
around  a  dead  body,  before  burial,  now  said  to  be  used  for 
the  sake  of  warding  off  Ghosts,  in  former  times  used  also 
as  an  act  of  worship. — E.  PEACOCK,  II.,  vol.  ii.,  p.  234. 

When  there  is  a  dead  body  in  the  house  a  candle 
should  always  be  burnt  in  the  room  [in  which  it  lies]  to 
keep  away  evil  spirits.  Wax  candles  are  much  more 
efficacious  for  this  purpose  than  those  made  of  tallow.  If 
when  a  candle  is  burning  beside  a  dead  body,  it  falls  out 
of  the  stick,  it  is  a  sign  of  another  death  within  the 
twelvemonth. — E.  Peacock,  i.,  p.  46. 

Funeral  Cakes. — In  Lincolnshire  sponge  finger  biscuits 
are  used. — ENGLAND  HowLETT,  Church  Customs,  p.  146. 

Gainsborough.  Funeral  Custom. — '  A  singular  custom 
prevails  at  Gainsborough  of  giving  away  penny  loaves  on 
the  morning  of  a  funeral  to  whoever  demands  them.  This 
custom  has  prevailed  for  so  long  a  period  that  the  poorer 
inhabitants  look  upon  it  as  a  right. — L.  N.  &  Q.,  vol.  iii.,  pp. 
25,  26. 

North  Kelsey.  About  twelve  years  ago  a  tramp,  who 
was  a  stranger,  killed  himself  by  placing  his  neck  on  the 
railway  line  near  Howsham,  to  be  run  over  by  a  train. 
The  verdict  brought  in  by  the  coroner's  jury  at  the  inquest 

*It  is  accounted  both  indecent  and  unlucky  for  a  corpse  to  enter  the 
■Churchyard  by  any  avenue  except  the  East  Gate. 


248  Ceremonial, 

which  followed  was  felo  de  se.  The  dead  man  was  there- 
fore buried  at  midnight,  coffinless,  and  without  any  religious 
service,  his  head  being  carried  to  the  churchyard  wrapped 
in  a  newspaper.  The  body  was  placed  in  the  grave  in  a 
standing  position,  so  that  it  was  only  about  two  feet  below 
the  surface  of  the  ground,  and  a  large  stone  was  then  laid 
above  it.  '  I  have  heard,'  says  my  informant,  '  that  it  is . 
the  general  thing  to  lay  suicides  in  the  grave  with  their 
feet  to  the  west :  but  an  "  upright  burial "  of  such  recent 
date  as  this  Lincolnshire  instance  seems  unusual.' — N.  & 
Q.^,  vol.  viii.,  p.  502. 

Broughton.  '  She  made  an  end  on  hersen,  and  was 
buried  at  Broughton  lane-ends.' — COLE,  p.  79. 

[Holbeach]  Ashwensday  1708.  We  took  up  old  Hoyes 
that  hangd  himself  and  was  buryed  in  the  highway. — 
Stukeley  Corr.^  i.,  p.  43. 

Wispington.  Leaving  Wispington,  we  came  in  about 
half  a  mile  to  a  spot  where  four  roads  meet,  a  burial-place 
for  suicides  in  times  past,  and  reputed  to  be  the  centre  of 
Lincolnshire. — HiSSEY,  p.  399. 

Burial  of  Suicide.— Sqq.  Part  I.,  SECTION  II.,  PLANTS, 

Hawthorn-tree. 

Saltfleetby.  Paved  Church  ways  in  the  Marsh. — Ancient 
flagged  causeways  exist  at  Saltfleetby  All  Saints,  from  the 
high  road  to  the  Church,  and  from  Saltfleet  to  Skidbrooke 
.  .  .  the  peculiar  long  oval  shape  of  the  stones  used  .  .  . 
is  evidently  not  accidental  as  it  occurs  too  frequently,  a 
large  proportion  of  the  stones  being  of  that  shape,  which 
approximates  to  that  of  the  ordinary  stone  *  celt,'  or  the 
*  celt '  shaped  monoliths  of  Stonehenge,  or  to  seek  a  nearer 
comparison,  more  or  less  to  *  coffin  shape.'  The  shape  is 
not  such  as  would  well  adapt  itself  to  paving  a  causeway. 
— L.  N.  &  Q.  vol.  iii.,  p.  57. 


Death.  249 

Burial. — It  is  unlucky  to  tread  on  graves. — Antiquities 
and  Curiosities,  p.  2 1 9. 

Grantham.      B told  us  that  when  she  was  a  child 

she  used  to  go  with  others  to  peer  through  the  window  of 
that  part  of  the  crypt  of  the  Parish  Church  which  was 
called  the  *  scaup-house,'  and  that  on  each  occasion  she 
and  her  companions  observed  the  custom  of  dropping  a 
pin  upon  the  bones  below. — G.  J.,  June  22,  1878. 

Corpse-candle. — A  light  which  is  said  to  be  seen  at 
times  over  graves. — E.  PEACOCK,  i.,  p.  69. 

How  solemn  and  sad  the  '  Passing-bell '  with  its  final 
three  times  three  for  a  brother  departed,  and  three  times 
two  for  a  sister. — G.  J.,  June  29,  1878. 

Funeral,  Chiming  Bells  at — NORTH,  pp.  188,  189,  190. 

Funeral,  Passing-bell,  Death-knell,  etc. — NORTH,  pp. 
170-195,  202,  525,  543,  545,  658,  681,  696. 

I.  of  Axholme.  [That  of  sitting  through  the  service  the 
Sunday  after  a  funeral.]  This  custom  is  common.  The 
attendance  at  church  is  not  confined  to  '  the  near  relatives 
of  the  departed,'  but  includes  the  *  bearers '  as  well. — N.  & 
Q.^vol.  xi.,  pp.  353-354. 

Crosses  and  other  Death- Marks  cut  in  Turf- — Cf 
Antiquary,  vol.  xxxii.,  pp.  94-95. 

Death-Garland. — See  PART  I.,  SECTION  II.,  PLANTS. 


SECTION    III. 
GAMES    AND    SPORTS. 

Games. — L.  N.  &  Q.,  vol.  iii.,  p.  24. 

Brigg.     Auntieloomie. — GOMME,  vol.  i.,  p.  9. 

Epworth.     Ball  of  Primrose. — GOMME,  vol.  i.,  p.  15. 
Bandy-ball. — GOMME,  vol.  i.,  p.  16. 
Biddy-base. — GOMME,  vol.  i.,  p.  28. 

Metheringham.     Bingo. — GOMME,  vol.  i.,  pp.  30,  32. 
Bob-cherry. — GOMME,  vol.  i.,  p.  42. 
Buttons. — GOMME,  vol.  i.,  p.  54. 

Anderby  and  Bottesford.      Carrying  the  Queen  a  Letter. — 
GOMME,  vol.  i.,  p.  59. 

Cat-gallows. — GOMME,  vol.  i.,  p.  63. 
Chuck-hole^  Chuck-penny. — GOMME,  vol.  i.,  p.  69. 
Crab-soul,  Crab-sow. — GOMME,  vol.  i.,  p.  81. 

East  Kirkby.      Cushion  Dance. — GOMME,  vol.  i.,  p.  9 1 . 

Anderby.     Draw  a  Pail  of  Water. — GOMME,  vol.  i.,  pp. 
102,  103. 

Winterton.     Drop    Handkerchief — GOMME,    vol.  i.,  pp. 
no,  II  I. 

Ducks  and  Drakes. — GOMME,  vol.  i.,  p.  115. 
Duckstone. — GOMME,  vol.  i.,  p.  116. 

Anderby.     The  Wonderful  Tree. — GOMME,  vol.  i.,  p.  148. 


Games  and  Sports,  251 

Frodingham.  Green  Grass. — GOMME,  vol.  1.,  pp.  157. 
158,  162. 

Lincoln  and  Winterton.  Green  Gravel. — GOMME,  vol.  i., 
pp.  172,  176. 

Green  Grow  the  Leaves. — GOMME,  vol.  i.,  pp.  183,  184. 

Winterton.  Pins  and  Needles. — GOMME,  vol.  i.,  pp. 
201,  202. 

Haxey.     Hood. — GOMME,  vol.  i.,  p.  221-3. 

Stixwould.     Hop-frog. — GOMME,  vol.  i.,  p.  223. 
Hop-bed. — GOMME,  vol.  i.,  p.  226. 
Huckle-bones. — GOMME,  vol.  i.,  p.  239. 

Homcastle,  North  Kelsey,  Lincoln.  Hunting. — GOMME, 
vol.  i.,  pp.  243,  244,  245. 

Winterton.     Isabella. — GOMME,  vol.  i.,  pp.  253-255. 

[The  action  described  by  Mrs.  Gomme  does  not  fit  this 
Lincolnshire  version.] 

Jenny  Jones. — GOMME,  vol.  i.,  p.  283. 

Jolly  Miller. — GOMME,  vol.  i.,  pp.  290,  291,  292. 

Keppy  Ball — GOMME,  vol.  i.,  p.  297. 

Kibel  and  Nerspel. — GOMME,  vol.  i.,  p.  298. 

North  Kelsey.  Knocked  at  the  Rapper. — GOMME,  vol.  i., 
pp.  312,  313- 

Stixwould.  Setting  the  Buck  out. — GOMME,  vol.  i., 
P-  329- 

East  Kirkby.      Long  Terrace. — GOMME,  vol.  i.,  p.  351. 

Anderby.     Minister's  Cat. — GOMME,  vol.  i.,  p.  388. 

N.  W.  Lincolnshire.  Muffin  Man. — GOMME,  vol.  i., 
pp.  402,  403. 

Epworth.      Mulberry  Bush. — GOMME,  vol.  i.,  p.  405. 
Nur  and  Spel. — GoMME,  vol.  i.,  p.  421. 


252  Games  and  Sports, 

Winterton.  Nuts  in  May  or  Nuts  and  May, — GOMME, 
vol.  i.,  pp.  426,  428,  429. 

East  Kirkby.  Oats  and  Beans  and  Barley, — GOMME, 
vol.  ii.,  pp.  4,  5,  6,  8,  9,  10. 

Odd  or  Even. — GOMME,  vol.  ii.,  p.  1 4. 
Odd-man. — GOMME,  vol.  ii.,  p.  14. 

Brigg.  Old  Roger  is  Dead, — GoMME,  vol.  ii.,  pp.  18, 
22. 

Oranges  and  Lemons. — GOMME,  vol.  ii.,  pp.  27,  29,  32. 

[I  think  that  when  we  were  asked  to  choose  between 
Orange  and  Lemon  we  never  knew  which  girl  was  which. 
— E.  G.] 

Winterton  and  Lincoln.  Poor  Mary  sits  a-weeping, — 
GOMME,  vol.  ii.,  pp.  51,  61. 

Winterton.  Pretty  Miss  Pink. — GOMME,  vol.  ii., 
pp.  77,  78. 

Push  the  Business  On. — GOMME,  vol.  ii.,  pp.  86,  87,  88. 

North  Kelsey.      Queen  Anne. — GOMME,  vol.  ii.,  p.  92. 

[A  line  of  children  is  formed  before  which  one  player 
stands  or  sits.  This  child,  '  Queen  Anne,'  and  the  line 
repeat  the  words  alternately.  The  line  sings  '  Queen 
Anne,  etc'  Queen  Anne  says  '  Turn  all.'  The  others 
secretly  passing  a  ball  from  hand  to  hand  repeat,  *  The 
more  we  turn,  etc'  Queen  Anne  now  points  to  the 
player  she  believes  to  have  the  ball.  If  she  has  guessed 
correctly  she  changes  places  with  the  hider,  if  wrongly, 
the  children  begin  turning  and  concealing  the  ball  again, 
till  she  discovers  who  has  it] 

Anderby.      Queen  of  Sheba. — GOMME,  vol.  ii.,  p.  1 04. 
Relievo. — GOMME,  vol.  ii.,  p.  107. 

Winterton,  Lincoln,  Leadenham. — Ring  a  Ring  d  Roses, 
— GOMME,  vol.  ii.,  pp.  108,  1 10. 


Games  and  Sports.  253 

Lincoln.  Robbing  the  Parson's  Hen-roost — GOMME,  vol. 
ii.,  pp.  114,  115. 

Brigg.  Round  and  Round  the  Village. — GOMME,  vol.  ii., 
pp.  124,  130,  131,  132,  133. 

East  Kirkby.      Round  Tag. — GOMME,  vol.  ii.,  p.  144. 

Stixwould.  Sally  Water. — GOMME,  vol.  ii.,  pp.  157,  160, 
167. 

Lincoln,  Scawby,  Stixwould.  Lady's  Thimble. — GOMME, 
vol.  ii.,  pp.  226,  227  ;   E.  PEACOCK,  i.,  p.  152. 

Lincoln.      Thread  the  Needle. — GOMME,  vol.  ii.,  p.  229. 

East  Kirkby.  Three  Dukes. — GOMME,  vol.  ii.,  pp.  238, 
248,  249,  250. 

Tip-Cat. — GOMME,  vol.  ii.,  p.  295. 
Tit-tat-toe. — GOMME,  vol.  ii.,  p.  296. 
Turn  Trencher. — GOMME,  vol.  ii.,  p.  313. 
Wallflowers. — GOMME,  vol.  ii.,  pp.  333,  340. 

Frodingham.  When  I  was  a  Young  Girl. — GOMME,  vol. 
ii.,  pp.  369,  370. 

Lincoln,  Kelsey,  Winterton.  The  Old  Oak  Tree. — 
GOMME,  vol.  ii.,  p.  386. 

Winterton,  Anderby.  Who  goes  round  my  Stone  Wall? 
— GoMME,  vol.  ii.,  pp.  375,  378,  379,  380. 

Anderby.      Wolf. — GOMME,  vol.  ii.,  pp.  397,  398. 

Frodingham,  Lincoln.  Would  you  Know  how  Doth  the 
Peasant. — GOMME,  vol.  ii.,  pp.  400,  401. 

Boston.  The  Wolds.  Children's  Singing  Games. — '  A 
short  time  ago,  walking  on  the  bank  of  the  Witham,  here, 
I  heard  a  little  boy,  as  he  rowed  in  a  boat,  singing  *  Fm 
a-waitin'  fur  a  pardner,  I'm  a-waitin'  fur  a  pardner.'  I 
had  not  heard  these  words  for  many  years,  but  all  at 
once  again  I  saw  the  children  in  the  Lincolnshire  wold 


254  Games  and  Sports. 

village  playing  in  the  green  lane  in  the  summer  evening, 
and  dancing  round  as  they  sang  the  following  words : 

A-waitin'  fur  a  pardner, 

A-waitin'  fur  a  pardner. 

You  an'  I  an'  iv'ryone  knows 

How  whoats  an'  beans  an'  barley  grows. 

Fost  tha  farmer  saws  'is  seed, 
Then  he  stans  an'  teks  'is  ease, 
Stamps  'is  feet  an'  claps  'is  'ands, 
And  turns  him  rounds  to  view  tha  lands. 

A-waitin'  fur  a  pardner, 

A-waitin'  fur  a  pardner,  etc. 

Now  you're  married  you  must  obaa, 
You  must  be  true  to  all  you  saa, 
You  must  be  kind  and  very  good, 
And  help  y'er  wife  to  chop  tha  wood. 
A-waitin'  fur  a  pardner,  etc. 

Homcastle.  In  the  dance  the  boys  and  girls  form 
a  ring.  A  boy  stands  in  the  centre,  singing  with  the 
rest,  as  they  dance  around.  There  is  no  particular  order, 
but  generally  at  the  second  singing  of  the  chorus  (or 
refrain)  the  '  gentleman  chooses  a  '  lady '  partner,  and 
both  stand  in  the  centre  singing  with  those  composing 
the  ring,  '  Now  you're  married,'  etc.  Sometimes  '  gentle- 
man '  kisses  partner.  When  the  whole  song  is  finished, 
sometimes  the  gentleman  makes  one  of  the  ring,  and  the 
lady  remains  in  the  centre  and  chooses  a  partner ;  some- 
times both  join  the  ring,  and  a  fresh  boy  goes  into  the 
centre  and  waits  for  a  partner,  and  the  song  goes  on  as 
before  till  they  are  tired.  I  write  this  in  the  present 
tense,  because  I  was  pleased  to  find  that  children  in  the 
neighbourhood  of  Horncastle  yet  play  at  this  game.  It 
is  probably  common  to  other  parts  of  the  country ;  but  I 
have  never  heard  of  it,  nor  have  I  seen  the  words  in 
print. — N.  &  Q.^  vol.  xii.,  p.  493. 

Grimsby.  One  party  [on  a  general  holiday]  would  be 
engaged  in  bucklerplay,   another   in  wrestling,  others  in 


Games  and  Sports,  255 

archery,  prison  bars,  football,  barley-break,  or  ninepins. — 
Oliver,  iv.,  pp.  145,  146. 

Bandy. — (i)  The  stick  with  which  the  game  of  hockey 
is  played  ;  and  hence  (2)  the  game  itself. — E.  PEACOCK, 
II.,  vol.  i.,  p.  27. 

The  game  of  knot  and  spell. — Brogden,  p.  1 8. 

A  game  called  fives  in  Scotland,  and  rackets  in  the 
south  of  England. — E.  Peacock,  II.,  vol.  i.,  p.  27. 

Biddy-base. — A  game,  prisoner's  base. — Brogden, 
p.  23. 

Blether  Dick. — A  boy  armed  with  a  blown  bladder, 
attached  to  the  end  of  a  long  stick  by  about  half  a  yard 
of  string,  with  which  he  pursues  his  playmates  in  a  game. 
— E.  Peacock,  i.,  p.  28. 

Bunting. — A  boy's  game,  played  with  sticks  and  a 
small  piece  of  wood  sharpened  off  at  the  ends — Tip-cat. 
— Cole,  p.  23  ;  Brogden,  p.  33. 

Bullroarer  ;  Friction  Drum. — When  I  was  a  boy  I  never 
heard  this  thing  or  '  implement '  called  anything  but  a 
'  buzzer.'  It  was  less  popular  than  another  plaything 
called  a  'jackdaw,'  which  was  made  of  about  an  inch 
of  the  top  part  of  the  neck  of  a  wine  bottle.  Over  this 
was  stretched  a  bit  of  parchment,  which  was  tightly  tied 
under  the  projecting  rim  of  it.  A  long  horse-hair,  with 
a  knot  at  the  end,  was  then  put  through  the  parchment, 
the  knot  being  inside  the  neck.  By  wetting  the  fore- 
finger and  thumb,  and  drawing  the  horse-hair  between 
them  you  could  produce  sounds  *  jack,'  '  j-a-a-c-k '  or  '  jak, 
jak,'  as  you  moved  quickly  or  slowly  or  in  a  jerky  way. 
I  have  seen  neither  '  buzzers  '  nor  '  jackdaws '  for  many 
many  years. — N.  &  Q.^  vol.  vii.,  p.  457. 

Cat-cradle.  A  game  children  play  with  their  fingers 
and  a  piece  of  string. — E.  PEACOCK,  II.,  vol.  i.,  p.  99. 


256  Games  and  Sports, 

Cat-gallows. — Two  sticks  stuck  upright  in  the  ground, 
having  notches  on  which  another  stick  is  placed  hori- 
zontally to  leap  over. — Brogden,  p.  37  ;  E.  Peacock, 
i.,  p.  50. 

Chin-up. — A  game  somewhat  resembling  hockey. — 
E.  Peacock,  II.,  vol.  i.,  p.  no. 

Chuck-hole. — A  game  much  played  among  the  male 
population  of  agricultural  districts. 

A  number  of  youths,  seldom  less  than  three,  or  more 
than  eight  or  ten,  each  having  supplied  himself  with  a 
piece  of  money,  generally  a  halfpenny,  mark  out  a  certain 
distance  from  a  hole,  of  a  diameter  of  a  penny,  scooped 
out  in  the  ground,  and  from  this  mark,  each  '  chucks '  his 
halfpenny  in  such  a  manner  as  to  hit  the  hole  ;  but, 
though  this  is  not  unfrequently  done,  the  coin,  without 
great  practice,  reverberates  and  rolls  to  some  distance. 
These  distances  are  then  taken,  and  he  whose  piece 
remains  in  the  hole,  or  the  nearest  distance  from  it,  has 
what  is  called  the  '  first  go  '  in  the  next  round  or  repeti- 
tion, and  so  many  of  the  coins  now  taken  into  his  hands 
altogether,  as  remain  in  the  hole  after  he  has  made  this 
second  throw,  from  the  marked  distance,  he  takes  as  his 
winnings.  An  unskilful  first  throw  rarely  gives  the 
thrower  of  a  second  trial.  Marbles  are  sometimes  used 
for  economy's  sake  instead  of  halfpence. — Brogden,  p.  41. 

Chuck-hole,  Chuck-penny,  a  game  played  by  boys.  A 
circle  is  marked  on  the  ground,  in  the  centre  of  which  is 
a  small  hole.  Each  person  in  the  game  throws  a  coin  at 
this  hole.  He  whose  penny  hits  the  hole  (or  in  case 
none  hit  the  hole,  he  whose  penny  remains  nearest  to  it) 
wins  the  game.  If  all  the  pennies  roll  outside  the  ring 
it  is  a  '  dead  heat,'  and  each  boy  reclaims  his  penny. — 
E.  Peacock,  i.,  p.  58. 

Chuck-stones. — Stones  used  by  children  in  playing  a 
game. — E.  PEACOCK,  II.,  vol.  i.,  p.  113. 


Games  and  Sports,  257 

Cockelty 'bread. — A  game  played  by  children  : 

This  is  the  waay  you  maake  cockelty-bread  ; 
This  is  the  waay  you  maake  cockelty-bread ; 
Up  with  yer  heals  an'  doon  wi'  yer  head, 
This  is  the  waay  you  maake  cockelty-bread. 

The    children    turn    head-over-heels    after    repeating    the 
third  line. — E.  PEACOCK,  II.,  vol.  i.,  p.  128. 

Cob-Nut. — The  Lindsey  and  Kesteven  name  for  Corylus 
avellana^  L.,  variety  grandis.  '  It  is  the  name  of  an  old 
game  among  the  children  played  with  nuts.' — Wrights 
Dictionary ;  L.  Folk  Names,  p.  6. 

'  Boys  in  the  parish  of  Cadney-cum-Howsham,  L.,  call 
the  game  "  Conqueror,"  and  play  it  with  the  fruit  of  the 
horse  chestnut  {^sculus  hippocastanum^  L.)' — L.  Folk 
Names,  Additions,  p.  26. 

Counting-out  Rhyme  : 

My  mother  told  me 
To  pick  that  very  same  one, 
You  are  in  and  she  is  out 
With  a  rotten  dish  clout 
On  her  back. 

(possibly  incomplete). — NORTHALL,  p.  348. 

Crab-sowl,  Crab-sow. — A  game  played  with  a  bung  or 
ball  struck  with  sticks. — Brogden,  p.  47. 

To  draw  Cuts. — To  cast  lots  by  means  of  straws  cut 
of  unequal  length.  These  straws  are  held  in  the  closed 
hand  and  the  person  who  draws  the  longest  straw  wins. 
— E.  Peacock,  II.,  vol.  i.,  p.  153. 

Dip  d  the  Kit,  a  rustic  game. — E.  Peacock,  1.,  p.  85. 

Duck  and  Drake. — Throwing  a  small  flat  stone,  tile, 
slate,  or  shell,  over  water,  so  as  to  make  it  skim  along  the 
surface.     Ex.  : 

A  duck-and-a-drake, 

And  a  penny  oat  cake. 

Old  Rhyme. — Brogden,  p.  59. 


258  Games  and  Sports, 

To  play  at  ducks  and  drakes  is  to  throw  a  flat  stone 
and  any  such-like  thing  over  the  water  so  as  to  make  it 
glance  -along  the  surface.  When  this  is  done  the  follow- 
ing jingle  is  said  : 

'A  duck  and  a  drake, 
And  a  penny  white  cake 
And  a  skew-ball.' 

E.  Peacock,  i.,  p.  94. 

Duck-stone. — A  game  played  by  '  lads.'  A  small  stone 
is  placed  upon  a  larger  one,  and  other  stones  are  thrown 
from  a  given  point,  to  upset  the  top-most  stone. 

The  game  is  played,  generally,  by  a  party  of  half-a- 
dozen  lads,  one  of  whom  is  stationed  not  only  to  take 
care  that  the  lesser  is  not  knocked  off  the  larger  stone  by 
any  of  the  throwers,  but  he  has  to  prevent  each  from 
recovering  or  even  touching  the  object  thrown  without 
being  himself  touched,  which  it  requires  an  alert  activity 
to  achieve,  unless  the  '  duck,'  or  upper  stone,  be  knocked 
off  the  lower,  by  the  dexterity  of  a  thrower,  and  the 
watcher  be  unable  to  replace  it  before  all  the  party 
recovers  their  point  of  distance. — Brogden,  p.  59. 

Holland  Fen.  Foot-ball. — July  ist,  the  insurgents  [who 
were  rioting  in  opposition  to  the  enclosure  of  Holland 
Fen],  consisting  of  about  two  hundred  men,  threw  up  a 
foot-ball  in  the  fen,  and  played  for  about  two  hours,  when 
a  troop  of  dragoons,  some  gentlemen  from  Boston,  and 
four  constables,  having  seized  four  or  five  of  the  rioters, 
committed  them  to  Spalding  gaol.  .  .  .  On  the  15th, 
another  ball  was  thrown  up,  and  no  person  opposed 
them  ;  and  on  the  1 6th,  five  men  were  sent  by  Sir  C. 
Frederick  to  guard  Brothertoft.  On  the  29th,  another 
ball  was  thrown  up  without  opposition. — Marrat,  vol.  i., 
pp.  140,  141. 

Handy-Dandy. — In  North  Lincolnshire,  in  my  young 
days,  this  game  was  played  with  marbles.  Putting  our 
hands  behind  us,  we  placed,  either  in  the  right  hand  or 


Games  and  Sports,  259 

the  left,  according  to  our  own  pleasure,  one  or  more 
marbles.  Closing  the  hands,  and  putting  one  fist  on  the 
top  of  the  other,  we  said  : 

'Handy  dandy, 
Picady  pandy, 
High  Church  or  Low.' 

Should  the  marbles  have  been  placed  in  the  upper 
hand  and  our  opponent  should  say  '  High,'  he  got  the 
marbles  ;  should  he  say  '  Low/  of  course  he  lost,  and  had 
to  pay  his  opponent  the  number  of  marbles  disclosed,  and 
so  vice  versa. — N.  &  Q.^  vol.  viii.,  pp.  355,  356. 

Huckle-bone. — The  astragalus,  a  small  bone  of  a  sheep, 
used  by  children  for  playing  a  game  called  in  some  parts 
of  England  'dibs.' — E.  PEACOCK,  i.,  p.  140. 

Kep-ball. — (i)  The  game  of  catch-ball.  (2)  The  ball 
with  which  it  is  played. — E.  PEACOCK,  II.,  vol.  i.,  p.  300. 

Kibble-and-Knor, — A  game  popularly  known  as  '  spell 
and  knor.' — Brogden,  p.  no. 

King-Cruise. — A  stoppage  in  any  game  played  by 
school  children. — GoOD,  p.  59. 

Kiss  V  th!  ring. — Kissing-ring,  a  children's  game. — E. 
Peacock,  i.,  p.  150. 

Knur. — A  round  ball  of  hard  wood,  a  boy's  plaything, 
used  at  the  game  called  knur-spell. — Thompson,  p.  712. 

Spang-wen. — To  force  into  the  air  from  a  knur-spell. 
Brogden,  p.  191. 

Luggery-bite,  Lug-at-a-bite. — A  game  with  fruit  amongst 
boys ;  one  bites  the  fruit  and  another  pulls  his  hair,  until 
he  throws  the  fruit  away. — BROGDEN,  p.  120. 

Meg  Merry  legs. — Nine  men's  morrice. — Lines.  Arch. 
Soc,  vol.  xi.,  p.  130. 

In  one  of  the  pavement  slabs  in  ...  [a  chapel  of  the 
West  Transept  in  Lincoln  Minster]  nine  holes  are  pointed 


26o  Gaines  and  Sports, 

out.  .  .  .  They  are  said  to  have  been  used  for  games  by- 
some  of  the  officials  (choir-boys  one  would  suppose)  con- 
nected with  the  minster. — Kendrick,  p.  96. 

Odd-man. — A  game  played  with  coins.  If  a  man  be 
cheated,  it  is  a  common  expression  to  say  we  *  odd-man'd 
him.' — Brogden,  p.  140. 

Odd-or-even. — A  boy's  game,  played  with  coins,  buttons, 
marbles,  or  anything  which  may  be  conveniently  held  in 
the  hands. — Brogden,  p.  140  ;  E.  PEACOCK,  i.,  p.  183. 

Rusty  Bum. — A  rough  game  played  by  boys.  At 
York  it  is  called  '  Ships  and  sailors.' — E.  PEACOCK,  i., 
p.  210. 

Shinny,  Shinty. — A  boy's  out-door  game  played  with 
sticks  and  a  knurr. — BROGDEN,  p.  180. 

Terzy. — A  game  in  which  any  number  of  players  form 
in  a  double  circle,  except  two,  one  of  whom  runs  in  front 
of  any  two.  The  other  outside  the  circle  runs  round  and 
touches  the  back  of  one  of  the  three,  who  in  his  turn 
becomes  the  catcher,  and  the  one  who  had  been  catching 
goes  into  the  middle  of  the  circle  to  take  the  place  of  the 
first. — E.  Peacock,  II.,  vol.  ii.,  p.  556. 

Ticky-touch-wood. — A  game  played  by  children,  who  are 
free  from  all  penalties  when  touching  wood. — Brogden, 
p.  208. 

Tip,  tap,  toe, — A  child's  game.  A  square  is  drawn 
having  nine  smaller  squares  or  houses  within  it.  Two 
persons  play.  They  alternately  make  the  one  a  square 
[or  circle]  and  the  other  a  cross  in  any  one  of  the  houses. 
He  that  first  gets  three  in  a  line  wins  the  game. — E. 
Peacock,  i.,  p.  256. 

Turn-Trencher. — A  game,  generally  played  in  Lincoln- 
shire at  Christmas  time. — Brogden,  p.  214  ;  E.  Peacock, 
II.,  vol.  ii.,  p.  571. 


Games  and  Sports,  261 

Dorrington.     Sites  for  Playing   Games. — The   principal 
solemnity   which   was   practised    on   this    playgarth,   and 
it   was   continued    down    to    a   very   recent    period,    was 
dancing   the  solar   deiseal.     The  villagers  were  arranged 
in    ranks    and    moved    round    the    playgarth    in    circles, 
from  east  to  west  by  the  south  ;  proceeding  at  first  '  with 
solemn   step  and  slow,'  amidst   an    awful    and   deathlike 
silence,  to  inspire  a  sacred  feeling.     The  dance  increased  in 
speed    by    imperceptible    degrees,   until    the    party    were 
impelled  into  a  rapid  and  furious  motion  by  the  tumultuous 
clang  of  musical  instruments,  and  the  screams  of  harsh  and 
dissonant  voices,  reciting  in  verse  the  praise  of  those  heroes 
who  had  been  brave  in  war,  courteous  in  peace,  and  the 
devoted  friends  and    patrons   of  religion.     These   dances 
were  frequently  performed   in  masks  and   disguisements. 
The  minor  games  practised  here  are  such  as  the  super- 
stitious portion  of  the  peasantry  still  regard  with  reverence. 
The  autumnal  fires  are  still  kindled,  except  that  the  fifth 
is  substituted  for  the  first  of  November  ;  and  it  is  attended 
by    many    of   the   ancient   ceremonies,   such    as    running 
through  the  fire  and  smoke,  each  casting  a  stone  into  the 
fire,  and  all  running  off  at  the  conclusion  to  escape  from 
the  black  short -tailed  sow.     On  the  following  morning  the 
stones  are  searched  for  among  the  ashes,  and  if  any  are 
missing  they  betide  ill  to  those  who  threw  them  in.      The 
ceremonies  of  gathering  the  mistletoe  at   Christmas,  and 
the  sports  of  May-day  were  also  practised  here  ;  and  the 
old  people  of  the  village  well  remember  hearing  their  aged 
parents  say  that  when  they  were  children  it  was  customary 
to  have  periodical  sports  in  the  same  place.      The  young 
people  of  both  sexes  danced  on  the  green  in  the  presence 
of  the  assembled   villagers,  who  were  seated   under   the 
Three    Grained    Oak    [see    SECTION    II.,    p.    23]    which 
grew    near    the   spot,   to    behold    the    sports.  .  .  .      May 
Games    [were]    celebrated    on    this    spot,    for    the    pole 
decorated  with  garlands  was  annually  elevated  on  Chapel 
hill,  down  to  the  last  century. — Oliver  (3),  pp.  94,  95. 


262  Games  and  Sports, 

On  the  above  day  [St.  Bartholomew's,  Aug.  24]  the 
following  custom  prevailed  at  Dorrington,  in  the  county  of 
Lincoln.  In  the  morning  a  number  of  maidens,  clad  in 
their  best  attire,  went  in  procession  to  a  small  chapel,  then 
standing  in  the  parish,  and  strewed  its  floor  with  rushes, 
from  whence  they  proceeded  to  a  piece  of  land  called  the 
'  Play  Garths,*  where  they  were  joined  by  most  of  the 
inhabitants  of  the  place,  who  passed  the  remainder  of  the 
day  in  rural  sports,  such  as  foot-ball,  wrestling,  and  other 
athletic  exercises,  with  dancing,  etc.  The  pastimes,  how- 
ever, are  not  confined  to  St.  Bartholomew's  day,  but  occur 
at  other  times  in  the  year ;  as  the  *  Garths '  was  left  by  an 
inhabitant  for  the  young  men  and  women  of  the  village  to 
play  in.  .  .  .  — Hone's  Year  Book,  p.  492. 

Bull-baiting. — This  cruel  pastime  was  formerly  enjoyed 
in  almost  every  village.  ...  A  superstition  yet  lingers 
that  bull  beef  is  not  good  for  food  if  the  animal  have  not 
been  baited. — E.  Peacock,  i.,  40. 

Grimsby.  '  Magnaque  taurorum  fracturi  colla  Britanni.' 
The  county  of  Lincoln  is  eulogized  by  Fuller  as  producing 
superior  dogs  for  the  sport ;  and  in  Grimsby  bull-baiting 
was  pursued  with  such  avidity,  that  to  increase  its  impor- 
tance, and  prevent  the  possibility  of  its  falling  into  disuse, 
it  was  made  the  subject  of  an  official  regulation  of  the 
magistracy.  It  had  been  practised  within  the  borough 
from  time  immemorial,  but  about  the  beginning  of  the 
reign  of  Hen.  VII.  the  butchers,  finding  it  both  trouble- 
some and  inconvenient  to  provide  animals  for  the  public 
amusement,  endeavoured  to  evade  the  requisition  ;  but  it 
was  made  imperative  upon  them  by  edict  of  the  mayor 
and  burgesses,  which  was  incorporated  into  a  code  of 
ordinances  that  were  made  and  agreed  to  on  the  23rd  of 
October,  1499,  for  the  better  government  of  the  borough. 
Man.  and  Cus.,  pp.  211,  212. 

Stamford.  This  town  is  famous  for  an  annual  bull- 
running  on  St.  Brice's  day. —  Topography,  p.  66. 


Games  and  Sports, 


263 


Bull-running  has,  we  believe,  been  mentioned  in 
connection  with  only  three  towns  in  England — Stamford 
in  Lincolnshire,  Tutbury  in  Staffordshire,  and  Tetbury  in 
Gloucestershire  ;  whereas  bull-baiting  was  common  enough 
all  over  the  country.  .  .  .  From  time  immemorial,  on  the 
I  3th  of  November  (the  second  day  after  St.  Martin's  day), 
be  it  noted,  an  animal — a  bull — was  publicly  hunted,  and 
slaughtered,  and  eaten  amid  much  glee  [at  Stamford]. — 
Old  Lincolnshire^  i.,  pp.  90,  92. 


Song  of  the  Stamford  Bullards. 

Words  and  Music  Anonymous.        Arranged  for  Piano  by  Allan  Rippon. 


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SB 


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never  saw  the  like  you' 11  say,  As  you  have  seen  at  Stam     - 


flUTffl^y^-n^^f 


ford. 


1 


^ 


^ 


II. 


Earl  Warren  was  the  man, 

That  first  began  this  gallant  sport ; 
In  the  Castle  he  did  stand, 

And  saw  the  bonny  bulls  that  fought ; 


t 


Games  and  Sports,  265 

The  butchers  with  their  bull-dogs  came, 
These  sturdy  stubborn  bulls  to  tame, 
But  more  with  madness  did  inflame, 
Enrag'd  they  ran  through  Stamford. 

III. 
Delighted  with  the  sport, 

The  meadows  there  he  freely  gave, 
Where  these  bonny  bulls  had  fought. 

The  butchers  now  do  hold  and  have  ; 
By  Charter  they  are  strictly  bound. 
That  ev'ry  year  a  bull  be  found  : 
Come  daub  your  face  your  dirty  clown 

And  stump  away  to  Stamford. 

IV. 

Come,  take  him  by  the  tail  boys, — 

Bridge,  bridge  him  if  you  can  ; 
Prog  him  with  a  nail  boys  ; 

Never  let  him  quiet  stand : 
Through  every  street  and  lane  in  town 
We'll  chevy  chase  him  up  and  down  ; 
You  sturdy  strawyards  ten  miles  round, 

Come  stump  away  to  Stamford. 


Bring  with  you  a  prog  stick, — 

Boldly  mount  then  on  his  back  : 
Bring  with  you  a  dog  Dick, 

Who  will  also  help  to  bark. 
This  is  the  rebel's  riot  feast. 
Humanity  must  be  debas'd. 
And  every  man  must  do  his  best 

To  bait  the  bull  in  Stamford. 

Old  Lincolnshire^  i.,  p.  134. 

Bull-Running. — The  Streets  are  filled  with  Heroes  who 
bandy  the  Dirt  about  their  own  Dublets,  and  take  care 
that  every  Body  who  appears  with  a  clean  Face  shall  not 
want  a  dirty  one  ;  for 

He  that  gets  no  Buu-Dirt,  gets  no   Christmas. 

Peck,  Bull  Runnings^  chap.  iii. 


266  Games  and  Sports, 

Bull-Running. — When  they  put  the  Brute  to  Death, 
they  gather  his  Ordure  and  present  the  Pomatum  to  those 
clean  Faces  that  venture  abroad  in  the  Dusk  of  the 
Evening. 

The  Body  is  shared  by  the  Heroes,  and  in  old  time,  he 
who  first  rode  upon  the  Bull's  Back,  had  the  Head  and  all 
other  Appurtenances  thereunto  belonging. — Peck,  Bull- 
Runnings^  chap.  iii. 


The  Speech  of  a  Notable  Bullard  about 
Forty  Moons  ago. 

.  .  .  On  this  Day  there  is  no  King  in  Stamford  ;  we 
are  every  one  of  us  High  and  Mighty.  Lords  of  the 
united  Parishes  in  a  General  Bull-running.  ...  we  are 
every  one  of  us  a  Lord  Paramount,  a  Lord  of  Rule  and 
Misrule,  a  King  in  Stamford,  .  .  .  We  are  punishable  for 
no  Crime  but  Murder,  and  that  only  of  our  own,  and  no 
other  Species. 

If  you  will  suffer  me  to  direct  your  Excellencies  during 
this  short  Administration,  I  most  humbly  advise :  .  .  . 

6.  That  no  Man  act  this  Day  as  a  common  Subject 
of  any  Power  or  Potentate  whatsoever ;  Foreign  or 
Domestick. 

7.  That  there  be  a  friendly  Participation  of  the  Flesh 
and  Puddings  of  the  deceased  Beast,  and  that  the  Great 
Gut  or  Pudding,  commonly  known  by  the  Name  of  Tom 
Hodge,  be  given  to  the  most  Worthy  Adventurer. 

8.  That  a  Wheel-barrow  be  provided  for  St.  Andrew  to 
ride  in,  and  meet  the  Bull.  .  .  . 

He  was  answered  with  a  general  Applause,  and  immed- 
iately the  whole  Company,  broke  up  and  divided,  some  to 
fetch  St.  Andrew,  and  others  to  let  out  the  Bull. — PECK, 
Bull-Runnings y  chap.  iv. 

Of  the  Private  Bull- Runnings.  These  are  performed  in 
one  single  Street^  as  the  other  was  all  over  the  town. 


Games  and  Sports,  267 

The  Bull  is  let  out  about  One  a  Clock,  and  if  he  ben't 
very  brisk,  St.  Andrew  is  let  down  with  a  Rope  about  his 
neck  in  order  to  divert  him. 

St.  Andrew  is  a  Machine  compos'd  by  the  unlucky  [?] 
Mobb,  representing  the  Form  of  that  Saint  upon  a 
Piece  of  Timber  ;  indeed  the  Tailors  say  that  it  is  Crispin, 
but  the  Shoemakers  are  very  well  satisfy'd  that  it  is  St. 
Andrew's  n'own  self. 

When  the  Machine  is  compleated,  the  Rope-ends  are 
handed  to  two  opposite  Windows,  and  the  Saint  turns 
Bravo  to  bully  old  Roger,  who  is  resolved  to  swinge  him, 
and  let  the  Mobb  see  what  he  would  do  to  them  in  the  like 
Case  ;  but  St.  Andrew,  by  the  Help  of  good  neighbours,  is 
clearly  too  cunning  for  him  :  He  whips  into  the  Air, 
whilst  poor  Roger  is  fit  to  break  his  Neck,  because  he  is 
not  able  to  stop  his  Career. 

Sometimes  they  brod  him  with  Needles,  sometimes  they 
pepper  him,  sometimes  they  shoot  at  him,  till  the  poor 
Brute  is  fit  to  sink  under  his  Sufferings ;  when  they 
perceive  he  is  quite  spent,  they  put  him  to  Death. — Peck, 
Bull-Runnings,  chap.  v. ;  cf  Butcher,  pp.  76-80  ;  ANDER- 
SON, pp.  47,  48. 

Eaxey.  Throwing  the  Hood. — The  old  twelfth-day  is 
devoted  to  throwing  the  hood-,  an  amusement,  tradition 
reports,  to  have  been  instituted  by  one  of  the  Mowbrays. 
A  roll  of  canvas,  tight  corded  together,  weighing  from 
four  to  six  pounds,  is  taken  to  an  open  field  and  con- 
tended for  by  the  rustics,  who  assemble  together  to  the 
number  of  many  hundreds  ;  an  individual  appointed,  casts 
it  from  him,  and  the  first  person  that  can  convey  it  into 
the  cellar  of  any  public-house  receives  a  reward  of  one 
shilling,  paid  by  the  plough-bullocks  or  hoggins.  A  new 
hood  being  furnished  when  the  others  are  carried  off,  the 
contest  usually  continues  until  dark. 

Many  of  the  candidates  for  athletic  fame,  receives  \sic\ 
great    injuries    by    falls,    bruises,    etc.      The    evening    is 


268  Gaines  and  Sports, 

usually  commenced  with  mirth  and  glee,  at  the  place 
where  the  victor  has  deposited  his  prize,  and  concluded, 
in  general,  with  quarrelling  and  drunkenness. 

This  rustic  amusement  is  only  observed  at  Epworth 
and  Haxey :  at  the  latter  place,  the  day  is  kept  as  a  feast 
by  the  inhabitants,  who  have  their  friends  and  acquaintance 
to  visit  them. 

The  next  day  the  plough-bullocks^  or  hoggins^  go  round 
the  town  to  receive  alms  at  each  house,  where  they  cry 
*  Largus.'  They  are  habited  similar  to  the  morris-dancers, 
are  yoked  to,  and  drag,  a  small  plough  ;  they  have  their 
farmer  and  a  fool,  called  Billy  Buck,  dressed  like  a 
harlequin,  with  whom  the  boys  make  sport.  The  day  is 
concluded  by  the  bullocks  running  with  the  plough  round 
the  cross  in  the  market-place,  and  the  man  that  can  throw 
the  others  down,  and  convey  their  plough  into  the  cellar 
of  a  public-house,  receives  one  shilling  for  his  agility. — 
Peck,  Axholme,  pp.  277,  278. 

This  place,  though  at  one  time  the  most  considerable  in 
the  Isle  [of  Axholme],  never  had  the  privilege  of  a  market 
or  fair.  It  has,  however,  two  feasts,  one  on  the  6th  day 
of  July,  called  Haxey  Midsummer,  and  the  other  on  the 
6th  of  January,  called  Haxey  Hood.  The  Midsummer 
festival  has  nothing  to  distinguish  it  from  other  similar 
meetings  ;  but  that  held  on  the  6th  of  January  has  a 
sport  or  game  peculiar  to  the  place.  The  hood  is  a  piece 
of  sacking,  rolled  tightly  up  and  well  corded,  and  which 
weighs  about  six  pounds.  This  is  taken  into  an  open 
field,  on  the  north  side  of  the  Church,  about  two  o'clock 
in  the  afternoon,  to  be  contended  for  by  the  youths 
assembled  for  that  purpose.  When  the  hood  is  about  to 
be  thrown  up,  the  plough  bullocks,  or  boggins,  as  they  are 
called,  dressed  in  scarlet  jackets,  are  placed  amongst  the 
crowd  at  certain  distances.  Their  persons  are  sacred  ; 
and  if  amidst  the  general  row  the  hood  falls  into  the 
hands   of   one   of   them    the    sport    begins    again.      The 


Games  and  Sports,  269 

object  of  the  person  who  seizes  the  hood  is  to  carry  off 
the  prize  to  some  public-house  in  the  town,  where  he  is 
rewarded  with  such  liquor  as  he  chooses  to  call  for.  This 
pastime  is  said  to  have  been  instituted  by  the  Mowbrays  ; 
and  that  the  person  who  furnished  the  hood  did  so  as  a 
tenure  by  which  he  held  some  land  under  the  Lord.  How 
far  this  tradition  may  be  founded  on  fact  I  am  not  able 
to  say  ;  but  no  person  now  acknowledges  to  hold  any  land 
by  that  tenure. — Stonehouse,  p.  291. 

I  having  been  present  at  the  throwing  of  the  hood  at 
Haxey,  Lincolnshire,  several  times,  have  pleasure  in  giving 
your  querist  A.  E.  what  information  I  gathered  from  time 
to  time  on  the  spot.  The  custom  arose  from  the  follow- 
ing circumstance ;  Anciently  the  Mowbrays  had  great 
possessions  in  and  about  the  Isle  of  Axholme,  and  a  seat 
at  which  they  principally  resided,  and  were  considered  the 
greatest  folk  in  that  part  of  the  country.  It  so  happened 
that  on  old  Christmas  Day  a  young  lady  (the  daughter  of 
the  then  Mowbray)  was  riding  across  the  Meeres  (an  old 
road,  at  that  time  the  principal  one  across  the  village)  to  the 
church,  a  gale  of  wind  blew  off  her  hood.  Twelve  farming 
men  who  were  working  in  the  field  saw  the  occurrence, 
and  ran  to  gather  up  the  hood.  And  in  such  earnest  were 
they  that  the  lady  took  so  much  amusement  at  the  scene, 
she  forbade  her  own  attendants  joining  in  the  pursuit. 
The  hood  being  captured,  returned,  and  replaced  on  the 
lady's  head,  she  expressed  her  obligations  to  the  men, 
giving  them  each  some  money,  and  promised  a  piece  of 
land  (to  be  vested  in  certain  persons  in  trust)  to  throw  up 
a  hood  annually  on  old  Christmas  Day ;  she  also  ordered 
that  the  twelve  men  engaged  to  contest  the  race  for  the 
hood  should  be  clothed  {pro  tern.)  in  scarlet  jerkins  and 
velvet  caps :  the  hood  to  be  thrown  up  in  the  same  place 
as  the  one  where  she  lost  her's.  The  custom  is  yet  fol- 
lowed ;  and  though  the  Meeres  on  which  she  was  riding 
has  long  ago  been  brought  into  a  state  of  cultivation,  and 


270  Games  and  Sports, 

the  road  through  it  been  diverted,  yet  an  old  mill  stands 
in  the  field  where  the  old  road  passed  through,  and  is 
pointed  out  as  the  place  where  the  original  scene  took 
place,  and  the  hood  is  usually  thrown  up  from  this  mill. 
There  is  usually  a  great  concourse  of  people  from  the 
neighbouring  villages,  who  also  take  part  in  the  proceed- 
ings ;  and  when  the  hood  is  thrown  up  by  the  chief  of  the 
Boggons  or  by  the  officials,  it  becomes  the  object  of  the 
villagers  to  get  the  hood  to  their  own  village  by  throwing 
or  kicking  it,  similar  to  the  football — the  other  eleven 
men,  called  Boggons,  being  stationed  at  the  corners  and 
sides  of  the  field  to  prevent,  if  possible,  its  being  thrown 
out  of  the  field  ;  and  should  it  chance  to  fall  into  any  of 
their  hands  it  is  *  boggoned '  and  forthwith  returned  to  the 
chief,  who  again  throws  it  up  from  the  mill  as  before. 
Whoever  is  fortunate  enough  to  get  it  out  of  the  field 
tries  to  get  it  to  his  village,  and  usually  takes  it  to  the 
public-house  he  is  accustomed  to  frequent,  and  the  land- 
lord regales  them  with  hot  ale  and  rum.  The  game 
usually  continues  until  dusk,  and  is  frequently  attended 
by  broken  shins  and  broken  heads.  I  have  known  a 
man's  leg  broken.  The  next  day  is  occupied  by  the 
boggons  going  round  the  villages  singing  as  waits,  and  are 
regaled  with  hot  furmenty ;  from  some  they  get  coppers 
given  them,  and  from  others  a  small  measure  of  wheat, 
according  to  the  means  of  the  donors.  The  day  after 
that  they  assume  the  character  of  plough-bullocks,  and  at 
a  certain  part  of  Westwoodside  they  '  smoke  the  fool,* 
that  is,  straw  is  brought  by  those  who  like  and  piled  on  a 
heap,  the  rope  being  tied  or  slung  over  the  branches  of 
the  tree  next  the  pile  of  straw,  the  other  end  of  the  rope 
is  fastened  round  the  waist  of  the  *  fool,'  and  he  is  drawn 
up,  and  fire  is  put  to  the  straw,  the  '  fool '  being  swung  to 
and  fro  through  the  smoke  until  he  is  well  nigh  choked  ; 
after  which  he  goes  round  with  his  cap  and  collects 
whatever  the  spectators  think  proper  to  give.  After 
which  the   performance   is  at  an  end  until  the  following 


I 


Games  and  Sports.  271 

year.  ...  I  forgot  to  say  that  the  quantity  of  land  left 
by  Lady  Mowbray  was  forty  acres,  which  are  known  by 
the  name  of  the  Hoodlands,  and  that  the  Boggons' 
dresses  and  the  hood  are  made  from  its  proceeds. — N.  & 
Q.2,  vol.  v.,  pp.  94,  95. 

There  is  an  interesting  account  of  this  custom,  evidently 
written  by  an  eye-witness,  in  the  current  number  of  Once- 
a-Week^  p.  88.  I  call  attention  to  this  article  because  it 
differs  in  some  respects  from  the  account  given  by  W.  H. 
WOOLHOUSE.  The  number  of  *boggons'  are  stated  at 
thirteen,  not  twelve,  and  the  land  left  is  said  to  be  only 
thirteen  acres  instead  of  forty.  An  additional  fact  is 
stated  that  the  '  boggons '  do  not  allow  the  hood  to  leave 
the  ground  in  which  it  is  first  thrown  up  till  four  o'clock, 
and  the  story  of  the  origin  of  the  sport  is  rather  different, 
and  less  probable  than  that  given  by  your  correspondent. 
The  '  smoking '  seems  not  to  be  confined  to  the  fool,  but 
is  the  first  step  in  the  initiation  into  the  *  Honourable 
Company  of  Boggans  ' :  the  second  step,  probably  intended 
to  counteract  the  evil  effects  of  the  first,  consists  in  what 
is  technically  called  *  cobbing '  the  new  member  at  the 
nearest  gate. — N.  &  Q.^  vol.  viii.,  p.  137. 

In  the  contiguous  parish  of  Epworth  a  similar  game  is 
played  under  the  same  name  but  with  some  variations. 
The  hood  is  not  here  carried  away  from  the  field,  but  to 
certain  goals,  against  which  it  is  struck  three  times  and 
then  declared  free.  This  is  called  *  wyking '  the  hood, 
which  is  afterwards  thrown  up  again  for  a  fresh  game. — 
N.  &  Q.6,  vol.  vii.,  p.  148. 

The  Throwing  of  the  Hood. — This  annual  custom  took 
place  at  Haxey,  Lincolnshire,  on  Saturday,  Jan.  6, 
1872. 

I  extract  the  following  particulars  from  the  Gainsburgh 
News  of  the  1 3  th  :  At  two  o'clock  in  the  afternoon  the 


272  Games  and  Sports, 

ceremony  was  commenced  by  a  man  called  *  the  fool/ 
who  read,  standing  in  a  cart  a  *  riot  act ' ;  after  which  he 
and  the  crowd  ran  into  the  fields  and  the  game  began. 
The  fool's  face  is  painted  in  colours,  and  his  clothes  are 
hung    about    with    various    coloured    rags.      Men    called 

*  boggans '  are  the  masters  of  the  ceremonies.  These  men 
all  wear  red  jackets,  and  one  of  their  number  is  called 

*  the  captain  of  all  the  boggans.'  The  captain  throws  a 
hood  (one  of  a  bundle  which  he  carries)  into  the  air. 
This  is  caught  by  one  of  the  crowd  who  calls  out  '  My 
hood  *  and  then  attempts  to  run  off  with  it.  '  He  ran 
with  it  as  far  as  he  could  and  then  gave  it  a  throw 
towards  Haxey ;  it  was  caught  by  three  or  four  more, 
who  would  not  let  go — consequently,  a  regular  scuffle 
took  place,  but  in  a  good-humoured  manner.  The  crowd 
pushed  to  and  fro,  some  trying  for  Haxey,  some  for 
Westwoodside,  some  for  Burnham,'  etc.  If  the  hood  can 
be  touched  by  one  of  the  *  boggans '  during  the  struggle 
for  possession,  it  is  at  once  given  up  to  him,  taken  back  to 
the  starting-point,  and  again  thrown  up  by  the  captain. 
The  same,  I  suppose,  with  the  whole  of  the  hoods.  A 
young  man  caught  a  hood  which  he  brought  to  Haxey, 
to  the  Duke  William  inn,  where  he  received  for  it  half-a- 
gallon  of  ale — for  which  the  'boggans'  pay.  Another 
reached  Burnham,  and  received  a  similar  refresher.  Some 
innkeepers  will  give  ten  shillings  for  a  hood,  it  being  con- 
sidered '  a  great  deed  to  get  away  with  a  hood.'  There 
are  thirteen  *  boggans,'  but  only  seven  were  present  on 
this  occasion. — N.  &  Q.^  vol.  ix.,  pp.  158,  159. 

Three  men  (mummers)  have  just  left  our  door.  They 
came  from  Haxey,  in  Lincolnshire.  This  is  what  I 
gathered  from  them — that  they  stand  on  a  stoon  (stone), 
and  invite  men  to  a  big  dinner,  on  January  6.  One  man, 
clothed  in  scarlet  jacket  and  hat  adorned  with  artificial 
flowers,  was  a  *  lord.'  He  carried  on  his  back  a  large 
leather    roll    called   a   'hood';    in   his   hand    13    willows 


Games  and  Sports.  273 

bound  into  a  '  rod.'  He  repeated  these  words  to  me 
carefully  :  jjoos  upon  Hoos, 

Stoon  upon  Stoon, 

If  you  meet  a  mon 

Knock  a  mon  doon. 

The  '  lord  '  was  accompanied  by  a  '  fool ' — his  clothes 
were  very  grotesque,  coarse  crash  with  shreds  of  bright 
cloth  drawn  through.  He  carried  a  '  mop.'  The  third 
man,  an  attendant,  carried  a  long  staff '  to  keep  dogs  off 
with.' 

On  January  6  the  church  bells  ring,  and  a  ceremony  of 

*  swaying  the  hood '  takes  place.  It  lasts  three  hours 
about.  It  is  carried  by  the  victor  to  a  public-house,  and 
is  restored  to  the  '  lord '  on  payment  of  2s.  The  dinner 
takes  place  at  that  public-house.  At  one  time  these 
mummers  used  to  come  in  the  evening  and  perform  some 
play,  or  make  a  speech  ;  this  was  not  done  to-day.  If  the 
lady  who  wrote  on  the  subject  cares  for  further  informa- 
tion I  shall  be  pleased  to  hunt  up  from  these  men  all  that 
they  can  add  to  this. 

A  village  woman  tells  me  the  '  hood '  is  supposed  to 
represent  a  lady's  hood  that  was  lost,  and  a  reward  was 
offered  for  it. —  The  Standard,  Tuesday,  5  th  January,  1904. 

Several  officers  are  appointed  to  rule  the  revels,  in- 
cluding '  Bunkus,'  '  My  Lord,'  '  The  Fool,'  '  Michael,'  and 

*  Webby,'  and  the  Fool,  to  initiate  the  proceedings,  mounts 
a   stone   near   Haxey  Church,  and  repeats  the  following 

'Oose  agean  'oose,  toon  agean  toon, 
Fost  man  yo  meet  knock  him  doon. 

G.  P.,  Jan.  9,  1890. 


lines  : 


Haxey  Hood  and  the  King  of  the  Boggans. — NORTH, 
pp.  244-246. 

Haxey  Hood-game. — See   Folk-Lore,  vol.   vii.,   p.    330; 
vol.  viii.,  pp.  72-75. 

s 


274  Games  and  Sports, 

Revival  of  Belton  Hood. — On  Friday  this  old-fashioned 
contest  was  revived  at  Belton,  after  a  lapse  of  twenty- 
years.  A  gallant  band  of  promoters  brought  the  sport 
into  prominence  ;  and  a  large  company  assembled  in  the 
field,  the  goals  being  Churchtown  and  Westgate.  There 
would  be  about  150  on  each  side.  The  struggle  was  well 
maintained,  but  eventually  the  *  hood '  was  carried  amid 
loud  cheers  to  the  Wheat  Sheaf  Inn  in  Westgate,  where 
there  was  an  ample  supply  of  bread  and  cheese,  tobacco, 
and  '  nut  brown,'  supplied  by  *  mine  host  and  hostess,* 
Mr.  and  Mrs.  Braithwaite.  A  very  pleasant  and  social 
evening  was  passed  by  the  company  in  song  and  senti- 
ment.— Retford  News,  ]d.n.  18,  1895. 

Grimsby.  Cabsow. — Many  years  ago  *  cabsow  '  was  the 
most  popular  game  in  the  parish.  On  Christmas  Day 
every  man  was  supposed  to  play  it.  The  game  some- 
what resembled  hockey,  more  so  than  golf  All  that  was 
needed  was  a  good  ground  ash  stick,  well  turned  up  at 
the  end,  and  a  wooden  ball.  With  more  or  less  well- 
defined  rules  the  ball  was  sent  by  the  sticks  from  one 
side  to  another,  like  a  football  from  player  to  player,  and 
many  a  hard  knock  was  received  in  the  struggle  for 
supremacy  by  the  two  sides,  hence  the  alternative  local 
name  *  Shin-up.' — N.  &  Q.^  vol.  viii.,  p.  446. 


CHUSCH-TABD  GAMES. 

Scawby.  Bonn  Ball. — At  Scawby,  in  Lincolnshire,  up 
to  the  early  part  of  the  present  \i.e.  nineteenth]  century,  a 
game  was  played  in  the  church-yard  by  girls  only,  called 
Bonn  Ball.  The  church  did  not  come  into  the  game  at 
all,  and  it  was  played  nearer  the  porch  than  the  tower. — 
Antiquities  and  Curiosities,  p.  225. 

Lincoln  Cathedral,  Feast  of  Fools  celebrated  in,  con- 
demned by  Grossteste. — Cf  Grossteste,  p.  128. 


Church-Yard  Games.  275 

Ball-play  in  Church. — Hone  Every-Day  Book^  vol.  i., 
p.  436. 

Semperingham.  The  step  of  the  north  door  was  an 
inverted  coffin  stone,  which  on  being  removed  was  found 
to  have  scratched  on  it  a  rough  diagram,  which  I  presume 
represents  the  game  '  Peg  Meryll '  .  .  .  The  game  does 
not  appear  to  be  known  in  this  neighbourhood. — Lines. 
Arch.  Soc,  vol.  xi.,  p.  131. 


COCK-FIGHTING. 

Messingham.  On  Shrove  Tuesday  cock  fights  were  held 
at  the  public  house  in  the  morning.  In  the  afternoon 
foot-ball  was  played,  and  the  day  was  concluded  with 
dancing  and  cards. — MACKINNON,  p.  10. 

Bamoldby-le-Beck.  Fifty  years  ago  the  '  Feast '  of  this 
little  village  was  kept  up  with  customs  which  at  present 
seems  [sic']  relics  of  prehistoric  barbarism,  though  Barnoldby 
on  the  Beck  was  probably  no  worse  herein  than  its  neigh- 
bours. '  Lasses '  ran  races  down  the  road  for  '  gown- 
pieces,'  and  every  '  Pharson's  Tuesday '  (Shrove  Tuesday) 
cock-fighting  went  on  in  the  pinfold  from  morning  to 
night,  all  the  population  sitting  round  it  with  their  feet 
inside,  the  '  bairns '  doing  their  best  to  get  an  occasional 
peep.  *  I  mind,'  said  an  old  inhabitant,  '  a  farmer's  wife 
in  particular  who  used,  early  every  Pharson's  Tuesday,  to 
put  on  her  red  cloak  and  take  her  seat  upon  the  wall  to 
watch  the  mains.  She  would  cry  out — I  seem  to  hear 
her  now — "  A  guinea  on  the  black  'un  !  A  guinea  on  the 
black  'un!'" — W ATKINS,  pp.  205,  206. 

Ten  years  before  that  time  [not  later  than  1856, 
apparently]  the  cock-pit  was  a  recognised  institution  in 
the  village.  Worse  still,  the  pit  was  dug  in  the  parson's 
garden,  for  of  course  in  those  days  he  was  non-resident. 
*  Pan-cake  Tuesday '  only  ranked  second  to  May  Day  in 


276  Games  and  Sports, 

feasting  and  revelry.  A  *  pancake  bell '  sounded  from 
some  churches.  Now  all  these  jollities  have  disappeared, 
and  life  has  become  very  sombre. — Antiquary ^  xiv.,  1 1. 

Grimsby.  The  old  inhabitants  were  very  much  addicted 
to  sports,  pastimes,  and  amusements,  some  of  which  con- 
stituted their  pride  and  boast.  None  were  so  disloyal  as 
to  question  the  propriety  of  fighting  cocks  and  quails, 
baiting  bulls  and  bears,  throwing  at  cocks  on  Shrove 
Tuesday,  and  thrashing  the  fat  hen,  for  they  were  amuse- 
ments patronized  by  royalty. — OLIVER,  iv.,  pp.  9,  10. 

Years  ago,  in  South  Lincolnshire,  Shrove  Tuesday  was 
the  day  for  beginning  the  battledoor-and-shuttlecock  and 
top-whipping  season.  Some  impatient  spirits  anticipated 
the  festival,  no  doubt,  but  the  nuisance  was  not  full-blown 
or  orthodox  until  the  time  consecrated  to  batter  was  fully 
come. — N.  &  Q.^  vol.  xii.,  p.  155. 

Grantham.  A  great  Screen  ...  at  that  time  [before 
1863]  cut  the  Church  into  two  parts.  In  the  eastern  half 
the  services  were  held.  In  the  western,  or  ante-Church, 
as  it  was  called,  people  walked  about  freely  ;  and  here 
too,  on  Shrove  Tuesday,  it  was  the  custom  for  children  to 
play  Shuttlecock. — WOODROFFE,  p.  7. 


SECTION    IV. 
LOCAL    CUSTOMS. 


Wapentake. — *  The  union  of  a  number  of  townships  for 
the  purpose  of  judicial  administration,  peace,  and  defence, 
formed  what  is  known  as  the  hundred  or  wapentake. 

The  Wapentakes  in  Lincolnshire,  as  at  present  re- 
cognized, are  : 

LiNDSEY  : 

Aslacoe  Gartree  Walshcroft 

Bradley  Haverstoe        Lawress  Well 

Candleshoe  Ludborough  Wraggoe 

Corringham  Manley  Yarborough 


Kesteven  : 

Ashwardhurn 

Flaxwell 

Ness 

Aveland 

Langoe 

Winnibriggs  and 

Beltisloe 

Loveden 
Holland  : 

Threo 

Elloe 

Kirton 

Skirbeck 

The  Wapentakes 

given,  in  the  Domesday  Survey  are  : 

Aswardetierne 

Calsuad 

Waneb 

Ludes 

Bolinbroc 

Walecros 

Winegebrige 

Welle 

Manelinde 

Avelunt 

Aslacheshou 

Langehou 

Trehos 

Lovedune 

Gereburg 

Flaxewelle 

Beltoslawe 

Lagulris 

Bradelai 

Chircheton 

Epeurde 

Harwardeshou 

Ulmerestig 

Nesse 

Waragehou 

Elleho 

Laxewelle 

Calnodeshou 

Hille 

278  Local  Customs. 

The  term  hundred  is  sometimes  applied  to  Manley, 
Corringham,  and  the  other  Lincolnshire  Wapentakes.  This 
designation  has,  I  believe,  occasionally  been  used  in  legal 
and  official  documents,  but  is  none  the  less  an  error. 

Boothby  Graffho  Hill  Louth  Eske 

Calesworth  Lincoln,  the  Liberty  of 

are   rightly   called    Hundreds. — E.  PEACOCK,  II.,  vol.  ii., 
p.  596. 

For  Lincolnshire  Hundreds  occurring  in  the  Domesday 
Survey,  see  Bawdwin's  Dom.  Boc,  second  paging  52,  53. 

Boston.  In  1573,  Edward  Astell,  of  Boston,  musician, 
with  his  several  apprentices  were  appointed  '  waytes '  of 
the  borough — to  play  every  morning  throughout  the 
borough,  from  Michaelmas  until  Christmas,  and  from  the 
twelfth  day  until  Easter  (certain  holidays  and  Fridays 
excepted),  unless  reasonable  cause  be  to  the  contrary. 
It  was  therefore  agreed  by  the  Mayor  and  burgesses,  that 
for  and  towards  their  pains  and  travail  in  this  behalf, 
every  alderman  shall  pay  to  the  said  Edward  yearly, 
so  long  as  he  shall  continue  to  be  wayte  of  this  borough, 
45.  by  equal  payments  at  Christmas  and  Easter,  and  each 
of  the  common  council  2s.  annually  in  like  manner.  All 
other  inhabitants  to  pay  yearly  to  the  said  Edward  in  like 
manner,  such  sums  as  they  shall  be  taxed  by  the  Mayor, 
recorder,  and  alderman. 

Grantham.  A  person  has  just  [1876]  told  me  that  she 
remembers  going,  when  a  school  girl,  'to  see  the  old 
alderman  knocked  down.'  On  the  occasion  of  a  new 
alderman  taking  the  place  of  an  old  one,  the  old  alderman 
and  his  council  went  in  procession  to  Grantham  Church, 
and  in  the  ante-church  the  robes  and  chain  were  taken  ofif 
the  old  alderman  and  put  on  the  new  alderman,  when 
some  official  giving  the  old  alderman  a  few  gentle  taps  on 
the  head  with  a  small  wooden  hammer,  the  ceremony  was 
called  *  knocking  the  old  alderman  down.' — N.  &  Q.^ 
vol.  v.,  p.  226. 


Local  Customs,  279 

Grimsby.  In  passing  through  the  village  of  Scartho, 
near  Grimsby,  on  Sunday  last,  I  met  a  sort  of  motley 
procession,  which  very  much  excited  my  surprise.  First 
came  two  fellows  with  white  clubs  in  their  hands,  and  a 
loose  kind  of  black  tunic  of  shining  fabric  over  their 
shoulders,  which  hung  down  to  their  heels  ;  then  followed 
ten  or  a  dozen  men,  apparently  in  great  disorder,  talking 
loudly  ;  and  the  array  closed  by  a  posse  of  dirty  boys  with 
marks  of  glee  in  their  faces,  shouting  and  huzzaing  as  if 
they  were  in  expectation  of  some  entertaining  exhibition. 
When  I  arrived  at  Grimsby,  I  enquired  the  cause  of  the 
extraordinary  assemblage,  and  received  the  following  in- 
formation, which  is  too  curious  to  be  lost.  It  is  an  ancient 
custom  at  Grimsby  when  any  doubt  exists  about  the  choice 
of  a  Mayor,  to  proceed  in  a  body  to  Scartho  on  some 
previous  Sunday,  and  there  in  a  particular  farm -yard,  to 
assemble  the  Aldermen  and  bind  a  truss  of  hay  to  each 
of  their  tails  ;  then  putting  them  in  motion,  a  hungry  calf 
is  turned  amongst  them,  which  guided  by  the  sight  of  the 
hay  bandages,  runs  with  loud  bleatings  and  open  mouth, 
and  seizes  by  instinct  on  the  first  bundle  he  can  lay  hold 
of ;  and  the  fortunate  Alderman  who  is  thus  challenged  by 
the  calf  is  believed  to  be  selected  by  a  supernatural 
decision,  as  the  Mayor  and  Justice  for  the  succeeding 
year.  It  is  long  since  the  necessity  of  practising  this 
ceremony  existed  ;  but  in  the  present  year,  so  says  my 
informant,  the  number  of  votes  for  the  choice  of  Mayor 
having  been  equal,  a  new  election  was  determined  on, 
which  is  to  take  place  on  the  loth  of  November,  and  the 
friends  of  Mr.  Alderman  Harrison  in  their  anxiety  for 
success,  have  had  recourse  to  this  obselete  stratagem, 
which,  I  take  it,  is  a  kind  of  sortes  vitulanae^  to  influence 
the  minds  of  some  superstitious  freemen,  and  induce  them 
to  vote  for  their  favourite  candidate.  The  unseemly 
procession,  which  I  witnessed,  were  on  their  route  to 
perform  this  magical  ceremony,  with  Mayor,  Justices, 
Sergeants,  Mace-bearers  at  their  head,  and  I  regret  I  did 


28o  Local  Customs, 

not  remain  to  witness  the  mysterious  rites.  My  informant 
adds,  that  none  of  Mr.  Alderman  Moody's  friends  were 
present,  as  they  are  not  generally  impressed  with  faith  in 
the  potency  of  the  charm.  [The  story  is  denied.] — 
Bates,  pp.  45,  46. 

Great  Grimsby.  That  part  of  the  town  built  on  the 
Freemen's  lots,  was  called  the  Marsh,  and  the  facetious 
spirits    resident    there    thought   they   were   entitled   to   a 

*  Marsh  Mayor,'  and  so  elected  one.  At  one  of  those 
mock   elections,  a  hustings  was  erected    in    front   of  the 

*  Rose  and  Crown  '  public  house,  which  was  decorated  with 
holly,  to  give  eclat  to  the  proceedings.  All  persons 
passing  were  eligible  to  vote,  and  solicited  to  exercise 
the  Marsh  Franchise.  A  mock  Town  Clerk  sat  on  the 
hustings,  and  took  the  poll.  The  Candidates  were  a  little 
fat  man  known  as  *  Baggy  Andrews '  and  a  spare  man, 
named  Speed,  both  of  whom  were  on  the  hustings,  urging 
the  voters  to  mount  the  hustings  and  record  their  votes. 
Andrews  was  the  favoured  candidate  of  the  unregistered 
constituency,  and  after  his  election  he  was  chaired  and 
carried  through  the  town  on  the  shoulders  of  half-a-dozen 
of  his  jovial  constituents. — Bates,  p.  48. 

Grimsby.  The  female  part  of  the  population  of  Grimsby 
are  under  great  obligations  to  this  [de  Wele]  family;  for 
about  the  latter  end  of  the  fourteenth  century,  during  the 
mayoralty  of  William  de  Wele  .  .  .  and  at  his  instigation, 
the  body  corporate  were  induced  to  take  into  consideration 
the  natural  rights  of  females.  The  commonalty  of  that 
day  seem  to  have  thought  it  unkind  to  refuse  the  female 
child  of  a  burgess  a  participation  in  the  privilege  of  the 
franchise.  They  considered  that  although  custom  excluded 
unmarried  females  from  attending  popular  assemblies,  and 
debating  or  voting  on  public  questions,  yet  when  placed 
under  the  protection  of  a  husband,  it  became  a  duty  as 
they  conceived,  to  invest  him,  and  consequently  their 
children  with  those  rights  to  which  she  appeared  to  have 


Local  Customs,  281 

a  prima  facie  claim.  After  due  deliberation  in  full  court, 
it  was  unanimously  determined  that  hereafter,  all  men 
who  have  married,  or  in  future  shall  marry,  the  daughters 
of  any  burgesses  of  the  town  of  Grimsby,  and  shall  have 
lived  with  their  wives  for  one  entire  year  within  the 
liberty  of  the  said  town,  shall  be  admitted  to  their  freedom 
on  paying  to  the  commonalty  for  holding  their  burgage, 
the  sum  of  twenty  shillings,  and  not  more,  according  to 
the  ancient  custom  of  the  said  town.  This  is  the  first 
ordinance  on  record  which  enables  a  freeman's  daughter 
to  convey  the  privilege  of  birthright  to  her  husband.  It 
was  followed  some  years  later  by  a  law  extending  the 
same  to  the  widow  of  a  freeman;  the  court  agreeing  that 
if  a  burgess  die,  which  before  time  was  bailiff  of  this 
burgh,  and  his  widow  be  wedded  to  a  foreigner,  that  he 
shall  be  made  free  for  a  fine  of  6s.  8d.  This  privilege 
was  ultimately  extended  to  the  widows  of  all  freemen 
without  exception,  and  the  fine  was  increased  to  twenty 
shillings.  And  yet  .  .  .  this  privilege,  so  highly  flattering 
to  the  weaker  sex,  was  not  entirely  unproductive  of  evil 
consequences,  for  in  the  eighteenth  century  we  find  it  the 
subject  of  enquiry  and  limitation.  The  following  extracts 
from  the  records  will  best  show  the  nature  of  the  irregu- 
larities here  referred  to,  and  the  prudent  and  very  laudable 
remedy  applied  by  the  Corporation.  *  Whereas  by  the 
courtesy  of  this  borough,  any  person  marrying  a  freeman's 
daughter,  she  having  been  born  within  its  limits,  hath 
been  admitted  to  its  freedom.  And  whereas  it  is  found 
by  experience  that  this  indulgence  hath  been  a  means 
to  induce  the  freeman's  daughter  to  marry  very  young  to 
their  prejudice;  therefore  it  is  unanimously  agreed  that  no 
person  marrying  a  freeman's  daughter  in  future,  shall  be 
admitted  to  his  freedom  until  such  time  as  his  wife  shall 
have  attained  the  age  of  twenty-one  years,  and  he  hath  been 
resident  a  full  year  after  marriage,  according  to  ancient 
custom.'  This  latter  proviso,  however,  was  subsequently 
rescinded;  and  a  man  now  marrying  a  freeman's  daughter 


282  Local  Customs, 

or  widow,  may,  if  necessary,  be  sworn   and   vote  on  the 
wedding-day. — Oliver,  iv.,  pp.  173,  174,  175. 

The  ancient  seal  of  the  Mayor  of  Grimsby  represented 
a  boar  closely  pursued  by  a  dog,  while  in  the  rear  a 
huntsman  winds  his  horn.  This  device  refers  to  the 
privilege  possessed  by  the  mayor  and  burgesses  of  Grimsby 
of  hunting  in  the  woods  of  the  adjacent  manor  of  Bradley, 
the  lord  of  which  was  bound  once  a  year  to  provide  a 
wild  boar  for  their  diversion. — Line,  Arch.  S,  Report,  p.  6, 
1859. 

Bradley.  The  lord  of  the  manor  of  Bradley,  by  his 
tenure,  was  obliged  to  provide  yearly,  a  wild  boar,  to  be 
hunted  in  his  woods  [for  the  peculiar  diversion  of  *  the 
good  men  of  Grimsby']. .  . .  The  mayor's  feast  was  usually 
held  after  the  diversion  was  over  and  the  principal  dish 
was  the  boar's  head. — OLIVER  (i),  p.  82. 

Lincoln.  This  city  had  no  mayor  till  i  384,  its  principal 
civil  governor  being  a  port  reeve,  an  officer  whose  business 
it  was  to  guard  the  gates  of  cities  and  walled  towns. 
Edward  II.  however,  perhaps  with  a  view  to  facilitate  the 
obtaining  supplies  for  his  Scottish  wars,  granted  Lincoln 
the  privilege  of  being  governed  by  a  mayor. — ALLEN, 
vol.  i.,  p.  118.  |it 

The  Mayor  of  Lincoln  was  in  those  days  [in  the  14th 
century]  elected  on  the  day  of  the  Exaltation  of  the 
Holy  Cross  (14th  September)  and  entered  into  his  office 
on  the  following  Old  Michaelmas  day. — L.  N.  &  Q.,  vol. 
vii.,  p.  6^. 

At  Lincoln  the  burgess  who  denied  a  debt  brought 
into  court  with  him  two  parties  of  five  men  each,  between 
whom  a  pointed  knife  was  thrown  to  decide,  by  its  fall, 
which  should  be  his  compurgators. — Athenxum,  April  15, 
1905,  P-  462,  col.  ii. 


Local  Customs,  283 

Beaumont  Fee.  ...  It  is  exempt  from  the  city's  juris- 
diction, and  the  bailiff  is  called  at  the  assizes  next 
after  the  sheriffs  of  the  city. — Camden,  p.  374,  col  ii., 
Additions. 

The  Mayof^s  Ring. — .  .  .  By  ancient  custom  the  Mayor 
is  entitled,  by  sending  the  Ring  to  the  various  schools  in 
the  city,  to  claim  a  holiday  for  the  scholars.  Up  to  a 
few  years  ago  it  was  the  practice  at  the  Grammar  School 
on  the  Mayor's  officer  entering  the  class-room  and  holding 
up  the  Ring  for  the  boys  at  once  to  throw  aside  their 
books  and  rush  out  of  School.  A  more  orderly  pro- 
cedure is  now,  however,  adopted. — L.  N.  &  Q.,  vol.  vi., 
pp.  97,  98. 

According  to  the  Lincoln  Consuetudinarium  (MS.  in 
Bishop's  Registry),  it  was  the  custom  for  the  new  bishop 
to  sleep  at  St.  Catherine's  Priory,  without  Lincoln,  the 
night  before  his  installation,  and  from  thence,  in  the 
morning,  to  walk  barefoot  to  the  cathedral. — DiMOCK, 
p.  28,  note. 

Louth.  When  they  [the  inhabitants  of  Louth]  re- 
member .  .  .  how  long  their  forefathers  in  this  town  were 
annually  obliged  to  buy,  from  former  corporations  the 
liberty  to  trade  and  labour.  .  .  .  Some  have  concluded, 
that  this  annual  purchase  of  their  freedom,  to  which  the 
tradesmen  of  Louth  were  obliged  to  submit,  is  a  proof  of 
the  town  once  having  sent  members  to  parliament,  I 
rather  think  it  to  have  been  one  of  the  old  manorial 
customs  of  Louth. — Notitics  Ludce,  pp.  70,  71. 

In  the  time  of  Henry  the  Sixth,  Carlton,  then  a  con- 
siderable town,  was  annually  in  the  habit  of  taking  out 
the  freedom  of  some  of  its  inhabitants,  at  the  court  of 
Louth. — NotiticB  Ludce,  p.  71. 

Waits. — They  were  among  the  worthies  on  a  Corpus 
Christi  and  a  Muster  Day,  at  the  Butts,  and  in  all-night 


284  Local  Custo7ns. 

watches.     While,  on  great  occasions,  they  stood  next  to 
the  vicar. — Notiticz  LudcB^  pp.  236,  237. 

Stamford.  The  Government  of  this  Town  is  not,  it 
seems,  as  most  Towns  of  such  Note  are,  .  .  .  but  by 
an  Alderman,  who  is  chief  Magistrate,  and  twelve  Com- 
burgesses,  and  twenty-four  capital  Burgesses. — Defoe^  vol. 
ii.,  P-  354- 

They  boast  in  this  Town  of  very  great  Privileges, 
especially  to  their  Alderman  .  .  .  ,  and  his  Comburgesses  \ 
such  as  being  freed  from  the  Sheriff's  jurisdiction,  and 
from  being  empanelled  on  juries  out  of  the  Town ; 
to  have  the  Return  of  all  Writs,  to  be  freed  from  all 
Lords  Lieutenants,  and  from  their  Musters,  and  for 
having  the  Militia  of  the  Town  commanded  by  their 
own  officers,  the  Alderman  being  the  King's  Lord  Lieu- 
tenant, and  immediately  under  his  Majesty's  Command, 
and  to  be  esteem'd  (within  the  Liberties  and  Jurisdiction 
of  the  Town)  the  second  Man  in  the  Kingdom  ;  and  the 
Grant  of  those  Privileges  conclud^es  thus ;  Ut  ab  antiquo  usu 
fuerunt,  as  of  antient  Time  they  had  been  accustomed  : 
So  that  this  Charter,  which  was  granted  by  Edward  IV. 
Anno  1 46 1  seems  to  be  only  a  Confirmation  of  former 
Privileges,  not  a  Grant  of  new  ones. — Defoe,  vol.  ii., 
pp.  354,  355. 

From  time  immemorial  Stamford  had  its  bellman. 
Forty  years  ago  he  went  on  his  rounds  three  times  a 
week,  clanging  the  bell  and  bawling  '  Good  morning, 
worthy  masters  and  mistresses  all — past  one — fine  morning.' 
These  sallies  he  began  at  St.  Simon  and  St.  Jude's  fair, 
and   continued   until  Christmas,  when   he  serenaded   the 

servants  : 

Arise  !  arise,  fair  maids  arise, 

Pick  your  plums  and  make  your  pies. 

On  Boxing-day  the  bellman  received  gifts,  and  in  return 
presented  his   *  copy  of  verses,'    humbly  addressed  to  his 


Local  Customs.  285 

worthy  masters  and  mistresses.  This  custom  dropped  with 
the  declining  strength  of  the  late  functionary.  The  crier  is 
still  retained  as  a  sort  of  body-guard,  and  bauble  of  the 
Corporation.  At  the  last  State  ceremonial  this  officer, 
armed  with  the  halberd,  appeared  in  a  '  transitional '  suit — 
a  combination  of  the  fashions  of  the  17th  and  19th 
centuries. — G.  J.,  March  30,  1889;  BURTON,  Stamford^ 
p.  89. 

Market  Bell. — Henry  II.  granted  to  the  town  right  to 
take  market  tolls,  which  were  paid  at  sound  of  bell.  Fifty 
years  ago  it  was  customary  for  farmers  and  factors  to 
begin  bargaining  at  the  tinkling  of  a  hand-bell. — BURTON, 
Stamford^  p.  79. 

Waits. — The  *  town  music '  consisted  of  four  minstrels 
wearing  cocked  hats  and  scarlet  cloaks  trimmed  with  gold 
lace.  They  were  also  provided  with  a  solid  metallic 
badge,  bearing  the  borough  arms.  It  was  the  duty  of 
these  musicians  to  play  before  the  Mayor  on  public 
occasions.  From  St.  Simon  and  St.  Jude's-day  until 
Christmas,  on  the  three  nights  a-week  when  the  bellman 
was  not  on  his  beat,  the  waits  went  merrily  round.  Each 
received  from  the  Corporation  a  salary  of  2/  \os.  a  year, 
and  also  offerings  from  the  public.  The  office  was 
abolished  in  1835  by  the  Municipal  Reform  Act. — 
Burton,  Stamford,  p.  89. 

Winteringham.  Burgage. — The  High  and  the  Low. 
Two  streets  in  Winteringham,  the  householders  in  which 
used  to  elect  a  mayor.  However  it  may  have  been  in 
former  days,  in  latter  times  this  official  had  no  authority 
or  duties. — L.  N.  &  Q.,  vol.  ii.,  p.  247. 

The  present  Wintringham  is  a  poor  dirty  place,  but 
still  a  corporation  ;  and  the  mayor  is  chosen  only  out  of 
one  street,  next  the  old  town. — Stukeley,  i.,  p.  95. 


286 


Local  Customs, 


Lincolnshire, 

Boston, 

Boston, 

Burgh-le-Marsh, 
Gosberton,    - 

Grantham,    - 
Holbeach,     - 
Homcastle,  - 
Leverton, 
Lincoln, 
Louth, 

Stamford, 


Sleaford, 


Thorpe, 


GILDS. 

Lincolnshire  N.  &  Q.,  vol,  i.,  pp.  69-71. 
Byegone  Lincolnshire^  i.,  pp,  160-180. 

Marrat,  vol.  i.,  pp.  72,  66,  69. 
Boston  in  the  Olden  Time,  p.  62. 

[Engravings  of  seals  of  gilds]  Boston  in 
the  Olden  Time,  pp.  60,  90,  112,  12$, 
132,  137,  180. 

Lincolnshire  N.  &  Q.,  vol.  iv.,  pp.  51-54. 

Marrat,  vol.  iii.,  Additions  and  Cor- 
rections.    Gosberton. 

Church  Gleanings,  p.  127. 

Marrat,  vol.  ii.,  pp.  93,  107. 

Lincolnshire  N.  &  Q.,  vol.  v.,  p.  1 3. 

Leverton,  pp.  6,  ii,  13,  21,  21. 

Church  Gleanings,  pp.  118,  129,  131. 

Notitice  Ludce,  pp.  163,  205,  297. 
Lincolnshire  N.  &  Q.,  vol.  i.,  p.  1 1  o. 
GOULDING,  pp.  8,  15,  34,  35,  113,  144, 

156,  159,  175. 
Marrat,  vol.  ii.,  p.  363. 
Burton,  Stamford,  p.  87. 
Walcott,  p.  I  8. 
Church  Gleanings,  p.  131. 

See  G.  Oliver's  Hist,  of  the  Holy  Trinity 

Guild  at  Sleaford,  1837. 
MoORE,  The  Family  of  Carre  of  Sleaford, 

p.  5. 

Oldfield,  p.  299. 


TeniLre.  287 

TENURE. 

Barton-on-Huxnber.  The  field  of  this  town  is  reckoned 
the  biggest  in  all  England  but  Godmanchester.  It  is  a 
custom  here,  as  it  is  at  Godmanchester  also,  whenever 
a  king  comes  by,  all  the  husbandmen  wait  upon  him  or 
go's  to  meet  him  with  their  plows. — Pryme,  p.  133. 

Brigg.  The  same  .Gilbert  de  Nevil  has  at  Glanford 
Bridge  a  market  on  Thursday  [still  the  market  day],  and 
fairs  on  the  feast  of  S.  James  for  six  days,  he  has  also 
there  toll  of  all  merchandise  (mercimoniis)  bought  or  sold. 
Also  he  has  toll  from  the  feast  of  the  Apostles  Philip  and 
James  until  the  feast  of  S.  Peter  ad  Vincula  of  carts 
passing  over  the  said  bridge  and  likewise  of  all  animals 
passing  to  or  from  fairs  bought  or  sold,  and  it  is  unknown 
by  what  warrant. — Roll  of  the  Wapentake  of  Y arbor ough 
[Temp.  Edw.  I.] — L.  N.  &  Q.,  vol.  vi.,  p.  248. 

Broughton.  The  lord  or  steward  of  this  mannour  of 
Broughton  formerly  had  every  year  over  and  above  their 
rents,  is.  of  every  one  for  their  swine  going  into  the 
woods  to  feed,  tho'  there  be  no  acorns.  He  had  also  a 
capon  of  every  husbandry,  and  a  hen  of  a  whole  cottagry, 
and  a  chicken  of  a  half  cottagry,  and  in  hay  time  every 
one  that  had  a  cottagry  went  a  whole  day  to  make  hay 
for  him  in  Grime  cloas,  and  those  that  had  half  cottagrys 
went  onely  one  day,  and  the  husbandry  went  with  their 
draughts  to  fetch  it  home  and  load  it ;  and  in  lieu  of  this 
they  all  had  a  great  dinner  at  Christmas  at  the  lord  or 
steward's  house.  This  is  plain  villanage,  and  was  but 
lately  left  off.  Yet  to  this  day  some  of  the  chief 
husbandry  fetches  their  coals  and  wood. — PRYME,  p.  159. 

GAD-WHIP  TENURE. 

Caistor.  Mr.  Young,  in  his  view  of  the  agriculture  of 
the  county  of  Lincoln,  p.  2 1 ,  has  this  story  : 


288  Local  Customs. 

*  At  Thong  Castor,  on  Whitsuntide,  the  lord  of  the 
manor  has  a  right  to  whip  the  parson  in  the  pulpit.  I 
was  told  of  this  strange  tenure,  but  do  not  vouch  for  the 
truth  of  it.' 

The  authors  of  the  British  Critic  for  September  last, 
p.  269,  have  these  sensible  strictures  on  Mr.  Young  and 
account  of  this  custom  : 

*  A  custom  so  singular  as  that  here  alluded  to  deserved 
a  little  further  enquiry.  We  have  obtained  some  infor- 
mation concerning  it,  for  which  the  Secretary,  in  galloping 
through  the  county,  could  not  be  expected  to  wait.  The 
manor  of  Broughton  is  held  of  the  lord  of  the  manor  of 
Castor,  or  of  Harden,  a  hamlet  in  the  parish  of  Castor, 
by  the  following  service.  On  Palm-Sunday,  a  person  from 
Broughton  attends  with  a  new  cart-whip,  or  whip-gad 
(as  they  call  it  in  Lincolnshire),  made  in  a  particular 
manner,  and  after  cracking  it  three  times  in  the  church- 
porch,  marches  with  it  upon  his  shoulder  through  the 
middle  aisle  into  the  choir,  where  he  takes  his  place  in 
the  lord  of  the  manor's  seat.  There  he  remains  till  the 
minister  comes  to  the  second  lesson  :  he  then  quits  the 
seat  with  his  gad^  having  a  purse  that  ought  to  contain 
30  silver  pennies  (for  which,  however,  of  late  years,  half-a- 
crown  has  been  substituted)  fixed  to  the  end  of  its  lash, 
and  kneeling  down  on  a  cushion,  or  mat,  before  the 
reading-desk,  he  holds  the  purse  suspended  over  the 
minister's  head  all  the  time  he  is  reading  this  second 
lesson ;  after  which  he  returns  to  his  seat.  The  whip 
and  purse  are  left  at  the  manor-house.' — Man.  and  Cus.^ 
p.  195. 

The  old  and  singular  custom  of  cracking  the  gad,  or 
whip,  in  Castor  Church,  on  Palm-Sunday,  has  been  again 
performed.  An  estate  at  Broughton,  near  Brigg,  is  held 
by  this  custom.  On  the  morning  of  Palm-Sunday,  the 
gamekeeper,  some  servant  on  the  estate,  brings  with  him 
a  large  gad  or  whip,  with  a  long  thong ;     the  stock  is 


Gad-  Whip   Tenure.  289 

made  of  the  mountain  ash,  or  wickin-tree,  and  tied  to  the 
end  of  it  is  a  leather  purse,  containing  30  pence  (said  to 
have  in  it  formerly  30  pieces  of  silver)  ;  while  the  Clergy- 
man is  reading  the  first  lesson  (Exodus  ix.)  the  man 
having  the  whip  cracks  it  three  times  in  the  church-porch, 
and  then  wraps  the  thong  round  the  stock,  and  brings  it  on 
to  his  shoulder  through  the  church,  to  a  seat  in  the  chancel, 
where  he  continues  till  the  second  lesson  is  read  (Matthew 
xxvi.) ;  he  then  brings  the  gad,  and  kneeling  upon  a 
mat  before  the  pulpit,  he  waves  it  three  times  over  the 
Clergyman's  head  (the  thong  is  fastened  as  before  observed), 
and  continues  to  hold  it  till  the  whole  of  the  second 
lesson  is  read,  when  he  again  returns  to  his  seat,  and 
remains  till  the  service  is  over.  He  then  delivers  the 
gad  to  the  occupier  of  a  farm,  called  Hundon,*  half  a 
mile  from  Castor. — Man.  and  Cus.,  p.  196. 

Caistor. — The  tenant  presents  himself  in  the  porch, 
furnished  with  a  huge  whip  having  a  heavy  thong  of 
white  leather,  called  a  gad,  from  its  length,  probably,  the 
ancient  gad  in  this  county  being  a  measure  of  ten  feet. 
When  the  officiating  minister  commences  reading  the  first 
lesson,  the  man  deliberately  cracks  his  giant  whip  three 
times,  till  he  makes  the  fabric  ring  with  the  sound  ;  and 
then  wrapping  the  thong  round  the  handle,  together  with 
some  twigs  of  the  quicken  tree  or  mountain-ash  {sorbus 
aucuparia),  and  fixing  a  purse  containing  a  small  sum 
of  money  (twenty-four  silver  pennies,  according  to  the 
tenure)  to  the  upper  end  of  it,  he  proceeds  into  the 
church,  and  places  himself  in  front  of  the  reading-desk 
until  the  commencement  of  the  second  lesson,  when  he 
kneels  upon  a  cushion  and  waves  the  purse  backwards 
and  forwards  over  the  clergyman's  head,  until  the  lesson 
is  concluded  ;  after  which  he  retires  to  the  chancel  during 
the  remainder  of  the  service.  The  whip  and  its  appen- 
dages are   then   deposited   in    a   farmhouse   at    Hundon ; 

*  This  is  the  correct  name  of  the  place. 
T 


290  Local  Customs, 

and  as  a  new  one  is  furnished  every  year,  most  of  the 
neighbouring  gentlemen  are  possessed  of  specimens  of 
this  curious  instrument. —  Topography,  p.  in. 

The  handle  was  ash,  bound  round  with  white  leather  to 
within  8  J  in.  of  the  butt ;  and  the  whip,  which  tapered 
off  somewhat  obtusely  at  the  lower  end,  was  5  ft.  8  in. 
long.  The  lash  was  of  white  leather,  probably  cow-hide, 
and  was  7  ft.  9  in.  long,  the  upper  part  for  30  in.  not 
being  braided. — N.  &  Q.^  vol.  viii.,  p.  286. 

Clixby.  A  curious  tenure  occurs  at  Clixby,  in  the  soke 
of  Castor  \i,e.  Caistor],  which  is  thus  recorded  by  Blount : 
'  John  de  Clyxby,  parson  of  the  church  of  Symondesburne, 
acknowledged  himself  to  hold  a  messuage  and  three 
oxgangs  and  a  half  of  land,  with  the  appurtenances,  in 
Clyxby,  in  the  county  of  Lincoln,  of  the  King  in  capite, 
by  the  service  of  one  knightcap  or  hood,  and  one  falcon, 
to  be  paid  to  the  King  yearly  at  Michaelmas,  for  all 
services  ;  which  said  nightcap  was  appraised  at  one  half- 
penny.' (De  termino  Trin.  a°  33  Edw.  III.,  Rot.  i.) — 
Topography,  p.  1 1  o. 

Ferriby.  At  Ferraby,  Sir  John  Nelthorpe  has  a  right 
to  turn  in  horses  on  the  common  meadows  saved  for  hay ; 
and  it  is  preserved  to  the  present  time. — YoUNG,  p.  21. 

Gainsborough.  The  government  of  the  township  next 
calls  for  some  observation  .  .  .  the  only  public  officer 
being  a  burgess  and  deputy  constable.  .  .  .  [Then 
follows  an  account  of  the  Court  Leet  and  Court  Baron, 
pp.  525-553].— Stark,  p.  524. 

'  A  burgess  is  the  owner  of  an  ancient  messuage  or 
toft  in  Ganesburgh,  which  is  held  of  the  manor  of  Ganes- 
burgh,  by  burgage  tenure,  paying  an  annual  rent  to  the 
Lord,  called  the  burgh  rent,  swearing  fealty  to  him,  and 
doing  suit  and  service  at  his  courts  held  for  the  said 
manor.  .  .  . 


Gad' Whip   Tenure,  291 

'  But  to  this  general  description  of  a  burgess,  there  are 
a  few  exceptions,  for  there  are  some  burgesses  who  pay 
no  burgh  rent  to  the  Lord,  and  are  yet  entitled  to  all  the 
privileges  of  other  burgesses.  .  .  .' — STARK,  p.  542. 

Privileges  of  Burgesses, — See  STARK,  pp.  542-553. 

Immingham.  Philip  de  Kyme  takes  amends  of  ale,  and 
toll  of  salt,  wool,  ships  and  all  other  merchandise  passing 
there,  but  it  is  unknown  by  what  warrant. — Roll  of  the 
Waptentake  of  Yarborough. — L.  N.  &  Q.,  vol.  vii.,  p.  19. 

Lincolnshire.  Lord  Exeter  has  property  on  the  Lincoln 
side  of  Stamford,  that  seems  held  by  some  tenure  of 
ancient  custom  among  the  farmers,  resembling  the  rundale 
of  Ireland.  The  tenants  divide  and  plough  up  the 
commons,  and  then  lay  them  down  to  become  common 
again  ;  and  shift  the  open  fields  from  hand  to  hand  in 
such  a  manner,  that  no  man  has  the  same  land  two  years 
together ;  which  has  made  such  confusion,  that  were  it 
not  for  ancient  surveys  it  would  now  be  impossible  to 
ascertain  the  property. — YoUNG,  p.  21. 

Spalding.  Spalding  parish  was  antiently  divided  into 
twelve  vyntyns,  which  Maurice  Johnson  described, — 
Camden,  p.  346,  col.  i..  Additions. 

The  commons  contain  several  thousand  acres,  and 
belong  to  antient  commonable  messuages  or  tenements 
for  all  manner  of  cattle,,  asses,  swine,  goats,  and  geese 
sans  number.  They  are  Spalding,  Pinchbeck,  and  Deep- 
ing fens  lying  undivided.  All  the  towns  whose  lands  lie 
next  adjoining  are  intitled  to  this  right,  and  some  more 
distant,  comprehended  in  this  old  distich : 

Ufifington,  Tallyngton,  Barham,  and  Stow ; 

One  house  in  Gretford,  and  ne'er  an  ene  moe. 

Camden,  p.  346,  col.  i.,  Additions. 

Torksey.  This  was  formerly  a  very  considerable  place, 
and    enjoyed    many    privileges,  which    were    granted    on 


292  Local  Customs, 

condition  that  the  inhabitants  should,  whenever  the  king's 
ambassadors  came  that  way,  carry  them  down  the  Trent, 
in  their  own  barges,  into  the  Humber,  and  afterwards 
conduct  them  as  far  as  York. — British  Traveller,  p.  415, 
col.  i. 

Wellebum.  For  a  certain  custom,  called  Svintack,  yX\)d 
...  for  a  certain  custom,  called  Hestgelt,  xiijV  ...  for  a 
certain  custom,  called  Schirebon.  Survey  of  the  Barony 
of  Bayeux,  A.D.  1288. — L.  N.  &  Q.,  vol.  viii.,  p.  59. 

Wrawby.  Richard  de  Boslingthorp  and  the  said  Robert 
de  Arches  take  there  toll  of  carts  passing  laddened  with 
fishes  and  other  merchandise  (emercimoniis),  but  it  is 
unknown  by  what  warrant. — Roll  of  the  Wapentake  of 
Yarborough. — L.  N.  &  Q.,  vol.  vi.,  p.  247. 

North  Wyme.  Tenure  of  riding  as  messenger  within 
and  without  the  county  of  Lincoln,  and  of  appearing  '  with 
all  his  family,  except  his  wife  and  his  eldest  daughter  .  .  . 
every  autumn  at  the  great  boonday.'  North  Wyme.  34 
Henry  III. — Lincolnshire  'Final  Concords! — L.  N.  &  Q., 
vol.  viii.,  pp.  28,  29. 

Yaddlethorpe.  Tenure. — Lightfoot  House,  a  cottage  on 
the  common  between  Ashby  and  Yaddlethorpe,  which  is 
said  to  have  been  held  by  the  tenure  of  burning  a  light, 
for  the  guidance  of  travellers.  A  family  of  the  name  of 
Lightfoot  is  believed  to  have  taken  the  name  from  having 
had  the  charge  of  this  light. — E.  Peacock,  i.,  p.  157. 


BOROUGH    ENGLISH. 

Borough  English  is  the  succession  of  the  youngest  son 
instead  of  the  eldest,  which  is  the  ordinary  provision  of 
the  common  law,  but  the  custom  is  not  always  the  same. 
In  some  it  is  confined  to  sons  only,  and  if  there  be  no  son 
the  estate  is  shared  equally  among  all  the  daughters. 
This    is    the    case    at    Kirton-in-Lindsey.      In    my    own 


Borough  English.  293 

county — Lincolnshire — there  are  seven  places  where 
Borough  English  is  still  the  custom — Hibaldstow,  Keadby, 
Kirton-in-Lindsey,  Long  Bennington,  Norton  (Bishops), 
Thoresby,  and  Wathall.  All  these  are  Teutonic. — 
Archseological  Journal,  vol.  xlix.,  p.  274. 

Kirton-in-Lindsey.  The  custom  of  Borough-English 
prevails  in  this  manor,  and  Gavelkind  in  such  parts  of  the 
Hundred  of  Manley  as  formed  portions  of  the  soke. — 
White,  p.  461. 

Stamford.  In  this  town  exists  the  singular  custom  of 
*  Borough  English,'  by  which  the  youngest  son,  if  his 
father  dies  without  having  made  a  will,  inherits  the  lands 
and  tenements,  to  the  exclusion  of  the  elder  brother. — 
Line,  1836,  p.  115. 

Waltham.  The  manor,  in  which  the  custom  of  Borough- 
English  prevails — the  youngest  son  inheriting  the  copy- 
hold, instead  of  the  eldest. — White,  p.  796. 


VARIOUS    MANORIAL    AND    PAROCHLA.L    CUSTOMS. 

Unknown  Land, — Where  lands  are  unenclosed,  if  a 
person  has  a  right  to  a  certain  number  of  acres,  but  has 
not  any  merestone  or  other  mark  to  show  where  they  are, 
his  property  is  called  unknown  land,  and  he  is  required  by 
the  manorial  and  parochial  authorities  to  take  his  crop, 
from  year  to  year,  in  such  part  of  the  field  as  is  allotted 
to  him. — E.  Peacock,  i.,  p.  264. 

Whales. — From  a  Record  in  the  Public  Record  Office, 
A.D.  1226-7.  *  The  jury  came  to  recognise  .  .  .  what 
may  pertain  to  the  Lord  the  king  of  a  whale  taken  or 
found  in  the  county  of  Lincoln,  etc.  .  .  .  and  they  have 
heard  that  wherever  such  kind  of  fish  shall  land,  the  Lord 
the  king  ought  to  have  the  head,  and  the  Queen  the  tail. 
.  .  . — L.  N.  &  Q.,  vol.  i.,  pp.  82,  83. 


294  Local  Customs, 

Burton  Pedwardine.  Formerly  the  inhabitants  of  Burton 
Pedwardine  had  a  right  to  turn  all  their  yoked  (or 
working)  cattle  into  the  common  fen  of  Heckington,  but 
the  lord  of  the  manor  of  Heckington  agreed  to  give  the 
Lord  of  the  manor  of  Burton,  30I.  a  year  instead  of  that 
privilege. — Marrat,  vol.  iii.,  p.  226. 

Clee.  In  the  succeeding  year  [1532]  an  information 
was  preferred  against  him  [Sir  Christopher  Ayscoghe], 
and  a  suit  commenced  in  the  Duchy  Court  of  Lancester, 
in  the  king's  name,  for  taking  a  sturgeon  in  the  lordship 
of  Clee,  and  converting  it  to  his  own  use  ;  for  all  fish  of 
this  kind,  wheresoever  taken,  belonged  of  right  to  the 
Crown,  and  a  sturgeon  was  of  more  value  than  an  ox. — 
Topography^  p.  155. 

Eagle.  [At  one  time  a  holding  of  the  Knights  Tem- 
plars, and  afterwards  of  the  Order  of  St.  John  of  Jerusalem.] 
It  appears,  according  to  the  Church  Times,  that  the  Manor 
of  Eagle  anciently  boasted  three  dignities — Commander, 
Preceptor,  and  Bailiff.  The  first  two  offices  have  lapsed, 
but  that  of  Bailiff  survives,  and  the  present  Bailiff  is  the 
Duke  of  Connaught. — N.  &  Q.^^,  ii.,  p.  46  ;  see  also 
p.  134. 

Fiskerton.  The  Manor-house,  close  by  the  church,  is  a 
plain  Farmhouse.  In  the  Court-Baron,  annually  held  in 
this  town,  the  ancient  ceremony  of  the  Steward  and  the 
Tenant  holding  each  end  of  the  Bailiffs  Staff,  in  all 
conveyances  of  Land,  is  still  in  use ;  from  hence  comes 
the  vulgar  proverb  of  *  a  man  getting  hold  of  the  wrong 
end  of  the  staff'  when  he  makes  a  bad  bargain. — Marrat, 
vol.  vi.,  p.  17. 

Hacconby  [or  Hackonby].  Here  was  once  a  small 
Priory,  which  stood  at  a  little  distance  nearly  west  of  the 
church.  A  farm  house  is  built  out  of  the  ruins,  on  the 
scite   of  the   priory,  and    is   that   now  occupied    by  Mrs. 


Va^nous  Manorial  and  Parochial  Customs.    295 

Grummit.  There  is  a  very  fine  large  arch  in  the  wall  of 
a  dove  cot,  standing  against  the  gateway,  and  into  a  hole 
in  a  stone,  in  this  gateway,  the  Crier  used  formerly  to  put 
his  finger,  when  he  cried  stray  cattle. — Marrat,  vol.  iii., 
p.  177. 

Kirton-in-HoUand.  Goose-court, — It  is  about  fifteen 
years  since  a  court  called  goose-court  was  held  here 
[Kirton-in-Holland] ;  this  court  extended  to  the  whole 
hundred  of  Kirton,  but  is  now  lost. — Marrat,  vol.  i., 
p.  132. 

Common-rights  enjoyed  by  the  holder  of  the  Malandry 
estate  [Hospital  of  the  Holy  Innocents,  Lincoln]. —  Topo- 
graphical Society^  p.  48. 

Scampton.  An  ancient  custom  prevailed  in  this  manor, 
as  it  did  in  many  parts  of  the  north,  called  Inham,  but 
more  properly  Intoky  or  Intake  which  signifies  any  corner 
or  part  of  a  field  fenced  out  from  the  fallow,  and  sown 
with  beans,  peas,  oats,  or  tares. — Beauties,  vol.  ix.,  p.  659. 

Winteringham.  '  Stipulation! — The  origin  of  the  ex- 
pression is  a  custom  dead  for  centuries  of  giving  a  straw 
(stipula)  in  sign  of  a  completed  bargain.  Perhaps  it  may 
interest  some  readers  of  the  Academy  to  know  that  in  the 
manor  of  Winteringham,  North  Lincolnshire,  this  custom, 
far  from  being  dead,  obtains  at  the  present  time.  A 
straw  is  always  inserted,  '  according  to  the  custom  of  the 
manor,'  in  the  top  of  every  surrender  (a  paper  document) 
of  copyhold  lands  there ;  and  the  absence  of  this  straw 
would  render  the  whole  transaction  null  and  void. — Old 
Lincolnshire,  vol.  i.,  p.  51. 

Stamford.  The  Stamford  Corporation  had  power  of 
life  and  death  over  criminals.  In  the  north-east  corner  of 
St.  Michael's  church-yard  lie  the  remains  of  Cassandra 
King,  who  in  1704  was  condemned  to  die  for  burglary. 
She    was    the    last   who   suffered    capital    punishment   at 


296  Local  Customs, 

Stamford.  .  .  .     The  gallows  was  on   the  lings,  not   far 
from  the  Cemetery. — Burton,  pp.  60,  61. 

East  Butterwick.  Perainbulation,  beating  the  Bounds  of  a 
Parish. — Since  the  time  of  the  enclosures  this  practice  has 
been,  for  the  most  part,  discontinued.  About  thirty  years 
ago  \i.e.  about  1847]  the  boundary  between  East  Butter- 
wick and  Burringham  was  perambulated,  and  stones  set 
down  to  mark  it.  At  that  time,  according  to  the  old 
custom,  certain  boys  were  compelled  to  stand  on  their 
heads  on  the  boundary  stones  and  afterwards  whipped,  to 
make  them  remember  the  circumstance. — E.  Peacock, 
i.,  p.  190. 

Grimsby.  The  annual  perambulation  of  the  boundaries 
was  a  ceremony  of  great  antiquity  and  importance  in  the 
Borough  of  Grimsby,  and  in  an  old  document  amongst 
the  Corporation  records,  it  is  stated  to  be  a  custom  of 
ancient  usage.  The  day  was  ushered  in  with  appropriate 
solemnity.  The  Mayor  and  his  brethren,  in  their  robes  of 
state,  attended  by  the  commonalty  of  the  town,  assembled 
at  the  hospital  of  St.  John  of  Jerusalem,  and  heard  Divine 
Service  in  the  chapel  of  that  house,  performed  by  the 
chaplain  thereof.  After  which  they  '  beat  the  boundaries  * 
by  perambulation ;  that  is,  they  proceeded  round  the 
extremities  of  the  parish  in  every  direction,  pausing  at 
certain  points  to  mark  them  by  peculiar  ceremonies.  At 
some  they  offered  up  prayers ;  at  others  they  threw 
money  for  the  people  to  scramble  for ;  and  at  a  few  they 
scourged  sundry  little  boys,  to  imprint  upon  their  minds  a 
memory  of  particular  places  by  means  of  painful  associa- 
tions. The  perambulation  concluded,  the  Mayor  formally 
claimed  the  whole  space  as  belonging  to  the  lordship  of 
Grimsby ;  and  by  this  practice,  annually  performed, 
litigation  was  prevented,  and  the  rights  of  every  adjoining 
parish,  as  far  as  they  related  to  that  of  Grimsby,  were 
accurately  defined.  In  these  perambulations  the  jury 
levied  fines  for  nuisances. 


Various  Manorial  and  Parochial  Customs.    297 

'  Grimesbie  Magna,  1 1  Car.  I.  The  perambulation  of 
Richard  Fotherbie  Major  taken  the  2  i  st  day  of  Ap.  anno 
sup'  dic't.  It  is  pained  that  the  frontigers  on  both  sides 
the  fresh  water  haven  from  the  Salt  Ings  bridge  to  the 
Milne,  shall  scower  the  haven,  and  make  a  sufficient 
drain,  every  man  against  his  own  ground.  That  the 
occupiers  of  Goule  Garthes  shall  sufficiently  ditch  and 
scower  the  ditches  under  the  hedge  before  Whitsuntide, 
sub  poen.  103.'* 

These  duties  performed,  the  Mayor  and  his  brethren 
adjourned  to  the  preceptory,  to  partake  of  the  procurator's 
good  cheer;  for  it  was  one  of  the  articles  of  his  tenure  to 
provide  ample  refreshment  for  his  visitors  on  this  occasion. 
The  particulars  of  the  progress  were  then  recorded  in  the 
Boundary  book,  and  the  party  dispersed. — Man.  and  Cus., 
p.  52. 

Saxelby.  A  plan  exists  showing  a  boundary-hole,  in 
which  the  heads  of  boys  were  placed  when  the  perambula- 
tion of  the  limits  between  Saxelby  (Lincolnshire)  and 
Thorney  (Nottinghamshire)  were  \sic\  undertaken.  This 
plan  was  made  in  183  I  to  show  a  road  in  dispute  between 
Saxelby  and  Thorney. — Antiquary^  vol.  xxxiii.,  pp.  214, 
215. 

Scopwick.  The  annual  perambulations  formerly  ob- 
served here  for  the  purpose  of  preserving  the  boundaries 
of  the  parish  have  been  discontinued  from  the  period  of 
the  inclosure ;  and  the  subject  is  only  introduced  to  place 
on  record  a  custom  which  I  have  not  elsewhere  noticed. 
At  different  points  there  were  small  holes  made  in  the 
ground,  which  were  re-opened  on  this  occasion,  and  the 
boys  who  accompanied  the  procession  were  made  to  stand 
on  their  heads  in  these  holes,  as  a  method  of  assisting 
the  memory ;  and  several  persons  are  now  living,  who,  by 
this  expedient,  can  distinctly  remember  where  every  hole 
was  placed. — Man.  and  Cus.^  p.  37. 

*Corp.  Rec.  ii  Car.  I. 


298  Local  Customs, 

Bottesford.  Ducking  Stool. — 1565,  26  June.  An 
order  was  issued,  under  a  penalty  of  ten  shillings,  that  '  le 
kuckstowle '  should  be  made  for  this  manor  for  *  le 
scolders '  before  the  feast  of  Saint  Michael  the  Archangel. 
— Bottesford^  p.  5. 

Item  we  lye  in  payne  that  euery  woman  that  is  a 
scould  shall  eyther  be  sett  vpon  the  cuckstoll  &  and  be 
thrise  ducked  in  the  water  or  else  ther  husbandes  to  be 
amercied  vj^  viij^  as  well  the  one  partie  as  the  others. — 
Bottesford,  p.  8. 

Gainsborough.  It  is  not  more  than  fifty  years  since  this 
formerly  well-known  vehicle  of  punishment  [the  ducking 
stool]  was  abandoned  here.  It  stood  at  the  Chapel 
Staith.  The  cucking  or  ducking  stool  is  still  in  existence 
under  the  charge  of  the  constable  (1837). — Stark, 
p.  528,  note. 

RIDING    THE    STANG. 

In  the  north  of  Lincolnshire  the  custom  of  riding  the 
stang,  in  the  case  of  a  man  and  wife  quarrelling,  is  not 
uncommon.  The  farming  lads  assemble,  one  is  placed  on 
a  pole  astride,  and  they  go  with  tongs  and  kettles  to  the 
door  of  the  unlucky  couple  and  recite  some  verses,  of 
which  one  will  suffice  as  a  specimen  : 

He  banged  her  wi'  stick, 

He  banged  her  wi'  steean, 

He  teeak  op  his  neeaf. 

An'  he  knocked  her  doon. 

With  a  ran,  tan,  tan,  etc. 

He  beat  her  with  stick. 

He  beat  her  with  stone. 

He  took  up  his  fist, 

And  knocked  her  down. 

The  word  neaf,  for  fist,  is  pure  Danish,  and  the  stang  is 
probably  a  relic  of  the  nid-stang,  or  pole  of  infamy,  of  the 
Scandinavians. — ANDERSON,  p.  19. 

'  With  a  ran  dan  dan.'  This  is  the  jingle  which  I  have 
often  heard  many  years  ago  in  Lincolnshire  .  .  .  applied 


I 


Various  Manorial  and  Parochial  Customs.    299 

to  delinquents  who  had  behaved  badly  to  their  wives. 
The  sound  is,  of  course,  essentially  connected  with  a  noise 
— raising  a  din,  attracting  attention,  before,  as  it  were, 
reading  the  indictment. — N.  &  Q.^,  vol.  iv.,  p.  189. 

...  In  common  with  other  parts  of  N.E.,  riding  the 
stang  is,  or  was,  a  form  of  punishment  inflicted  upon  a 
wife-beater  in  Lincolnshire.  Formerly  the  offending  party 
was  forcibly  mounted  across  a  stang  or  pole^  and  was 
accompanied  by  rough  music,  i.e.  the  beating  of  cans,  the 
blowing  of  horns,  etc.  Later,  a  proxy  has  done  duty  for 
the  offender. — SXREATFEILD,  p.  364. 

Isle  of  Axholme.  The  ceremony  of  riding  the  stange 
varies  in  different  places,  the  following  is  the  outline  of  it 
as  practised  in  the  Isle  of  Axholme  :  The  actors  in  the 
procession  procures  {sicl  old  kettles,  pans,  and  horns,  with 
which  they  make  a  most  hideous  noise,  preceding  the 
person  who  is  carried  on  the  ladder ;  they  then  proceed 
to  the  house  of  the  offender,  and  the  man  who  rides  the 
stange,  after  silence  is  called,  repeats  the  following  doggerel 
rhymes  : 

With  a  ran  a  dan-dan,  at  the  sign  of  the  old  tin  can 
For  neither  your  case  nor  my  case  do  I  ride  the  stange, 
Soft  Billy  Charcoal  has  been  banging  his  wife  Ann  ; 
He  bang'd  her,  he  bang'd  her,  he  bang'd  her  indeed. 
He  bang'd  her,  poor  creature,  before  she  stood  need,  etc. 

The  conclusion  is  too  indelicate  for  insertion  here.  They 
afterwards  proceed  round  the  town,  reciting  the  above  at 
the  corners  of  the  streets.  This  ceremony  is  usually 
repeated  on  three  successive  days. — PECK,  Axholme^ 
pp.  278-280. 

Grimsby.  I  have  seen  it  done  in  Grimsby  more  than 
once.  On  [one]  .  .  .  occasion  it  was  thus  performed  [on 
a  shrewish  wife].  ...  A  few  young  men,  of  the  lowest 
class  of  society  you  may  be  sure,  procured  a  short  scaffold 
pole,  and  mounting  one  of  their  number  astride  thereon, 
it  was  carried  by  two  others,  attended  by  the  whole  party. 


300  Local  Customs. 

who  publicly  announced  their  intentions  by  hallooing, 
whistling,  blowing  cow's  horns,  beating  tin  kettles,  and 
other  uncouth  noises,  and  thus  proceeded  to  the  poor 
man's  dwelling,  with  all  the  rabble  of  the  town  at  their 
heels.  Here  they  halted,  and  the  stang  rider,  having 
obtained  silence,  made  the  following  proclamation,  which 
was  called  a  nominey : 

With  a  ran,  dan,  tan, 

On  my  old  tin  can, 

Mrs.  Thingsby  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  legged  stool ; 

She  struck  him  so  hard. 

And  she  cut  so  deep. 

Till  the  blood  ran  down  like  a  new  stuck  sheep. 

And  the  uproar  recommenced  with  additional  fury.  .  .  . 
The  ceremony  was  repeated  for  three  successive  nights, 
and  at  the  close  of  the  performance  several  voices  cried 
out,  '  Beware  of  the  Trebucket !  Beware  of  the  Trebucket  I 
.  .  .  She  broke  the  truce,  and  they  were  not  backward 
in  applying  the  remedy ;  for  the  cuckstule  was  kept  in  the 
Town  Hall  for  that  very  purpose.  .  .  .  She  was  seized 
with  shouts  of  *  away  with  her  to  the  Duckingshire 
Haven  1 '  and  incontinently  hurried  to  the  Stone  Bridge, 
and  placed  by  main  force  in  the  vehicle,  which  was  a  rude 
arm  chair,  with  a  sliding  panel  in  front  to  prevent  her 
from  falling  out,  and  fixed  on  a  central  upright  pole  over 
the  Haven  or  Pipe  Creek,  which  was  deep  and  not  over 
clean.  .  .  .  Here  she  was  put  regularly  through  her 
ablutions.  ...  In  1646  the  Ducking-stool  was  repaired 
...  by  an  order  of  the  Corporation.  .  .  .  The  last  scold 
who  occupied  the  Trebucket  was  one  Poll  Welldale  about 
the  year  1780.  A  few  years  later,  when  the  dock  was 
constructed,  the  trebucket  was  finally  removed,  and  the 
custom  very  properly  fell  into  desuetude. — OLIVER,  iv., 
pp.  207,  208,  209,  210. 


Various  Manorial  and  Parochial  Customs.    301 

Eagle.  Rantan. — To  serenade  with  rough  music,  beat- 
ing of  pots  and  pans,  etc.,  persons  who  are  suspected  of 
beating  their  wives.  .  .  . 

They've  rantanned  two  or  three  at  Eagle  in  my  days. 

If  they  rantan  'em  once,  they're  bound  to  do  it  three 
nights,  so  I've  heard  say. 

A  great  disturbance  was  caused   by  a  mob  who  were 

rantanning   a    young    man    named    H .      The   front 

windows  of  his  house  were  broken,  and  all  kinds  of  old 
tins,  kettles,  etc.,  were  beaten  to  make  a  great  noise.' — 
Line,  Chronicle^  13th  April,  1883. — COLE,  p.  117. 

Gainsborough.  On  Thursday,  the  25th  of  August,  1836, 
...  in  consequence  of  a  very  general,  but  unfounded 
report,  that  a  person  named  Barnet,  who  resided  in  a 
house  on  the  hill  in  Spring  Gardens,  had  sold  his 
daughter  to  a  person  going  to  America  for  ten  guineas, 
and  some  foolish  person  parading  an  effigy  of  the  sup- 
posed unnatural  father  through  the  streets,  a  considerable 
crowd  was  collected  at  the  spot,  the  house  broken  into, 
the  windows  demolished,  and  whatever  the  mob  could  lay 
hands  on  was  broken  and  destroyed. — Stark,  p.  244. 

Crowle.  *  Falling  Out' — A  strange  custom  is  practised 
in  the  neighbourhood  of  Crowle  (Isle  of  Axholme).  If  a 
couple  who  have  '  kept  company '  for  some  time  happen 
to  fall  out,  and  the  man  afterwards  marries  another 
woman  (or  vice  versa)  the  neighbours  tie  to  the  deserted 
one's  door,  on  the  eve  of  the  wedding,  a  cabbage  or  some 
other  kind  of  vegetable. 

I  am  told  that  at  New  Holland  it  is  usual  to  hang  a 
bundle  of  straw  at  the  door  of  a  man  who  ill-treats  his 
wife. — L.  N.  &  Q.,  vol.  ii.,  p.  84. 

Donington  and  Bicker,  and  the  locality.  As  the  news 
spreads,  '  So-and-so  threshed  his  wife  yesterday  mornin',' 
it  is  accompanied  by  the  comment,  '  We  must  "  ran-tan  " 
him  to-night'     In  the  evening,  say,  seven  to  eight  o'clock, 


302  Local  Customs. 

a  crowd  of  young  men  and  boys — bricklayer's  and  other 
handicrafts-men's  apprentices,  young  farm  labourers,  idlers, 
and  nondescripts — proceed  to  the  dwelling  of  the  delin- 
quent, armed  with  old  trays,  buckets,  pots,  etc.,  of  tin, 
iron,  and  other  metals — anything  in  fact  that  will  give 
forth  a  loud  and  harsh  sound.  These  they  beat  in  front 
of  the  house,  jeering,  hooting,  and  shouting,  and  making  a 
most  hideous  din.  This  is  kept  up  for  an  hour  to  two 
hours,  till  in  fact  they  have  made  themselves  hoarse  and 
tired.  Then  they  go  away  home.  It  occasionally  happens 
that,  if  the  offender  is  hot-tempered  or  of  a  resolute 
character,  he  attempts  to  wage  war  against  his  tormentors 
by  throwing  dirty  water  upon  them,  should  they  in- 
cautiously approach  too  near  the  house.  Instances  have 
been  known  of  the  man  thus  held  up  to  ridicule  dis- 
charging a  gun  over  the  heads  of  the  crowd.  But  this 
act,  or  any  attempted  act  of  retaliation  on  his  part,  is  apt 
to  provoke  a  shower  of  stones,  etc.,  from  the  crowd  upon 
his  windows.  If  the  man  has  an  enemy,  the  latter  some- 
times makes  it  his  business  to  entertain  the  crowd  with 
beer,  to  make  the  '  fun '  the  faster  and  merrier.  In  such 
cases,  and  in  those  in  which  the  offender  is  particularly 
obnoxious,  the  '  rantanning '  is  kept  up  for  two  or  three 
nights.  This  custom  is  probably  due  less  to  the  moral 
indignation  of  the  self-constituted  champions  of  the  beaten 
wife  than  to  the  love  of  excitement  and  mischief,  and  the 
delight  in  mere  noise  and  action  which  characterise  young 
folk,  especially  boys.  This  custom  was  practised  twenty 
years  ago  when  I  was  a  schoolboy  at  Donington,  and  it 
still  survives.  Rantanning  was  resorted  to  in  Gosberton 
in  the  autumn  of  1890  in  the  case  of  a  person  who 
habitually  ill-treated  a  member  of  the  household. — L.  N.  & 
Q.,  vol.  ii.,  pp.  186,  187. 

Riding  the  Stang ;  Ran-dan  ;  Rough-Music. — Brog- 
DEN,  i.,  pp.  163,  169  ;  E.  Peacock,  i.,  pp.  208,  237  ;  II., 
vol.  ii.,  p.  447  ;  Smith,  p.  158. 


Various  Manorial  and  Parochial  Customs,    303 

Homcastle.  Cattle-brands. — A  horn  is  the  brand  for 
the  town  cattle. — Stukeley,  i.,  p.  31  ;  cf.  WHEELER, 
p.  36,  for  Fen  cattle-brands. 

Sheep-mark. — An  order  was  made  by  the  Bottesford 
Manor  Court,  in  1550,  that  no  one  should  turn  his  sheep 
into  the  Marsh  without  their  being  distinguished  by  the 
mark  of  their  owner.  A  similar  regulation  was  made  in 
many  other  manors.  When  the  commons  were  unenclosed 
it  was  necessary  for  everyone  who  had  a  right  of  pasture 
to  have  a  sheep-mark  that  could  be  easily  distinguished 
from  those  of  his  neighbours.  .  .  . — Cf  Cranmer,  Mis- 
cellaneous Writings  (Parker  Soc),  p.  291. 

Some  of  the  cattle-marks  of  the  towns  in  the  neigh- 
bourhood of  Boston  are  engraved  in  Thompson's  Hist.^ 
Boston,  1856,  642. — E.  Peacock,  II.,  vol.  ii.,  pp.  475, 
476. 

Sheep-shearing  Numerals. — Numerals  used  in  Lincoln- 
shire for  sheep-shearing.  They  were  employed  in  this 
part  of  the  county  at  the  beginning  of  the  present  \i.e. 
nineteenth]  century.  This  particular  list  was  got  from 
an  old  shepherd  at  Winteringham,  who  ran  through  the 
numbers  very  rapidly,  making  a  slight  pause  at  every  fifth 
word.  There  is  evidence  that  they  were  known  at  Appleby 
and  several  other  places. 


Yan   I 

Yan  a  dik    11 

Tan   2 

Tan  a  dik    12 

Tethera  3 

^ 

Tethera  dik   13 

Pethera  4 

Pethera  dik   14 

Pimp   5 

Bumfit    15     . 

Sethera  6 

Yan-a-bumfit   16 

Lethera  7 

Tan-a-bunifit    17 

Ho  vera  8 

Tethera-bumfit    18 

Covera  9 

Pethera-bumfit    19 

Dik   10 

Figgit  (or  jixit)   20 

E.  Pi 

:acock,  II.,  vol.  ii.,  p.  636 

Sheep  sheared  in  Boat. — Cf.  Wheeler,  p.  34. 


304  Local  Customs, 

Wool-gathering. — No  person  [according  to  the  code  of 
fen  laws]  was  allowed  to  gather  wool  who  was  above 
twelve  years  of  age,  except  impotent  persons. — Wheeler, 
PP-  36,  37. 

Burton  Goggles.  Swan-marks. — Sir  Henry  Cholmeley, 
K"*.,  of  Burton  Goggles,  leaves  the  following  swan-marks 
in  his  will  dated  24  July,  16 19,  proved  30  Nov.,  1620; 
*  my  swan-marks  known  by  the  name  of  the  Crowefoote 
and  the  Penny  crosse  with  a  gapp  at  the  bill  end,  lately 
bought  of  Thomas  Wicke,  of  Crowland,'  also  *  my  swan- 
mark  known  as  the  Harte  bought  of  William  Lacy,  Esq.' 
— L.  N.  &  Q.,  vol.  vii.,  p.  214. 

Little  Carlton.  Swan-marks  of  Cooke  of  Little  Carlton, 
and  swan-marks  of  Copledike  of  Harrington. — See  the 
ArchsRological  Journal,  vol.  xlii.,  p.  17. 

Swan-marks^  Lincolnshire. — See  Archxologia^  vol.  xvi., 
1810  ;  Proceedings^  Archaeological  Institute^  1848. 

Goose-marks. — Geese  pinioned  and  foot-marked. — Cf. 
Wheeler,  p.  36. 

Horses  Names. — L.  N.  &  Q.,  vol.  i.,  pp.  114,  115. 

Hibbaldstow.  Ale  Wisp. — 3  Elizabeth.  .  .  .  The  jury 
further  present  that  the  wife  of  the  aforesaid  Richard 
Oldman  '  deposuit  virgam  suam  que  fuit  signum  bracinae,' 
and  would  not  permit  the  ale  taster  to  taste  her  ale. 

Scotter.  In  the  Court  Roll  of  the  manor  of  Scotter, 
near  Kirton-in-Lindsey,  for  the  year  1562,  we  find  an 
order  that  Thomas  Yong  was  either  to  immediately  give 
up  *  the  domum  hospicii '  which  he  held  or  take  out 
recognizance  and  licence  for  keeping  an  ale-house,  and 
hang  up  *  signum  aut  unum  le  ale  wyspe  ad  hostium 
domus.' — Archceological  Journal^  vol.  Ixiv.,  p.  288. 

Aries-money.  Luck-money. — Cash  given  to  bind  a  bar- 
gain.—Brogden,  p.  15 ;  E.  Peacock,  II.,  vol.  i.,  p.  13. 


Various  Manorial  and  Parochial  Customs,    305 

Fasten^  or  Fastening  Penny. — Earnest  money,  money 
given  to  fasten  or  confirm  a  bargain  or  hiring. — COLE,  p. 
45  ;  Brogden,  pp.  ^6,  68  ;  Thompson,  p.  705. 

In  many  of  the  mediaeval  contracts  concerning  land, 
published  in  the  Lincolnshire  Notes  and  Queries^  one  party 
to  the  bargain  gives  the  other  '  a  sore  sparrow-hawk,'  or 
some  other  gift. 

A  Lincolnshire  Farmers  Note  Book,  175 4- 1768. — 

£     s.     d. 
Mary  Huson,  wages  for  the  year  1768 — 

Standing  Wage,      -  -  -  -2150 

and  Fastening  Penny,      -  -  -  30 

*  William  Belluman — Wages  for  a  year  £/\..  os.  od. 
with  his  fastening  Penny  if  he  stands  his  health,  but  if  he 
proves  to  have  ill  health  returns  again  in  a  Reasonable 
way.' — W.  Morton. — L.  N.  &  Q.,  vol.  v.,  pp.  69,  71. 

Hansel  =  Luck  Money. —  ...  In  Lincolnshire  the 
striking  of  hands  is  still  regarded  as  the  conclusion  of  a 
bargain  ;  hence  the  phrase  to  strike  a  bargain. — Streat- 
FEILD,  p.  335. 

Hansel,  Hanselling. — The  first  use  of  anything  ;  or  the 
first  purchase  made  ;  or  the  first  part  of  the  price  of  any- 
thing paid  as  earnest  money. 

Hansel. — To  take  first  possession  of,  or  make  first  use 
of  anything.  So  a  '  hanselling  supper,'  given  on  occupying 
a  new  house. — CoLE,  p.  61  ;  GOOD,  p.  49. 

Luck-money. — Money  given  to  bind  a  bargain. — 
Brogden,  p.  120. 

Luck-money. — See  Folk-Lore,  vol.  xii.,  pp.  179,  180. 

A  small  sum  of  money  returned  *  for  luck '  on  a  pur- 
chase, a  custom  so  general  that  its  amount  is  a  matter  of 
bargain. — COLE,  p.  85. 

u 


3o6  Local  Customs, 

Footing. — Money  paid  on  first  entering  a  new  company, 

or  shop  of  workmen. — Brogden,  p.  73  ;  Good,  p.  43. 

• 
Shoeing-Supper. — A   supper  given  on  appointment  to 
an   office,  or  entering   on   a   tenancy,  by  way  of  paying 
one's    footing.     *  Shoeing    the    colt,'  as    it    were. — COLE, 
p.  129. 

Colt. — A  person  newly  introduced  into  an  office,  who 
pays  his  *  footing  on  promotion '  in  liquor  or  beer,  is 
termed  a  colt. — Brogden,  p.  46. 

House-rearing  [or  roof-rearing]. — A  feast  given  when 
the  roof  of  a  new  house  was  put  on. — E.  PEACOCK,  II., 
vol.  i.,  p.  281. 

Rearing- Feast. — A  supper  given  to  the  workmen,  when 
the  roof  is  reared  on  a  new  house  :  as,  *  They  reckon  on 
having  their  rearing-feast  next  week.' — COLE,  p.  118. 

House-row. — A  custom  .  .  .  was  prevalent  in  North 
Lincolnshire  some  years  ago.  I  do  not  think  it  is  en- 
tirely discontinued  yet.  It  was  called  going  by  house 
row.  When  there  were  persons  belonging  to  a  parish  or 
township,  who  could  not  get  work,  the  farmers  would  in 
vestry  agree  to  find  them  work  at  a  rate  of  wages  con- 
siderably below  that  of  their  regular  labourers,  on  condi- 
tion that  the  time  they  should  work  for  each  man  should 
be  in  proportion  to  the  land  he  occupied,  or  to  the  sum 
at  which  he  was  assessed  to  the  poor's  rate. — N.  &  Q.^ 
vol.  X.,  p.  138. 

Sale  by  Candle. — An  auction  where  a  short  piece  of 
candle  was  burnt,  and  the  last  bidder  before  the  candle 
went  out  became  the  purchaser. — E.  PEACOCK,  II.,  vol.  i., 
p.  91. 

Lincoln.  Cake  Ball — [Jan.]  7  M.  City  of  Lincoln 
Cake  Ball,  if  the  sixth  falls  on  a  Saturday  or  Sunday,  the 
Ball  is  on  Monday. — Lincolnshire  Cabinet^  1828,  p.  loi. 


Various  Manorial  and  Parochial  Customs.    307 

Messingham.  Most  of  the  inhabitants  kept  a  few  sheep 
on  the  .  .  .  common.  In  every  man's  flock  was  a  black 
one,  which  not  to  possess  was  reckoned  bad  luck  ;  these 
were  tended  with  no  small  care,  as  their  fleeces  were  the 
only  material  the  natives  had  for  clothing  to  keep  them 
warm  by  day  and  night.  Every  article  of  their  dress 
was  the  produce  of  their  flock  :  coats,  waistcoat,  hose  and 
hat  all  were  composed  of  wool.  .  .  .  The  females  used 
to  spin  it,  it  was  then  woven  and  made  up  in  the  village. 
The  wives  and  daughters  of  the  cottagers  wore  dresses 
composed  of  the  same  material ;  the  stockings  of  both 
men  and  women  were  of  knitted  yarn.  The  hat,  which 
had  a  very  low  and  round  crown,  with  Quaker-like  brim, 
was  the  only  article  not  made  in  the  place. — MACKINNON, 
pp.  12,  13. 

Doddington.  Binge — The  large  pocket  or  open  bag, 
made  of  sacking,  into  which  hops  were  gathered.  .  .  . 

Binge. — To  throw  into  the  binge  or  pocket,  a  custom 
practised  by  the  women  on  any  man  who  came  into  the 
hop-yard  on  the  last  day  of  hop-picking.  .  .  .  Both  the 
word  and  the  practice  have  gone  out  of  use  with  the 
destruction  of  the  Hop-garden  in  this  parish  (Doddington), 
said  to  have  been  the  only  one  in  Lincolnshire. — COLE, 
p.  15. 

Copper  Kettle,  *  Baptism  '  of. — Folk-Lore,  vol.  xii.,  p.  473. 

An  old  Lincolnshire  Toast. — The  menu  card  of  the 
Yorkshiremen's  dinner  in  London  in  July  last  had  for 
its  motto  a  variant  of  what  I  had  always  known  as  an 
old  Lincolnshire  toast ;  and  it  may  perhaps  be  worth  while 
to  find  a  place  in  Lines.  N.  &  Q.  for  the  version  that  was 
familiar  to  me  in  my  childhood  as  given  at  shearing  and 
harvest  suppers.      It  runs  as  follows  : 

'  Here's  tew  we  'ersen's,  tew  us  a'al,  a'al  on  us, 
May  we  nivver  want  for  nowt,  noan  on  us, 
Nor  me  naythur.' 


3o8  Local  Customs, 

The  canniness  of  the  personal  touch  at  the  end  is 
delightfully  characteristic  of  the  old  Lincolnshire  Marsh- 
man. — L.  N.  &  Q.,  vol.  vi.,  p.  115. 


FAIRS  AND  FEASTS. 

Comassing. — Begging  at  fair  times. — Scatter  \  E.  PEA- 
COCK, II.,  vol,  i.,  p.  131. 

Stattis, — The  Statutes,  or  Statute  Fair,  such  as  at  May 
Day,  at  which  farm-servants  are  hired  for  the  year. — 
Cole,  p.  141. 

Boston.  Here  is  held  one  of  those  annual  Fairs,  which 
preserve  the  antient  Title  of  a  Mart,  whereof  I  remember 
only  four  in  England  of  any  considerable  note,  viz.  Lynn, 
Gainsborough,  Beverly,  and  Boston.  Its  trade  of  late  years 
has  not  increased — Defoe,  vol.  ii.,  p.  342. 

Bourn.  Here  are  also  three  fairs,  but  they  are  only 
nominal  ones ; — one  is  on  the  7.  March,  another  on  the 
6.  of  May,  and  the  other  on  the  29.  of  October.  This 
last  is  a  great  Wake. — Marrat,  vol.  iii.,  83. 

Dyke  is  a  hamlet  to  Bourn.  It  consists  of  about 
30  houses,  and  has  an  annual  Feast  or  Wake  in  July. 
— Marrat,  vol.  iii.,  p.  84  [misprinted  81]. 

Brothertoft.  So  long  as  the  Common  continued  open, 
it  was  the  annual  custom  for  the  Fen  reeves  to  assemble 
on  the  8th  of  July  O.S.  and  drive  to  Brothertoft  such 
sheep  as  were  found  in  their  wool,  and  to  levy  a  fee  of 
four  pence  per  head  on  such  as  belonged  to  persons  having 
no  Common-right,  at  which  time  commenced,  and  con- 
tinued for  a  week,  the  feast,  or  festival  called  Toft 
Drift. 

On  this  occasion  Brothertoft  was  the  resort  of  thousands 
of  Persons  from  Boston  and  the  surrounding  Villages,  for 
whose  accommodation  about  30  large  Booths  were  erected 


Fairs  and  Feasts,  309 

where  Ale,  and  Provisions  were  vended,  while  many- 
hundreds  were  entertained,  during  the  week,  by  the  open 
door  hospitality  of  the  Inhabitants. 

Anciently  the  Booths  were  erected  on  the  West  of 
Brothertoft,  but,  from  about  the  year  170  \sic\  they  were 
fixed  on  the  East. — Marrat,  vol.  ii..  Addition?  and 
Corrections. 

Clee.  It  was,  within  my  remembrance,  celebrated 
with  great  merriment  for  three  or  four  days ;  and  the 
evenings  were  spent  in  dancing  and  other  rational  amuse- 
ments. .  .  .  Thus  the  Feast  of  Dedication  at  Clee  was 
held  on  Trinity  Sunday,  and  the  week  following,  in  the 
Churchyard,  for  many  centuries  after  the  prohibitory 
statute  of  13  Edw.  I.  had  made  the  custom  penal ; 
and  a  singular  practice  still  prevails,  which  has  been 
continued  by  prescription  from  a  remote  period  of 
antiquity ;  probably  from  the  time  when  the  Church 
was  dedicated,  as  it  is  a  usage  which  was  commonly 
practised  on  such  occasions.  On  the  feast  Sunday  the 
Church  is  gaily  strewed  with  fresh  mown  grass,  the 
fragrance  of  which  is  extremely  grateful ;  and  on  that 
day  the  congregation  is  generally  very  numerous. — Man. 
and  Cus.^  p-  37- 

In  the  Clee-cum-Cleethorpes  Parish  Magazine  for  July 
[1897]  I  find  the  notice  'Parish  Church  Trinity  Sunday 
was  marked  by  the  ancient  ceremony  of  strewing  the 
Church  with  grass.'  The  rector  Canon  Hutchison  ex- 
plains :  *  The  Clerk  says  that  about  four  acres  of  land 
were  left  as  glebe,  on  condition  that  the  Church  was 
strewed  with  rushes  (the  field  produced  little  else)  on 
Trinity  Sunday.  This  land  was  exchanged  for  other 
acres  by  the  Enclosure  Act,  but  the  custom  is  still  kept 
up,  owing  I  suspect  from  the  clerkship  having  descended 
from  father  to  son  for  many  years.  The  present  clerk's 
grandfather  was  born  about  1750.  My  informant  seemed 
to  think  that  the  strewing  the  rushes  was  in  virtue  of 


3IO  Local  Customs. 

the  acknowledgment  of  a  rent ;  but,  of  course,  it  is  quite 
possible  that  the  benevolent  individual  who  left  the  land 
may  have  wished  the  old  mud  floor  of  the  Church  to  be 
made  decent  for  *  Feast '  Sunday. — N.  &  Q.^  vol.  xii., 
p.  274;  E.  Peacock,  i.,  p.  242;  Sleaford,  1825, 
p.  196. 

See  Part  II.,  Section  III.,  Games,  under  Play-garth. 

Cf.  White,  p.  278  ;  Curiosities  of  the  Church,  p.  61. 

Rush-strewing  in  Churches. — Cf.  The  Antiquary,  vol. 
XXXV.,  p.  177. 

Crowland.  *  Saint  Rattle  Doll  Fair! — The  annual  Shrove 
Tuesday  Fair  at  Crowland,  Lincolnshire,  has  gone  by  the 
singular  name  of 'Saint  Rattle  Doll.'  I  do  not  know  in  what 
way  the  word  *  doll '  was  imported  into  the  title ;  but  the 
*  rattle '  was  the  rattling  of  dice  for  nuts  and  oranges,  and 
this  species  of  gambling  was  very  popular,  and  formed  the 
chief  attraction  of  the  fair.  *  Saint  Rattle  Doll,'  however, 
now  exists  more  in  name  than  in  fact  ;  and  on  the  past 
Shrove  Tuesday,  1877,  the  fair  was  only  represented  by 
one  stall. — N.  &  Q.^  vol.  vii.,  p.  166. 

Grantham.     Fairs. — 

1.  Fair,  and  the  most  ancient,  is  that  of  Oct.  15  (by 
change  of  style,  the  26th),  in  memory  of  St.  Wulfran. 

2.  On  the  Monday  before  Palm  Sunday  in  Lent,  com- 
monly called  Caring  Fair. 

3.  On  Ascension  day,  commonly  called  Holy  Thursday 
Fair. 

4.  On  St.  Peter's  day,  June  29  (now  July  10),  granted 
by  King  Charles  at  the  renewing  the  charter. — Marrat, 
vol.  iv.,  p.  64. 

The  [principal]  Fair  .  .  .  began  on  the  Monday  after 
the  Fifth  Sunday  [in  Lent]  (popularly  known  as  Fair 
Sunday).  .  .  .      Most   of  the   caravans   were    fresh    from 


Fairs  and  Feasts,  3 1 1 

Stamford  where  the  children  had  had  their  pleasure  the 
week  before.  We  used  to  say  *  Fine  at  Stamford  (fair) 
wet  at  Grantham/  and  vice  versa. — G.  J.,  June,  29,  1878. 

Forty  Feast  Sunday,  always  falls  on  the  Sunday  after 
the  loth  of  July,  and  is  so  called,  it  is  said,  because  forty 
feasts  occur  on  that  day. — G.  J.,  July  13,  1889. 

Haxey.  A  feast,  or  pleasure  fair,  is  held  on  July  6th. 
On  Twelfth  Day  (January  6th),  the  rustics  amuse  them- 
selves with  an  ancient  game,  called  '  throwing  the  hood.' — 
White,  p.  405. 

Heckington.  We  were  not  a  little  surprised  at  finding 
in  the  customs  of  this  place,  a  departure  from  the  general 
and  almost  universal  usage  of  holding  the  feast-day  on  the 
day  of  the  dedication  of  the  church.  Here  we  have  four 
entire  calendar  months  intervening  between  the  annual 
feast — the  Sunday  after  Magdalen  (twenty-second  of  July) 
— and  St.  Andrew  (thirtieth  of  November). — Sleaford, 
1825,  p.  252. 

Homcastle.  Horse  Fair. — Now  held  on  the  second 
Monday  in  August  and  four  days  following. — L.  N. 
&  Q.,  vol.  i.,  p.  86. 

The  second  [fair],  which  terminates  on  the  twenty-first 
of  August,  has  long  been  celebrated  as  the  largest  fair  for 
horses  in  the  kingdom,  perhaps  it  may  be  said  in  the 
world ;  it  continues  about  ten  days,  being  three  days  more 
than  the  time  expressed  in  the  charter. — Weir,  p.  40. 

For  these  strangers  were  many  of  them,  accomplished 
horsemen  .  .  .  and  it  has  been  pointed  out  as  a  significant 
fact  that  the  greatest  horse-fairs  in  England  are  still  held 
at  Horncastle  and  Howden — one  in  Lincolnshire,  the  other 
in  Yorkshire,  but  both  alike  in  the  very  heart  of  Danish 
England. — Streatfeild,  p.  52. 

Kirton-in-Lindsey.  T  Andra'  Fair^  the  fair  held  at 
Kirton-in-Lindsey  on  the  feast  of  St.  Andrew,  old  style. 


312  Local  Customs. 

The    Parish    Church    is    dedicated    to    Saint   Andrew. — 
E.  Peacock,  i.,  p.  249. 

Little  Fair  Day. — The  pleasure  fair,  or  second  day  of 
the  fair  at  Kirton-in-Lindsey  and  Brigg. — E.  PEACOCK, 
II.,  vol.  ii.,  p.  326. 

Lincoln.  The  September  fair  was  chartered  for  three 
days,  Wednesday,  Thursday,  and  Friday,  but  is  now  only 
held  on  the  latter  day.  It  is  sometimes  called  All  Fools' 
Fair,  from  a  tradition  that  William  III.,  when  he  granted 
it  to  the  Corporation  after  they  had  given  him  a  sumptuous 
entertainment,  styled  them  *  all  fools '  for  not  asking  him 
for  something  better.  The  November  fair  is  sometimes 
called  Hugh  fair,  from  its  being  formerly  held  in  a  close 
called  St.  Hugh's  croft* — White,  p.  500. 

Messingham.  A  few  days  before  the  feast,  the  outside 
of  the  houses  are  washed  over  with  stone-colour  wash  ; 
this  gives  an  uniform  appearance,  and  contentment ;  com- 
fort and  cleanliness  reign  throughout  the  village. — 
MACKINNON,   pp.    25,    26. 

Navenby.  Fair,  for  wooden  and  brazier's  ware  [12th 
April]. — Lincolnshire  Cabinet,  1827,  p.  78. 

Nettleham.  About  three  miles  north-east  from  the  city 
of  Lincoln  is  a  populous  village  called  Nettleham,  which, 
like  most  others,  has  its  annual  wake,  or  feast.  This  is 
held  at  Easter,  and  called  the  Flaun,  from  the  custom,  as 
I  should  conceive,  of  eating  flauns.f — Man.  and  Cus., 
p.  225. 

There  is  no  doubt  .  .  .  that  the  euphonious  name  of 
that  celebrated  rural  festivity  [Nettleham  Flawn],  is 
derived  from  the  circumstance  of  it  being  held  at  Easter, 
just  when  the  severities  of  Lent   might   be   supposed   to 

*St.  Hugh's  day  is  Nov.  17th,  New  Style,  and  the  fair  is  on  the  28th, 
St.  Hugh's  eve,  Old  Style. 

t  Cheesecakes  are  a  favourite  dish  at  many  village  feasts. 


Fairs  and  Feasts,  313 

have  rendered  a  return  to  more  savory  diet  a  very 
agreeable  thing.  The  Flavonis  penni^  or  Flaun's-penny, 
given  formerly  at  Easter,  was  probably  expended  in  some 
such  cates  as  the  above-mentioned  Porken  Flaunpeynes. — 
Topographical  Society^  p.  64,  note. 

Scopwick.  The  village  feast,  which  is  celebrated  in  the 
week  after  Old  Holy  Rood,  still  retains  some  vestiges  of 
ancient  hospitality ;  and  the  most  ample  preparations  are 
made  in  the  preceding  week  for  the  important  solemnity. 
Every  cottage  undergoes  a  thorough  scarification.  Mops, 
brooms,  and  whitewash,  are  in  high  request  and  such 
scrubbing  and  scouring  are  not  witnessed  at  any  other 
season  of  the  year ;  no,  not  at  the  formidable  May- day. 
Each  plaister  floor  is  washed  white,  and  decorated  with  a 
running  pattern  in  black,  produced  from  a  composition  of 
soot  and  water,  to  imitate  a  carpet  or  floorcloth.  The 
visitors  are  expected  with  an  eager  anxiety  ;  nothing  else 
is  talked  of  amongst  the  housewives  of  the  village ;  every 
other  consideration  is  absorbed  in  anticipation  of  the 
approaching  week ;  and  on  the  Saturday  evening,  a 
general  delivery  of  game,  provided  by  the  liberality  of 
Mr.  Chaplin,  the  proprietor  of  the  lordship,  takes  place, 
and  every  cottage  is  furnished  with  a  hare  for  the  solace 
of  its  inmates.  .  .  . — Man,  and  Cus.,  p.  36. 

Stamford.  According  to  a  charter  of  King  Edgar  in 
972  Stamford  then  enjoyed  a  market;  and  Henry  H. 
granted  to  the  town  right  to  take  market  tolls,  which 
were  paid  at  sound  of  bell.  Fifty  years  ago  it  was 
customary  for  farmers  and  factors  to  begin  bargaining  at 
the  tinkling  of  a  hand-bell. — BuRTON,  p.  79. 

Corpus  Christi  Fair^  Monday  after  that  day. — Lincoln- 
shire Cabinet^  1828,  p.  124. 

Stow  Green.  Stow  Green  fair,  which  is  upon  the  Roman 
highway  accompanying  the  Carsdike. — Stukeley  Corr.y  ii., 
P-  343. 


314  Local  Customs, 

Stow,  a  hamlet  in  the  parish  of  Threckingham  con- 
sisting of  but  three  or  four  houses,  is  situate  about  half  a 
mile  south-west  of  it,  and  adjoins  the  old  road  or  Hermen 
Street.  ...  A  fair  is  annually  held  here,  on  a  remark- 
able piece  of  ground  called  Stow  Green  Hill,  for  cattle 
and  all  kinds  of  tradesmen's  goods,  on  the  fourth  of  July, 
besides  another  on  the  fifteenth  and  sixteenth  of  June  for 
horses  only.  These  fairs,  it  is  conjectured,  were  both  as 
one,  and  formerly  held  the  whole  time  of  the  intermediate 
days,  for  a  toll  is  still  paid  for  all  carriages  that  pass  over 
the  hill  between  the  fifteenth  day  of  June  and  the  fourth 
of  July  in  each  year. 

This  fair  is  said  to  have  originated  in  commemoration 
of  the  beforementioned  battle  with  the  Danes  on  or  near 
the  above  piece  of  land  ;  however,  be  that  as  it  may,  it  is 
certain  that  a  fair  has  been  held  here  now  near  eight 
hundred  years,  as  one  of  the  extracts  from  the  Conqueror's 
Survey,  introduced  in  our  account  of  Threckingham,  says, 
*  There  is  a  fair  yielding  forty  shillings.' — Sleaford, 
1825,  p.  356. 

A  fair,  said  to  have  arisen  from  the  above  circumstance 
[the  killing  of  three  Danish  kings  at  Threckingham],  is 
annually  held  at  Three-king-ham  on  a  remarkable  piece  of 
ground,  called  Stow  Green  Hill,  reported  to  be  the  spot 
whereon  the  battle  was  principally  contested,  and  Domes- 
day-book in  some  degree  corroborates  the  statement ;  for 
in  the  Conqueror's  time,  A.D.  1080,  when  that  survey  was 
taken,  we  find  that  there  was  then  a  fair  held  here.  ,  .  . 
This  fair,  however,  is  not  held  now  in  the  month  of 
September  [when  the  battle  was  fought],  but  commences 
on  the  15  th  of  June,  and  continues  till  the  fourth  of 
July,  and  was  very  probably  changed  in  the  fifty-second 
year  of  the  reign  of  King  Henry  HI.,  who  according  to 
Tanner's  Notitia  Monastica,  granted  a  charter  for  a  fair 
at  this  place  to  the  monastery  of  Sempringham. — HONE, 
Every -Day  Book,  vol.  ii.,  p.  624. 


Fairs  and  Feasts,  315 

At  Stow  Green  Hill,  near  Treckingham  by  the  founda- 
tion of  an  old  chapel,  a  great  fair  is  annually  held  for 
cattle  and  all  kinds  of  tradesmen's  goods  on  July  4, 
besides  another  on  June  1 5  and  1 6  for  horses  only. 
These  fairs,  it  is  thought,  were  both  as  one,  and  formerly 
held  the  whole  time  of  the  intermediate  days  ;  and  a  toll 
is  still  paid  for  all  carriages  which  happen  to  pass  over 
the  hill  between  the  above  days,  June  15,  and  July  4,  in 
each  year.  A  fair  was  granted  to  the  monastery  of 
Sempringham,  to  be  held  at  this  place,  by  charter  52 
Henry  UL* — Topography,  p.  180. 

Kirton-in-Lindsey.  Church  Ale. — Something  in  the 
nature  of  a  church  ale  .  .  .  at  Kirton-in-Lindsey,  existed 
until  within  my  own  memory.  The  church-house  had 
long  been  swept  away,  and  no  money  for  the  fabric  was 
raised  by  the  ale,  but  the  salary  of  the  sexton  was  in 
part  paid  by  a  feast  given  at  his  house,  to  which  all 
persons  could  go  who  were  willing  to  pay  for  what 
they  consumed.  How  the  licensing  laws  were  evaded  or 
suspended  I  do  not  know. — E.  PEACOCK,  Church  Ales, 
p.  14. 

Barley  and  Malt, — Extracts  from  the  Churchwarden* s 
Accompts  of  Wigtoft. — Marrat,  vol.  i.,  pp.  198,  199. 

Bardney.  Bread  Doles. — Money  or  bread  distributed 
to  the  poor,  formerly  at  funerals,  and  now  through  the 
bequests  of  deceased  persons.  .  .  .  There  are  doles  for 
the  parish  of  Bardney,  Lincolnshire. — Brogden,  p.  55; 
Marrat,  vol.  vi.,  pp.  127,  128. 

Bourne.  On  Friday  evening  week  Mr.  W.  E.  Lawrence 
let  by  auction  the  piece  of  land  termed  the  '  White  Bread 
Meadow,'  containing  about  five  roods,  and  situate  in  the 
Meadow  Drove  in  Bourn  North  Fen.  On  this  occasion 
Samuel   Nixon  was   the  highest  bidder  at  £^    15s.     A 

*  Tanner's  Notitia. 


3i6  Local  Customs, 

novel  custom  exists  in  connection  with  the  management 
and  administration  of  this  charity.  On  the  evening  of 
the  letting,  which  takes  place  annually,  the  auctioneer 
proceeds  to  the  Queen's  Bridge,  in  the  Eastgate,  where 
the  Company  meet  him,  and  the  auction  commences :  a 
boy,  who  is  called  a  '  runner,'  is  sent  about  fifty  yards 
down  the  Eastgate,  and  returns  to  the  starting  point ;  if 
during  his  run  any  further  bid  is  made,  another  boy  is 
started,  and  so  on  ;  but  if  the  *  runner '  returns  before  any 
advance  is  made  upon  the  previous  bid,  the  auction  is 
declared  to  be  at  an  end.  The  parishioners  of  the  East- 
gate  appoint  two  stewards,  who  on  the  day  of  the  letting 
purchase  between  ;^4  and  £^  worth  of  penny  and  two- 
penny loaves,  and  distribute  them  in  quantities  of  from  a 
pennyworth  to  fivepennyworth  at  each  house  in  what  is 
considered  the  Eastgate  ward.  Until  this  year  it  has 
been  the  custom  to  leave  the  bread  at  these  houses  only 
which  were  said  to  be  old  houses  ;  this  year  a  portion 
was  left  at  every  house  in  the  Eastgate  district.  At  the 
close  of  the  auction  the  company  proceed  to  one  of  the 
Eastgate  inns  to  '  take  a  leetle  refreshment'  Bread  and 
cheese  and  onions,  ale  in  abundance  and  of  excellent 
quality,  is  brought  in,  and  ample  justice  is  done  thereto 
by  the  company  ;  who  by  this  time  have  become  rather 
numerous,  and  each  one  on  good  terms  with  himself,  if 
not  with  everyone  else.  Then  follows  the  business  of 
the  evening :  the  stewards  receive  the  rent,  pay  the' 
expenses  incurred,  and  then  favour  the  meeting  with  the 
following  '  state  of  affairs,'  namely,  balance  in  hand  from 
the  last  year,  is.  5d,  this  year's  rent  £^  15s;  total, 
£^  1 6s.  5d.  On  the  other  side  there  was — paid  for 
bread,  £\  5s. ;  the  two  stewards,  2s.  6d.  each  ;  auctioneer, 
5s. ;  crier,  is.  ;  bottle  of  gin,  2s.  6d.  (to  stimulate  the 
bidding  at  the  auction);  and  17s.  6d.  for  cheese,  onions, 
and  ale,  to  balance  the  account.  This  left  5d.  in  hand, 
which  it  was  suggested  should  be  spent  in  tobacco  ;  to 
this,  however,   the  stewards  objected,  being  in  favour  of 


Fairs  and  Feasts,  317 

retaining  this  balance  in  hand  until  the  next  letting.^ — 
N.  &  Q.3,  vol.  i.,  p.  482  ;  iby^,  vol.  iii.,  p.  365. 


CHURCH  BELLS. 

Barton-on-Huinber.  Barley-Bell. — There  is  a  curious 
custom  observed  ;  a  bell  is  rung  from  7  to  8  every  even- 
ing, from  the  getting  in  of  the  first  load  of  barley  in 
August  till  Shrove  Tuesday.  The  origin  of  the  custom 
is  vulgarly  said  to  be  this  :  An  old  lady  lost  herself  in  the 
fields  or  fens  around,  and  found  her  way  back  to  Barton 
by  the  sound  of  this  evening  bell  ; — so  she  gave  property 
to  keep  up  the  practice.  We  may  just  observe  that 
similar  traditions  exist  in  Gainsborough,  and  in  Leeds  in 
Yorkshire. — Linc.^  1836,  p.  42. 

Appleby.  Fylfot  on  Church  Bells. — At  Appleby  in 
Lincolnshire,  is  a  bell  with  the  inscription  sea  maria  ops. 
In  the  situation  usually  occupied  by  a  cross  is  a  fylfot 
within  a  Lombardic  D  standing  on  its  straight  side,  and 
at  the  end  a  mutilated  shield  with  the  Lombardic  letters 
T.  B.,  and  the  upper  part  of  a  cross  between  them.  At 
Scotherne  the  same  fylfot  in  D,  standing  as  usual,  is  on  a 
bell  with  two  fleurs-de-lys  and  ihe,  but  no  trade-mark.  .  .  . 
— N.  &  Q.^,  vol.  viii.,  p.  415. 

Blankney.     MURRAY,  p.  93. 

Barkwith  (West).  The  Church  (All  Saints)  is  a  small 
fabric  .  .  .  containing  two  bells.  One  bears  the  ancient 
mark  of  Thor  upon  it,  which  was  supposed  to  prevent 
danger  during  a  thunder-storm. — White,  p.  125. 

Burton-Stather.  N.  &  Q.<*,  vol.  iii.,  p.  175  ;  cf. 
North,  p.  575. 

*The  usage  referred  to  in  this  paragraph,  cited  from  *a  local  paper,'  is 
attributed  by  the  contributor  to  N.  &  Q.  to  Grantham,  but  the  custom  belongs 
to  Bourne,  as  the  name  of  the  town  is  now  spelt. 


3i8  Local  Customs, 

Edenham.     MURRAY,  p.  lOO;  cf.  NORTH,  p.  391. 

Elsham,  Searby.      Church  Customs^  P-  47- 

Holdingham.  The  Church  has  a  ring  of  eight  bells  and 
two  smaller  ones  of  which  the  *  Butter-bell'  is  interesting 
as  the  only  survival  of  market-bells  in  the  county.  The 
curfew  is  rung  here. — MURRAY,  p.  1 1 1. 

Kirton-in-Lindsey.  In  some  parts  of  the  county  the 
bells  were  rung  on  the  fifth  of  August  to  celebrate  the 
escape  of  James  I.  from  the  Gowrie  plot;  there  are  charges 
for  ringing  on  this  day  to  be  found  in  the  churchwardens' 
accounts  of  Kirton-in-Lindsey  at  various  times  during  the  I 

seventeenth  centurj''.  In  the  same  parish  there  was  also 
the  custom  of  ringing  what  is  in  some  parts  of  the  country 
known  as  the  'Market  Bell,'  but  here  it  was,  and  we 
believe  is  still,  called  the  'Winter  Ringing,'  because  it  was 
only  done  during  the  months  of  November,  December, 
and  January,  from  seven  until  eight  o'clock,  on  Tuesday 
and  Thursday  evenings — on  the  former  night  to  guide 
people  home  who  had  attended  the  Gainsborough  market, 
and  upon  the  latter  to  aid  those  who  had  been  to  Brigg 
market.  This  was  a  useful  precaution  when  the  country 
was  unenclosed.  .  .  .  The  same  was  done  in  the  neigh- 
bouring parish  of  Scotton  on  the  Tuesday  night.  The 
custom  is  still  kept  up  at  Kirton-in-Lindsey  during 
November  and  December  .  .  .  the  modern  idea  being  that 
the  ringers  are  practising  for  [Christmas]. — Church  Cus- 
toms, pp.  37,  38. 

Navenby.  Pancake  Bell. — At  Navenby  it  used  to  be 
rung  by  the  eldest  apprentice  in  the  place,  but  this 
part  of  the  custom  is  now  obsolete. — Church  Customs, 
p.  37. 

Sleaford.  Market-Bell,  or  Butter-Bell,  Sleaford,  etc. — 
Cf.  North,  pp.  250,  252,  324,  649,  650. 


Local  Customs.  319 

Sea  Walls:  Punishment  for  neglecting  their  Repair. — 
*  such  as,  having  walls  or  banks  near  the  sea,  do  suffer  the 
same  to  decay,  after  convenient  admonition,  whereby  the 
water  entereth  and  drowneth  up  the  country,  are  by  a 
certain  ancient  custom  apprehended,  condemned  and 
staked  in  the  breach,  where  they  remain  for  ever  a  parcel 
of  the  new  wall  that  is  to  be  made  upon  them,  as  I  have 
heard  reported.' — History  of  the  Fens  of  South  Lincolnshire, 
p.  40;  N.  &Q.^Vv.,  p.  187. 


PART  TIL 

SECTION    I. 
TRADITIONAL    NARRATIVES. 

SAGAS. 

Grimsby.  Havelok  the  Dane. — Then  Grimsby^  which 
our  wiseheads  who  dream  what  they  please  will  have  to 
be  so  called  from  one  Grim^  a  merchant,  who  educating 
Haveloc,  a  royal  Danish  infant  that  had  been  exposed, 
has  furnished  matter  for  fable,  together  with  Haveloc  his 
pupil,  who  was  first  scullion  in  the  king's  kitchen,  and 
afterwards  for  his  heroism  was  honoured  with  the  king's 
daughter's  hand,  and  performed  I  know  not  what  exploits 
fit  for  those  old  women  who  love  to  pass  a  winter's 
evening  in  telling  old  wives'  tales. — Camden,  p.  338, 
col.  ii. 

There  exists  a  tradition  that  the  town  [Grimsby]  was 
founded  by  a  merchant,  named  Ghrime,  or  Gryem, 
originally  a  scullion  in  the  kitchen  of  the  King  of  Den- 
mark, who,  whilst  in  that  humble  situation,  having  found 
an  exposed  child  and  brought  it  up,  afterwards  discovered 
the  foundling  to  be  of  the  Danish  blood  royal.  The  con- 
sequence of  the  discovery  was  his  having  riches  and 
honours  heaped  upon  him,  and  his  obtaining  the  king's 
daughter  in  marriage.  Camden  alludes  to  this  tradition 
in  terms  of  ridicule  ;  but  one  of  the  ancient  seals  of  the 
corporation  seems  to  bear  out,  in  some  respects,  its  truth. 


Sagas.  321 

The  seal  represents  the  gigantic  figure  of  a  man  holding  a 
drawn  sword  in  his  right  hand,  and  bearing  a  circular 
shield  on  his  left.  The  word  Gryem,  near  him,  indicates 
that  the  figure  represents  the  reputed  founder  of  the  town. 
On  his  right  is  a  youth  with  a  crown  on  his  head,  and 
near  him  the  word  '  Habloc,'  and  on  his  left  is  represented 
a  female,  over  whose  head  is  a  royal  diadem,  and  circling 
above  the  word  'Goldeburgh.' — Line,  1836,  pp.  143,  144; 
White,  pp.  35  5,  356. 

Great  Grimsby. — The  boundary  line  between  Grimsby  and 
Wellow  was  marked  by  a  blue  stone  known  as  Haveloc's 
Stone,  placed  in  the  road  opposite  the  end  of  the  passage 
to  the  house  No.  8  Wellowgate,  and  what  remains  of  it 
may  now  be  seen  near  the  kerbstone,  so  that  part  of  the 
house  was  in  Wellow,  and  part  in  Grimsby.  A  tradition 
attaches  to  this  stone,  which  is  given  by  Gervase  Holies, 
the  Grimsby  Antiquarian  and  Historian,  who  relates  that 
Grime,  a  poor  fisher,  discovered  Haveloc,  a  child,  wrapped 
in  swaddling  clothes,  floating  in  an  otherwise  empty  boat 
upon  the  Humber.  He  took  the  foundling  home,  and 
attempted  to  bring  him  up  to  his  own  occupation.  The 
natural  bent  of  the  lad's  mind,  however,  was  to  arms,  and 
he  obtained  such  renown  by  his  valour,  that  he  married 
the  King  of  England's  daughter,  and  subsequently,  he 
was  heir  to  the  Danish  Throne.  All  legends  agree  that 
Grime  founded  Grimsby  and  that  Havelock  granted  it 
many  immunities  when  he  became  Sovereign.  Holies 
further  states  that  the  boundary  stone  at  the  East  end  of 
Brighowgate  bears  the  name  of  Havelock's  Stone,  and 
calls  attention  to  the  common  seal  of  the  town,  which 
represents  Grim,  Havelock  and  Goldeburgh.  Tradition 
says  that  Grim  threw  down  three  of  the  turrets  of  the 
church  in  his  endeavours  to  stop  a  hostile  fleet.  The 
first  fell  among  the  advancing  foemen,  the  second  in 
Wellowgate,  where  it  became  Havelock's  Stone ;  while 
the   third   crashed   down   into   the    churchyard,    and    the 


32  2  Traditional  Narratives, 

fourth  remained  on  the  tower.  Another  tradition  says 
that  the  stone,  composed  of  imperishable  materials,  was 
brought  by  the  Danes  out  of  their  own  country,  and 
received  the  appellation  of  Haveloc's  Stone. — Bates,. 
pp.  32,  33. 

Grimsby. — The  present  tradition,  adopted  and  believed  in 
by  the  people  of  Grimsby  itself,  as  to  the  origin  of  their 
town  ...  is  as  follows :  A  fisherman  of  the  name  of 
Grim,  Grime,  or  Ghrime,  found  a  boat  at  sea  in  which  a 
young  child  was  exposed.  This  child  he  fostered  and 
brought  up,  until  his  excellence  in  manly  games  and  other 
accomplishments  betrayed  a  royal  origin.  He  threw  a 
heavy  stone  further  than  any  competitor,  which  stone  is 
now  to  be  seen  near  Grimsby  and  named  Havelok's 
stone.  But  there  was  another  such  stone  at  Lincoln. 
Eventually  the  thrower  turns  out  to  be  the  son  of  the 
King  of  Denmark,  who,  grown  to  man's  estate,  requites 
Grim  for  his  kindness  by  obtaining  advantages  for 
Grimsby.  According  to  some  accounts  Grim  was  no 
fisherman.  According  to  others,  he  was  neither  merchant 
nor  fisherman,  nor  pirate.  Upon  the  whole,  however,  the 
previous  narrative  is  the  one  generally  current — one  in 
which  there  are  only  two  names — Havelock  and  Grim  ; 
the  latter  perhaps  the  more  conspicuous  of  the  two.  The 
story  is  unwritten,  i.e.  it  is  a  Grimsby  tradition  or  legend. 
— Lines.  Arch.  Soc,  vol.  v.,  p.  xv. 

[See  Robert  of  Brunne's  reference  to  the  story,  and 
other  local  traditions  as  to  Havelok  quoted  in  The  Lay  of 
Havelok  the  Dane^  by  the  Rev.  Walter  W.  Skeat,  1902, 
pp.  xliv.,  lii.] 

Lindholme.  In  former  times  the  country  people  believed 
that  this  place  was  the  residence  of  a  giant,  to  whom  they 
have  given  the  name  of  William  of  Lindholme.  He  is 
supposed,  also,  to  have  been  a  wizard,  magician,  or 
enchanter,  in  league  with  infernal  spirits  or  demons.  His 
first   exploit   was  performed  when   a   boy.     His   parents 


Sagas,  323 

went  to  Wroot  Feast,  and  left  him  to  keep  the  sparrows 
from  the  corn,  at  which  he  was  so  enraged,  that  he  took 
up  an  enormous  stone,  and  threw  it  at  the  house  to  which 
they  were  gone,  but  from  throwing  it  too  high  it  fell  on 
the  other  side.      After  he  had  done  this,  William  went  to 
Wroot ;    and   when   scolded    for   so   doing,  said    he   had 
fastened  up  all  the  sparrows  in  the  barn,  where  they  found 
them  on   their  return   in  the  evening,  all  dead,  except  a 
few  which  were  turned  white.      One  of  this  breed  of  white 
sparrows  is  fabled  to  have  been  seen  a  few  years  ago.      A 
farmer,  on  whose  land  this  stone  fell  which  William  threw 
to    Wroot,    fastened    six   horses   to   it,  but    their    united 
strength  was  unable  to  move  it,  and  as  they  all  died  soon 
after,  the  inhabitants  of  Wroot  consider  it  as  extremely 
unlucky  to  meddle  with  this  or  any  large  stones  in  the 
neighbourhood.     Two  immense  boulder  stones,  called  the 
Thumb  Stone  and  the  Little  Finger  Stone,  are  said  to  have 
been   brought  here  by  him  ;    and   an    antient  unfinished 
causeway   is   also   said   to   have   been   the    work   of  this 
necromancer.      '  He  undertook,'  says  the  legend,  '  to  do  it 
as  fast  as  a  man  could  gallop  a  horse,  on  condition  that 
the  rider  should  not  look  behind  him.'     When  the  person 
had   proceeded   a  few  yards  he  heard  such  a  noise  and 
confusion  that  his  fears  got  the  better  of  his  resolution  ; 
he  looked   back,  and  saw  stones  and  gravel  flying  in  all 
directions,  and  William  in  the  midst  of  hundreds  of  little 
demons,  not  in  blue  but  in  red  jackets,  macadamising  as 
fast  as  possible.     The  terrified  horseman  exclaimed,  '  God 
speed  your  work,'  which,  as  is   usual   in  all   these  stories, 
put  a  stop  to  the  whole  business,  and  left  the  good  people 
who  had  to  pass  and  repass  from  Lindholme  to  Hatfield, 
to  wade  through  the  bog  for  two  hundred  years  longer. 
When    the   time    had    arrived    for   the    fulfilment   of   his 
contract  with  Satan,  he  dug  a  grave  in  his  cell,  and  lay 
down   in   it ;  and   then,  by  taking  away  the   prop   which 
supported  a  large  flag  stone  just  over  it,  buried  himself — 
Stonehouse,  pp.  393-395. 


324  Traditional  Narratives, 

Hence  the  common  saying,  *  There  are  no  sparrows  at 
Lindholme'  [referring  to  the  story  of  William  of  Lind- 
holme]. — Lines.  Arch.  Soc,  vol.  xviii.,  p.  30. 

William  of  Lindholme  and  the  Stack  of  Straw. — See 
Folk-Lore^  vol.  xii.,  p.  171. 

Scawby.  Bloody  Hand. — The  badge  of  a  baronet  of 
Great  Britain.  Argent,  a  sinister  hand,  erect,  open, 
couped  at  the  wrist  gules  ;  the  arms  of  the  province  of 
Ulster.  '  Ye  see,  sir,  thaay've  been  steady  foaks  enif  iver 
sin'  we  knew  oht  aboot  'em,  which  goas  a  good  long  waay 
back,  ye  knaw,  bud  one  o'  the'r  forelders  committed  a 
cruel  mo'der  a  many  years  sin.  As  he  was  a  great  man, 
thaay  did  n't  hing  him  as  thaay'd  hed  a  reight  to  ha'  dun. 
He  was  letten  off  upo'  condition  'at  he  put  a  bloody  hand 
on  his  shield,  an'  at  him  an'  all  as  caame  efter  him  should 
alus  keap  it  theare,  an'  you  maay  see  it  noo  upo'  th' 
carriage  door  th'  very  next  time  as  it  cums  past.'  The 
above  narrative  was  told  to  me  by  a  Scawby  woman, 
circa  1854. — E.  PEACOCK,  H.,  vol.  i.,  p.  255. 

Skegness.  Tradition  says  that  a  village  or  town,  Wile- 
gripe,  lies  buried  in  the  sea  four  miles  out. — WILKINSON, 
p.  211. 

On  Sir  John  Bolle's  departure  from  Cadiz,  the  Spanish 
lady  sent  as  presents  to  his  wife  a  profusion  of  jewels  and 
other  valuables,  amongst  which  was  her  portrait  drawn  in 
green,  a  beautiful  tapestry  bed,  wrought  in  gold  by  her 
own  hands,  and  several  casks  full  of  plate,  money,  and 
other  treasure.  Some  articles  are  still  in  possession  of 
the  family,  though  her  picture  was  unfortunately,  and  by 
accident,  disposed  of  about  half  a  century  since.  This 
portrait  being  drawn  in  green,  gave  occasion  to  her  being 
called  in  the  neighbourhood  of  Thorpe  Hall  'the  Green 
Lady,'  where  to  this  day  there  is  a  traditionary  superstition 
among  the  vulgar,  that  Thorpe  Hall  was  haunted  by  the 


Sagas.  325 

green  lady,  who  used  nightly  to  take  her  seat  in  a  par- 
ticular tree  near  the  mansion,  and  that  during  the  life  of 
his  son.  Sir  Charles  Bolle,  a  knife  and  fork  were  always 
laid  for  her  at  table,  if  she  chose  to  make  her  appearance. 
Such  was  the  unaccountable  superstition  of  those  times, 
and  such  is  the  folly  which  traditionary  tales  produce. — 
ILLINGWORTH,  pp.  64-6. 


MARCHEN. 

Orange  and  Lemon. — The  story  which  Mr.  Baring- 
Gould  relates  [N.  &  Q.^  vol.  viii.,  p.  82]  under  the  title 
of  'The  Rose  Tree,'  is  evidently  a  variety  of  the  fiction 
called  'Orange  and  Lemon,'  which  is  I  believe,  very 
popular  in  Lincolnshire  nurseries.  The  version  which  my 
fickle  memory  best  retains  gives  a  daughter  named  Orange 
to  the  cruel  step- mother  of  little  Lemon,  and  the  boy  her 
brother.  The  dreadful  supper  having  been  served  up  to 
the  father,  the  boy  buries  his  sister's  remains,  and  the 
song  of  the  bird  is  as  follows: 

My  mother  killed  me, 
My  father  picked  my  bones, 
And  my  little  brother  buried  me 
Under  the  cold  marble  stones. 

N.  &  Q.^  vol.  viii.,  pp.  135,  136. 

Legend  of  the  man  who  wished  that  the  Lord  would 
go  to  sleep  until  the  harvest  was  well  in. — See  Folk-Lore, 
vol.  xii.,  p.  163. 

Legend. — A  variant  of  'The  Bull  o'  Norroway.* — See 
Folk-Lore,  vol.  iv.,  p.  322. 

The  Lass  ^at  seed  her  awn  Graave  dug. — A  paraphrase 
of  this  widely-known  story  is  given  in  Tales  and 
Rhymes^  P-  72.  I  know  of  no  other  Lincolnshire  version 
in  print. 


326  Traditional  Narratives, 

There  was  also  another  version  extant  in  parts  of 
Lincolnshire  about  the  same  period  \i,e.  1810-20],  which 
ran  thus: 

Riddle  me,  riddle  me  right, 
Where  was  I  last  Saturday  night? 
The  winds  blew, 
The  cocks  crew, 
The  leaves  did  shake, 
My  heart  did  ache, 
To  see  the  hole 
The  'fox'  did  make. 

N.  &  QA  vi.,  p.  123. 

Here  is  yet  another  that  made  my  young  blood  curdle 
in  Kesteven  a  long  time  ago: 

Where  was  I  last  Saturday  night? 
The  wind  blew,  the  tree  shook  and  I  quake 
To  see  what  a  hole  the  Fox  did  make. 
Too  little  for  horse,  too  big  for  Bee,  (a  dog) 
Just  fitted  the  man,  and  was  made  for  me. 

N.  &  Q.^  vol.  iii.,  p.  230. 

Mmnby,  near  Alford.  The  Farmer  and  the  Boggart. — 
'T'  boggart,  a  squat  hairy  man,  strong  as  a  six-year-old 
horse,  and  with  arms  almost  as  long  as  tackle  poles, 
comes  to  a  farmer  who  has  just  taken  a  bit  of  land,  and 
declares  that  he  is  the  proper  owner,  and  the  farmer  must 
quit.  The  farmer  proposes  an  appeal  to  the  law,  but 
boggart  will  have  naught  to  do  wi'  law,  which  has  never 
yet  done  him  justice,  and  suggests  that  they  should  share 
the  produce  equally.  "Very  well,"  says  the  farmer,  "wilt 
thou  tek  what  grows  above  ground,  or  what  grows  beneath 
ground?  Only,  moind,  thou  mun  stick  to  what  thou 
sattles;  oi  doant  want  no  back-reckunnings  after."  He 
arranges  to  take  what  grows  above  ground,  and  the 
farmer  promptly  sets  potatoes.  Of  course,  when  the 
boggart  comes  at  harvest  time  to  claim  his  share  he  gets 
nothing  but  the  haulms  and  twitch,  and  is  in  a  sore 
taking.     At    last,    however,   he   agrees   to   take    all    that 


Marc  ken.  327 

grows  beneath  ground  for  next  season,  whereupon  the 
farmer  sows  wheat,  and  when  boggart  comes  round  at  f 
backend,  the  man  gets  corn  and  straw,  and  naught  is  left 
for  boggart  but  the  stubble.  Boggart  then  insists  that 
next  year  wheat  should  be  sown  again,  and  that  they 
should  mow  together,  each  taking  what  he  mows.  The 
farmer  consults  the  local  wise  man,  and  studs  boggart's 
*  falls'  with  thin  iron  rods,  which  wear  down  boggart's 
strength  in  cutting  and  take  all  the  edge  of  his  scythe. 
So  boggart  stops  to  whet,  and  boggart  stops  to  rest,  but 
the  farmer  mows  steadily  on  till  at  last  the  boggart 
throws  down  his  scythe  in  despair  and  says,  "Ye  may  tek 
t'  mucky  owd  land  an'  all  'ats  on  it;  I  wean't  hev  no 
more  to  do  wi'  it."  And  off  he  goes  and  nivver  comes 
back  no  more,  leastways  not  after  no  land,  but  awms 
aboot  t'  delves,  an'  skears  loane  foaks  o'  noights;  an'  if 
thou  leaves  thy  dinner  or  thy  tools  about,  ofttimes  he 
meks  off  wi'  'em.' — Heanley,  p.  4. 


SECTION    II. 

PLACE  LEGENDS. 

Sheep-stealer  hanged  by  a  Sheep. — Forty  or  more  years 
ago  I  was  told  by  a  Lincolnshire  gentleman  that,  many 
years  since,  when  sheep-stealing  was  a  common  ofifence, 
a  thief  of  this  sort  stole  *  a  fat  hog,'  and,  fastening  it  on  his 
shoulders  by  a  cord,  made  off  with  it.  On  his  way  he  had 
to  get  over  a  high  stile  in  a  stone  wall.  During  the  climb 
the  sheep  slipped  from  off  the  felon's  shoulders,  and  fell 
over  the  stile ;  the  consequence  being  that  the  next 
morning,  when  the  shepherd  went  in  search  of  the  lost 
sheep,  he  found  the  man  hanged  by  his  prey  and  quite 
dead.  I  have  an  impression  that  my  informant  said  that 
this  happened  on  a  farm  in  one  of  the  parishes  between 
Kirton-in-Lindsey  and  Lincoln. — N.  &  Q.^  vol.  viii.,  p.  io6. 

Connected  with  the  memory  of  Miss  Drury  [whose 
monument  is  in  the  Church]  there  is  a  sad  but  interesting 
tradition  as  to  the  cause  of  her  death.  It  is  affirmed  that 
the  young  lady,  being  on  a  visit  to  her  sister  at  Ashby 
during  the  hunting  season  (so  runs  the  legend)  felt  an 
inclination  to  witness  the  sport,  but  not  having  been 
instructed  in  the  art  of  horsemanship,  she  submitted  to 
have  her  person  fastened  to  the  saddle  by  straps  to  prevent 
the  consequences  of  being  dismounted.  The  animal, 
however,  was  spirited,  and  perceiving  his  superiority  over 
the  lovely  burthen  which  he  bore,  from  her  want  of 
dexterity  in  the  management  of  the  reins,  he  became 
restive,    and    ultimately    run    off   with    fury,    across    the 


Place  Legends.  329 

country,  outstripping  all  his  pursuers,  and  regardless  of  the 
impediments  which  were  opposed  to  his  progress,  till  at 
length,  coming  in  contact  with  the  branches  of  a  tree,  the 
brains  of  the  young  lady  were  dashed  out,  and  the 
promised  enjoyments  of  the  day  were  changed  into 
mourning  and  lamentation.  This  tradition,  like  many 
others  of  a  similar  kind,  has,  however,  little  foundation  to 
rest  upon.  In  the  parish  is  what  is  called  the  Nymph's 
walk,  and  the  fact  of  her  monument  being  supported  by 
greyhounds  (the  arms  of  her  father's  family)  may  have 
given  birth  to  the  above  tradition.  From  another  account 
she  is  said  to  have  died  of  consumption,  a  much  more 
likely  theory  than  the  above. — Hall,  pp.  88,  89. 

Sea  Banks. — Tradition  has  given  the  Romans  credit  for 
the  construction  of  the  banks  which  run  along  the  sea 
coast  and  which  protect  the  Fens  from  inundation  of  the 
sea. — Lines,  Arch.  Soc.^  vol.  xx.,  p.  26. 

Julius  Ccesar, — We  must  imagine  their  next  care  was  to 
render  it  safe  from  the  flux  of  the  ocean,  by  making  a 
great  bank  all  along  upon  the  sea  coasts  :  this  was  done 
as  to  the  wapentake  of  Elho  by  what  we  call  the  Old  Sea- 
dike,  which  by  the  people  at  this  day  is  said  to  be  made 
by  Julius  Caesar  and  his  soldiers  :  as  if  they  had  know- 
ledge of  its  being  a  Roman  work. — Stukeley,  i.,  p.  13. 

King  Johns  Hole. — King  John's  Treasure.  Mr.  Sansom 
asks  if  there  is  any  tradition  as  to  the  precise  spot  where 
King  John's  treasures  were  lost.  As  a  boy  I  often  went 
from  Norwich  to  Leicester  by  the  Yarmouth  and  Birming- 
ham mail,  and  have  had  a  spot  pointed  out  to  me  as  the 
exact  place  by  the  coachman  and  guards  with  whom  I 
travelled.  It  is  on  the  left  side  of  the  road  from  Lynn  to 
Long  Sutton,  and  about  halfway  between  the  two  places. 
It  is  a  dark-looking  stagnant  pool  of  water,  and  I  always 
knew  it  by  the  name  of  *  King  John's  Hole.'  I  can  also 
very   well   remember   that   it  was   said  that  some  of  the 


330  Traditional  Narratives, 

treasure  had  been  dug  up  while  draining  the  land  on  the 
banks  of  the  pool. — N.  &  Q.^,  vol.  v.,  p.  268. 

Addlethorpe.  Springing  from  these  [church  buttresses] 
on  the  north  side,  a  little  below  the  parapet,  are  curiously- 
carved,  projecting,  half-length,  winged  figures.  .  .  .  The 
second  figure  from  the  east  end  is  crowned ;  and  the 
tradition  still  remains  in  the  parish  that  it  was  intended 
for  an  ^^^y  of  King  John,  a  tradition  which  may  contain 
some  truth,  as  that  king  gave  by  charter,  in  the  first  year 
of  his  reign,  the  advowson  to  the  Priory  of  Spalding. — 
White,  p.  10 1. 

Anwick.  There  was  a  running  tradition  that  it  [a  large 
oval  stone]  was  placed  there  to  indicate  the  presence  of 
treasure  which  had  been  buried  on  the  spot. 

Like  all  other  hidden  treasure,  this  secret  hoard  was 
reputed  to  be  under  the  especial  protection  of  the  devil ; 
that  a  subterranean  cave  had  been  constructed  by  incan- 
tations beneath  the  stone  for  his  residence,  and  there  the 
guardian  demon  was  always  to  be  found,  if  wanted.  But 
none  were  willing  to  subscribe  to  his  terms  for  possession 
of  the  treasure,  although  many  were  the  endeavours  of 
individuals  to  come  at  it  furtively.  ...  A  determined 
fellow  of  the  name  of  Roberts,  was  resolved  to  accomplish 
that  by  force  which  art  was  insufficient  to  attain.  He 
collected  together  a  numerous  yoke  of  oxen  to  draw  the 
stone  from  its  place ;  and  they  strained  so  hard  at  the 
task  that  the  chains  snapped,  and  the  attempt  proved 
abortive ;  although  the  guardian  spirit  of  the  stone 
appears  to  have  taken  alarm  at  the  project,  for  at  the 
moment  when  the  chains  broke,  a  fearful  noise  was  heard 
to  issue  from  the  foundation  of  the  stone,  and  the  demon 
suddenly  made  his  appearance  in  the  shape  of  a  drake,  to 
the  great  consternation  of  the  persons  present,  and  flying 
over  the  champagne  country,  he  disappeared  in  a  cloud  of 
smoke. — Oliver  (3),  pp.  loi,  102. 

Cf.  Denham  Tracts^  vol.  ii.,  p.  256. 


Place  Legends,  331 

Ashby-Pueromm.  Holbeck  Lodge. —  ...  It  is  some- 
times called  Clapgate  House,  from  a  tradition  that  the 
troops  assembled  in  the  night  on  How  hill,  before  the 
battle  of  Winceby,  were  alarmed  by  the  clapping  to  of 
the  lodge  gate. — White,  p.  117. 

Aslackby.  On  the  left,  as  we  enter  the  village  from 
the  high  road,  we  find  this  tower,  which  is  now  all  that 
remains  of  a  preceptory  of  the  Knights  Templars.  The 
interior  consists  of  two  stories.  The  upper  one  has  been 
roofed  and  fitted  up  as  a  chamber  by  the  occupant  of  the 
farm  adjoining.  .  .  .  Near  this  spot,  according  to  tra- 
dition, a  round  tower  formerly  stood,  which  was  pulled 
down,  and  the  materials  used  to  construct  the  farm-house 
above  alluded  to.  This  edifice  still  bears  the  name  that 
for  centuries  has  been  attached  to  the  spot,  viz.  the 
Temple.  On  one  of  the  eminences  which  rise  south  of 
the  village,  is  said  to  be  the  site  of  the  ancient  church 
of  the  Templars.  .  .  .  There  is  a  tradition  among  the 
villagers  of  a  subterraneous  passage  from  this  church  to 
the  Temple  before  mentioned. — Line,  1836,  p.  15; 
White,  p.  118;  Wilkinson,  p.  114. 

Bardney.  Near  the  abbey  is  a  large  barrow,  in  which 
tradition  says  that  King  Ethelred*  was  buried,  and  a  most 
sumptuous  cross  erected  on  the  top  of  it  to  his  memory. 
Koenig  garth,  (Koenig  in  the  Saxon  language  signifying 
King)  takes  its  name  from  his  residence  at  the  abbey ; 
it  is  now  called  Coney  garth  and  contains  22  acres  of 
land. — Marrat,  vol.  vi!,  pp.  132,  133. 

Baston.  Tradition  of  bells  of  Baston  and  Langtoft 
being  exchanged  by  the  founder,  and  so  missent. — Cf. 
North,  p.  305. 

Blankney.  A  tradition  exists  in  the  family  at  Blankney, 
that  in  1745,  the  news  arrived  whilst  at  supper,  that  the 
rebels  were  at  Derby,  and  were  coming  to  Lincoln.     They 

*Ethelred,  King  of  Mercia. 


332  Traditional  Narratives, 

took  counsel,  and  agreed  to  retreat  to  the  Fen  in  which 
was  a  kind  of  island,  with  a  house  upon  it,  to  which  they 
could  get  by  jumping  from  hassock  to  hassock  of  quaking 
bog  as  the  gosherds  did  after  their  gabbling  charge.  The 
old  butler  at  the  same  time  suggested  the  treacherous 
expedient  of  poisoning  the  cellar,  deeming  that  the 
attention  of  the  intruders  would  be  first  turned  to  the 
beer  barrel. — ANDERSON,  p.  33. 

An  old  tradition  existed  at  Blankney,  that  when  Lord 
Widdrington  was  attainted,  he  endeavoured  to  secure  all 
his  moveable  property,  on  the  event  of  confiscation,  which 
he  truly  anticipated,  by  directing  it  to  be  concealed  in 
secret  places  ;  and  among  the  rest  it  was  believed  that  he 
had  deposited  a  large  chest  of  plate  in  a  vault  beneath 
the  great  staircase  in  the  Hall.  The  legend  remained 
unheeded  till  the  time  when  the  late  Mr.  Chaplin  had  the 
workmen  employed  about  his  repairs  ;  when  he  ordered 
them  to  open  the  vault  and  investigate  the  spot.  They 
discovered  a  great  oak  chest  under  an  arch  of  brick-work ; 
but  unfortunately  it  was  empty,  and  the  only  articles 
found  with  it  were  a  salt  cellar  of  white  metal  and  an 
iron  ladle. — Oliver  (3),  pp.  38,  39,  footnote. 

Bourne.  The  inhabitants  have  a  tradition,  that  it 
[Bourne  castle],  was  destroyed  by  the  parliamentary  forces 
under  Cromwell,  for  adhering  to  Charles  I.  It  is  how- 
ever certain,  that,  from  this  period,  no  mention  is  made  of 
it ;  neither  are  there  any  records  of  the  time  of  its 
demolition. — AvELAND,  p.  16  ;  Marrat,  vol.  iii.,  p.  68. 

Altogether  they  [irregular  earthworks  near  Bourn  castle] 
look  like  a  piece  of  ground  drained,  and  are  said  to 
have  supported  Oliver  Cromwell's  batteries  against  the 
town. — AvELAND,  p.  17. 

In  the  cellar  of  the  present  building  [occupying  the 
site  of  Bourn  Abbey]  is  a  subterraneous  passage   under 


Place  Legends,  333 

the  bed  of  the  river,  which  is  supposed  to  have  communi- 
cated with  the  castle. —  Topography,  p.  105. 

Boston  Neighbourhood.  [There  is]  belief  in  the  exist- 
ence of  a  person  called  the  Wandering  Jew. — THOMPSON, 

Lincolnshire  Dummy. — The  story  is  much  more  terrible 
than  as  narrated  by  GEO.  White.  Four  reprobates  play- 
ing at  whist,  one  of  them  was  seized  with  apoplexy  and 
died.  The  corpse  subsequently  arriving  at  the  church  too 
late  for  burial,  the  surviving  companions  of  the  deceased 
removed  the  body  from  the  coffin  during  the  night  and 
placed  it  at  the  communion  table  to  represent  Dummy, 
whilst  they  finished  their  interrupted  game.  The  affair 
occurred  near  Boston,  and  I  have  more  than  once  heard 
the  names  of  the  players,  but  not  having  made  a  '  note ' 
of  them  they  have  escaped  my  memory. — N.  &  Q.^ 
vol.  ix.,  p.  149. 

Caistor.  An  old  castle,  now  called  Castor  by  the 
Saxons  Duan3ceaJ?2:eJ)  and  Thong,  Caster,  by  the  Britans 
Caer  Egarry,  in  both  languages  taking  its  name  from  the 
circumstance  of  cutting  a  hide  into  thongs,  like  Byrsa  the 
famous  citadel  of  Carthage.  Our  chronologists  pretend 
that  Hengist  the  Saxon,  after  defeating  the  Scots  and 
Picts,  obtained  of  Vortigern  very  extensive  possessions  in 
other  parts  of  the  kingdom,  but  here  could  obtain  only  as 
much  land  as  he  could  incompass  with  a  bull's  hide  cut 
into  small  shreds,  or,  as  we  call  them.  Thongs,  on  which 
he  built  this  castle,  whence  one  who  wrote  an  epitome  of 
British  history  in  verse  has  thus  applied  those  lines  of 
Virgil : 

Accepitque  solum  fadi  de  nomine  Thongum, 
Taurino  quantum  poterat  circundere  tergo. 
He  had  the  spot  call'd  from  the  story  Thong, 
What  a  bull's  hide  inclos'd  when  laid  along. 

Camden,  p.  338,  col.  ii. 


334  Traditional  Narratives. 

Castle  Bytham.  Piper  Hole, — The  other  day  I  came 
across  an  old  newspaper  cutting  which  said  '  Let  too 
adventurous  youth  be  warned  by  the  story  of  the 
Swallow  Hole,  an  underground  passage  supposed  to 
connect  Park  House  and  Castle  Hill  at  Castle  Bytham. 
The  Bythamites,  though  keenly  inquisitive,  had  not  the 
courage  of  their  inquisitiveness,  but  a  Scotchman  not 
restrained  by  any  fear  became  their  catspaw.  It  was 
arranged  that  he  should  play  his  bagpipes  as  he  pro- 
ceeded in  the  tunnel  so  that  those  of  the  upper  world 
could  trace  his  whereabouts  in  the  lower  regions.  On  a 
sudden  the  harmony  ceased.  Neither  Scotchman  nor 
bagpipes  were  ever  seen  or  heard  of  afterwards  :  yet  in 
honour  of  both  the  passage  was  henceforward  called 
Piper  Hole.' — G.  J.,  April  20,  1901. 

Cf.  Castle  Bytham^  p.  80. 

Cleethorpes,  a  generation  ago,  shared  with  a  hundred 
other  sea-board  places  the  dimly  traditional  claim  to 
have  been  the  landing  place  of  the  Apostle  Paul  when  he 
made  his  shadowy  visit  to  Britain.  Another  and  better 
defined  tradition  was  that  the  Pilgrim  Fathers  when  they 
sailed  for  Holland,  encamped  on  the  Sea  Bank  and 
embarked  thence.  The  story  is  now  almost  forgotten, 
and  as  the  written  records  of  these  Puritans  favours 
rather  some  spot  between  Grimsby  and  New  Holland 
it  is  likely  to  disappear  absolutely. — Watson,  p.  60. 

Church  Well. — The  place  is  planted  round  with  a 
quickset  hedge  of  about  150  yards  in  circumference^ 
inside  which  and  round  about  are  a  number  of  ash  trees, 
one  large  willow  and  several  fine  thorn  bushes.  These 
were  planted  at  the  time  of  the  Inclosure  (i 841-3)  ta 
perpetuate  the  tradition  that  a  church  had  once  stood 
there  and  that  it  had  sunk  out  of  sight  into  the  earth. 
The  boys  of  two  and  three  generations  ago  were  wont  to- 
come  and  listen  at  this  spot  for  the  sound  of  bells  under- 
ground.— Watson,  pp.  61,  62. 


Place  Legends,  335 

Corby.  Near  the  church  is  a  moated  mound,  supposed 
to  have  been  the  site  of  a  castellated  mansion ;  and  near 
it  is  Cumberland  field,  where  tradition  says  a  battle  was 
fought :  warlike  instruments  have  been  found  in  it.  The 
Cliffords,  who  held  the  manor  from  an  early  period,  were 
Earls  of  Cumberland  from  1525  till  1641. — WHITE, 
p.  252. 

Crowland.  [A  statue  on  the  bridge]  is  popularly  said 
to  be  Oliver  Cromwell  with  a  penny  loaf. — Line.  Arch. 
Soc,  vol.  iii.,  p.  282. 

Crowle.  A  local  tradition  says  that  the  stone  for 
building  the  two  churches  of  S.  Oswald  at  Crowle  and 
at  Althorpe  (3  J  miles  distant,  on  the  bank  of  the  Trent), 
was  floated  down  the  Trent,  and  landed  at  the  latter 
place,  but  that,  owing  to  the  difficulty  of  transport,  the 
small  stones  only  were  forwarded  to  Crowle,  while  with 
the  large  ones  the  church  at  Althorpe  was  reared.  It  is 
a  fact  that  the  stones  of  the  two  churches  fit  in  fairly 
well  with  this  account. — Bygone  Lincolnshire,  i.,  p.  76,  note. 

Dorrington.  The  church  [was]  placed  at  its  present 
distance  from  the  village  by  the  agency,  according  to 
popular  tradition,  of  the  devil.  This  primitive  edifice  was 
constructed  but  slightly  and  fell  before  the  Danish  ravages 
in  Kesteven,  but  superstition  had  consecrated  the  spot, 
and  the  people  of  a  succeeding  age,  warned  by  ideal 
terrors  of  the  danger  of  interfering  with  a  locality  thus 
preternaturally  selected,  built  a  more  permanent  structure 
on  the  same  holy  site ;  and  the  distant  villagers  were 
called  to  prayer  by  means  of  a  bell,  which  was  suspended 
from  the  branch  of  a  tree  that  grew  near  to  the  mound 
where  Tochti  first  laid  the  foundations  of  his  projected 
church.  Generation  after  generation  were  swept  away, 
but  still  the  iron-tongued  monitor  kept  its  place,  .  .  .  and 
was  ultimately  removed  only  a  few  years  ago.  The  site 
of  Tochti's  building  is  now  marked  by  a  conical  mound  of 


336  Traditional  Narratives. 

earth  surrounded  by  the  shaft  of  a  cross,  but  it  retains  the 
significant  appellation  of  Chapel  Hill.— Oliver  (3), 
p.  1 01. 

[Tochti  a  Saxon  thane  tried  to  build  a  chapel  on  a 
site  now  known  as  Chapel  Hill,  with  the  stones  of  a  pagan 
temple  that  stood  adjacent  to  the  village.  Three  times 
the  work  of  a  day  was  destroyed  in  a  night  and  the 
materials  carried  back  to  their  original  station  :  Tochti 
took  the  hint  and  raised  his  chapel  there.] — Summarized 
from  Oliver  (2),  pp.  96-100. 

Dirrington  (otherwise  Dorrington).  When  Cromwell's 
troopers  were  employed  in  the  delectable  amusement  of 
hunting  the  cavaliers,  several  of  them  sought  refuge  in  a 
barn  of  Mr.  Todkill's,  still  standing  at  Dorrington  ;  and 
were  concealed  in  a  barley-mow,  according  to  tradition,  at 
the  time  when  some  of  the  soldiers  entered  ;  and  although 
they  got  upon  the  very  mow  where  the  fugitives  lay  hid, 
and  stuck  their  swords  up  to  the  hilt  in  several  places,  yet 
the  royalists  remained  undiscovered. — Oliver  (3),  p.  9, 
footnote. 

Fleet  Church. — A  local  tradition  affirms  that  it  was 
built  by  three  maiden  sisters,  viz. :  the  chancel  by  one,  the 
nave  by  another,  and  the  tower  and  steeple  by  a  third. — 
Fenland  N.  &  Q.,  vol.  ii.,  p.  II. 

Folkingham.  The  castle  stood  at  the  east  end  of  the 
town,  and  the  inhabitants  say  that  it  was  knocked  down 
by  Oliver  Cromwell ;  but  in  this  they  are  probably  not 
right,  for  it  appears  to  have  been  in  a  ruinous  state  in 
Leland's  time,  and  Leland  lived  in  the  time  of  Henry 
Vni. — Marrat,  vol.  iii.,  p.  196;  Sleaford,  1825, 
p.  219. 

Gainsborough.  On  the  point  of  the  hill,  immediately 
above  the  General  School,  the  foundations  of  a  square 
building  of  considerable  extent,  are  still  to  be  traced,  and 


Place  Legends,  337 

which  is  generally  believed  to  have  been  erected  by 
Cromwell,  when  he  attacked  the  town  during  the  civil  war. 
— Stark,  p.  496. 

According  to  local  tradition  [Swegen]  was  buried  in  the 
large  barrow  adjoining  Castle  Hills,  but  his  body  was 
really  taken  to  Roskild,  the  royal  place  of  burial  in 
Dennaark. — MURRAY,  p.  177. 

Alfred  the  Great. — Among  the  celebrated  names  associ- 
ated with  the  original  Palace,  are  those  of  Alfred  the 
Great  and  his  bride  Ethelswitha,  whose  marriage  feast  is 
said  to  have  been  celebrated  here  [Gainsborough] — 
though  another  tradition  says  it  was  at  Torksey,  in  the 
neighbourhood.  Sweyne,  whom  we  have  before  mentioned, 
is  supposed  to  have  kept  his  court  here :  and  an  enclosure 
is  also  shown,  a  few  yards  from  the  palace,  in  which 
tradition  says  he  was  killed  in  a  drunken  brawl  with  his 
pirate  chieftains.  .  .  .  The  royal  Canute  also  kept  court 
here  occasionally. — Line,  1836,  p.  37. 

This  moat  is  supposed  to  have  anciently  extended 
nearly  alongst  [sic]  the  whole  of  the  northern  and  eastern 
side  of  the  town,  and  to  have  also  encircled  the  Old  Hall. 
How  far  this  circumstance  is  consistent  with  the  notion 
that  a  subterraneous  passage  leading  from  the  Old  Hall 
towards  the  Church  is  in  existence,  I  must  leave  others 
to  determine,  even  though  this  passage  is  said  to  have 
been  explored  by  a  Mr.  John  Dawson,  a  plumber,  formerly 
resident  of  the  town,  who  was  only  deterred  from  pursuing 
it  to  the  end  by  the  number  of  vermin  with  which  it  was 
infested. — Stark,  p.  421,  note. 

In  1745,  however,  during  the  progress  of  the  Pretender 
into  England,  a  curious  circumstance  is  alleged  to  have 
occurred,  namely,  the  stoppage  at  a  wharf  here,  said  to  be 
that  occupied  by  Messrs.  Furley,  of  a  casket  of  money 
designed  to  be  forwarded  to  meet  the  Pretender  at  Derby, 
the  loss  of  which  is  traditionally  alleged  to  have  caused 

Y 


338  Traditional  Narratives, 

the  retreat  of  himself  and  his  unfortunate  followers.^  .  .  . 
There  is  no  memorandum  in  the  books  of  the  wharfinger 
...  at  whose  wharf  it  is  supposed  to  have  taken  place. — 
Stark,  pp.  184,  185. 

Gainstrop.  [1697  April]  21  This  day  I  took  my  horse 
and  went  to  see  a  place  called  Gainstrop,  which  lys  in  a 
hollow  on  the  right  hand,  and  about  the  middle  way,  as 
you  come  from  Kirton,  formerly  called  Chirietown,  to 
Scawby.  Tradition  says  that  the  aforesayd  Gainstrop 
was  once  a  pretty  large  town,  tho'  now  there  is  nothing  of 
it  standing  but  some  of  the  foundations.  Being  upon  the 
place  I  easily  counted  the  foundations  of  about  two 
hundred  buildings,  and  beheld  three  streets  very  fare. 
About  half  a  quarter  of  a  mile  from  the  sayd  ruind  town, 
and  the  left  side  of  the  way  as  you  come  to  the  aforesayd 
town  of  Kirton,  just  in  the  road,  is  a  place  called  the 
Church  Garth,  and  they  say  that  the  church  which 
belonged  to  Gainstrop  stood  there,  with  several  houses 
about  the  same,  all  which  are  now  ruind  and  gone. 
Tradition  says  that  the  place  was,  in  times  of  yore,  exceed- 
ing infamous  for  robberys,  and  that  nobody  inhabited  there 
but  thieves  ;  and  that  the  country  haveing,  for  a  long 
while  endur'd  all  their  villanys,  they  at  last,  when  they 
could  suffer  them  no  longer,  rise  with  one  consent,  and 
pulld  the  same  down  about  their  ears. — Pryme,  pp.  127, 
128. 

Gainsthorpe.  It  is  very  singular  that  five-and-forty 
years  ago  [i.e.  1840]  I  met  with  a  traditional  corrobora- 
tion of  De  La  Pryme's  account  of  the  demolition  of 
Gainstrop,  otherwise  Gainsthorpe,  and  many  years  before 
I   had  heard  of  either  De  La   Pryme  or  his  Diary.      At 

*Oulton's  Itinerary,  Art.  'Gainsburgh.'  The  Rev.  George  Dealtry  assured 
the  author  that  his  father  had  repeatedly  told  him  that  the  circumstance  above 
narrated  was  well  known  and  generally  believed  to  be  true ;  and  that  it  was 
the  father  or  grandfather  of  Mr.  Luke  Manuel  Martin,  who  was  the  party 
concerned  in  the  business.  .  .  . 


Place  Legends.  339 

the  period  above  stated  I  used  to  visit  at  the  house  of  an 
old  lady  resident  at  Manton,  a  parish  adjoining  to  Hibald- 
stowe,  in  which  latter  parish  Gainsthorpe  was  situate,  and 
she  told  me  the  tale  of  the  destruction  of  Gainsthorpe. 
Her  family  had  been  resident  at  Manton  for  many  genera- 
tions, and  she  was  upwards  of  seventy  when  I  knew  her. 
Her  description  of  how  the  men  of  Kirton,  Cleatham, 
Manton,  Hibaldstowe,  and  Scawby  rose  against  the  thieves 
and  utterly  pulled  down  their  houses  about  their  ears  was 
very  graphic  indeed.  She,  no  doubt,  *  told  the  tale  as  it 
was  told  to  her.' — Old  Lincolnshire^  vol.  i.,  p.  201. 

Gonerby  (Great).  According  to  tradition  here  was  a 
religious  house,  but  not  mentioned  in  the  Monasticon. 
The  house  alluded  to  is  the  estate  of  the  Duke  of  Rutland, 
and  given,  it  is  said,  to  the  family  by  King  Henry  VHI. 
It  is  now  occupied  by  a  farmer  ;  is  a  very  ancient  build- 
ing ;  the  arched  doorways  and  windows  and  construction 
of  the  roof  are  quite  remarkable ;  it  seems  fast  falling  to 
decay. — T.  C,  Topography,  p.  128. 

Grainsby.  Tradition  of  accidental  change  of  bells  with 
Waith. — Cf  North,  p.  418. 

Grantham.  I  heard  a  curious  legend  about  Grantham 
spire  many  years  ago.  A  man  was  engaged  to  be  married 
to  a  lady  of  unusual  attractions.  To  test  the  sincerity  of 
his  affections,  she  set  him  a  dangerous  task,  viz.,  '  to  climb 
St.  Wulfram's  Spire  and  eat  his  dinner  on  the  ball.'  On 
a  given  day  he  ascended  the  magnificent  steeple,  ate  his 
dinner,  and  after  saying  grace,  threw  down  his  plate, 
which  alighted  in  the  Market-place,  and  was  broken  into 
atoms  near  the  Market  Cross.  It  is  said  that  she  '  loved 
him  for  the  dangers  he  had  passed,'  and  that  immediately 
he  had  descended  from  his  perilous  journey  a  priest  was 
summoned,  who  joined  them  in  the  bonds  of  matrimony. 
— G.  J.,  n.d. 


340  Traditional  Narratives. 

Great  Grimsby.  I  went  to  a  great  spot  of  ground  called 
the  old  church-yard,  where  tradition  says  that  the  town's 
church  stood,  which  is  reported  to  have  been  bigger  than 
the  monastery  church,  tho'  now  there  is  not  so  much  as  a 
stone  to  be  seen. — Pryme,  p.  154. 

Harlaxton.  About  50  yards  to  the  S.W.  of  the  mansion- 
house  are  two  stones  about  7  yards  apart.  On  one  of 
them  is  engraved,  '  Bill's  Leap,  1633.'  Tradition  says 
that  King  Charles  I.,  when  on  a  visit  to  Belvoir,  passed 
by  Harlaxton,  and  that  the  person  whose  name  is  recorded 
on  the  stone,  made  this  astonishing  leap  for  joy. — TURNER, 
p.  112. 

In  the  park  adjoining  the  remains  of  the  Manor  House, 
are  two  large  stones  :  one  of  these  bears  an  inscription, 
*  A.D.N.— J.H.J.S.L.L.N.',  and  is  dated  1633.  William 
Gregory,  Esq.,  M.P.  for  Nottingham,  .  .  .  resided  at  Har- 
laxton Manor  from  1601.  .  .  .  In  1633  he  had  a  maid- 
servant of  unusual  beauty  :  unfortunately,  however,  two  of 
his  footmen  fell  desperately  in  love  with  her.  ...  It  was 
decided  that  the  lover  who  could  jump  the  furthest  should 
possess  her  for  life.  .  .  .  The  first  man  jumped  7  yds.  6  in. 
.  .  .  The  second  man  came,  passing  the  first,  jumping 
9  yards,  the  distance  marked  by  the  stones  :  the  poor 
fellow,  however,  immediately  expired.  The  legend  says 
that  the  fair  maid  was  so  overcome  by  the  result  of  the 
competition  that  she  made  a  vow  in  the  park  on  her 
bended  knees  to  keep  her  virginity — a  vow  she  well  and 
faithfully  adhered  to.  The  letters  engraved  on  the  stone 
are  supposed  to  be  the  initial  letters  in  the  names  of  the 
persons  who  took  part  in  this  melancholy  afifair. — G.  J., 
June  15,  1889. 

Heydom:  and  Culverthorpe.  In  the  N.  chantry-chapel,  now 
the  vestry  [at  Heydour]  .  .  .  are  a  marble  monument  of 
the  last  countess  of  Coningsby,  .  .  .  and  a  slab  to  the  last 
Viscount,    1733,  son   of  this   Countess   and   Sir   Michael 


Place  Legends.  341 

Newton  of  Culverthorpe,  who  is  traditionally  said  to  have 
been  taken  at  Culverthorpe  by  a  pet  monkey  from  his 
cradle  and  dropped  in  the  terror  of  pursuit  from  the  roof 
on  to  the  steps.  The  parish  register,  however,  expressly 
states  that  his  body  was  brought  from  London  to  Hey- 
dour,  so  that  if  the  story  is  true  (it  is  told  of  other  houses) 
it  must  have  occurred  in  London. — MURRAY,  pp.  108,  109. 

Hogsthorpe.  Earthworks  and  camps  abound  in  this 
neighbourhood,  and  are  by  local  tradition  ascribed  to  the 
Danes,  though  this  may  have  arisen  from  the  fact  that 
they  were  last  occupied  by  that  race. — SXREATFEILD, 
p.  116,  note  I. 

Horncastle.  '  There  is  a  tradition,'  said  Mr.  Baker, 
'  th^t  Sir  Hopton  \i.e.  Sir  Ingram  Hopton,  slain  '  in  the 
Bloody  skirmish  near  Winceby ;  Octr.  ye  6th,  A.D.  1643.'] 
was  killed  by  having  his  head  struck  off  at  a  blow,  where- 
upon his  horse  rushed  away  with  his  headless  body,  and 
did  not  stop  till  he  came  to  the  knight's  front  door  at 
Horncastle.' — HiSSEY,  p.  347. 

The  body  of  Sir  Ingram  Hopton  was  brought  to  Horn- 
castle [after  Winceby  fight]  and  buried  in  the  church  : 
for  Cromwell  .  .  .  experienced  some  sympathy  for  the 
individual  whose  ardour  in  attempting  his  destruction,  for 
what  was  deemed  the  welfare  of  his  country,  had  cost  the 
sacrifice  of  his  own  life  ;  he  therefore,  upon  his  arrival  in 
the  town,  commanded  the  inhabitants  to  fetch  the  body  of 
Sir  Ingram  Hopton,  and  inter  it  with  the  honors  due  to 
his  rank ;  observing  that  though  an  enemy,  he  was  a 
gentleman  and  a  soldier. — Weir,  p.  23. 

Ingoldmells  and  Addlethorpe.  [There]  are  two  fine 
Churches  close  together,  at  Ingoldmells  and  Addlethorpe. 
Their  neighbourhood  had  created  the  usual  legend  about 
two  sisters  building  them  in  jealous  rivalry,  though  Addle- 
thorpe is  at  least  200  years  later  than  the  main  portion 
of  its  neighbour. — MURRAY,  p.  169. 


342  Traditional  Narratives. 

Eyme.  At  a  cottage  in  this  parish  I  was  shown  a  well- 
glazed  brown  earthen  jar,  which  the  women  assured  me 
was  taken  from  the  family  vault  of  .  .  .  lord  Tailbois, 
that  had  been  exposed  during  the  process  of  renewing  the 
church  ;  and  she  further  said  that  according  to  tradition, 
it  originally  contained  the  bowels  of  that  nobleman.  It 
appeared,  however,  of  too  modern  a  structure  to  have  been 
appropriated  to  any  such  purpose. — Oliver  (3),  p.  17, 
footnote. 

Leake.  '  Bellwater  Drain  '  in  Lincolnshire  is  believed 
to  commemorate,  by  its  name,  the  disappearance  of  the 
bell  belonging  to  Leake  Church,  which  was  dropped  into 
the  Fen  during  its  transit  from  the  foundry.  Another 
story  from  the  same  county  relates  that  the  people  of 
Sibsey  got  possession  of  the  Stickford  bells  after  they  had 
been  lost  in  a  wide  drain  or  '  dyke '  when  sent  to  be 
recast. — Antiquary^  vol.  xxx.,  p.  158  ;  cf.  NORTH,  p.  503. 

Leasingham.  Tradition  says  that  Leasingham  mill  house 
was  formerly  the  rendezvous  of  a  desperate  gang  of  robbers 
who  were  connected  with  the  celebrated  Turpin  ;  and  it  is 
also  asserted  that  their  trade  of  rapine  and  robbery  was 
aided  by  several  young  men,  the  sons  of  respectable 
farmers  in  the  neighbourhood. — OLIVER  (3),  p.  8,  footnote. 

Lincoln.  High  Bridge. — A  singularly  absurd  error 
prevails  more  generally  than  could  be  supposed,  respecting 
this  bridge,  viz.,  that  it  has  formerly  had  eight  arches. 
Popular  ignorance  ever  feeds  largely  on  the  marvellous. 
.  .  .  How  it  first  crept  in  is  not  easy  to  discover,  but  it 
may  be  seen  in  '  A  Copy  of  the  Charter  of  the  City  of 
Lincoln,  granted  by  King  Charles  the  First,  in  the  year  of 
our  Lord  1628.  Lincoln,  printed  by  John  Drury  opposite 
the  Bank  1793.'  After  the  usual  'Charles  by  the  grace 
of  God,'  etc.,  etc.,  it  proceeds.  .  .  .  Whereas  through  the 
middle  of  the  city  runs  the  river  Witham^  which  from 
thence    doth    run    into  the  ocean^   and   the    bridge   thereof 


Place  Legends,  343 

is  graced  with  eight  several  stone  arches^  etc.,  etc.  .  .  . 
The  Charter  itself,  however,  if  correctly  read,  disposes 
readily  of  all  .  .  .  speculations  as  no  mention  what- 
ever of  a  '  bridge  graced  with  eight '  arches  is  there 
to  be  found.  The  passage  we  have  printed  above  in 
italics  is  in  the  original  as  follows  :  *  Whereas  through  the 
middle  of  the  City  the  River  of  Witham,  which  from 
thence  doth  run  into  the  Ocean,  is  graced,  being  built 
over  with  Eight  several  stone  arches,'  etc.,  etc.,  the  word 
bridge  not  occurring  at  all  in  the  original,  while  by  the 
word  several  it  is  especially  indicated  that  the  eight 
arches  were  separate  and  distinct  from  each  other — not 
united  in  one  bridge. —  Tracts,  '  High  Bridge  and  Chapel,' 
pp.  4,  5- 

Boat. — At  Dernstal,  or  as  it  is  vulgarly  called.  Dancing 
Lock  [Lincoln],  a  boat  is  said  to  have  been  found  chained 
to  a  post  in  the  cellar  of  a  house,  from  which  it  is  supposed 
that  the  Witham  once  reached  this  spot. — Linc.^  1836, 
p.  63. 

A  similar  story  to  the  one  mentioned  in  page  63,  is 
attached  to  these  stairs  [the  Grecian  stairs,  Lincoln],  of  a 
boat  being  found  in  a  house  at  their  foot,  from  whence  it 
is  supposed  they  were  stairs  leading  to  water,  but  this 
seems  very  improbable,  for  the  east  wall  of  the  Romans 
extended  ...  to  a  spot  much  lower  than  the  bottom  of 
the  Grecian  stairs. — Line,  1836,  p.  70. 

The  remains  of  a  fort,  called  Lucy  Tower,  whence,  by  a 
subterraneous  passage,  a  communication  is  traditionally 
said  to  have  been  formed  with  the  castle.  Near  the 
remains  of  a  chapel,  called  St.  Giles's,  on  the  top  of  the 
hill,  in  an  adjoining  close,  is  an  entrance  to  a  subterraneous 
passage,  vulgarly  called  St.  Giles's  Hole ;  how  far  it  extends 
has  not  been  ascertained.  In  and  about  the  city  are 
several  of  these  passages  through  the  rocks. — Beauties, 
vol.  ix.,  p.  649. 


344  Traditional  Narratives, 

There  is  a  tradition  concerning  Fleming,  Bishop  of 
Lincoln,  who  is  buried  on  the  north  side  of  the  choir  of 
Lincoln  cathedral  in  a  chapel  of  his  own  foundation  [that 
he  died  in  a  vain  attempt  to  imitate  Our  Lord  in  fasting, 
forty  successive  days  and  nights].  On  the  floor  is  an 
image  of  a  decayed  skeleton-like  body ;  on  the  tomb 
above,  his  t.^gy  arrayed  in  his  episcopal  robes. — N.  &  Q.^, 
vol.  v.,  p.  301. 

At  the  north  and  south  ends  of  this  Transept  are  the 
beautiful  circular  windows  known  as  the  Rose  Windows. 
The  more  popular  name  is  for  the  south  th^' Bishop's  Eye* 
and  for  the  north  the  ' Dean's  Eye'  A  legend  runs  that 
the  *  Bishop's  Eye  '  was  the  work  of  one  of  the  apprentices 
during  the  absence  of  his  master.  The  general  design  of 
the  tracery  was  of  course  decided  upon,  but  the  boy  is 
said  to  have  inserted  the  glass.  It  will  be  noticed 
that  no  design  or  figures  have  been  used  in  the  glass, 
but  that  it  is  simply  a  mass  of  gorgeous  colouring,  but 
none  the  less  a  work  of  art.  The  legend  has  it  that  the 
master  committed  suicide  on  seeing  the  marvellous  success 
of  his  pupil.  The  '  Dean's  Eye '  at  the  other  end  of  the 
Transept  is  a  beautiful  window,  but  it  is  not  so  well 
lighted  as  the  other  and  so  does  not  appear  so  rich.- — 
Wilkinson,  p.  40. 

In  Lincoln  Cathedral  there  are  two  fine  rose  windows, 
one  of  which,  it  is  said,  was  made  by  a  master  workman, 
and  the  other  by  his  apprentice,  out  of  pieces  of  stained 
glass  the  former  had  thrown  aside.  These  two  windows 
were  uncovered  on  a  certain  day,  and  that  of  the 
apprentice's  construction  was  declared  to  be  the  most 
magnificent.  In  a  fit  of  jealousy  and  chagrin  the  master 
threw  himself  from  the  gallery  beneath  his  boasted 
chef  d'ceuvre,  and  was  killed  upon  the  spot.  The  blood 
stains  upon  the  floor  are  declared  to  be  indelible,  and  are 
still  pointed  out  to  the  admiring  visitor  by  the  verger 
in  attendance.     It  is  but  right  to  add  that  I  have  heard  a 


Place  Legends.  345 

similar  story  at  another  cathedral :    I   cannot  remember 
which. — N.  &  Q.2,  vol.  i.,  p.  501. 

A  native  of  the  city  of  Lincoln  has  just  mentioned  to 
me  that  two  of  the  circular  windows  in  the  cathedral  have 
the  legend  of  the  master  mason  and  the  apprentice 
attached  to  them.  The  elder  man  designed  and  built  a 
window  of  great  beauty,  but  his  subordinate's  work  proved 
to  be  so  much  finer  in  conception  and  execution  that, 
beside  himself  with  jealousy,  the  master  flung  himself 
from  the  scaffold  on  which  he  was  standing  and  perished 
on  the  floor  below.  Certain  dark  stains  are  still  pointed 
out  as  the  traces  of  his  blood.  On  being  cross-questioned, 
the  person  narrating  the  story  adds  that  she  is  not  quite 
clear  as  to  its  tragic  conclusion.  The  master  either 
committed  suicide  or  murdered  the  apprentice  in  his 
rage.  Anyway,  there  was  death  by  violence,  and  the 
marks  of  a  man's  life-blood,  which  will  never  wash  out^ 
are  visible,  although  it  is  said  they  '  look  a  deal  liker 
furniture  polish  than  real  blood.' — N.  &  Q.^,  vol.  v.^ 
p.  85. 

Prentice  Pillar  at  Roslyn  and  allied  legends. — Cf. 
S.  Baring-Gould,  Strange  Survivals,  1892,  pp.  31,  32. 

The  castle  itself  was  much  improved  by  John  of  Gaunt, 
duke  of  Lancaster,  who  made  it  his  summer  residence  ; 
having,  according  to  the  vulgar  tradition  of  the  place^ 
built  himself  a  winter  one  below  the  hill  .  .  .  but  this  was 
more  probably  a  part  of  some  religious  house. — CAMDEN, 
p.  365,  col.  ii.,  Additions. 

Adjoining  to  it  the  other  [house]  called  John  of  Gaunfs 
.  .  .  Opposite  to  this  is  another  antient  building  called 
Jokn  of  Gaunfs  stables,  but  more  likely  to  have  been  his 
palace  than  the  other.  Both  more  probably  belonged  to 
some  of  the  many  religious  houses  or  foundations  in  this 
city  and  county. — Camden,  p.  374,  col.  ii..  Additions. 


34^  Traditional  Narratives, 

The  fine  Norman  building  which  was  really  the  Hall  of 
St.  Mary's  Guild,  but  which  is  popularly  known  as  John 
of  Gaunt's  Stable. — L.  N.  &  Q.,  vol.  viii.,  p.  i  ;  MURRAY, 
p.  60  ;  Beauties^  vol.  ix.,  p.  652. 

The  image-hating-and-breaking  troops  of  Cromwell  and 
Manchester  held  this  city,  and  according  to  tradition, 
stabled  their  cavalry  in  the  Minster. —  TV^^/j,  *  Cathedral 
Described,'  p.  1 2. 

A  ring  on  one  of  the  pillars  near  the  organ  is  thought 
by  some  to  be  where  Cromwell  tied  his  horse.  It  was 
used  for  a  bell  rope  when  the  rood  tower  had  some  bells. 
— Wilkinson,  p.  43. 

The  floor  of  a  large  portion  of  Lincoln  minster  was 
anciently  of  brass,  says  popular  belief ;  '  but  when  Oliver 
Cromwell  drove  out  the  Roman  Catholics  (who  are 
generally  confounded  with  the  Romans)  he  had  the 
building  made  into  a  market  and  most  of  the  metal 
was  taken  up.'  Such  is  the  accuracy  of  oral  tradition. 
— N.  &  Q.8,  vol.  v.,  p.  85. 

The  destruction  of  the  [Bishop's]  Palace  is  generally 
laid  to  the  charge  of  Cromwell's  soldiers,  and  is  said  to 
have  occurred  on  the  occasion  of  the  siege  of  the  city 
by  the  Parliament's  Forces,  in  May,  1644.  The  charge 
is  proved  to  be  without  foundation  from  the  Survey  of 
the  buildings  made  in  August  and  September,  1647, 
by  order  of  the  Trustees  appointed  by  Parliament,  for 
the  Sale  of  Archbishops'  and  Bishops'  lands,  a  copy 
whereof  is  in  the  Bishop's  Registry. — L.  N.  &  Q., 
vol.  viii.,  p.  166. 

The  Cathedral  had  also  been  spoiled.  .  .  .  This  spolia- 
tion is  generally  considered  to  have  taken  place  on  the 
storming  of  the  Close  during  the  siege  of  1644,  and 
the  sacrilege  is  attributed  to  Cromwell  and  his  soldiers 
.  .  .  but  I  venture  to  submit  the  following  considerations 


Place  Legends.  347 

as  indicating  that  it  was  not  done  under  the  excitement 
of  the  assault  .  .  .  but  ...  to  carry  out  the  orders  of 
Parliament. — L.  N.  &  Q.,  vol.  viii.,  p.  173. 

Oliver  Cromwell. — The  houses  next  this  passage  on 
each  side  have  walls  of  immense  thickness.  In  one  on 
the  north  side,  Oliver  Cromwell  is  by  some  traditionally 
said  to  have  lodged  ...  in   Lincoln. — Line,  1836,  p.  60. 

On  the  heath  are  many  vestiges  of  vast  trenches,  some 
in  pairs  running  in  parallel  lines  within  half  a  mile  of  each 
other ;  several  of  which  are  obliterated  by  the  plough  ; 
others  remain  wide  and  deep,  and  protected  by  high 
banks  ;  but  the  old  warreners  remember  them  all  much 
more  capacious  than  any  of  the  remains  ;  and  they  say 
from  the  report  of  their  predecessors,  that  these  excava- 
tions were  traditionally  called  Oliver's  trenches — intimating 
that  they  had  been  thrown  up  during  the  civil  wars  of 
Charles  I.  Now,  men  at  present  living,  of  eighty  years 
old,  having  heard  their  grandfathers  repeat  as  a  current 
tradition  of  their  youth  that  such  was  the  name  of  these 
singular  remains,  affords  a  degree  of  credit  to  the  story 
which  appears  perfectly  satisfactory ;  for  two  or  three 
generations  will  carry  us  back  to  the  time  when  Cromwell 
flourished  ;  and  hence  the  tradition  is  fully  entitled  to  our 
belief  But  however  it  may  be  true  that  many  of  these 
ditches  were  cut  for  the  protection  of  hostile  armies  lying 
contiguous  to  each  other  at  that  period  ;  I  still  think  that 
some  of  them  are  entitled  to  claim  a  much  higher 
antiquity.  History  informs  us  that  the  Danes  encamped 
on  this  ground  after  their  battle  with  the  Mercians  in 
Lindsey,  and  the  destruction  of  Bardney  Abbey,  and 
remained  there  to  recruit  their  strength  before  they  pro- 
ceeded to  further  devastations  in  the  south  ;  and  it  is 
highly  probable  that  one  of  the  chiefs  died  on  the  heath, 
and  was  buried  perhaps  in  one  of  the  existing  tumuli ;  for 
a  deep  ravine  which  runs  across  this  part  of  the  heath, 
still   bears   the   Danish   appellation    of  Asketel,  and    this 


34^  Traditional  Narratives. 

might  have   been   the  name  of  the  chief  whose  remains 
were  here  interred. — Oliver  (3),  pp.  10,  11,  footnote. 

Tradition  says  that  the  child  Hugh  was  crucified  here 
in  the  house  now  or  lately  leased  to  Mr.  John  Harvey. — 
Camden,  p.  373,  col.  ii.,  Additions. 

In  later  times  some  have  thought  they  could  occasion- 
ally detect  the  voice  of  the  little  innocent  one  again  faintly 
joining  in  evensong,  but  in  far  sweeter  tone  than  that 
produced  by  any  living  choir  boys. — Lines,  Arch.  Soc, 
vol.  XV.,  p.  131. 

Standing  back  a  little  way  from  the  street  is  the  church 
of  St.  Paul,  which,  according  to  tradition,  stands  upon  the 
site  of  the  first  church  built  in  this  part  of  the  county, 
built  at  the  time  Blecca,  the  Roman  governor,  was  con- 
verted by  St.  Paulinus. — Linc^  1836,  p.  68. 

Louth.  The  Plague,  163 1. — I  remember  a  very  old 
man  telling  me  that  his  grandfather  used  to  narrate  .  .  . 
the  transactions  at  this  place  on  the  Saturday.  So  feared 
was  the  infection,  that  the  country  people  would  not 
approach  nearer  their  customers  than  was  necessary  to 
hear  their  shout,  nor  receive  their  money  before  it  had 
undergone  a  plentiful  ablution  in  vinegar,  and  had  per- 
formed over  it  every  spell  and  flourish  of  exorcism.  .  .  . 
— NotiticB  Lud(E,  p.  42. 

Louth  Park  Abbey.  I  will  not  trouble  the  reader  with 
the  various  wars  which  the  abbot  made  on  his  neighbours 
.  .  .  nor  break  out  into  a  grave  episode  about  a  subter- 
raneous passage  from  the  park  to  the  veiled  ladies  at 
Legbourne,  who  are  said  to  have  been  so  naughty  as  to 
love  some  of  the  young  monks. — Notitice  Ludce,  p.  136. 

After  this  game  of  war  [a  skirmish  at  Louth  in  1643] 
the  soldiers  moved  off  to  Winceby.  .  .  .  On  one  of  the 
previous  evenings,  tradition  informs  us  .  .  .  Cromwell,  who 


Place  Legends,  349 

was  then  only  colonel,  slept  in  a  house  on  the  south  side 
of  the  market-place,  in  Louth. — Notitice  LudcB^  p.  78. 

Louth,  where  the  house  was  long  shown  in  which 
Cromwell  had  slept,  as  was  that  at  Horncastle  where  he 
slept  after  Winceby  fight.  .  .  .  We  have  a  tradition  that 
one  body  of  troopers  passed  some  nights  on  a  hill  in  the 
parish  of  Ormsby,  and  that  Cromwell  slept  at  Ormsby 
Hall,  where  the  fathers  and  the  grandsires  of  the  parish 
remembered  to  have  heard  how  the  nights  were  spent  in 
casting  bullets  in  the  servants'  hall. — Lines.  Arch.  Soc.^ 
vol.  viii.,  p.  38. 

Mablethorpe.  An  ancient  farmhouse,  sometimes  called 
the  Old  Hall,  was  a  seat  of  the  Fitzwilliam  family  in  the 
15th  and  1 6th  centuries;  and  a  tradition  says  a  French 
ship  landed  a  body  of  armed  men,  who  carried  off  the 
heir  of  this  family,  and  exacted  such  a  large  ransom  that 
they  were  obliged  to  sell  their  estates  in  this  neighbour- 
hood. ...  St.  Mary's  Church  has  a  nave  with  aisles,  a 
chancel,  and  a  low  tower.  It  contains  a  broken  helmet, 
said  to  have  belonged  to  one  of  two  earls,  who  were  both 
killed  in  a  duel,  as  tradition  says,  upon  Earl's  Bridge,  and 
■one  was  buried  here  and  the  other  at  Maltby. — White, 
p.  592  ;  see  Camden,  p.  384,  col.  i.,  Additions. 

Melton  Ross.  Some  years  ago,  when  driving  past  a 
gallows  standing  in  a  field  at  Melton  Ross,  an  old  man 
told  me  a  curious  tale.  He  said  '  some  hundreds  of  years 
ago,  three  or  four  boys  were  playing  at  hanging,  and 
seeing  who  could  hang  the  longest  in  a  tree.  Just  as  one 
of  them  got  up  and  put  the  noose  on,  a  three-legged  hare 
(the  devil,  sir)  came  limping  past,  and  off  the  other  lads 
ran  after  him,  and  forgot  their  comrade.  They  very 
nearly  caught  the  hare  several  times,  but  he  got  away  ; 
and  when  they  came  back  the  lad  in  the  tree  was  dead. 
That's  what  the  gallows  was  put  up  for.' — L.  N.  &  Q., 
vol.  i.,  p.  166. 


350  Traditional  Narratives. 

Melwood.  It  is  popularly  supposed  that  there  is  an 
underground  passage  from  an  old  house  at  Melwood  (on 
the  site  of  an  ancient  Cistercian  priory)  to  some  point  at 
Epworth,  about  a  mile  and  a  half  away. — N.  &  Q.^ 
vol.  xi.,  p.  510. 

Nettleham.  A  remarkable  excavation  is  said  to  have 
been  discovered  .  .  .  some  years  ago,  by  the  breaking  in 
of  a  loaded  wagon,  which  people  at  the  time  imagined  to 
be  a  continuation  of  the  passage  from  St  Giles'  hole.  See 
the  plan  annexed,  PI.  x. — Camden,  p.  366,  col.  i., 
Additions. 

Mmnby-cum-Chapel.  Quaker's  Hill  was,  according  to 
local  tradition,  the  site  of  a  Quaker's  village,  and  evidences 
of  a  burial-ground  still  remain. — White,  p.  610. 

Great  Ponton.  Many  years  ago  lived  at  Great  Ponton, 
near  Grantham,  a  poor  labouring  man,  who  increased  his 
scanty  earnings  by  playing  his  fiddle  at  fairs  and  feasts 
and  other  places.  He  was  a  most  careful  man,  saving 
every  penny  he  could  ...  to  enable  him  to  emigrate  to 
America.  After  much  pinching  sufficient  money  was 
obtained  to  pay  his  passage.  .  .  .  Hard  work  and  sound 
judgment  soon  enabled  him  to  become  a  rich  man.  .  .  . 
He  provided  money  for  the  erection  of  a  handsome  church 
at  Great  Ponton,  and  in  doing  this  he  made  one  condition, 
that  a  model,  in  copper,  of  his  favourite  fiddle  be  placed 
on  the  summit  of  the  sacred  pile  [Engraving  given  in 
text]. — Antiquities  and  Curiosities,  pp.  181,  182. 

Great  Paunton.  The  arms  of  Ellys  and  the  motto 
Thynke  and  Thanke  God  of  all,  are  carved  in  various 
parts  of  it.* — TURNER,  p.  127,  and  footnote,  pp.  127, 
128  ;  Marrat,  vol.  iii.,  p.  310. 

*  Mr.  Ellys  the  builder,  is  reported  to  have  sent  his  wife  a  cask,  inscribed 
Calais  Sand,  without  any  further  mention  of  its  contents.  At  his  return  to 
Paunton,  he  asked  what  she  had  done  with  it,  and  found  she  had  put  it  in  the 
cellar ;  he  then  acquainted  her  that  it  contained  the  bulk  of  his  riches,  with 


Place  Legends.  351 

Eaventhorpe.  I  was  shewed  a  place  which  the  constant 
tradition  of  the  inhabitants  says  was  a  chappel,  and  the 
place  is  called  Chappel  cloase  unto  this  day. — Pryme, 
p.  80. 

Eigbolt.  Rigbolt  or  Wrigbolt,  a  farm  .  .  .  situated  in 
a  very  obscure  place  by  the  side  of  Gosberton  fen.  .  .  , 
The  old  part  of  the  house  is  built  of  stone,  and  some  of 
the  windows  have  stone  mullions  arched  over.  .  .  .  The 
people  in  the  neighbourhood  say  it  was  once  a  monastery, 
and  the  old  part  now  remaining  was  the  chapel.  In 
Saxton's  map  of  this  county  affixed  to  Holland's  edition 
of  Camden,  this  place  is  spelt  '  Wrightbold.' — Topography^ 
p.  148. 

Risby  [a  hamlet  of  Roxby].  In  a  field  belonging  to 
the  Sawcliff  farm  is  a  mass  of  stone,  called  Sunken 
Church.  According  to  tradition,  it  was  a  church  attached 
to  one  of  the  monasteries  in  this  neighbourhood,  and  was 
buried  by  a  landslip.  But  it  seems  to  be  more  probably 
a  natural  altar  used  for  Druidical  or  Saxon  worship. — 
White,  p.  649. 

Roman  Bank. — I  was  once  told  a  story  about  the  bank, 
but  whether  the  *  Roman  Bank '  or  the  Welland  Bank,  I 
do  not  now  remember ;  at  all  events  it  is  immaterial,  for 
the  bank  in  question  was  one  that  kept  in  the  water  of  the 
river.  *  Once  when  there  was  a  very  high  tide,  the  river 
rose  so  high  that  it  broke  the  bank  (on  the  Surfleet  side 
close  to  the  spot  where  the  two  banks  unite)  and  a  girl 
was  milking  a  cow  just  on  the  other  side.  Well,  the  flood 
burst  the  bank,  and  carried  her  and  the  cow  right  away, 
and  "  drownded "  them  both.  The  milking-stool  was 
found  half-a-mile  away  ;  and  all  the  land  was  flooded  for 
miles  and  miles.' — L.  N.  &  Q.,  vol.  ii.,  p.  148. 

which  (being  issueless)  they  mutually  agreed  to  build  a  church,  in  thanks- 
giving to  God  for  having  prospered  them  in  trade. — Communicated  by  a  Catholic 
Priest. 


352  Traditional  Narratives. 

Ruskington.  According  to  tradition,  this  church  had 
anciently  a  very  lofty  spire,  which  fell  down  suddenly,  and 
in  its  fall  cast  the  bells  over  the  southern  wall  of  the 
churchyard,  into  the  stream  by  which  it  is  bounded  ; — 
if  such  was  really  the  case,  the  elevation  of  the  belfry 
must  have  been  very  considerable,  as  the  church-yard 
on  the  south  is  of  some  extent. — Sleaford,  1825, 
p.  328. 

Saltfleet.  Tradition  of  bells  being  found  in  the  sea. — 
Cf  North,  p.  645. 

SanclifiF.  I  went  to  see  a  place  between  Sanclif  and 
Conisby,  called  the  Sunken  Church,''^'  the  tradition  concern- 
ing which  says  that  there  was  a  church  there  formerly,  but 
that  it  sunk  in  the  ground  with  all  the  people  in  it,  in  the 
times  of  popery. 

But  I  found  it  to  be  only  a  fable,  for  that  which  they 
shew  to  be  the  walls  thereof,  yet  standing,  is  most  mani- 
festly nothing  but  natural  rock. — Pryme,  p.  106,  and  his 
editor's  footnote. 

Saxilby.  In  Lincolnshire  there  once  lived  a  man  called 
Jack  Otter,  who  had  been  married  nine  times,  and  had 
murdered  all  his  wives  one  after  another.  One  day  he 
was  angry  with  the  woman  he  was  courting,  and  whom  he 
intended  to  take  for  his  tenth  wife.  So  he  called  her  to 
go  for  a  walk  with  him,  and  when  they  had  got  into  a 
lonely  place  he  stabbed  her  and  buried  her  on  the  spot. 
But  his  crime  was  found  out,  and  he  was  gibbeted  on  a 
post  in  the  lane.  Now  a  bird  called  a  willow-biter  [Parus 
coeruleus\  built  her  nest  in   the  dead  man's   mouth  as  he 

*  Sunken  Church  at  SauclifF  still  exists,  and  is  known  by  that  name.  The 
story  is  that  the  church  and  the  whole  congregation  were  swallowed  up  by  the 
earth,  but  that  on  one  day  in  the  year  (the  anniversary,  it  is  believed  of  that  on 
which  the  church  went  down),  if  one  goes  early  in  the  morning  he  may  hear 
the  bells  ring  for  Mass.  .  .  .  There  has  clearly  been  no  church  here.  The 
stone  is  certainly  natural. 


Place  Legends,  353 

hung  on  the  gallows  tree,  and  brought  up  her  fledglings  in 
it.     And  hence  this  riddle  is  asked  : 

There  were  ten  tongues  within  one  head ; 
And  one  went  out  to  fetch  some  bread 
To  feed  the  living  in  the  dead. 

Addy,  p.  10. 

Scredington.  Tradition  says  that  two  small  squadrons 
of  horse,  one  in  favor  of  the  Prince  of  Orange,  and  the 
other  of  King  James  II.  met  here  in  Scredington  Gorse — 
the  latter  laid  down  their  arms  without  fighting  at  all, 
and  becoming  prisoners  were  lodged  in  the  neighbouring 
churches,  till  the  troubles  were  over. — Marrat,  vol.  iii., 
p.  243. 

Sedgebrook.  Here  is  the  Markham  chapel  in  which  the 
Upright  Judge  *  Chief  Justice  Markham  of  the  King's 
Bench,  1462,  is  buried,  or  is  supposed  to  be.'  There  is  a 
hazy  local  tradition  that  only  his  effigy  is  buried  here  and 
not  his  body ;  also  the  same  tradition  has  it  that  the 
judge,  on  being  deprived  of  his  office  by  the  king,  took 
sanctuary  in  the  church  and  was  fed  there  by  his 
daughter,  whose  incised  slab  representing  her  head  resting 
on  a  pillow  now  finds  a  place  on  the  wall  of  the  chapel. — 
HiSSEY,  p.  424. 

Sibsey.  Tradition  of  the  bells  of  Stickford  being  lost  in 
water,  and  subsequently  hung  at  Sibsey. — Cf.  North, 
pp.  640,  641. 

Solby.  Tradition  of  the  removal  of  bells  from  Solby  to 
Benniworth,  while  the  Benniworth  bells  went  to  South 
Willingham. — Cf.  North,  p.  312. 

Silk  Willoughby.  Just  a  few  remnants  of  the  Chapel  of 
Silkby  [hamlet]  remain.  In  a  field  called  *  Butts  Leas ' 
there  is  a  pre-historic  monument.  By  the  north  side  of 
the  road  leading  west  from  the  cross  are  some  tumuli 
known  locally  as  the  war-hills,  which  from  their  formation, 

z 


354  Traditional  Narratives, 

I  take  to  be  Danish  tombs,  though  they  may  have  been 
Saxon.  By  the  side  of  the  main  road  is  a  pond  known 
as  the  'warpond.'  These  are  so  named  from  the  traditional 
battles  fought  here. — Wilkinson,  p.  124. 

Sleaford.  The  Lincolnshire  Rising. — Tradition  states, 
and  it  is  commonly  believed  here,  that  the  rise  of  this 
family  [Carr]  was  occasioned  by  the  circumstance  of  a 
Carr  (being  a  servant  to  Lord  Hussey,  at  the  time  that 
he  joined  the  Insurrection  in  Lincolnshire,)  betraying  the 
councils  of  his  master,  and  on  the  attainder  of  Lord 
Hussey,  was  rewarded  with  his  estates.  But,  we  conceive, 
a  slight  attention  to  dates  and  other  circumstances,  will 
show  this  to  be  a  '  vulgar  error.' — Sleaford^  1825,  p.  115. 

Somersby  Grange.  We  were  told  also  that  there  is  a 
tradition,  handed  down  with  the  house,  according  to  which 
there  is  a  long  secret  subterranean  passage  leading  from 
one  of  these  cellars  to  some  spot  without. — Hissey,  p.  327. 

Spalding  Priory.  There  is  another  building  that  formerly 
belonged  to  the  monastery,  situate  on  the  west  side  of 
the  town,  close  by  the  road  leading  to  Bourn,  called 
Monk's  House,  but  the  original  use  to  which  it  was 
appropriated,  we  have  not  yet  been  able  to  discover. 
Tradition  speaks  of  racks,  and  whips,  and  other  instru- 
ments of  torture  being  deposited  there,  and  of  a  subter- 
raneous passage  leading  from  thence  to  the  convent, 
passing  under  the  west  lode ;  which  has  unquestionably 
obtained  ever  since  the  Reformation,  and  which,  doubtless, 
had  a  similar  origin  with  other  such  tales  that  were 
industriously  propagated  in  those  times  of  religious  per- 
secution.— Marrat,  vol.  i.,  p.  275. 

Stamford.  Roger  Bacon,  the  celebrated  Franciscan  friar, 
who  died  in  1292  .  .  .  is  said  to  have  resided  at  Braze- 
nose  College.  There  is  a  legend  that  Friar  Roger  set 
his  servant  to  watch  when  the  brazen  head  spoke  which 
formed  the  knocker  of  the  college  gate,  and  that  had  the 


Place  Legends.  355 

man  snatched  the  ring  from  its  mouth  while  it  was  talking 
Stamford  would  instantly  have  been  walled  with  brass ! — 
Burton,  Stamford,  p.  71. 

Queen  Elizabeth  paid  more  than  one  visit  to  the  town. 
On  the  first  occasion,  when  she  passed  through  in  her 
progress  into  Lincolnshire  in  1565,  she  dined  at  the  house 
of  the  White  Friars  ;  and  tradition  has  it  that,  as  soon  as 
she  passed  from  the  building  it  fell  to  the  ground. — 
Nevinson,  p.  98. 

Stow.  It  is  believed  by  many  that  a  subterranean 
passage  runs  from  Stow  to  Lincoln  Cathedral. — Wilkin- 
son, p.  29. 

It  is  a  common  notion  in  those  parts,  both  of  learned 
and  unlearned,  that  Stow  was  the  mother  church  of 
Lincoln. — Beauties,  vol.  ix.,  p.  665;  see  also  pp.  663,  664, 
666. 

Stow  Church. — The  legend  of  its  origin  is  that  the 
Saxon  Queen  Etheldreda,  travelling  southwards  rested  at 
this  spot,  where  she  struck  her  staff  into  the  ground,  which 
took  root,  and  opened  up  into  an  ash  tree,  and  that  in 
consequence  a  church  was  built. — ANDERSON,  p.  68. 

Wearied  with  the  fatigue  of  her  journey,  we  are  told, 
she  [St.  Etheldreda]  lay  down  one  noon-tide  to  rest  in  a 
shady  place,  with  her  maidens  at  her  side,  planting  her 
ashen  staff  in  the  ground  at  her  head.  When  she  and 
her  companions  awoke  they  found  to  their  amazement 
that  to  deepen  the  leafy  screen  and  protect  the  sleeping 
saint  from  the  fervour  of  the  sun's  rays,  the  staff — ^aridum 
et  diu  inveteratum'— had  recovered  its  long  lost  life,  and 
had  clothed  itself  with  fresh  juicy  bark  and  shot  forth 
leaves  and  branches.  The  tree  thus  miraculously  produced 
Thomas  [of  Ely]  tells  us,  long  remained  and  was  celebrated 
as  the  largest  ash  tree  in  the  province  of  Lindsey.  The 
spot  where  she  rested  took  the  name  of  '  Etheldredastowe,' 


356  Traditional  Narratives, 

which  signifies  the  resting  place  of  Etheldreda,  *  and  there 
in  after  days  a  church  was  built  in  honour  of  the  Blessed 
Virgin  Mary.'  We  cannot  now  certainly  point  out  Ethel- 
dreda's  resting-place,  but  a  long-standing  tradition  identifies 
it  with  Stow-in-Lindsey. — Lines.  Arch.  Soc,  vol.  xix., 
p.  325- 

Long  Sutton,  otherwise  Sutton  St.  Mary's.  On  a  pane, 
in  one  of  the  windows  of  the  south  aisle,  is  a  painted 
figure  of  a  knight  in  armour,  in  the  act  of  being  stung 
by  a  serpent.  The  inhabitants  have  a  tradition  that  this 
is  John  o'  Gaunt,  who,  they  say,  lies  buried  in  the  south 
aisle  ; — this,  however,  is  erroneous. — Marrat,  vol.  ii., 
p.  57. 

Long  Sutton,  foundations  of  house  said  to  have  been 
John  of  Gaunt's. — See  White,  p.  746. 

Sutton-on-Sea.  The  people  of  Sutton  told  him  [Sir 
Joseph  Banks]  that  their  ancestors  could  discern  the  ruins 
of  the  original  parish  church  at  very  low  water. — WILKIN- 
SON, p.  215. 

Swaton  Church.  There  is  a  tradition  in  the  parish  that 
the  walls  of  the  nave  over,  and  in  the  sprandels  of,  the 
arches  were  formerly  covered  with  .  .  .  representations  of 
passages  in  the  life  of  Joseph,  but  these  have  been  long 
since  obliterated. — Lines.  Arch.  Soc.^  vol.  ii.,  p.  144. 

Swineshead.  In  the  wall  of  the  abbey  house  .... 
which  seems  of  the  last  century  ....  is  fixed  a  battered 
figure  of  a  cross-legged  knight  in  mail,  round  helmet, 
surcot,  shield  and  sword  broken  off  at  the  knees. 

Tradition  calls  this  the  monk  who  poisoned  King 
John,  but  it  more  probably  belongs  to  the  founder  of  the 
abbey  here,  Robert  de  Gresley,  who  held  this  manor  in 
the  time  of  Henry  III.  (Gough's  Sepulchral  Monuments). 
— Marrat,  vol.  iii.,  Additions  and  Corrections,  Swines- 
head. 


Place  Legends,  357 

Nearly  a  quarter  of  a  mile  N.W.  of  the  abbey  [S wines- 
head],  at  the  head  of  the  old  Haff  where  the  fen  waters 
originally  entered,  there  was  formerly  a  Danish  encamp- 
ment, called  the  Man-war-rings ; — it  consists  of  a  round 
hill,  on  which  buildings  have  stood,  as  a  large  quantity  of 
very  fine  stones  have  been  taken  out.  It  is  about  sixty 
yards  in  diameter,  and  a  subterraneous  passage  is  said  to 
have  led  from  this  hill  to  the  abbey.  It  is  moated  round 
with  two  circular  ditches,  between  which  there  is  a  coach 
road. — Marrat,  vol.  i.,  pp.  171,  172. 

Tetney  Haven,  which,  tradition  tells  us,  was  one  of  the 
favourite  landing-places  of  the  Dane. — SXREATFEILD, 
p.  8. 

Temple  Bruer.  Oliver  Cromwell  planted  his  cannon  on 
the  neighbouring  hills  to  the  west,  battered  down  a  great 
part  of  the  church,  and  pierced  the  tower  with  his  balls, 
leaving  an  aperture  as  a  memento  of  his  presence,  to 
which  tradition  still  attaches  his  name. — Oliver  (3), 
p.  30. 

There  is  a  tradition  of  a  subterranean  passage  from 
hence  to  Wellingore  ;  and  it  is  said  that  there  are  men 
living  who  can  remember  seeing  it  open.  We  did  not, 
however,  discover  the  slightest  vestige  of  such  a  passage. 
It  is  certain  that  the  Prior  had  a  Grange  at  Wellingore, 
but  the  existence  of  this  communication  between  them  is 
more  than  doubtful. —  Topographical  Society^  p.  74. 

We  came  to  a  narrow  subterranean  passage  which 
appeared  to  take  its  rise  in  [a  hypothetical]  vault,  [under 
the  tower]  and  issuing  under  the  north  door  by  a  winding 
direction  eastward,  passed  on  to  the  buildings  in  that 
quarter,  the  very  foundations  of  which  have  disappeared. 
The  walls  of  this  passage  are  coated  with  plaister.^^ 

^^  I  am  told  that  another  passage  exists  in  its  primitive 
state.  It  is  described  as  being  formed  of  brick  ;  about 
4   feet  in  diameter   and    6    in    height,  and  arched   over ; 


358  Traditional  Narratives, 

perfectly  clean  and  dry,  and  of  sufficient  capacity  to 
admit  a  single  person.  It  runs  in  a  north-westerly 
direction,  and  is  said  traditionally  to  reach  as  far  as 
Wellingore,  a  distance  of  two  miles,  but  this  is  hardly 
probable  ;  although  about  six  and  thirty  years  ago  it  was 
opened  and  explored ;  and  one  of  the  workmen  pro- 
ceeded in  with  a  candle  to  a  considerable  distance,  until 
fear  compelled  him  to  return,  after  an  expedition  of  more 
than  an  hour.  We  attempted  to  find  the  entrance  of  this 
passage,  from  the  recollection  of  those  who  saw  it  at  the 
above  period,  but  without  success. — OLIVER  (3),  p.  26 
and  footnote. 

The  preceptor  had  also  a  warren  house  near  the 
Grange,  which  had  a  subterranean  vault  beneath  it ;  and 
the  spot  where  it  stood  is  at  present  indicated  by  a 
willow-tree,  which,  according  to  tradition,  grew  originally 
'  out  of  the  prior's  oven.' — Geo.  Oliver,  Topography^ 
p.    177. 

Thorpe  Latimer,  which  addition  of  Latimer  it  has  most 
probably  had  ever  since  the  above  William  le  Latimer 
held  the  manor-house  here.  .  .  .  The  traditionary  account 
of  its  supplementary  name  being  derived  from  its  having 
been  the  residence  of  the  justly  celebrated  Bishop  Latimer, 
is  not  supported  by  the  slightest  corroborative  evidence 
that  we  have  ever  met  with. — Sleaford^  1825,  pp.  254, 
255. 

Threckingham.  The  village  of  Threckingham  is  situated 
in  the  hundred  of  Aveland,  and  was  called,  previous  to 
A.D.  869,  Laundon  ;  and  about  that  time,  on  account  of 
the  burial  of  three  Danish  kings,  it  was  changed  to 
Trekingham,*^  and  so  by  corruption  into  Threckingham, 
alias  Freckingham.  To  confirm,  in  some  measure,  the 
truth  of  this  matter,  there  is  to  be  seen,  in  the  south-west 

* Ingulphus^  pp.  20,  21,  edit.  Gale;   see  Camden's  Britannia^  'Lincoln- 
shire.' 


Place.  Legends.  359 

part  of  the  churchyard,  three  stone  coffins,  with  h'ds  or 
covers  entire,  which,  tradition  says,  once  contained  the 
remains  of  the  above  persons.  There  is  an  inscription  of 
two  lines  upon  one  of  the  lids,  but  it  is  impossible  to  be 
read,  by  the  devastation  of  time  (see  Plate  iii.,  Figs.  10, 
II,  12). — [C],  Topography,  p.  178. 

There  are  ...  in  the  church  two  full-length  recumbent 
effigies  of  a  warrior  in  chain  mail,  and  a  lady  in  robes, 
which  Hollis  says  are  those  of  Lambert  de  Trekingham 
and  his  wife.  The  knight  has  a  shield,  on  which  are  the 
armorial  bearings  of  the  Trekingham  family,  so  that 
Hollis  has  more  probability  on  his  side  than  the  old  clerk 
who  gravely  affirms  that  *  these  are  images  of  a  brave 
soldier  who  fought  in  Oliver  Cromwell's  times,  and  of  his 
wife  who  fought  with  him  like  a  man.' — Lines.  Arch.  Soc, 
vol.  ii.,  p.  142. 

The  church,  dedicated  to  St.  Peter,  is  large  and  well 
built  of  stone.  ...  At  the  east  end  of  the  north  aisle 
are  two  figures  carved  in  stone,  representing  a  man 
and  woman.  .  .  .  The  figures,  it  is  supposed,  represent 
Lambert  de  Trekingham  and  his  wife  ;  .  .  .  Tradition 
calls  these  figures  Lambert  and  Spain. — [C],  Topography^ 
p.  178. 

Trusthorpe.  In  the  square  massive  [church-]  tower  is  a 
stone  with  the  date  1606.  This  is  thought  to  be  the 
date  of  the  preceding  church.  The  original  one,  says 
tradition,  was  washed  away  by  the  sea. — WILKINSON, 
p.  215. 

Wainfleet.  The  inhabitants  have  a  constant  tradition, 
that  this  was  a  great  town  ;  but  when  the  haven  filled  up, 
Boston  became  the  sea-port :  likewise  they  say  there  is  a 
road  across  the  east  fen  called  Salter's  road,  which 
probably  was  the  Roman  road  ;  and  there  are  people 
now  alive  who  knew  such  as  had  remembered  it.  Doubt- 
less this  was  a  place  where  the  Romans  made  their  salt 


360  Traditional  Narratives, 

of  the  sea  water,  to  supply  all  this  province. — Stukeley, 
i.,  p.  29. 

Just  outside  my  garden  hedge  at  Wainfleet,  there  still 
stands  a  round  barrow,  and,  when  I  told  an  old  man  one 
day  how  much  I  should  like  to  open  it,  he  remonstrated 
vigorously,  for,  said  he,  '  The  king  of  the  boggarts  is 
shutten  up  inside  that  thear,  an'  if  thou  lets  un  out  it  'ud 
tek  aal  the  passuns  i'  the  Maash  a  munth  o'  Sundays  to 
lay  'un  agin.' — Heanley,  p.  5. 

Welton.  There  is  a  tradition  in  the  parish,  that  a  sub- 
terraneous communication  subsists  between  Thwaite  and 
Hanby  Halls,  but  the  present  occupiers  are  altogether 
ignorant  of  its  existence. — Oldfield,  p.  276. 

St.  Martin  and  St.  Brice. — See  Part  II.,  SECTION  III., 
Games  and  Sports,  under  Bull-Running. 

West  Halton.  [The  Church]  is  dedicated  to  St. 
Etheldreda,  who  is  said  to  have  been  concealed  here  for 
some  time  in  the  marshes  during  her  flight  from  her 
husband  Ecgfrith,  King  of  Northumbria.  .  .  .  The  place 
is  called  Alfham  in  the  records,  and  according  to  some  it 
was  here,  and  not  at  Stow,  that  the  '  miracle  of  the 
Staff'  occurred.  She  slept  by  the  wayside,  leaving  her 
staff  in  the  ground  at  her  head,  and  on  waking  found 
it  had  burst  into  leaf  becoming  '  the  greatest  ash -tree 
in  the  country,'  and  the  place  of  her  rest  became  known 
as  *  Etheldredestow,'  and  a  church  was  built  on  the 
spot.  Thomas  of  Ely,  however,  distinctly  states  that 
the  church  was  dedicated  to  the  Virgin,  which  would 
be  decisive  for  Stow. — MURRAY,  p.  199. 

Whaplode.  King  John,  when  on  his  march  from 
Lynn  to  Swineshead  a  short  time  previous  to  his  death, 
established  a  toll  at  Holbeach  bridge,  which  is  still  taken 
of  all  persons  passing  over  it  (excepting  the  fishermen 
of   Whaplode    and    Fleet)    during   one    fortnight    before, 


Place  Legends.  361 

and   one    fortnight    after    Michaelmas,   in   every   year. — 
Marrat,  vol.  ii.,  pp.  108,  1 10. 

Winceby.  There  is  an  open  field  near  Winceby,  a 
village  three  miles  east  of  Horncastle,  where,  tradition  says, 
the  bloody  encounter  [Winceby  fight]  happened,  and  a  lane 
near  it  into  which  the  King's  troops  are  said  to  have  been 
pursued. —  Topography^  p.  191. 

The  road  adjoining  to  Winceby  field  bears  the  name 
of  Slash  Lane^  where  it  is  traditionally  related  great 
numbers  of  the  royal  army  were  slaughtered,  owing  to 
their  retreat  being  obstructed  by  a  closed  gate. — Weir, 
p.  2 1 ,  note. 

It  might  be  expected  that  some  vestige  would  remain  of 
a  traditional  record  of  this  eventful  night.  These  vestiges 
are  slight ;  but  there  was,  a  few  years  ago,  a  gate  across 
the  high  road  from  Tetford  to  Horncastle,  where  Mr. 
Fardell's  Lodge  at  Holbeck  now  stands,  which  was  called 
the  clap  gate,  and  the  tradition  was,  that  it  was  so  called 
by  the  country  people  ever  after,  in  recollection  of  the 
eager  interest  with  which  they  had  listened  to  the  clapping 
of  this  gate,  all  night,  as  successive  troopers  passed  towards 
the  rendezvous.  On  the  hill  beyond  Tetford  was  an 
ancient  Roman  encampment,  in  the  parish  of  South 
Ormsby,  where  the  story  goes  that  some  troops  passed  the 
night,  while  another  watch  is  said  to  have  been  kept  on 
the  opposite  hill ;  on  which  spot,  an  old  man  has  told  me, 
that  he  has  picked  up  bits  of  broken  pipes  and  burnt 
bricks,  such  as  soldiers  would  leave  around  a  fire.  In  a 
house  in  the  same  parish  it  is  reported  that  Cromwell  slept, 
which  is  not  very  probable,  though  some  officers  may  have 
done  so,  or  he  himself,  perhaps,  some  nights  before.  It  is 
less  improbable,  as  is  told  by  the  same  informant,  now  an 
old  man,  that  he  has  spoken  with  a  man  whose  father  had 
told  him  that  he  remembered  a  man  who  had  sat  up  all 
night  casting  bullets  at  the  same  house. — A.  J.,  p.  40. 


362  Traditional  Narratives. 

The  tradition  of  the  country  has  preserved  one  record  of 
this  fatal  fight,  which,  in  conjunction  with  the  account 
given  by  Vicars,  is  too  consistent  and  circumstantial  to  be 
omitted.  The  country  being  then  uninclosed,  the  only 
boundaries  were  those  of  parishes,  which  were  divided  by 
hedges,  having  gates  upon  the  high-way,  where  the 
boundary  crossed  a  road.  At  the  boundary  of  the 
parishes  of  Winceby  and  Scrafield,  near  the  bottom  of  a 
slight  descent  on  the  way  to  Horncastle,  there  stood  a  gate, 
which  opened  towards  the  scene  of  battle,  in  a  corner 
formed  by  the  angle  of  a  fence.  The  flying  horsemen 
pressing  in  multitudes  against  this  gate  it  became 
impossible  to  open  it  ;  the  enemy  pressed  upon  them  from 
behind,  and  here  such  numbers  were  cut  to  pieces,  that 
this  lane  obtained  the  name  of  Slash-lane^  which  it  has 
preserved  to  the  present  hour. — A.  J.,  pp.  185,  186. 

Winteringham.  There  is  a  tradition  here  that  the  streets 
once  flowed  with  blood,  referring,  no  doubt,  to  the  Danish 
massacres  of  the  tenth  century. —  Hall,  p.  58. 

Winterton.  They  have  a  tradition  at  Winterton  that 
there  was  formerly  one  Mr.  Lacy,  that  lived  there  and 
was  a  very  rich  man,  who,  being  grown  very  aged,  gave 
all  that  he  had  away  unto  his  three  sons,  upon  condition 
that  one  should  keep  him  one  week,  and  another  another. 
But  it  happened  within  a  little  while  that  they  were  all 
weary  of  him,  after  that  they  had  got  what  they  had, 
and  regarded  him  no  more  than  a  dog.  The  old  man 
perceiving  how  he  was  slighted,  went  to  an  attorny  to  see 
if  his  skill  could  not  afford  him  any  help  in  his  troubles. 
The  attorny  told  him  that  no  law  in  the  land  could  help 
him  nor  yield  him  any  comfort,  but  there  was  one  thing 
onely  which  would  certainly  do,  which,  if  he  would 
perform,  he  would  reveal  to  him.  At  which  the  poor 
old  man  was  exceeding  glad,  and  desired  him  for  God's 
sake  to  reveal  the  same,  for  he  was  almost  pined  and 
starved  to  dead,  and  he  would  willingly  do  it  rather  than 


Place  Legends,  363 

live  as  he  did.  'Well/  says  the  lawyer,  'you  have  been 
a  great  friend  of  mine  in  my  need,  and  I  will  now  be 
one  to  you  in  your  need.  I  will  lend  you  a  strong  box 
with  a  strong  lock  on  it,  in  which  shall  be  contained 
1000/.;  you  shall  on  such  a  day  pretend  to  have  fetched 
it  out  of  such  a  close,  where  it  shall  be  supposed  that  you 
hid,  and  carry  it  into  one  of  your  son's  houses,  and  make 
it  your  business  every  week,  while  you  are  sojourning 
with  such  or  such  a  son,  to  be  always  counting  of  the 
money,  and  ratleing  it  about,  and  you  shall  see  that,  for 
love  of  it,  they'll  soon  love  you  again,  and  make  very 
much  of  you,  and  maintain  you  joyfully,  willingly  and 
plentifully,  unto  your  dying  day.  The  old  man  having 
thanked  the  lawyer  for  this  good  advice  and  kind  proffer, 
received  within  a  few  days  the  aforesayd  box  full  of 
money,  and  having  so  managed  it  as  above,  his  graceless 
sons  soon  fell  in  love  with  him  again,  and  made  mighty 
much  of  him,  and  percieving  that  their  love  to  him 
continued  stedfast  and  firm,  he  one  day  took  it  out  of 
the  house  and  carry'd  it  to  the  lawyer,  thanking  him 
exceedingly  for  the  lent  thereof  But  when  he  got  to 
his  sons  he  made  them  believe  that  (he)  had  hidden  it 
again,  and  that  he  would  give  it  to  him  of  them  whome 
he  loved  best  when  he  dyd.  This  made  them  all  so 
observant  of  him  that  he  lived  the  rest  of  his  days  in 
great  peace,  plenty,  and  happiness  amongst  them,  and 
dyed  full  of  years.  But  a  while  before  he  dyd  he 
ubraded  them  for  their  former  ingratitude,  told  them  the 
whole  history  of  the,  box,  and  forgave  them. — Pryme, 
pp.  162,  163. 

Witham-on-the-hill.  Tradition  of  tower  falling  while 
the  ringers  were  having  an  extra  mug  of  beer. — NORTH, 
p.  757. 

Wolds.  I  heard  a  famous  story  in  the  county,  the  jest 
of  which  was  postponing  it  from  four  to  five  weeks, 
because  the  clerk  (a  woman)  had  set  her  goose   in    the 


364  Traditional  Narratives. 

pulpit,  and  she  would  not  allow  the  parson  (ready  enough 
doubtless  to  comply)  to  disturb  the  animal. — YoUNG, 
p.  437. 


MOOT-STONE,  AND  SITES  OF  MOOTS. 

Moulton.  Elloe  Stone. — Probably  the  most  interesting 
relic  of  our  early  ancestors  in  South  Lincolnshire  is  the 
Elloe  Stone. 

The  stone  formerly  stood  on  the  waste  land  beside  the 
highway,  which  was  very  much  wider  than  it  is  at  the 
present  time,  and  formed  a  part  of  the  old  Roman  road 
that  ran  from  Spalding  in  a  westerly  direction  and  rejoined 
the  late  turnpike  road  at  Fleet  Hargate. — L.  N.  &  Q.,  i., 
141,  89. 

Between  these  two  parishes  [Moulton  and  Whaplode] 
in  a  green  lane  northwards,  stands  a  little  stone  called 
Elho  stone,  whence  the  name  of  this  hundred  is  derived: 
it  is  about  the  middle  thereof,  and  was  formerly  the  main 
road  across  the  country,  now  called  Old  Spalding  Gate. 
Old  men  tell  us,  here  was  kept  in  ancient  times  an  annual 
court;  I  suppose  a  convention,  sub  dio^  of  the  adjacent 
parts  to  treat  of  their  general  affairs.  A  wood  hard  by  is 
called  Elhostone  wood. — Stukeley,  i.,  p.  24. 

Aveland.  The  tradition  that  has  come  down  to  us  in 
respect  of  Elloe  is  also  associated  with  the  wapentake 
of  Aveland.  This  name  was  likewise  attached,  it  would 
appear,  to  a  place  of  meeting;  to  quote  the  words  of  Sir 
Charles  Anderson,  '  the  spot  is  surrounded  by  what  was 
a  moat.  Here  the  sessions  were  formerly  held  under  an 
oak-tree,  probably  a  remnant  of  Danish  or  Saxon  times, 
when  the  Thane  held  his  court  in  the  open  air,  as  the 
Althing  was,  till  this  century,  in  Iceland;'  in  other  words 
it  was  on  this  spot  that  the  district  thing  was  held. — 
Streatfeild,  p.  249;  cf  Marrat,  vol.  iii.,  p.  122. 


Moot-Stone,  and  Sites  of  Moots,  365 

Aslackby.  Folk-moot, — About  one  mile  westward  [As- 
lackby],  in  a  field  called  the  Avelands  {from  which  the 
hundred  derives  its  name\  is  a  large  space  of  ground 
enclosed  by  a  moat;  and  here,  it  is  said,  about  a  century 
ago,  the  Sessions  for  this  division  were  opened  under  a 
large  tree,  now  no  longer  standing,  and  from  thence  were 
adjourned  to  Folkingham. — Lines.,  1836,  p.  16. 


SECTION    III. 

BALLADS  AND  SONGS. 

Parson  and  Bacon. — A  Lincolnshire  song.  I  have 
within  the  last  day  or  two  heard  the  following  capital 
song  sung  by  a  labouring  man  named  John  Blanchard 
of  South  Kelsey,  who  learned  it  when  a  boy  at  Nettle- 
ham,  near  Lincoln,  about  1824.  The  tune,  as  he  sings  it, 
is  something  altered  from  that  of  *  King  John  and  the 
Abbot,'  but  is  substantially  the  same  : — 

A  Methodist  parson,  whose  name  it  was  George, 
A  jolly  brisk  tinker,  just  come  from  the  forge, 
A  virtuous  woman  that  was  George's  friend, 
And  he  oft  times  went  to  her,  her  soul  for  to  mend. 
Derry  down,  down,  hey  derry  down. 

This  old  woman's  husband,  no  Methodist  was  he. 
But  a  good  honest  Churchman,  both  jovial  and  free  ; 
And  he  loved  his  brown  jug,  like  a  good  honest  man, 
And   his  house  was  well  hung  round  with  bacon  and 
ham. 

Derry  down,  etc. 

George  knew  this  man's  wife,  and  often  went  to  her, 

And  out  of  a  large  slice  of  bacon  would  do  her  ; 

Till  at  length   that  this  Churchman  great  notice  had 

taken, 
And  found  out  his  old  friend  had  come  preaching  for 

bacon. 

Derry  down,  etc. 


Ballads  and  Songs.  367 

He  looked  round  his  house  with  an  eager  intent, 
He  was  fully  determined  to  know  how  it  went ; 
So  one  morning  as  usual  he  went  out  to  work, 
But  this  cunning  sly  rogue  slipped  aside  but  to  lurk. 
Derry  down,  etc. 

By-and-bye  he  came  in,  and  he  caught  them  at  prayer, 
They  looked  very  earnest,  devout,  and  sincere  ; 
And  he  looked  round  his  house,  and  he  easily  guessed 
And  he  plainly  perceived  that  his  bacon  had  grown  less 
Derry  down,  etc. 

Then  he  looked  round  his  house  so  cunning  and  sly, 

And  into  George's  pocket  he  cast  a  quick  eye  ; 

He  thought  he  saw  something  lapp'd  up  in  a  rag. 

So  he  says,  '  Honest  man,  what  have  you  got  in  your 

bag  ? '  ^  , 

Derry  down,  etc. 

So  says  George  to  his  friend,  '  It  is  the  Holy  Word, 
It's  the  Sacred  Scriptur'  sent  down  from  above ; 
And  when  I'm  at  home  I  never  am  idle, 
And  I  make  it  my  study  for  to  read  in  this  Bible.' 
Derry  down,  etc. 

*  Then  pull  out  your  Bible,'  the  Churchman  replied, 

*  Or  else  by  the  Devil  I'll  Bible  your  hide  ; 

I'll  Bible  it  as  you  never  had  it  Bibled  in  your  life. 
For  your  Bible  is  bacon  you've  stole  from  my  wife.' 
Derry  down,  etc. 

Then  George  shuffled  about,  and  the  Bible  brought  out 
Was  a  large  lump  of  bacon  lapped  up  in  a  clout ; 
So  he  took  to  his  heels,  for  he  dare  not  be  idle, 
From  that  day  to  this  he's  preached  without  that  Bible. 
Derry  down,  etc. 

So  come  all  honest  men  that  leads  happy  lives, 

I  would  have  you  take  care  of  your  bacon  and  wives  ; 


368  Ballads  and  Songs, 

If  you've  got  a  large  flitch  great  care  must  be  taken, 
For  they'll  preach  like  the  Devil  where  there's  plenty  of 

Derry  down,  etc. 

I  should  be  glad  to  know  whether  this  exists  in  print  in 
anything  like  its  present  form  ;  also  whether  it  be  not  a 
new  version  of  some  ancient  ballad  in  which  the  mendi- 
cant friars  are  satirised. — N.  &  Q/,  vol.  vi.,  p.  566. 

The  Vicar  and  Moses. 

At  the  sign  of  *  The  Horse '  old  Spin-text,  of  course, 

Each  night  took  his  pipe  and  his  pot, 
With  a  jorum  of  nappy,  quite  pleasant  and  happy. 

Thus  sat  this  convivial  sot, 

Singing  down  derry,  down  derry  down. 

The  night  it  was  dark  when  in  came  the  clerk. 

With  reverence  due,  and  submission. 
First  stroked  his  cravat,  and  twirled  round  his  hat, 

And  bowing  proclaimed  his  petition, 
Singing  down  derry. 

*  I've  come,  sir,'  says  he,  '  to  beg,  do  you  see 

Of  your  reverence'  worship  and  glory, 
To  inter  a  poor  baby  with  as  much  speed  as  may  be 
And  I'll  walk  with  the  lantern  before  ye,' 
Singing  down  derry. 

'  Bring  Moses  some  beer,  and  me  some,  do  you  hear  ? 

I  hate  to  be  called  from  my  liquor. 
Come  Moses,  the  King,  it's  a  scandalous  thing 

Such  a  subject  should  be  but  a  vicar,' 
Singing  derry  down. 

'  O  laws,  sir,  the  corpse  it  does  stay  !  ' 

*  Thou  fool,  hold  thy  peace,  since  miracles  cease 

A  corpse,  Moses,  can't  run  away.' 
Singing  down  derry. 


Ballads  and  Songs,  369 

When  they  come  to  the  grave,  the  clerk   hummed  a 
stave 
While  the  surplice  was  wrapp'd  round  the  priest, 
And  so  droll  was  the  figure  of  Moses  and  vicar, 
That  the  parish  still  laugh  at  the  jest, 
Singing  down  derry. 

N.  &  Q.9,  vol.  X.,  p.  169. 

Mr.  Howlett,  of  Kirton-in-Lindsey,  .  .  .  remembers  an 
old  man  singing  a  song  which  began  : — 

Come  Davy,  I'll  tell  you  a  secret, 

If  you'll  keep  it  snug  in  your  breast : 

I  would  not  for  old  Eldon  city 
It  came  to  the  ears  of  the  rest — 

and  concluded  with 

I  went  to  Tom  in  the  Long  Jugs, 
For  to  hear  his  cracks  and  his  jokes. 

And  there  stood  an  old  woman  telling  fortunes, 
So  I  must  be  like  other  folks. 

With  some  chalk  and  a  pair  of  old  bellows, 

Two  letters  she  wrote  in  my  way  : 
S  stands  for  Sally  all  the  world  over 

And  nothing  but  G.  stands  for  Gray. 

N.  &  Q.^  vol.  X.,  p.  170. 

The  Farmer's  Lament. — The  verses  of  which  the  follow- 
ing is  a  copy  were  recited  in  January,  1888,  by  an  old 
gentleman,  a  native  of  Louth,  on  his  87th  birthday;  he 
remembered  their  being  commonly  sung  by  children  in 
the  year  1 804.  .  .  . 

THE    farmer's    lament. 

I   Times  are  hard  and  very  cold 
And  all  of  us  well  know 
Our  creditors  we  cannot  meet, 
The  corn  it  sells  so  low. 
2  A 


370  Ballads  and  Songs, 

2  Our  wheelwright  and  knacker  is  unpaid, 

So  is  the  blacksmith  too  ; 
Our  butcher,  also,  he  must  trust, 
The  corn  it  sells  so  low. 

3  Last  year  we  could  wear  black-strap  boots, 

When  times  so  well  did  go, 
But  now  we  scarce  get  shoes  to  wear. 
The  corn  it  sells  so  low. 

4  Then  the  grooms  would  bring  our  horse 

Around  the  farm  to  view, 
But  all  of  us  must  walk  it  now. 
The  corn  it  sells  so  low. 

5.  Miss  Kitty  must  the  parlour  quit, 
So  must  Miss  Nancy  too. 
And  round  the  milk-yard  they  must  trot. 
The  corn  it  sells  so  low. 

L.  N.  &  Q.,  vol.  v.,  p.  118. 

My  father  kept  a  horse, 

My  mother  kept  a  mare, 

My  brother  kept  a  grew  (greyhound) 

My  sister  kept  a  hare. 

N.  &  Q.»,  vol.  ix.,  p.  388. 

My  friend  Mr.  Bartholomew  Howlett,  of  this  town,  has 
asked  me  to  forward  you  the  enclosed,  which  he  re- 
members hearing  sung  many  years  ago : 

THE  LINCOLNSHIRE    POACHER. 

Come  all  ye  lads  of  high  renown, 
That  love  to  drink  good  ale  that's  brown. 
And  pull  the  lofty  pheasant  down 
With  powder,  shot,  and  gun. 


Ballads  and  Songs.  371 

Me  and  five  more  a-poaching  went, 
To  kill  some  game  was  our  intent ; 
Our  money  all  being  gone  and  spent, 
We  had  nothing  else  to  try. 

The  moon  shone  bright, 

Not  a  cloud  in  sight ; 

The  keeper  heard  us  fire  a  gun 

And  to  the  spot  did  quickly  run, 

And  swore  before  the  rising  sun 

That  one  of  us  lads  should  die. 

The  bravest  youth  amongst  the  lot 
'Twas  his  misfortune  to  be  shot, 
His  feelings  never  shall  be  forgot 
By  all  his  friends  below. 

For  help  he  cried,  which  was  denied  ; 
He  rose  again  to  stem  the  best, 
And  fight  again  with  all  the  rest. 
While  down  upon  his  gallant  breast 
The  crimson  blood  did  flow. 

N.  &  Q.^  vol.  ix.,  p.  492. 


When  I  was  bound  apprentice  in  famous  Lincolnshire, 
Full  well  I  served  my  master  for  more  than  seven  year. 
Till  I  took  up  to  polching,  as  you  shall  quickly  hear. 
O  'tis  my  delight  on  a  shining  night,  in  the  season  of  the 
year. 

As  me  and  my  comarade  were  setting  of  a  snare, 

'Twas  then  we  spied  the  gamekeeper — for  him  we  did  not 

care, 
For  we  can  wrestle  and  fight,  my  boys,  and  jump  o'er 

anywhere. 
O  'tis  my  delight  on  a  shining  night,  in  the  season  of  the 

year. 


372  Ballads  and  Songs, 

As  me  and  my  comarade  were  setting  four  or  five, 
And  taking  on  them  up  again,  we  caught  the  hare  alive. 
We   caught   the   hare   alive,   my  boys,  and   through   the 

woods  did  steer. 
O  'tis  my  delight  on  a  shining  night,  in  the  season  of  the 

year. 

We  throdun  him  over  our  shoulder  and  then  we  trudged 

home, 
We  took  him  to  a  neighbour's  house  and  sold  him  for  a 

crown. 
We  sold  him  for  a  crown,  my  boys,  but  I  did  not  tell  you 

where. 
O  'tis  my  delight  on  a  shining  night,  in  the  season  of  the 

year. 

Success  to  every  gentleman  that  lives  in  Lincolnshire, 
Success  to  every  polcher  that  wants  to  sell  a  hare. 
Bad  luck  to  every  gamekeeper  that  will  not  sell  his  deer. 
O  'tis  my  delight  on  a  shining  night,  in  the  season  of  the 
year. 

N.  &  Q.9,  vol.  X.,  p.  III. 

A  Lincolnshire  lady  told  me,  a  week  or  two  ago,  that 
the  following  rude  verses  used  to  be  repeated  by  an  old 
man  who  sometimes  came  to  Winterton  about  the  year 
1820  : 

What  will  you  have  for  supper, 

King  Henry,  my  son  ? 
What  will  you  have  for  supper, 
My  own  pretty  one  ? 

White  rolls  and  butter,  mother. 

Make  my  bed  soon, 
For  I'm  sick  to  the  heart, 

And  I  fain  would  lig  doon. 

N.  &  Q.^  vol.  vi.,  p.  427. 


Ballads  and  Songs.  373 

There  was  a  lady  all  skin  and  bone, 
Sure  such  a  lady  was  never  known  : 
This  lady  went  to  church  one  day, 
She  went  to  church  all  for  to  pray. 

And  when  she  came  to  the  church  stile. 
She  sat  to  rest  a  little  while  : 
When  she  came  to  the  church-yard, 
There  the  bells  so  loud  she  heard. 

When  she  came  to  the  church  door, 
She  stopt  to  rest  a  little  more  ; 
When  she  came  the  church  within. 
The  parson  pray'd  'gainst  pride  and  sin. 

On  looking  up,  on  looking  down, 

She  saw  a  dead  man  on  the  ground  : 

And  from  his  nose  unto  his  chin, 

The  worms  crawl'd  out,  the  worms  crawl'd  in."'^ 

Then  she  unto  the  parson  said, 
Shall  I  be  so  when  I  am  dead  ? 
Oh  yes  !  oh  yes !  the  parson  said, 
You  will  be  so  when  you  are  dead. 

Halliwell,  pp.  64,  65. 

Lincolnshire  Ballad, — The  fragment  of  a  ballad  given 
below  was  to  be  heard  in  North  Lincolnshire  some  fifty 
years  ago. 

Little  Billy  looked  over  his  left  shoulder : 

I  see  what  I  do  not  wish  to  see, 
I  see  the  high-sheriff  with  seven  score  fellows 
A-coming  to  take  both  you  and  me ! 

L.  N.  &  Q.,  vol.  ii.,  p.  184. 

* '  .  .  .  The  version  given  above,'  says  Halliwell,  *  was  obtained  from 
Lincolnshire,  and  differs  slightly  from  the  one  in  "Gammer  Gur  ton's  Garland," 
8vo.,  Lond.  1810,  p.  29-30.' 

As  late  as  1865  a  variant  of  *  the  lady  all  skin  and  bone '  was  repeated  by  an 
under-nurse  at  Bottesford,  North  Lincolnshire.  The  lines  ought  to  be  uttered 
with  the  grimmest  emphasis,  and  after  the  last  word  a  shuddersome  shriek 
should  be  given,  to  represent  the  lady's  agony  of  mind. 


374 


Ballads  and  Songs, 


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fif  -  ty  bravefel-lows,A  com-ing  to  take  both  you  and  me.' 
L.  N.  &  Q.,  vol.  ii.,  pp.  219,  220. 

The  Three  Ravens. — The  following  version  of  '  The 
Three  Ravens  *  is  worth  preserving  in  N.  &  Q.  It  and 
its  sister  '  The  Twa  Corbies '  have  frequently  been  printed 
in  various  forms,  but  I  do  not  remember  ever  meeting 
with  a  text  identical  with  the  one  I  now  give.  My  father 
committed  it  to  memory  early  in  the  last  century,  from 
the  recitation  of  Harry  Richard  of  Northorpe  an  old  farm 
labourer  who  was  quite  ignorant  of  reading.  Harry  said 
that  when  he  was  young  it  was  commonly  sung  at  sheep- 
ch'ppings,  harvest  suppers,  and  such-like  merry-makings. 
He  added  that  the  tragedy  alluded  to  occurred  in  a  grass 
close  adjoining  the  river  Eau  (pronounced  Ed)  very  near 
a  deep  pool  in  the  stream  called  the  Sloughter  Hole.  The 
statement  is  curious,  but  can  hardly  be  accepted  as  his- 
torical. The  ballad  is  so  widely  distributed  that  we  may 
be  almost  sure  that  the  identification  of  this  Lincolnshire 
version  with  the  Sloughter  Hole  at  Northorpe  is  a  case  of 
transference,  not  a  genuine  tradition.  Why  this  pool  is 
called  the  Sloughter  Hole  is  not  known,  but  the  name  is 
assuredly  very  old.  I  have  heard  one  person,  and  one 
only,  called  it  Souter  Hole,  but  this  was  I  have  no  doubt 
a  mere   blunder,  owing  to  defective  hearing  or  memory. 


Ballads  and  Songs.  375 

I  have  cross-questioned  several   natives  of  Northorpe  on 
this  point  and  not  one  of  them  had  ever  heard  of  the  latter 

There  were  three  ravens  in  a  tree, 
As  black  as  any  jet  could  be. 

A  down  a  derry  down. 

Says  the  middlemost  raven  to  his  mate 
Where  shall  we  go  to  get  aught  to  eat  ? 

It's  down  in  yonder  grass  green  field, 
There  lies  a  squire  dead  and  kill'd, 

His  horse  all  standing  by  his  side. 
Thinking  he'll  get  up  and  ride  ; 

His  hounds  all  standing  at  his  feet. 
Licking  his  wounds  that  run  so  deep. 

There  comes  a  lady  full  of  woe. 
As  big  wi'  bairn  as  she  can  go  : 

She  lifted  up  the  bloody  head 

And  kissed  the  lips  that  were  so  red. 

She  laid  her  down  all  by  his  side 
And  for  the  love  of  him  she  died. 

Written  down  19  January,  1859. — N.  &  Q.^,  vol.  xi.,  p.  485. 

The  Three  Ravens  {ib.,  xi.,  485). — See  Child's  Ballads, 
v.,  212. 

Sorb  WiUrmghbg; 
or, 
31  ixnz  rtlation  of  a  cJfamoMs  ani  ^looiip  ^attti  fonflkt  in 
c^Ianb^rs,  bg  tht  nobU  atib  baltant  |Corb  W^illoughby  toith 
1500  @ttflii«h  asaittst  40,000  cSpaniarli«,  tohere  the  (Englwk 
obtain^b  a  notable  bictorg,  for  the  fllorg  anb  renoton  of 
onr  Ration. 

To  THE  TUNE  OF,  Lord  Willoughby. 

The  fifteen  day  oi  July 

with  glistering  speare  and  shield. 


376  Ballads  and  Songs. 

A  famous  fight  in  Flanders 
was  foughten  in  the  field  : 

The  most  coragious  officers 
was  English  Captains  three  ; 

But  the  bravest  man  in  Battel 
was  brave  Lord  Willoughby. 

The  next  was  Captain  Norris, 

a  valiant  man  was  he  ; 
The  other  Captain  Turner 

that  from  field  would  never  flee  : 
With  fifteen  hundred  fighting  men 

alas  !  there  was  no  more, 
They  fought  with  forty  thousand  then 

upon  the  bloody  shore. 

*  Stand  to  it  noble  Pike-men 

and  look  you  round  about ; 
And  shoot  you  right,  you  Bow-men, 

and  we  will  keep  them  out : 
You  Musquet  and  Calliver  men, 

do  you  prove  true  to  me, 
rie  be  the  foremost  man  in  fight,' 

Says  brave  Lord  Willoughby. 

And  then  the  bloody  enemy 

they  fiercely  did  assail : 
And  fought  it  out  most  valiantly, 

not  doubting  to  prevail : 
The  wounded  men  on  both  sides  fell,. 

most  piteous  for  to  see, 
Yet  nothing  could  the  courage  quell 

Of  brave  Lord  Willoughby. 

For  seven  hours  to  all  men's  view 

this  fight  endured  sore, 
Until  our  men  so  feeble  grew, 

that  they  could  fight  no  more : 


Ballads  and  Songs.  yj7 

And  then  upon  dead  Horses 

full  savourly  they  eat, 
And  drank  the  puddle  water, 

for  no  better  they  could  get. 


The  Second  Part.  To  the  Same  Tune. 

When  they  had  fed  so  freely 

they  kneeled  on  the  ground. 
And  praised  God  devoutly, 

for  the  favour  they  had  found  : 
And  bearing  up  their  Colours, 

the  fight  they  did  renew, 
And  turning  toward  the  Spaniard^ 

five  thousand  more  they  slew. 

The  sharp  steel-pointed  Arrows, 

and  Bullets  thick  did  flye. 
Then  did  our  valiant  Souldiers 

charge  on  most  furiously : 
Which  made  the  Spaniards  waver, 

they  thought  it  best  to  flee ; 
They  feared  the  stout  behaviour 

of  brave  Lord  Willoughby. 

Then  quoth  the  Spanish  General, 

'  Come  let  us  march  away, 
I  fear  we  shall  be  spoiled  all, 

if  that  we  longer  stay  : 
For  yonder  comes  Lord  Willoughby 

With  courage  fierce  and  fell. 
He  will  not  give  one  inch  of  ground, 

for  all  the  Devils  in  Hell' 

And  then  the  fearful  enemy 
was  quickly  put  to  flight. 

Our  men  pursued  courageously 
and  rout  their  forces  quite  : 


378  Ballads  and  Songs. 

And  at  the  last  they  gave  a  shout, 
which  echoed  through  the  sky, 

*  God  and  St.  George  for  England  ! ' 

the  conquerors  did  cry. 

This  news  was  brought  to  England^ 
with  all  the  speed  might  be, 

And  told  unto  our  gracious  Queen 
of  this  same  Victory  : 

•  O  this  is  brave  Lord   Willoughby^ 

my  love  hath  ever  won. 
Of  all  the  Lords  of  honour, 
'tis  he  great  deeds  hath  done.' 

For  Souldiers  that  were  maimed, 

and  wounded  in  the  fray, 
The  Queen  allowed  a  Pension 

of  eighteen  pence  a  day  : 
Besides  all  costs  and  charges 

she  quit  and  set  them  free, 
And  thus  she  did  all  for  the  sake 

of  brave  Lord  Willoughby 

Then  courage  noble  English  men 

and  never  be  dismaid, 
If  that  we  be  but  one  to  ten, 

we  will  not  be  afraid 
To  fight  with  forraign  Enemies 

and  set  our  Country  free. 
And  thus  I  end  this  bloody  bout 

of  brave  Lord  Willoughby. 

Printed  for  F.  COLES  in  Vine-Street  near  Hatton 
Garden.  (In  Black-letter.  Earliest  extant  copies 
apparently  printed  about  1640."^) — Rox.  Ball.,  vol.  iv., 
pp.  8-1 1. 

*Mr.  Ebsworth  thinks  it  may  have  been   first  issued  in  1587  or  a  year 
later. 


Ballads  and  Songs.  379 

m  ihz  5tttrk£00e  of  guffolkc'e  Cakmitg. 

To  THE  TUNE  OF  Queen  Dido. 

[Abstract]    When  God  had  taken  for  our  sinne 

the  prudent  Prince,  King  Edward,  away, 
Then  bloody  Bonner  did  begin 
his  raging  malice  to  bewray. 

Beyond  the  seas  many  fled,  and  among  them  the 
Duchess  of  Suffolk  with  husband  child  and  nurse  'with  all 
their  charge '  [see  cut  *] 

And  so,  with  thankes  to  God  on  hie 
They  tooke  their  way  to  Germany. 

Thieves  assailed  them  and  spoiled  them  of  all  their 
treasure  and  their  store  and  moreover  beat  them.  The 
nurse  laid  the  child  on  the  ground  and  fled.  The  others 
wandered  and  found  shelter  in  a  church  porch  where 
they  lighted  a  fire.      There  the  Duchess  dressed  the  baby. 

And  while  she  drest  it  in  her  lap 
Her  husband  made  the  infant  pap. 

The  sexton  came  and  drove  them  out.  From  his  hand 
the  husband  wrung  the  church-keys  and  with  them  struck 
the  officiars  head  t  so  that  it  streamed  with  blood.  Help 
came  and  the  vagrants  were  haled  to  the  Governor  who 
could  not  understand  what  they  said. 

Then  master  Bartu,  \  brave  and  bold, 
in  Latin  made  a  gallant  speech. 

Which  all  their  misery  did  unfold 
and  ther  high  favour  did  beseech. 

With  that  a  Doctor,  sitting  by 

Did  know  the  Dutches  presently. 

*  Lines.  Arch.  Soc^  vol.  viii.,  p.  i6.       -[Lines.  Arch.  Soc.,  vol.  viii.,  p.  i8. 
X  Bartu  =  Bartie  =  Bertie. 


380  Ballads  and  Songs. 

And  thereupon  arising  straight, 
with  words  abashed  at  this  sight, 

Unto  them  all  that  there  did  wait, 
he  thus  broke  forth  in  words  aright : 

*  Behold,  within  your  sight '  quoth  he, 

*  A  Princesse  of  most  high  degree  ! ' 

With  that  the  Governour  and  the  rest 
were  all  amazed  the  same  to  heare, 

Who  welcomed  this  new-come  guest 

With  reverence  great  and  princely  cheere, 

And  afterward  convey'd  they  were 

Unto  their  friend  Prince  Cassimer. 

A  Sonne  she  had  in  Germany, 
Peregrine  Bartu  call'd  by  name, 

Surnam'd  the  good  Lord  Willoughby, 
of  courage  great  and  worthy  fame  : 

Her  daughter  young,  which  with  her  went 

Was  afterwards  Countesse  of  Kent. 

For  when  Queen  Mary  was  deceast 
the  Dutches  home  return'd  againe. 

Who  was  of  sorrow  quite  releast 
by  Queen  Elizabeth's  happy  raigne. 

Whose  godly  life  and  piety 

We  all  may  praise  continually. 

FINIS. 

London,  Printed  for  Edward  Wright  Dwelling  at  Christ 
Church  gate.  Written  by  Thomas  Deloney  in  the  reign 
of  Elizabeth :  earliest  edition  now  extant  of  James  I. 
time. — Rox.  Ball.,  vol.  i.,  pp.  288-294. 

In  Lines.  Arch.  Soc,  vol.  viii.,  pp.  17,  18,  there  is 
reference  to  a  ballad.  The  most  rare  and  excellent  history 
of  the  Duchess  of  Suffolk  and  her  husband  Richard  Bertie's 
calamity  taken   from   Wood's  Collection  of  Black  Letter 


Ballads  and  Songs.  381 

Ballads,   vol.   401,    p.    57.     Two    cuts    are    given:    they 
resemble  those  given  in  the  Roxburghe  Ballads. 

For  The  Spanish  Lady's  Love,  see  PART  III.,  SECTION 
I.,  Sagas,  under  Sir  John  Bolles. 

Ballad  of  Winceby  Fight,  Oct.  iith,  1643. 

Hopton  fought  with  might  and  main, 
'  Come,  come,'  said  he,  '  let's  try  again,' 
Till  he  lay  sprawling  on  the  plain. 
Upon  the  field  of  Winceby. 

Widderington  he  was  so  stout, 

'  Brave  sirs,'  he  cried,  '  We'll  fight  it  out' 

But  he  was  force  to  ride  it  out. 

And  leave  the  field  of  Winceby. 

L.  N.  &  Q.,  vol.  ii.,  p.  115. 

Can  any  of  the  readers  of '  N.  &  Q.'  give  me  the  words 
of  an  old  song  once  very  popular  in  Lincolnshire  at 
Harvest-homes  and  Christmas  time?  The  following  is 
what  I  remember  of  it : 

*  Oh  dear  my  good  masters,  pray  what  shall  we  do. 
In  this  year  sixteen  hundred  and  seventy-two  ? 
For  since  Queen  Elizabeth  mounted  the  throne 
Sure  times  like  the  present  scarce  ever  were  known.' 

N.  &  Q.*,  vol.  v.,  p.  401. 

Lincolnshire  Songs. — The  three  following  songs  have 
lately  been  sent  me  from  Stixwould,  a  village  in  Lincoln- 
shire, not  far  from  Horncastle.  They  were  repeated  to 
my  brother,  the  Vicar  of  Stixwould,  by  one  of  the  oldest 
women  in  his  parish. 

I.  A  song  sung  by  his  nurse  to  a  Lincolnshire  gentle- 
man, now  over  sixty  years  of  age. 


382  Ballads  and  Songs. 

The  Jew's  Daughter. 

You  toss  your  ball  so  high, 

You  toss  your  ball  so  low, 
You  toss  your  ball  into  the  Jew's  garden, 

Where  the  pretty  flowers  grow. 

Out  came  one  of  the  Jew's  daughters, 

Dressed  all  in  green  ; 
*  Come  hither,  pretty  little  dear, 
And  fetch  your  ball  again.' 

She  showed  him  a  rosy-cheeked  apple. 
She  showed  him  a  gay  gold  ring ; 

She  showed  him  a  cherry  red  as  blood, 
And  that  enticed  him  in. 

She  set  him  in  a  golden  chair, 

She  gave  him  kisses  sweet ; 
She  threw  him  down  a  darksome  well 

More  than  fifty  feet  deep. 

2. 

The  Lincolnshire  Farmer. 

The  doctor  his  medical  man  doth  tend. 
The  parson  doth  with  him  pray  ; 

And  the  farmer  doth  to  the  market  ride 
Upon  the  market  day. 

The  farmer  doth  to  the  market  go 
To  sell  his  barley  and  wheat ; 

His  wife  on  a  pilloring  seat  rides  behind. 
Dressed  up  so  clean  and  neat. 

With  a  basket  of  butter  and  eggs  she  rides 

So  merrily  on  I'll  vow  ; 
There's  none  so  rare  that  can  compare 

With  the  lads  that  follow  the  plough. 


Ballads  and  Songs,  383 

And  when  from  the  market  they  do  return 

That  is  the  best  comfort  of  all ; 
We  have  a  lusty  black  pudding  in  the  pot 

And  a  good  piece  of  beef  and  all. 

And  then  after  supper  a  jug  of  brown  beer 

Is  brought  to  the  table  I'll  vow  ; 
And  there's  none  so  rare  that  can  compare 

With  the  lads  that  follow  the  plough. 

3.  Song  sung  when  the  last  waggon  comes  home  after 
the  harvest  is  got  in. 

I  rent  my  shirt  and  tore  my  skin 
To  get  my  master's  harvest  in. 

Hip  !  hip  !  hurrah  ! 
Harvest  in  and  harvest  home, 
We'll  get  a  good  fat  hen  and  bacon  bone. 

Hip  !  hip  !  hurrah  ! 

Farmer — has  got  his  corn 
Well  mown  and  well  shorn. 

Hip  !  hip  !  hurrah  ! 
Never  turned  over  and  never  stuck  fast, 
The  harvest  cart  has  come  home  at  last. 

Hip  !  hip  !  hurrah  ! 

N.  &  Q.^  vol.  ii.,  pp.  43,  44. 

I. 
Baby,  baby,  naughty  baby, 
Hush  !  you  squalling  thing,  I  say  ; 
Peace  this  instant !  peace  !  or  maybe  \sic\ 
Menschikoff  will  pass  this  way. 

II. 
Baby,  baby,  he's  a  giant, 
Black  and  tall  as  Rouen's  steeple, 
Sups  and  dines  and  lives  reliant 

Every  day  on  naughty  people. 


384  Ballads  and  Songs. 

III. 
Baby,  baby,  if  he  hears  you 
As  he  gallops  past  the  house, 
Limb  from  limb  at  once  he'll  tear  you 
Just  as  pussy  tears  a  mouse. 

IV. 

And  he'll  beat  you,  beat  you,  beat  you. 
And  he'll  beat  you  all  to  pap  ; 
And  he'll  eat  you,  eat  you,  eat  you, 

Gobble  you,  gobble  you,  snap  !  snap  !  snap  ! 
N.  &  Q.^  vol.  vii.,  p.  49. 

I  remember  well  having  this  said  to  me  in  or  about  the 
year  1836.  Only  in  place  of  Menschikoff  stood  the  name 
of  Cromwell,  and  instead  of  '  Rouen's  steeple '  those  who 
repeated  it  to  me  said  '  Lincoln  steeple. — N.  &  Q.^,  vol. 
vii.,  p.  80. 

[Wellington  took  the  place  of  Menschikoff  in  the 
version  known  to  my  mother,  but  she  had  heard  Bonaparte 
also  used.— M.  P.] 

[A  Collection  of  Broadside  Ballads  [of  various  dates — 
1820-75,  etc.]  in  the  Brit.  Mus.  (Press  Mark  1876,  e.  3) 
contains  many  printed  by  /.  Ringham,  50  Steep  Hilly 
Lincoln.  They  are  undoubtedly  modern  for  the  most  part. 
A  few  may  be  of  the  eighteenth  century,  perhaps  earlier, 
but  most  likely  these  are  not  Lincolnshire  productions,  or 
especially  admired  there.  The  titles  of  these  doubtful 
ballads  are  :  The  Painful  Plough  :  The  Pretty  Ploughboy  : 
Rosetta  the  Farmer's  Daughter  and  the  Gay  Ploughboy : 
The  Wealthy  Farmer's  Son  :  The  Young  Sailor  Bold : 
The  Wild  Boar  Hunt— E.  G.] 

The  best  version  I  remember  to  have  seen  of  the  *  Jew's 
Daughter '  was  printed  by  Mr.  W.  C.  Atkinson,  of  Brigg 
in  Lincolnshire,  in  The  Atkenceum  of  January  19,  1867 
(p.  96).  It  may  have  appeared  in  this  form  before,  but  if 
so,  I  have  never  seen  it. 


Ballads  and  Songs.  385 

The  Jew's  Daughter. 

The  bonny  boys  of  merry  Lincoln 

Were  playing  at  the  ba', 
And  wi'  them  stude  the  sweet  Sir  Hugh, 

The  flower  among  them  a'. 

He  kepped  the  ba'  there  wi'  his  foot, 

And  catched  it  wi'  his  knee, 
Till  in  at  the  cruel  Jew's  window, 

Wi'  speed  he  garred  it  flee. 

*  Cast  out  the  ba'  to  me  fair  maid ; 

Cast  out  the  ba'  to  me.' 

*  Ye  ne'er  shall  hae  it,  my  bonny  Sir  Hugh, 

Till  ye  come  up  to  me. 

*  Cume  up,  sweet  Hugh  ;  cum  up  dear  Hugh  ; 

Cume  up  and  get  the  ba'.' 

*  I  winna  cume  up,  I  winna  cume  up. 

Without  my  playferers  a'.' 

And  she  has  gone  to  her  father's  garden, 

Sae  fast  as  she  could  rin  ; 
And  pow'd  an  apple  red  and  white, 

To  whyle  the  young  thing  in. 

She  wyled  him  sune  through  a  chamber, 
And  wyled  him  sune  through  twa  ; 

And  neist  they  came  to  her  ain  chamber, 
The  fairest  o'  them  a'. 

She  has  laid  him  on  a  dressing-board, 

Whar'  she  was  used  to  dine  ! 
And  stuck  a  knife  deep  in  his  heart. 

And  dressed  him  like  a  swine. 

She  row'd  him  in  a  cake  o'  lead, 

And  bade  him  lie  and  sleip  ; 
Syne  threw  him  into  the  Jew's  draw-well, 

Fu'  fifty  fathom  deip. 

When  bells  were  rung  and  mass  was  sung, 
And  ilka  lady  gaed  hame, 

2B 


386  Ballads  and  Songs. 

Then  ilka  lady  had  her  young  son, 
But  Lady  Helen  had  nane. 

She  row'd  her  mantel  her  about, 

And  sair  sair  can  she  weip : 
She  ran  wi'  speed  to  the  Jew's  castel, 

Where  a'  were  fast  asleip. 

*  My  bonny  Sir  Hugh,  your  mither  calls  ; 

I  pray  you  to  her  speik.' 

*  O  Lady  rin  to  the  deip  draw-well 

Gin  ye  your  son  wad  seik.' 

Lady  Helen  ran  to  the  deip  draw-well, 
And  kneeled  upon  her  knee  ; 

*  My  bonny  Sir  Hugh,  gin  ye  be  here, 

I  pray  ye  speik  to  me ! ' 

*  The  lead  is  wonderous  heavy,  mither ; 

The  well  is  wonderous  deip  ; 
A  kene,  kene  knife  sticks  in  my  heart ; 
A  word  I  donnar  speik. 

*  Gae  hame,  gae  hame,  my  mither  deir ; 

Fetch  me  my  winding  sheet ; 
For  again  in  merry  Lincoln  toun 
We  twa  shall  nevir  meit' 

Cf.  Linc.^  1836,  p.  27,  for  the  same  poem  with  slight 
verbal  differences. 

MYSTERY  PLAYS. 

Boston.  The  Grey  or  Franciscan  Friars  .  .  .  were  much 
celebrated  for  their  annual  exhibition  of  the  mysteries, 
which  were  called  'Corpus  Christi  plays,'  from  the  day  on 
which  they  were  performed. — Thompson,  p.  i  i  2. 

It.  to  John  Thorpe  for  Harod's  coate.         -  xviij 

It.  to  Wm.  Calow  the  younger  all  th'  Apostyls'  coats 

and  other  raggs.  .  _  .  -       viij  iiij 

A   Boake  of  the   Stufife   in   the    Cheyrche   of   Holbeach 

[1547]. — Church  Furniture,  p.  238. 


Mystery  Plays, 


387 


Holbeach.     Playei's. — 

It.  to  Anthony  Heydon  for  the  coats  of  the  iij  kyngs 
of  Coloyne.         .  _  .  .  .  viiij 

A    Boake   of  the   Stufife   in   the   Cheyrche   of   Holbeach 
[1547]. — Church  Furniture^  p.  238. 

It.  to  John  Mays  wyffe  for  the  Dracon.      -  -    iij. 

A   Boake   of   the   Stufife   in   the   Cheyrche   of   Holbeach 
[1547]. — Church  Furniture^  p.  238. 

The  Lincoln  City  Waits,  etc.,  1564. 

The  following  list  of  stage  properties  connected  with 
an  old  mystery  play,  as  well  as  the  words  of  a  Christmas 
poem,  spoken  by  the  three  waits  of  the  city  of  Lincoln,  are 
both  taken  from  the  eighth  part  of  the  Fourteenth  Report 
of  the  Historical  Manuscripts  Commission:  1564,  July. — 
*A  note  of  the  perti  .  .  .  the  properties  of  the  staige  .  .  . 
played  in  the  moneth  of  July  anno  sexto  regni  reginae 
Elizabethae,  etc.,  in  the  tyme  of  the  mayoralty  of  Richard 
Carter,  whiche  play  was  then  played  in  Brodgaite  in  the 
seid  citye,  and  it  was  of  the  storye  of  Tobias  in  the  Old 
Testament.' 

First  hell  mouth,  with   a  neither"! 

shap.  I  lying  at  Mr.  Norton's  house  in 

Item,  a  prison  with  a  coveryng.     |  the  tenure  of  William  Smart. 
Item,  Sara('s)  chambre.  J 

Item,  a  greate  idoll  with  a  clubbe. 
Item,  a  tombe  with  a  coveryng. 
Item,  the  citie  of  Jerusalem  with  towers  and 

pynacles. 
Item,  the   citie  of   Raiges    with    towers    and 

pynacles. 
Item,  the  citie  of  Nynyvye. 
Item,  the  Kyng's  palace  of  Nynyve. 
Item,  olde  Tobyes  house. 
Item,  the  Isralytes  house  and  the  neighbures 

house. 
Item,  the  Kyng's  palace  at  Laches. 
Item,  a  fyrmament  with  a  fierye  clowde  and  a  duble  clowde,  in  the 

custodye  of  Thomas  Fulbeck,  alderman. 


remanyng  in  Saynt 
Swythunes  churche. 


388  Ballads  and  Songs. 

In  Vol.  IV.  of  the  city  Records  is  the  following  curious 
Christmas  poem,  spoken  or  sung  by  the  three  city  waits 
(representatives,  by  their  title  of  Senators,  of  the  Three 
Wise  Men?)  as  a  warning  beforehand  for  the  right  keeping 
of  Christmas  time,  a  ceremony  called  'Crying  Christmas.' 
The  leaf  is  headed,  'Anno  xxv.  Officii  Willelmi  Hynde 
communis  clerici  civitatis  Lincoln,'  i.e.  1565,  as  appears 
from  the  heading  of  the  first  leaf  of  the  Register  itself. 

*The  first  Senatour. 
The  Maker  allmyghtye,  the  grounde  of  alle  grace, 
Save  this  congregation  that  be  here  present, 
And  bryng  them  all  to  the  celestyall  place 
That  with  pacyens  wyll  here  the  effect  of  our  intent. 

The  second  Senatour. 
Oure  intent  and  purpose  is  auncyent  customes  to  declare 
That  haue  ben  vsed  in  this  citie  manye  yeres  ago, 
And  nowe  for  to  breake  them  we  wysshe  ye  schuld  beware, 
For  ther  be  grevous  ponyishment  for  them  y'  wyll  do  soe. 

The  thurd  Senatour. 
At  the  tyme  of  Christmas  myrthe  hath  ben  made 
Throughout  all  nacyons  of  the  Crystiane  faith. 
And  styll  so  to  keip  it  ye  nede  not  be  affrayde, 
For  then  was  our  Savyour  bourn  as  the  Scripture  saith. 

The  first  Senatour. 
At  that  tyme  saith  Saynt  Johne  appeared  our  perfight  lyght 
And  the  Saveyour  of  all  the  world  y*  faithfully  trust  in  hym. 
Saynt  Luke  in  y*  second  chapitour  declaryng  his  strength 

and  might, 
Therfore  at  that  tyme  to  be  merye  we  wyssh  ye  schuld 

begyn. 

The  second  Senatour. 
The  Aungelles  with  myrthe  the  schepperdes  did  obey, 
When  they  song  Gloria  in  excelsis  in  tuynes  mystycall, 
The  byrdes  w*  solemntye  song  on  every  spray, 
And  the  beastes  for  joye  made  reuerence  in  there  stall. 


Mystery  Plays.  389 

The  thurd  Senatour. 
Therfore  w'  a  contrite  hart  let  hus  be  merye  all 
Havyng  a  stedfast  faith  and  a  love  most  amyable, 
Disdaynyng  no  man  of  power  greate  nor  small, 
For  a  crewell  oppressour  is  nothyng  commendable. 

The  furst  Senatour. 
Whatsoeuer  oppressor  wyll  be  cruelle  and  not  merye  make 
Schal  be  sore  fettered  in  a  dongion  full  deip 
Wherin  is  todes  and  miteis  w*  many  a  gret  snayke, 
That  place  is  so  dark  you  schall  not  se  your  fete. 

Second  Senatour. 
Therfore  Crystmas  myrth  I  wold  ye  schuld  esteme, 
And  to  feare  God  and  schewe  y^  deides  of  charyty  boithe 

man  and  wyff, 
Or  elles  the  people  wyll  assemble  w'  weapons  scherpe  and 

keene, 
Wherfore  it  wyll  not  prevaile  to  make  any  stryfif. 

Thurd  Senatour. 
Bycause  that  holye  tyme  all  good  people  do  prepare 
Aswell  kynges  and  quenes  that  is  of  most  noble  byrthe, 
As  also  dukes,  erles  and  lordes  royally  wyll  faire, 
And  spend  the  tyme  of  Crystmas  w^  joye  and  myrthe. 

The  first  Senatour. 
Forsomuch  as  all  degrees  within  this  r  .  .  . 
Do  hyghly  esteym  the  tyme  of  Cry  .  .  . 
To  breke  y'  honourable  custom  I  wold  none  to  .  .  . 
But  spend  y^  tyme  in  hearyng  and  folowyng  Gods  word. 

Second  Senatour. 
That  is  the  cheiff  cause  hither  we  were  sent 
To  gyv^  the  people  warnyng  to  have  all  things  perfightly, 
For  they  that  do  not  breakyth  M''  Mayours  comaunde- 

ment 
And  accordyng  to  the  order  ponysshed  must  they  be. 


390  Ballads  and  Songs. 

Thurd  Senatour. 
Therfore  endevour  your  selffes  to  have  all  thinges  well, 
That  no  default  be  found  neyther  of  riche  nor  pore 
But  at  that  tyme  help  your  neighbures  as  S.  James  doth 

(tell?), 
Refresshyng  the  pouertye  y'  cum  myth  to  y^  dore. 

First  Senatour. 
Breiffly  we  have  declared  thefifect  of  our  mynd 
And  I  do  not  doubt  but  you  wyll  have  it  in  remembraynce, 
One  neighbour  to  another  I  wyssh  ye  schuld  be  kynde, 
For  y^  tyme  doith  so  spend  nedes  we  must  goo  fro(m) 
hence?) 

The  Second  Senatour. 
Here  we  cannot  tary,  the  tyme  passith  .  .  . 
This  mortall  worlde  is  but  van(ity),  .  .  . 
All  magistrates  and  rulers  we  wold  ye  sch(uld)  .  .  . 
Walkyng  in  your  .  .  . 

The  (thurd  Senatour). 
The  eternall  Lord  haue  ... 
Unto  other  places  .  .  . 
Power  vpon  you  th  .  .  . 
He  y*  all  thynges  .  .  .  Amen.' 

Antiquary^  vol.  xxxii.,  pp.  191,  192;  cf  Man.  and 
Cus.^  p.  82. 

Stamford.  The  money  given  the  players,  I  guess,  was 
paid  the  wardens  of  the  crafts  or  Trades,  who,  every  year, 
acted  the  play  of  Corpus  Christi  *  upon  Corpus  Christi 
day,  in  the  north  chancel  of  this  church,  called  Corpus 
Christi  chapel ;  or  elsewhere  in  the  town. — Accompts  of 
Churchwardens^  p.  131. 

*  For  further  particulars  of  this  play,  see  Peck's  Annals  of  Stamford^  B.  xiv. 
§  4,  PP-  4,  5- 


SECTION    IV. 

JINGLES  AND  RIDDLES. 

Pinchbeck  Family  (loth  S.  iii.  421). — Being  a  Lincoln- 
shire Pinchbeck,  I  was  much  interested  in   Mr.  Under- 
DOWN's  note  on  the  Pinchbeck  family.      I  wonder  if  he 
has    heard    the    following   doggerel,   which    I    often   had 
■chanted  at  me  when  I  was  a  National  School  boy : 
Adam  and  Eve  and  Pinchbeck 
Went  down  to  the  river  to  bathe  ; 
Adam  and  Eve  got  drownded. 
And  who  do  you  think  got  saved  ? 
The  chief  object  of  the  chanter  was  to  get  the  answer  to 
the  question  in  the  last  line,  and  then  demonstrate  it  by 
pinching  you.      I  used  to  think  it  was  only  a  Lincolnshire 
verse,  and  I  was  much  surprised  to  hear  it  when  I  came 
into  Lancashire,  where  Pinchbecks  are  very  scarce.  ...  — 
N.  &  Q.^^iv.,  p.  33;  cf  p.  7J. 

Jingle. — The  following  rhyme  is  believed   to   indicate 
the  character  from  the  colour  of  the  eyes  : 
Blue  eye,  beauty, 
Black  eye,  steal  pie  ; 
Grey  eye,  greedy  gut ; 
Brown  eye,  love  pie. 
Another  version  runs  : 

Black  eye,  beauty ; 
Grey  eye,  greedy-gut ; 
Ate  all  the  pudding  up. 

E.  Peacock,  i.,  p.  99. 


392  Jingles  and  Riddles. 

Th'  nigher  th'  boan,  th'  sweeter  th'  flesh. 
Th'  nigher  th'  grun',  th'  sweeter  (or  greener)  th'  gress. 
E.  Peacock,  i.,  pp.  124,  125. 

Made  i'  Bristol, 

Sell'd  i'  Yerk  [York] ; 

Putten  i'  a  bottle, 

An'  call'd  a  curk  [cork] 

E.  Peacock,  i.,  p.  yj. 
Cock-a-doodle  do, 
My  Dame's  lost  her  shoe  ; 
My  master's  lost  his  fiddlestick, 
And  does  n't  know  what  to  do. 

E.  Peacock,  i.,  p.  65. 

Cushy  cow  bonny,  give  down  thy  milk. 
And  I  will  give  thee  a  gown  of  silk  ; 
A  gown  of  silk  and  a  silver  tee, 
If  thou  wilt  give  down  thy  milk  to  me. 

The  two  last  lines  often  run  thus  : 

A  gown  of  silk  and  a  silver  spoon. 

If  thou  wilt  give  down  thy  milk  very  soon. 

E.  Peacock,  i.,  pp.  77,  78. 

Some  say  the  devil's  dead,  and  buried  in  Cold  Harbour. 

Thompson,  p.  732. 
Ding  dong  bell, 
The  cat's  fallen  ith  well ; 
Who  threw  her  in, 
Little  Jacky  Green. 
What  a  knave  was  that. 
To  drown  poor  pus  cat, 
Who  never  did  no  harm. 
But  catcht  a  mouse  ith  barn. 

Stukeley  Corr.^  i.,  p.  1 1 8. 

When  the  dove  goes  a  benting 
The  farmer  is  lamenting. 

BROGDEN,  p.  2  2. 


Jingles  and  Riddles.  393 

My  father  died  when  I  was  young, 

And  left  me  all  his  riches  ; 
His  gun  and  volunteering  cap, 

Long  sword  and  leather  breeches. 

And  a  variant  tells  us : 

My  father  died  a  month  ago, 

And  left  me  all  his  riches, 
A  feather  bed,  a  wooden  leg. 

And  a  pair  of  leather  breeches. 

I  have  been  told  that  the  '  volunteering  cap '  form  of 
the  ditty  is  supposed  to  relate  to  the  American  War  of 
Independence. — N.  &  Q.^  vol.  v.,  p.  217. 

Five  score's  a  hundred,  men,  money  and  pins. 
Six  score's  a  hundred  in  all  other  things. 

Thompson,  p.  732. 

Five  score's  a  hundred, 

Of  men,  money,  and  pins  ; 
Six  score's  a  hundred 

O'  all  other  things. 

E.  Peacock,  i.  p.  160. 

Grantham.  An  oft-quoted  rhyme,  not  a  valentine, 
taught — 

Green's  forsaken,  yellow's  forsworn. 
And  blue's  the  colour  that  shall  be  worn. 

As  long  as  the  member  provided  for  Grantham  by 
Buckminster  was  a  Tory,  blue,  '  true  blue '  was  its  Tory 
colour,  but  when  azure  flags  floated  in  honour  of  Liberal 
opinions.  Conservatives  rallied  round  the  red,  and  we 
juvenile  politicians  sang — 

Red  (or  pink)  for  ever. 

Throw  the  Blues  over  the  river. 

We  were  very  indignant  if  anybody  reversed  this  order 
of  the  colours. — G.  J.,  June  29,  1878. 


394  Jingles  and  Riddles. 

Hobble-de-hoy, 
Neither  a  man,  nor  yet  a  boy. 

Brogden,  p.  97. 

When  a  person  holloas  to  any  one  at  a  great  distance, 
a  person  near  him  often  says  : 

Holloa  's  dead, 
An'  I'm  cum'd  in  his  stead. 

at  other  times  : 

Holloa's  dead,  an'  his  wife  lives  at  Hull, 
Kept  a  coo  but  milk'd  a  bull. 

E.  Peacock,  U.,  vol.  i.,  p.  275. 

Jack,  a  quarter  of  a  pint  measure,  and  the  quantity 
contained  in  one. 

I'll  tell  you  a  tale 

Of  a  jack  of  ale, 

A  hen,  a  cock,  and  a  sparrow, 

My  little  dog  has  burnt  his  tail, 

And  won't  get  home  to-morrow. 

E.  Peacock,  i.,  p.  144. 

My  lady  goes  to  London,  nim,  nim,  nim ; 
Gentleman  follows  after,  trot,  trot,  trot, 
Baby  goes  gallopy,  gallopy,  gallop. 

Song  of  a  mother  nursing  an  infant.  While  the  first 
line  is  being  said  she  moves  very  slowly,  rather  more 
rapidly  at  the  second,  and  very  fast  at  the  third. — E. 
Peacock,  i.,  p.  179. 

Nim, — A  rocking  of  the  knee. 

Here  my  lady  went  nim,  nim,  nim. 

Old  Rhyme. — Brogden,  p.  136. 

Lasses  is  cumbersome, 
Lads  is  lumbersome. 

E.  Peacock,  i.,  p,  162. 


Jingles  and  Riddles,  395 

If  you  marl  land  you  may  buy  land  ; 
If  you  marl  moss  there  is  no  loss ; 
If  you  marl  clay  you  fling  all  away. 

E.  Peacock,  II.,  vol.  ii.,  p.  341. 

Lincolnshire  Jingle. — 

My  master,  old  Pant,  he  fed  me  with  pies. 
My  mother,  she  learnt  me  plenty  *  off'  lies  ; 
My  master,  old  Pant,  he  learnt  me  to  thieve. 
So  I  cheat  all  I  can,  an'  laugh  in  my  sleeve. 

N.  &  Q.^^  i.,  p.  266. 

Hard  upo'  poother  an'  light  upo'  shot, 
An'  then  you'll  kill  dead  o'  the  very  spot. 

E.  Peacock,  i.  p.  196. 

I  slit  a  sheet,  a  sheet  I  slit, 
A  new  beslitten  sheet  was  it. 

The  words  form  a  trial  of  skill  for  the  tongue,  like  the 
well-known  Peter-Piper,  etc. — E.  PEACOCK,  II.,  vol.  i., 
p.  43- 

Sneely-snawl  put  out  your  horn, 

The  beggars  are  coming  to  steal  your  corn 

At  six  o'clock  in  the  morning. 

Old  Rhyme. — Brogden,  p.  188. 

Nursery  Rhyme. — 

There    was    a    crookled    woman,    and    she    walk'd    a 

crookled  mile. 
She  fun  a  crookled  sixpence,  agean  a  crookled  stile  ; 
She   bowt   a   crookled   cat,  an'   it   catch'd   a   crookled 

mouse, 
An  they  all  lev'  togither  i'  a  little  crookled  house. 

L.  N.  &  Q.,  vol.  ii.,  p.  249. 


396  Jingles  and  Riddles, 

Old  woman,  old  woman, 

Will  you  go  a  shearing? 
Speak  a  little  louder,  sir, 

I'm  rather  dull-of-hearing. 

Old  Rhyme. — Brogden,  p.  59, 

'  Old  woman,  old  woman, 

Thoo  mun  go  shearin' ; ' 
'  No,  maister,  no. 

For  I'm  dull  o'  hearin'.' 

'  Old  woman,  old  woman, 

Thoo  mun  shear  or  thoo  mun  bind  ;  * 
'  No,  maister,  no, 

For  ye  see  I'm  stone  blind/ 

*  Old  woman,  old  woman. 

Then  thou  mun  go  beg  ; ' 
'  No,  maister,  no, 

For  I'm  lame  o'  my  leg/ 

E.  Peacock,  1.,  p.  95. 

Tunder, — tinder. 

Matches  an'  tunder  ; 

When  a  man's  married,  he's  fost  to  knock  under. 

E.  Peacock,  i.,  p.  261. 

The  water  fell  down  the  mill  dam,  slam. 

That's  poetry. 
The  water  fell  down  the  mill  dam  helter-skelter. 

That's  blank  verse. 

Old  saying. — BrOGDEN,  p.  94^ 

Wig. — A  small  cake. 

Tom,  Tom,  the  baker's  son. 

Stole  a  wig  and  away  he  run  ; 

The  wig  was  eat  and  Tom  was  beat, 

And  Tom  run  roaring  down  the  street. 

E.  Peacock,  i.,  p.  275. 


North  Lincolnshire  Household  Riddles,     397 


NORTH  LINCOLNSHIRE  HOUSEHOLD  RIDDLES. 

1.  As  I  was  going  over  London  Brig, 
I  spies  a  little  red  thing  ; 

I  picks  it  up,  I  sucks  it  blood, 
And  leaves  it  skin  to  dry. 

Ans.  An  orange. 

2.  As  I  was  going  over  Westminster  Brig, 
I  met  a  Westminster  Scholar ; 

He  pull'd  off  his  hat,  an  drew  off  his  glove, 
And  wished  me  good  morrow. 
Pray  tell  me  his  name,  for  I've  told  it  to  you. 

Ans.  Andrew. 

3.  As  I  was  goin'  over  Humber, 
I  heard  a  great  rumble ; 
Three  pots  a  boilin', 

An'  no  fire  under. 

Ans.  Water  under  the  boat. 

4.  When  I  was  going  over  a  field  of  wheat, 
I  picked  up  something  good  to  eat ; 
Neither  fish,  flesh,  fowl,  nor  bone, 

I  kep'  it  till  it  ran  alone. 

Ans.  A  hegg. 

5.  As  I  was  goin'  over  our  gardin  gap, 

I  spied  my  Uncle  Ned  ; 
With  pins  and  needles  up  'n  his  back, 
An'  we  kep'  joggin'  on  a-head. 
Ans.  A  pricky-otchin  (urchin,  hedgehog). 

6.  As  I  was  goin'  through  our  gardin, 
I  spied  a  man  in  a  red  coat  ; 

With  a  stick  in  his  hand,  and  a  stone  in  his  throat, 
If  you'll  tell  me  this  riddle,  Til  give  you  a  groat. 

Ans.  A  cherry. 


39^  Jingles  and  Riddles, 

7.  Round  the  house  and  round  the  house, 
And  leaves  a  white  glove  i'  th'  window. 

Ans.  Snow. 

8.  Round  the  house  and  round  the  house, 
And  leaves  a  black  glove  i'  th'  window. 

Ans.  Rain. 

9.  Round  the  house  and  round  the  house, 
And  in  my  lady's  chamber. 

Ans.  The  sun. 

10.  Hickamore,  'ackamore, 
Sits  over  th'  kitchen-door ; 

Nothing  so  long,  and  nothing  so  strong, 
As  Hickamore,  'ackamore 
Sits  over  th'  kitchen-door. 

Ans.  A  cloud. 

^Sunshine  is  the  answer  to  another  version  of  the 
riddle  given  in  Mother  Goose's  Nursery  Rhymes^  p.  149.]  '., 

1 1.  Black  within  and  red  without. 
Four  corners  round  about. 

Ans.  The  chimney. 

12.  Black  within  and  black  without. 
Four  corners  round  about. 

Ans.  The  oven. 

13.  Black  within  and  black  without, 
Three  legs  an'  a  iron  cap. 

Ans.  A  porridge-pot. 

14.  Full  of  holes  and  holds  water. 

Ans.  The  reeken-hook,  i.e.  the  pot-hook  which  hangs 
in  the  reekin',  or  chimney,  with  holes  to  regulate  the 
height  of  the  pot  from  the  fire. 


North  Lincolnshire  Household  Riddles,     399 

15.  A  riddle  a  riddle  as  I  suppose, 
Forty  eyes  and  never  a  nose. 

Ans.  A  wire  sieve. 

16.  There  was  a  man  rode  over  moss, 
Grey-grizzle  was  his  hoss, 

Bent  saddle  was  his  bow  ; 

I  have  told  you  his  name  three  times, 

Still  you  may  not  know.' 

Ans.  *  Was'  was  his  name.     (The  third  line  is  probably 
wrong.) 

1 7.  Four-and-twenty  white  horses  on  yonder  hill ; 
Gnaw  they  go,  gnaw  they  go,  now  they  stand  still. 

Ans,  Your  teeth. 

18.  Ten  men's  length,  and  ten  men's  strength, 
An'  ten  men  can't  rear  it. 

Ans.  A  waggon-rope.     (The  expected  answer  being  a 
ladder.) 

19.  Brass  cap  an'  wooden  head, 
Spits  fire  and  spews  lead. 

Ans.  A  gun. 

20.  Nanny-goat,  nanny-goat,  in  a  white  petticoat. 
The  longer  she  stan's  the  shorter  she  grows. 

Ans.  A  can'le. 

2 1 .  Long  legs  an'  sho't  thighs. 
Little  'ead  an'  no  eyes. 

Ans.  The  tongs. 

22.  Grows  i'  the  wood,  an'  whinnies  i'  the  moor, 
An'  goes  up  an'  down  our  house-floor. 

Ans.  A   sweeping-brush  (which  is   supposed    to  be   of 
horsehair.) 


400  Jingles  and  Riddles, 

23.  Grows  i'  the  wood,  an'  yowls  in  the  town, 
An'  addles  it'  master  many  a  crown. 

Ans,  A  fiddle  (the  strings  of  which  are  <;«/-gut). 

24.  Black  I  am  an*  much  admired, 

Men  may  seek  me  while  they're  tired  ; 
Weary  horse  an'  weary  man, 
Tell  me  this  riddle  if  you  can. 

Ans.  Coal. 

25.  My  ribs  is  lined  wi'  leather, 
I've  a  hole  i'  my  side, 

An'  Fm  offense  (often)  used. 

Ans,  Bellows. 

26.  Mother,  father,  sister,  brother, 
All  runnin'  after  one  another. 
And  can't  catch  one  another. 

Ans.  Mill  sails. 
2.T,  As  I  went  out  so  I  came  in. 

An'  out  of  the  dead  I  saw  the  livin'  spring ; 
Seven  there  were  an'  six  there  be, 
Tell  me  that  riddle  and  then  hang  me. 
Ans.  A  bird  with  a  nest  and  five  young  ones  in  a  dead 
horse. 

28.     Riddle  me,  riddle  me,  riddle  me  ree, 
Tell  me  what  my  riddle's  to  be  ? 
Thruff  a  rock,  *  thruff  a  reel,  thruff  an  old  woman's 

spin n in'  wheel ; 
Thrufif  a  milner'  hopper,  thruff  a  bag  o'  pepper, 
Thruff  an  old  mare's  shink  shank  bone ; 
Such  a  riddle  I  have  known. 


Ans.  A  worm. 


*  '  Rock '  is  here  the  spindle,  as  in  the  Jacobite  song : 
*  I  sold  my  rock,  I  sold  my  reel, 


And  sae  hae  I  my  spinning  wheel 

And  all  to  buy  a  cup  of  steel 

For  Dickie  Macphalion  that's  slain.' 

(See  N.  &  Q.»,  vii.,  331.) 


North  Lincolnshire  Household  Riddles.     401 

29.  It  is  in  the  rock,  but  not  in  the  stone  ; 

It  is  in  the  marrow,  but  not  in  the  bone ; 
It  is  in  the  bolster,  but  not  in  the  bed  ; 
It  is  not  in  the  living  nor  yet  in  the  dead. 

Ans.  The  letter  R. 

30.  I  turn  Paraditum  all  clothed  in  green, 

The  King  could  not  read  it,  nor  Madam  the  Queen  ; 
They  sent  for  the  wise  men  out  of  the  East, 
They  said  it  had  horns,  but  it  wasn't  a  beast. 

Ans.   Prick-holly. 

31.  In  cums  two  legs  an'  sets  hisself  down 
Upo'  three  legs,  wi'  one  leg  in  his  hand. 

In  cums  four  legs,  an'  throws  three  legs  after  four  legs, 

An'  gets  his  own  leg  again. 
Ans.  A  man  sits  on  a  three-legged  stool  in  a  butcher's 
shop,  with   a   leg   of  mutton   in   his  hand,  which  a  dog 
snatches  and  runs  away  with. 

32.  When  is  an  oven  not  an  oven  ? 

Ans.  When  she's  a  gate  {i.e.  agoing^  the  fire  'drawing' 
satisfactorily). 

The  wit  of  some  of  these  is,  I  am  afraid,  dull  enough ; 
but  it  is  impossible  to  estimate  the  amount  of  amusement 
that  they  have  afforded  by  the  farm  labourers'  cottage 
fire-sides.  I  myself  can  well  recollect  the  uproarious 
merriment  that  used  to  be  excited  by  '  In  comes  two  legs,' 
and  '  Itum  Paraditum '  caused  rather  a  feeling  of  undefined 
mysterious  awe.  .  .  .  The  above  were  most  of  them 
*  asked '  by  one  or  two  different  nurse-maids,  and  by  an 
old  village  dame  named  Mary  Burton,  who  was  a  sort  of 
oracle.  I  believe  she  explained  the  '  black  glove '  [8]  as 
being  a  black  cloud  seen  through  the  window.  I  have 
also  heard  '  Itum  Paraditum '  from  my  grandmother,  who 
was  born  in  1772,  and  remembered  it  from  her  childhood. 
I  have  no  doubt  that  both  this  one  and  some  of  the  others 

2C 


402  Jingles  and  Riddles. 

were  in  existence  long  before  that  time. — N,  &  Q.^  voL 
viii.,  pp.  503,  504. 

A  man  without  eyes  saw  plums  on  a  tree, 
Neither  took  plums  nor  left  plums  ;  pray  how  could  that 
be.  N.  &  Q.*,  vol.  X.,  p.  312. 

Lincolnshire  Riddle. — I  have  just  received  the  following 
riddle.  Miss  Mabel  Peacock  suggests  that  an  incident 
in  the  Civil  War  may  have  given  rise  to  it.  Robert 
Portington,  a  connection  of  the  Portingtons,  then  of 
Sawcliffe,  and  a  Royalist  of  note,  was  bitten  by  a  monkey 
when  crossing  a  ferry  on  the  Ouse,  and  died  from  the 
wound.  The  riddle  may  have  become  localized  at  other 
ferries  near  Sawcliffe,  where  the  Portingtons  resided,  and 
in  the  neighbourhood  of  which  the  monkey  story  would 
be  well  known. 

As  I  was  goin'  ovver  Butterweek*  Ferry, 

I  heard  a  thing  cry  '  Chickamaherry,' 

Wi'  dorny  'an's  t  an'  dorny  face, 

White  cockade,  an'  silver  lace. 

N.  &  Q.io,  i.,  p.  204. 

As  I  went  over  Lincoln  Bridge, 

I  met  Mister  Rusticap  ; 

Pins  and  needles  on  his  back, 

A  going  to  Thorny  fair.J  A  hedgehog. 

Mother  Gooses  Nursery  Rhymes,  Tales,  and  Jingles^ 
p.  166;  Halliwell,  91. 

Elizabeth,  Betsy,  Tetty  and  Tes, 
They  all  went  a  hunting  to  find  a  bird's  nest ; 
They  found  a  bird's  nest  with  two  eggs  in, 
They  each  took  one  and  left  one  in. 

Old  Saying;  Brogden,  p.  205. 

[Sometimes  Elizabeth,  Elsbeth,  Bessie  and  Bess. — M.P.] 

*  Sometimes  Burringham.  f  Downy  hands. 

J  A  girl  from  Boothby  Pagnell,  near  Grantham,  tells  me  that  she  has  alway 
heard  *  Corby  fair. ' 


North  Lincolnshire  Household  Riddles,     403 

Fatherless  an'  motherless, 

Born  without  a  skin, 
Spok'  when  it  caame  into  th'  wo'ld, 
An'  niver  spok'  sin'. 
The  answer  is  crepitus  ventris. 

E.  Peacock,  i.,  p.  223. 

Riddles. — Most  of  them  current  in  Lincolnshire,  but 
one  or  two  from  other  sources. — Tales  and  Rhymes^  pp. 
109-121. 

Tom  Otter. — The  two  versions  of  an  old  riddle  given 
below  are  commonly  current  in  Nottinghamshire  and 
Lincolnshire,  in  which  counties  they  are  believed  by 
tradition  to  refer  to  a  titmouse  and  her  brood,  found 
between  the  jaw-bones  of  the  murderer  Tom  Otter,  who 
was  gibbeted  in  the  parish  of  Saxilby,  in  the  year  1806. 
It  does  not  seem  unlikely  that,  in  reality,  they  belong  to  a 
much  earlier  period.  .  .  . 

There  were  nine  tongues  within  one  head  ; 
The  tenth  went  out  to  seek  for  bread, 
To  feed  the  living  within  the  dead. 

As  I  went  out,  so  I  came  in, 

And  out  of  the  dead  I  saw  the  living  spring ; 

Seven  there  were  and  six  there  be, 

Tell  me  the  riddle  and  then  hang  me. 

The  concluding  line  of  the  second  version  seems  to 
imply  that  the  person  asking  the  riddle  is  in  danger  of 
death  if  a  correct  solution  be  given  to  his  question. — 
N.  &  Q.^  vol.  iv.,  p.  208  ;  Brogden,  p.  244  ;  L.  N.  &  Q., 
vol.  ii.,  p.  184. 

Riddle. — See  Part  III.,  Section  I.,  under  the  Lass 
^at  seed  her  own  graave  dug. 


SECTION    V. 
PROVERBS. 

'  A  crookled  stick  'all  do  to  beat  a  bitch  wi*.' 

*  As  crookled  as  a  dog's  hint-leg.' 

E.  Peacock,  i.,  p.  75- 
'  Ax  near,  sell  dear.'     That  is  if  you  have  corn,  cattle, 

or  other  matters  to  sell,  you  are  more  likely  to  get  their 

full  market  value  if  you  do  not  ask  too  much. — N.  &  Q.*, 

vol.  iii.,  p.  326. 

'A  healing  coo   soon  forgets   it   cauf.' — E.  PEACOCK, 

II.,  vol.  i.,  p.  35. 

*  Clean  vvatter  of'ens  cums  oot  'n  a  mucky  spoot' — 
H.  T.  BOTTESFORD,  1 886.  That  is,  a  good  person  may 
spring  from  a  disreputable  family. — E.  Peacock,  II., 
vol.  ii.,  p.  513. 

*  Every  dog  has  his  day,  and  bitch  her  afternoons.' — 
E.  Peacock,  i.,  p.  87. 

'  Fit  for  naaither  hedge-staake  nor  eldin.'  .  .  .  quite 
worthless.  [Eldin  is  fire-wood.] — E.  PEACOCK,  II.,  vol.  i., 
p.  190. 

*  He's  heard  the  ohd  cock  craw,'  said  of  children  who 
repeat  sentences  or  opinions  which  they  have  picked  up 
from  their  fathers. — E.  PEACOCK,  II.,  vol.  i.,  p.  127. 

It  is  said  of  a  man,  who  after  much  display,  suddenly 
comes  to  poverty,  that  'he  went  up  like  an  arrow  and 
lighted  in  a  cow-tod '  [alighted  in  cow-dung]. — E.  PEA- 
COCK, i.,  p.  71. 


Proverbs,  405 

*  Love  daddy,  love  mammy,  love  awn-sen  best,'  a  pro- 
verbial saying  used  to  justify  or  explain  acts  of  selfish- 
ness.— E.  Peacock,  i.,  p.  9. 

Meg-ullat,  Mag-ullat,  an  owl.  '  Every  meg-ullat  thinks 
her  awn  bubs  best.'  \Bubs  here  would  be  more  accurately 
birds.  There  is  reason  to  believe  that  bub,  which  com- 
monly means  a  young  naked  nestling,  is  not  properly 
applied  to  owls.] — E.  PEACOCK,  i.,  p.  170. 

*  Midsummer  thistles  are  better  than  Michaelmas  hay,' 
is  a  proverb  meaning  that  the  summer  grass  makes  better 
hay  than  that  of  autumn. — E.  PEACOCK,  II.,  vol.  ii., 
p.  351. 

*  That  that's  noht  [naught]  's  niver  e'  daanger ' :  a 
proverb  used  when  a  worthless  person  is  prosperous,  or  a 
worthless  thing  escapes  destruction. — E.  PEACOCK.  II., 
vol.  ii.,  p.  373. 

*  To  scrat  where  it  itches 
Is  better  than  fine  cloas  or  riches.' 
Kirton-  in-Lindsey. 

E.  Peacock,  i.,  p.  215. 

Rabbit-meat. — Anthriscus  Sylvestris,  Heracleum  Sphon- 
dyliunt,  and  any  other  similar  plant  which  rabbits  are 
fond  of.  '  You  can't  gether  rabbit-meat  wi'oot  findin' 
nettles.' — E.  PEACOCK,  II.,  vol.  ii.,  p.  426. 

'  Them  at  steals  geese  should  hide  th'  feather  poke.' — 
E.  Peacock,  i.,  p.  8.    . 

*  The  mellerest  apple  hes  a  crawk  i'side,'  a  remark 
made  to  teach  that  no  one  is  without  faults. — E.  PEA- 
COCK, II.,  vol.  i.,  p.  143. 

^T^NO  flittings  are  as  bad  as  one  fire.' — COLE,  p.  48. 

'  What's  gotten  o'  th'  divil's  back  goes  out  under  his 
belly.' — E.  PEACOCK,  i.,  p.  280. 

*  You  mun  put  it  in  at  th'  mooth  if  you  want  it  to  cum 
oot  at  th'  pap.' — E.  PEACOCK,  II.,  vol.  ii.,  p.  357. 


4o6  Proverbs. 

*  You'll  plaay  wi'  th'  bull  while  {i.e.  till)  you  get  a  horn 
in  yer  ee/  or  *yer  arse,'  are  common  forms  of  caution 
given  to  reckless  persons. — E.  Peacock,  II.,  vol.  i.,  p.  79. 

Proverbs  from  Robert  of  Brunne,  which  are  not  in  the 
French  manual  on  which  his  book  is  founded  : 

'  Loue  ])ou  Jjy  chyldyr  out  of  wytte  ; 
Trust  to  hem  ;  and  helples  sytte.' 

Brunne,  p.  40, 11.  1226,  1227. 

Pan  seyj)  he,  *  God  shal  alle  saue  ; 
Do  wel ;  wel  shalt  J>ou  haue.' 

Brunne,  p.  136, 11.  4301,  4302. 

He  ys  no  more  crystyn  man 

Pan  who  so  kally])  a  blak  oxe  *  swan.' 

Brunne,  p.  137, 11.  4321,  4322. 

For  J)us  sey])  ))e  olde  man 
In  a  prouerbe  ))at  he  can, 

*  3yue  J)y  chylde  when  he  wyl  kraue, 
And  J)y  whelpe  whyl  hyt  wy'l  haue, — 
Pan  mayst  J>ou  make  yn  a  stounde 

A  foule  chylde  and  a  feyre  hounde.' 

Brunne,  p.  226,  lis.  7238-7243. 

Yn  a  prouerbe  of  olde  englys 
Telle  men,  and  sojje  hyt  ys, 

*  pat  30ug])e  wones,  yn  age  mones  ; 

Pat  ]>ou  dedyst  ones,  ])ou  dedyst  eftsones.' 

Brunne,  p.  239,  lis.  7672-767^' 
Yn  a  prouerbe  telle  men  ])ys 

*  He  wyys  ys,  J)at  ware  ys ' 

Brunne,  p.  251,  lis.  8084,  8085; 
also  p.  305,  1.  9885. 

Parfor  men  seye,  an  weyl  ys  trowede, 

*  Pe  nere  J)e  cherche,  J)e  fyrj)er  fro  Gode.' 

Brunne,  p.  286,  lis.  9242,  9243. 


Proverbs,  407 

For  J)ys  men  se,  and  sey  alday, 
'  Pe  ))rede  eyre  sellej)  alle  away/ 

Brunne,  p.  293,  lis.  9478,  9479. 

^[Though  employed   in  Lincolnshire  are  common  else- 
where].— HisSEY,  p.  237. 

Lincolnshire  Sayings, — In  North  Lincolnshire  the  sons 
and  daughters  of  the  soil  use  the  comparison  '  as  awkward 
as  a  ground-toad  ' — awkward  meaning  stubborn,  sulky, 
ill  to  deal  with.  I  am  also  informed  that  a  certain 
woman  who  used  to  be  very  healthy  was  '  as  strong  as  a 
little  ground-toad.'  Now  in  what  way  does  a  ground- 
toad  differ  from  the  ordinary  reptile  ?  It  is  to  be  noticed 
that  a  man  who  has  an  inelegant  seat  in  the  saddle,  riding 
with  his  knees  too  high  and  too  forward,  is  compared 
with  *  a  toad  on  a  shovel ' ;  while  a  woman  who  is  too 
smartly  dressed  for  her  age  or  her  appearance  runs  the 
risk  of  being  likened  to  '  a  toad  dressed  in  muslin '  ;  but 
in  these  two  phrases  '  ground-toad '  is  never  used. — 
N.  &  Q.9,  xi.,  509. 

Cf  E.  Peacock,  i.,  p.  257 ;  II.,  vol.  ii.,  p.  568. 

[Cf.  9th  S.,  xii.,  514,  for  a  reply  which  does  not  answer 
the  question.] 

'  Bare  as  a  bo'd's  taail,'  i.e.  as  a  bird's  tail.  Said  of  a 
person  who  has  lost  everything  which  he  possessed. — 
E.  Peacock,  II.,  vol.  i.,  p.  29. 

'As  bare  as  a  hwW  \i.e.  unfledged  bird]. — E.  PEACOCK, 
i.,  P-  39. 

Big  as  a  barn  side.  Big  as  a  barn  door,  Big  as  a  house 
side. — Very  big. — E.  PEACOCK,  II.,  vol.  i.,  p.  47. 

*  As  big  as  bull  beef  and  *  As  fussy  as  a  dog  with 
two  tails'  are  .  .  .  common  sayings  in  North  Lincoln- 
shire. '  As  large  as  life '  is  another  variant  of  the 
former  phrase. — N.  &  Q.^,  vol.  ii.,  p.  375. 


4o8  Proverbs, 

'  As  bug  as  the  queen's  coachman.'  *  As  bug  as  a  lop ' 
[flea].  '  As  bug  as  my  lord.'  [Bug  means  proud,  self- 
important.  *  As  bug  as  a  thrush '  is  also  used.] — E. 
Peacock,  i.,  p.  40. 

As  busy  as  Beck's  wife. 

As  stiff  as  Tommy  Harris, 

As  slow  as  old  John  Walker's  chimes. 

Concerning  the  last  of  the  three  there  is  an  old  rhyme  to 

Old  John  Walker's  chimes, 
They  went  so  very  slow, 
That  old  John  Walker  scarce  could  tell 
Whether  they  went  or  no. 

N.  &  Q.^  vol.  viii.,  pp.  368,  473. 

Dog-leg,  a  carpenter's  tool.  A  kind  of  claw  used  for 
holding  a  piece  of  wood  firmly  on  a  bench.  '  As  crookled 
as  a  dog-leg '  is  a  common  saying.  It  probably  refers  to 
this  instrument  rather  than  to  the  leg  of  the  beast  [see, 
however,  the  phrase  as  quoted  from  p.  75]. — E.  PEACOCK, 
i.,  p.  87. 

*As  dead  as  nits.' — E.  Peacock,  i.,  p.  180. 

*  As  dear  as  saffron.'  .  .  .  Why  saffron  is  used  in  this 
sense  I  do  not  know. — E.  Peacock,  II.,  vol.  ii.,  p.  455. 

Deep. — Cunning.  ...  *  As  deep  as  Garrick.' — E.  PEA- 
COCK, II.,  vol.  i.,  p.  162. 

*  He's  as  deep  as  a  well,'  and  *  He's  as  deep  as  Wilkes,' 
are  common  expressions  to  indicate  subtilty  and  craft. — 
E.  Peacock,  i.,  p.  83. 

Proverbial  Sayings  relating  to  the  Devil. —  See  Part  I., 
Section  IV.,  Goblindom,  under  Devil. 

Kex^  Keck^  or  Kecksy. — General  name  for  any  hollow- 
stemmed  umbelliferous  plant,  such  as  the  hemlock,  cow- 

*  As  dry  as  an  old  kecksy! 

Cole,  p.  7^. 


Proverbs.  409 

False^  Fausse. — Sly,  cunning,  crafty.  .  .  . 
'  She's  diS  false  as  a  little  fox.' 

*  My  dog's  as  false  as  any  man.' 

So  of  a  horse,  *  He's  as  fausse  as  a  man.' 

Cole,  p.  44. 

*  As  fell  as  a  bull.' — E.  PEACOCK,  II.,  vol.  i.,  p.  7Z, 

*  He's  as  fond  [foolish]  as  a  beasom.' — E.  PEACOCK,  II., 
vol.  i.,  p.  44. 

*  As  happy  as  a  sow  i'  muck '  or  *  in  a  muck-hill ' ;  a 
phrase  setting  forth  the  contented  state  of  those  who  live 
for  sensual  pleasure. — E.  Peacock,  i.,  p.  233. 

*  It's  as  hard  as  Brazil' — COLE,  p.  20. 

*  It's  as  hard  as  brazil.' — E.  PEACOCK,  i.,  p.  36. 

*  As  idle  as  a  foal.' — COLE,  p.  1 8. 

*  As  lame  as  a  cat.' — E.  Peacock,  II.,  vol.  i.,  p.  98. 

'Lame  as  a  tree.' — E.  Peacock,  II.,  vol.  ii.,  p.  576. 

'  As  laazy  as  Ludlam's  dog  that  lean'd  his  sen  agean  a 
door  to  bark.' — E.  PEACOCK,  II.,  vol.  ii.,  p.  333. 

*  As  lousy  as  a  coot.' — E.  PEACOCK,  i.,  p.  68. 

Stamford. — '  As  mad  as  the  baiting  bull  of  Stamford.' — 
N.  &  Q.9,  vol.  ix.,  p.  98. 

*  He  was  as  mad  as  a  Stamford  bull,  he  was,  that  time, 
an'  ripped  oot,  while  I  thowt  he'd  ha  brussen  hissen  wi' 
bad  langwidge.' — Taales  fra  Linkisheere^  p.  103. 

.  .  .  *  as  meke  as  bryde  yn  kage.' — Brunne,  p.  127, 
1.  4007. 

*  As  pleased  as  a  dog  wi'  two  tails.' — E.  Peacock, 
i.,  p.  87. 

*  Poor  as  a  craw,  Poor  as  a  wood.' — Very  thin. — E.  Pea- 
cock, II.,  vol.  ii.,  p.  414. 


4IO  Proverbs » 

*  As  proud  as  a  Louse.'  We  have  two  variations  of 
this  coarse  and  vulgar  saying,  viz.,  'Pert  as  a  louse'  and  as 
*  Bug  as  a  lop.'  It  would  be  difficult,  I  should  say,  to  go 
beyond  the  latter.  *  Bug '  here  means  pert,  over-bearing 
fear-inspiring,  and  is  a  common  word.  *  Lops '  are  the 
same  as  in  the  following  children's  rhyme : 

What  are  boys  made  of? 

Lops  and  lice. 

Rats  and  mice, 
That's  what  boys  are  made  of 

What  are  girls  made  of? 

Sugar  and  spice, 

And  all  that's  nice. 
That's  what  girls  are  made  of 

N.  &  Q.8,  vol.  iii.,  p.  418. 

In  Lincolnshire,  anything  ridiculously  comical  is  said 
to  be  *  As  queer  as  Dick's  hat  band,'  and  this  explanation 
is  added  '  which  went  nine  times  round  and  would  not  tie.* 
— N.  &  Q.2,  vol.,  p.  232. 

*  It's  as  queer  as  Dick's  hat-band,  that  went  nine  times 
round  an'  would  n't  tie ' ;  said  of  any  person  or  thing 
which  it  is  well-nigh  impossible  to  manage.  Common  in 
many  counties. — E.  PEACOCK,  i.,  p.  84. 

'  As  roond  as  a  grun-stoan.' — E.  PEACOCK,  II.,  vol.  i., 
p.  249. 

*  As  sick  as  a  newt' — E.  PEACOCK,  II.,  vol.  ii.,  p.  369. 

Short  =  liable  to  crumble. — *  Short  as  cat-fat' — E.  PEA- 
COCK, i.,  p.  221. 

Whig,  whey. — Obsolete  in  this  sense,  but  commonly 
used  in  the  saying,  '  As  sour  as  whig.' — E.  PEACOCK, 
i.,  p.  273. 

Stunt. — Short  (in  manner),  blunt  Ex.  He  is  as  stunt 
as  a  hammer. — Brogden,  p.  199. 


Proverbs.  411 

'  As  stunt  as  a  hammer.'  *  As  stunt  as  a  dead  worm/ 
— E.  Peacock,  i.,  p.  244. 

Thick  —  intimate. — *  As  thick  as  thack  ' ;  *  as  thick  as 
three  in  a  bed  ' ;  '  as  thick  as  inkle-weavers '  ;  *  as  thick  as 
thieves.' — E.  PEACOCK,  i.,  p.  252. 

*  Throng  as  Thorp's  Wife.' — A  proverb  used  to  describe 
a  woman  who  is  ever  busying  herself  about  domestic 
affairs,  but  whose  house  and  surroundings  are  nevertheless 
always  in  a  mess.  In  Yorkshire  the  proverb  runs,  '  As 
thrang  as  Thrap's  wife  as  hanged  herself  i'  th'  dish-cloot.' 
See  Academy,  July  21,  1883.  The  author  never  heard 
the  suicidal  portion  of  this  in  Lincolnshire.  Cf 
Lawrence  Cheny,  Ruth  and  Gabriel,  j.,  73. — E.  PEACOCK, 
II.,  vol.  ii.,  p.  562. 

r^^^=  tight. — 'Trig  as  a  drum.' — E.  PEACOCK,  i., 
p.  260. 

Pe  knyzt  amendede  sejjyn  hym  weyl, 
And  to  ])e  ded  was  as  trew  as  steyl. 

Brunne,  p.  75,  11.  2337,  2338. 

Wacken  .  .  .  sharp,  quick-witted.  '  As  wacken  as  a 
witterick  [i.e.  a  weasel]. — E.  PEACOCK,  i.,  p.  266. 

'  Weet  as  thack,'  i.e.  wet  as  thatch ;  very  wet.  The 
straw  with  which  buildings  or  stacks  are  thatched  is 
wetted  before  it  is  laid  on,  to  make  it  bed  properly. 
— E.  Peacock,  i.,  p.  272. 

Wick,  quick  [lively],  *  Wick  as  an  eel.' — E.  Peacock, 
i.,  p.  274. 

*  As  wise  as  a  wisp.' — Stukeley  Corr.,  i.,  p.  135. 

*  He  sweats  like  a  brock '  [i.e.  Cicada  spumeria,  which 
surrounds  itself  with  a  white  froth  commonly  called 
cuckoo-spit]. — E.  Peacock,  i.,  p.  38. 

Brock. — The  small  green  insect  that  encloses  itself  in 
froth,  called  Cuckoo-spit,  whence  the  saying,  *  To  sweat 
like  a  brock.' — COLE,  p.  2 1 . 


412  Proverbs, 

*  He  stinks  like  a  brock '  \i.e,  badger]. — E.  PEACOCK, 
i.,  p.  33. 

'  He  fraames  like  a  cat  i'  pattens,'  said  of  a  person  who 
does  anything  in  an  unworkmanlike  manner. — E.  PEA- 
COCK, n.,  vol.  i.,  p.  99. 

*  Do  it  by  degrees,  as  the  cat  ate  the  pestle,'  is  a 
proverbial  saying  in  these  parts. — N.  &  Q.®,  vol.  i., 
P-  390. 

{^Pestle  =  ^\^^  foot. — N.  &  Q.^  vol.  ii.,  p.  265.] 

We  have  a  proverb  which  says  of  something  utterly 
worthless  that  it  is  '  neither  good  for  hedge-stake  nor 
elding.' — Archceological  Journal ^  vol.  Ixiv.,  p.  288. 

*  All  dolther  an'  pop,  like  a  hot  egg-pudding.' — E.  PEA- 
COCK, i.,  p.  86. 

'  To  rain  muck-ferks  tines  doon'ards,'  or,  *  to  raain  three- 
tined  muck-ferks,'  are  superlatives  of  *  to  rain  cats  and 
dogs.' — E.  Peacock,  H.,  vol.  ii.,  p.  359. 

Hodge. — The  inside  of  a  pig's  stomach  (which  is  very 
bitter). 

Like  the  old  woman  who  was  told  that  nothing  about  a 
pig  was  lost,  so  she  tried  a  bit  of  the  hodge,  but  that  beat 
her. — Cole,  p.  ^j. 

A  person  dressed  in  a  very  absurd  manner  is  said  to 
look  'like  a  sow  wi'  side  pockets.' — E.  Peacock,  L,  p. 
223. 

The  expressive  Lincolnshire  proverb  'Like  a  primrose 
in  a  casson'  used  of  some  incongruous  piece  of  finery,  e.g, 
a  small  flower  or  ribbon  in  a  shabby  or  perhaps  dirty  cap. 
— N.  &  Q.^  vol.  iv.,  p.  277. 

'It's  enif  to  deafen  a  spider,'  is  a  remark  made  when 
one  has  suffered  from  some  long  and  uninteresting  dis- 
course.— E.  Peacock,  H.,  vol.  ii.,  p.  511. 


Proverbs.  413 

All  in  a  piece. — Stiff  with  rheumatism,  frozen,  coagu- 
lated, 'I'm  all  in  a  piece  like  a  stockfish.' — E.  PEACOCK, 
II.,  vol.  i.,  p.  9. 

To  lead  the  life  of  'a  toad  under  a  harra';  to  be  in  a 
miserable  or  depressed  condition. — E.  PEACOCK,  II.,  vol. 
ii.,  p.  568. 

'No  more  use  than  a  side  pocket  to  a  toad'  is  current 
in  Lincolnshire. — N.  &  Q.^,  vol.  xii.,  p.  435. 

Anything  very  useless  is  said  to  be  'of  no  moore  ewse 
then  a  side-pocket  is  to  a  toad.' 

A  person  dressed  in  a  very  absurd  manner  is  said  to 
look  like  a  sow  wi'  side-pockets. — E.  PEACOCK,  II.,  vol.  ii., 
p.  483. 

'Coud  [cold]  eniff  to  skin  a  toad.'—E.  PEACOCK,  i., 
p.  70. 

Bag  0'  Moonshine. — An  expression  for  nonsense;  as 
*Such  bother!  why  it's  all  a  bag  o'  moonshine.' — COLE, 
p.  10. 

Plough-Balk. — An  irregularity  in  ploughing,  caused  by 
the  ploughshare  being  allowed  to  vary  in  depth,  and  spoil 
the  uniformity  of  the  furrow.  Hence  the  Lincolnshire 
proverbs : 

'  More  balks,  more  barley.' 
*  Less  balks,  more  beans.' 

E.  Peacock,  i.,  p.  195. 

Black  Dog. — 'Now  then,  black  dog!'  said  to  a  sulky 
child  in  allusion  to  the  saying  about  a  sulky  person,  'He 
has  a  black  dog  on  his  back.' — COLE,  p.  16. 

*He's  set  th'  bea-skep  [bee-hive]  in  a  buzz;'  that  is,  he 
has  stirred  up  anger  or  raked  up  scandal. — E.  PEACOCK, 
II.,  vol.  i.,  p.  39. 

'When  bods  hes  two  taails';  that  is,  when  it  is  spring 
and  the  swallows  come.' — E.  Peacock,  II.,  vol.  i.,  p.  60. 


414  Proverbs. 

Dick  upd  sis. — Is  this  expression  known  anywhere 
except  in  the  Isle  of  Axholme,  where  it  is  used  in  the 
sense  of  at  sixes  and  sevens?  'Come  in,  and  welcome,  but 
we're  just  about  flitting  and  are  all  dick  upd  sis' — N.  &  QJ, 
vol.  v.,  p.  29. 

'If  you  doan't  like  it  you  maay  lump  it,  as  dogs  duz 
dumpling,'  is  said  to  a  person  who  is  compelled  against 
his  will  to  do  some  very  disagreeable  thing.  [Dogs  lump 
the  dumpling  by  swallowing  it  in  a  lump.] — E.  PEACOCK, 
II.,  vol.  ii.,  p.  334. 

A  person  is  said  to  have  his  'eyes  bigger  than  his 
belly'  who  takes  more  food  upon  his  plate  than  he  can 
eat. — E.  Peacock,  II.,  vol.  i.,  p.  193. 

'He's  hing'd  his  fiddle  upo'  the  door-sneck,'  i.e.  he  is  in 
a  bad  temper. — E.  PEACOCK,  i.,  p.  104. 

'He  alus  hangs  up  fiddle  when  he  gets  home'  [i.e.  he 
gives  way  to  his  ill-temper  in  his  own  house]. — E.  PEA- 
COCK, II.,  vol.  i.,  p.  202. 

'Fools  and  foumards  can't  see  by  daylight.'  I  heard 
this  near  here  the  other  day.  Is  it  common?  It  certainly 
is  not  true  of  the  second  animal  named  at  any  rate. — N.  & 
Q.^  vol.  ii.,  pp.  88,  89. 

'They  bury  them  as  kills  their  sens  wi'  hard  work 
anean  th'  gallows.'  This  saying  refers  to  the  custom, 
once  common,  of  burying  executed  criminals  beneath  the 
gallows  on  which  they  died. — E.  PEACOCK,  i.,  p.  114. 

*  He  is  a  poor  fool  that's  only  one  hole  to  run  to.' — N. 
&  Q.^  vol.  i.,  p.  402. 

'  She  (or  he)  looks  like  a  Malkin.'  '  I  look  a  regular 
scarecrow.' — N.  &  Q.^  vol.  ii.,  p.  34. 

'  May  you  hev  perpetual  itchin',  behout  ivver  scrattin'.* 
A  humorous  form  of  curse  common  with  women  when 
they  quarrel. — E.  PEACOCK,  i.,  p.  144. 


Proverbs.  415 

When  sewing  is  done  with  brittle  thread,  or  otherwise 
so  badly  that  it  breaks  easily,  it  is  said  to  be  done  'wi' 
hot  needle  an'  burnt  thread.' — E.  PEACOCK,  i.,  p.  218. 

In  the  Isle  of  Axholme  a  left-handed  person  is  called 
north-handed. — N.  &  Q.^  vol.  vii.,  p.  235. 

*  It  caps  old  Oliver,  and  he  capped  Long  Crown ' ;  it 
beats  old  Oliver  (Cromwell)  and  he  beat  the  Cavaliers, 
called  high  or  long  crowns  from  the  shape  of  their  hats. — 
Thompson,  p.  732. 

*  He  lives  like  Pelham ' ;  the  ancestor  of  the  Earl  of 
Yarborough :  spoken  of  any  one  who  lives  in  good  style. 
— Thompson,  p.  733. 

'  The  pot  '11  boil  over  afoore  long ' ;  said  when  a  quarrel 
or  scandal  is  anticipated. — E.  Peacock,  II.,  vol.  i.,  p.  62. 

*  That  happened  in  the  reign  of  Queen  Dick ' ;  i.e.. 
Never. — COLE,  p.  115. 

'  They'll  bite  a  bit  quicker 
An'  run  a  bit  thicker ' : 
said   of  well-bred  sheep  in  contrast   with   those   of  base 
pedigree. — E.  Peacock,  i.,  p.  252. 

*  Adam  and  Eve  in  a  shrimp's  head.'  Two  of  the 
shorter  antennae  or  feelers  attached  to  the  head  of  a 
shrimp  are  called  Adam  and  Eve  from  their  fancied  re- 
semblance to  the  human  figure. — THOMPSON,  p.  733. 

'  To-morra'  cum  niver.'  An  emphatic  form  of  never. — 
E.  Peacock,  II.,  vol.  ii.,  p.  569. 

*  If  you  nobud  saay  traacle  [treacle]  she  '11  lick.' — E. 
Peacock,  II.,  vol.  ii.,  p.  574. 

Fa  la  la,  the  burden  of  lascivious  songs,  (paWoyia, 
Twangdillo,  Trangdildo. — Stukeley  Corr.^  i.,  p.  135. 

Good  lack!  Guthlac. — Stukeley  Corr.^  i.,  p.  135. 
Ods  hartlings,  harclings,  p  hercule. — Stukeley  Corr.,  i., 
P-  135. 


41 6  Proverbs, 

Great  Cotes  (?)  Catching  a  Tartar. — Apropos  of  this 
saying,  when  recently  driving  with  my  old  groom  down  a 
steep  hill,  I  cautioned  him  not  to  let  the  horse,  a  spirited 
one,  break  away,  when  he  exclaimed  ;  '  I've  got  her  yet, 
like  Billy  Joy's  cow.'  On  my  asking  for  an  explanation, 
he  said  it  had  been  a  very  common  expression  in  Lin- 
colnshire when  he  was  a  boy,  and  thereupon  narrated  the 
following  bit  of  folklore.  A  certain  small  yeoman,  Billy 
Joy  by  name,  once  upon  a  time  went  to  Caistor  fair  to 
buy  a  cow.  On  returning  with  his  purchase,  he  led  her 
by  a  rope  round  the  horns,  the  other  end  of  which  he 
kept  in  his  hand ;  but  being  naturally  a  lazy  fellow,  at 
last  tied  it  round  his  waist.  The  day  was  hot,  and  the 
*  bees  was  fell,'  and  so  it  came  that  on  passing  Cabourne 
horse  dyke  the  cow  took  to  the  water,  dragging  her 
master,  who  had  failed  to  untie  the  rope,  slowly  with  her, 
to  the  great  amusement  of  the  onlookers,  to  the  other 
side.  All  this  time  Billy,  wishing  to  make  the  best  of  his 
enforced  position,  kept  tugging  at  the  rope  and  calling 
out,  '  I've  got  her  yet !  I've  got  her  yet ! '— N.  &  Q.^ 
vol.  viii.,  pp.  226,  227. 


SECTION    VI. 

SAYINGS   ABOUT   PLACES. 

Ancholme  and  Witham. 
*  As  Kestiven  doth  boast,  her  Wytham  so  have  I, 
My  Ancum  (only  mine)  whose  fame  as  far  doth  fly, 
For  fat  and  dainty  eels,  as  hers  doth  for  her  pike, 
Which  make  the  proverb  up,  the  world  hath  not  the  like/ 
[Song  of  Lindsey],  DRAYTON,  iii.,  p.  1163. 

Wytham  Eel  and  Ancum  pike, 
In  all  the  world  there  is  none  syke. 

Drayton,  iii.,  1163,  note. 
'  Witham  Pike, 
England  hath  nene  like.' 

Fuller,  vol.  ii.,  p.  2. 

Witham.  The  natural  commodities  are  pikes  in  that 
river  near  Lincoln,  whence  the  proverb,  *  Witham  pike, 
England  hath  none  like.' — Quoted  from  Anglorum  Specu- 
luMy  or  the  Worthies  of  England  in  Church  and  State,  by 
G.  S.,  late  of  Broad  Windsor,  published  in  London  1684 ; 
L.  N.  &  Q.,  vol.  iv.,  p.  178. 

The  river  Witham  .  .  .  noted  to  a  proverb  for  its  pikes. 
— Camden,  p.  362,  col.  i.,  Additions. 

Veni  Witham,  audiens  illam 
Propter  lubricant  anguillam. 
Thence  to  Witham,  having  red  there 
That  the  fattest  Eele  was  bred  there. 

Barnabe^s  Journall,  0. 4. 
2  D 


41 8  Sayings  about  Places. 

Bag-Enderby.     The  lover  of  the  daisy  and  the  singer  of  it 
saw  in  those  windows,   as   a   boy,   many  marguerites  in 
honour  of  the  churches'  patron  saint ;  and  every  time  the 
old  bell  tolled,  it  said  and  says,  '  Saintly  Margaret,  pray 
for  us.' — Rawnsley,  p.  8  ;  N.  &  Q.^  vii.,  p.  236. 
Here  is  an  old  adage  which  says : 
Witham  Pike, 
England  has  neen  like ; 

and  another  :      Ancholme  eels  and  Witham  Pike, 
In  all  England  are  nane  syke. 
John  Cordeaux  ;  L.  N.  &  Q.,  vol.  v.,  Nat.  Hist.  Sec- 
tion, p.  90;  see  Folk-Lore  Journal,  vol.  iii.,  pp.  87,  88. 
Beckingham.     There  is  a  local  saying  at  Beckingham  that 
'  when  you  cannot  see  Claypole  church  spire,  it  is  sure  to  be 
fine.' — HiSSEY,  p.  415, 

Boston,  that  proudly  calls  itself  *  the  capital  of  Fenland.' 
— HiSSEY,  p.  248, 

Boston  and  Skirbeck.     '  Skirbeck  is  a  rectory,  the  parish 
church  dedicated  to  St.  Nicholas.     Its  parish  surrounds  the 
borough  of  Boston,  whence  the  vulgar  distich  : 
*  Though  Boston  be  a  proud  town, 
Skirbeck  compasseth  it  round.' 

N.  &  Q.\  vol.  vi.,  p.  350. 
Boston.     *  It's  as  bare  as  Boston  Scalp,'  a  sandbank  near 
the  entrance  into  the  Witham  [often  pronounced  Boston 
Scaup]. — Thompson,  p.  733. 

Boston  Stump.     '  As  high  as  Boston  stump,'  the  church- 
steeple. — Thompson,  p.  733. 
Bourne,  Deeping,  Stamford. 

*  Peterborough  for  pride,  Stamford  for  poor, 
Deeping  for  a  rogue,  and  Bourn  for  a  whore.' 

Barnabee's  Journal,  0. 4. 
Butterwick.     Butterwick  over  Freiston  once  bore  sway, 

But  now  it  is  turned  quite  the  contrary  way. 
Thompson,  p.  733. 


Sayings  about  Places,  419 

Crowland — or  Croyland  as  some  writers  have  it.  .  .  . 
The  inhabitants  appear  to  spell  the  name  of  their  village 
indifferently  both  ways.  One  intelligent  native,  of  whom 
we  sought  enlightenment,  said  he  did  not  care  '  a  turn  of 
the  weathercock  '  which  way  it  was  spelt,  .  .  .  He  further 
remarked,  apropos  of  nothing  in  our  conversation,  '  You 
might  as  well  try  to  get  feathers  from  a  fish  as  make 
a  living  in  Crowland ;  and  the  people  are  so  stupid, 
as  the  saying  goes,  "  they'd  drown  a  fish  in  water." ' 
— HiSSEY,  p.  165. 

The  following  refers  to  Crowland  : 

In  Holland  stands  Crowland, 
Built  on  dirty  low  land, 
Where  you'll  find  if  you  go, 
The  wine's  but  so-so  ; 
The  blades  of  the  hay 
Are  like  swords,  one  may  say  ; 
The  beds  are  like  stones, 
And  break  a  man's  bones  ; 
The  men  rough  and  sturdy, 
And  nought  they  afford  ye. 
But  bid  you  good  bye. 
When  both  hungry  and  dry. 

Another  rhyme  on  Crowland  is : 
In  Holland,  O  hark !  stands  Crowland,  d'ye  mark ! 
There's  wine  such  as  'tis,  there's  hay  like  a  swys  ; 
There's  beds  hard  as  stone ;  and  when  you  will  you  may  be 
gone. 

And  there  is  one  of  very  great  antiquity  : 
Crowland  as  courteous  as  courteous  may  be, 
Thorney  the  bane  of  many  a  good  tree  ; 
Ramsey  the  rich,  and  Peterborough  the  proud, 
Sawtry  by  the  way,  that  poor  abbaye,  gives  more  alms  than 
all  they. 


420  Sayings  about  Places. 

Or  as  the  lines  appear  in  another  form  : 
Ramsey  the  rich,  of  gold  and  fee  ; 
Thorney  the  grower  of  many  a  fair  tree ; 
Croyland  the  courteous  of  their  meat  and  drink ; 
Spalding  the  gluttons  as  men  do  think. 

Peterborough  the  proud, 

Sawtry  by  the  way, 
That  old  abbaye 

Gave  more  alms  than  all  they. 

Fenland  N.  &  Q.,  vol.  i.,  pp.  44-6. 
Another  version  is : 

Ramsey  the  rich  of  gold  and  fee, 
Thorney  the  flower  of  the  fen  country, 
Crowland  so  courteous  of  meat  and  of  drink, 
Peterborough  the  proud  as  all  men  do  think. 
And  Sawtrey,  by  the  way,  that  old  abbaye 
Gave  more  alms  in  one  day  than  all  they. 

NORTHALL,  p.  42  ;  N.  &  Q.^  vi.,  pp.  281,  350. 

See  also  The  Fenland,  p.  138,  where  it  is  quoted  from 
John  Brixton's  Hist,  and  Ant.  of  Peterborough-,  Lines, 
Arch.  Soc,  vol.  i.,  p.  351. 

In  Holditch's  History  of  Croyland,  18 16,  it  is  said  that 
the  place  is  not  uncommonly  called  *  Curs'd  Croyland.' — 
N.  &  Q.,  vol.  X.,  p.  146. 

The  abbey  was  always  famous  both  for  its  splendour 
and  hospitality,  and  the  phrase  '  curst  Crowland '  is  pro- 
bably a  curious  corruption  of  '  courteous.' — MURRAY,  p.  %6. 

Croyland's  Chronicle  is  introduced  to  us  with  this  quaint, 
however  uncomplimentary,  preface : 

In  Hollandia,  sit  notanda 
Stat  Croylandia  memoranda. 
Ibi  vinum  tate  quale  ; 
Ibi  faenum  gladiale ; 
Ibi  lectum  lapidale  ; 
Ibi  vade,  sine  vale. 

Lines.  Arch.  Sac,  vol.  iii.,  p.  272. 


Sayings  about  Places,  421 

'AH  the  Carts  that  come  to  Crowland  are  shod  with 
Silver.  Venice  and  Crowland,  sic  Canibus  Catulos,  may 
count  their  Carts  alike ;  that  being  sited  on  the  Sea,  this 
in  a  morasse  and  fenny  ground,  so  that  an  horse  can 
hardly  come  to  it.  But  whether  this  place  since  the 
draining  of  the  Fenns  hath  acquired  more  firmnesse  than 
formerly  is  to  me  unknown.' — FULLER,  vol.  ii.,  p.  6. 

There  was  of  yore  an  adage,  *  Sweet  as  Crowland  bells.' 
— The  Fenlandy  p.  JJ. 

There  is  a  tradition,  for  which,  however,  there  does  not 
appear  to  be  much  foundation,  that  anciently  there  was 
a  village  called  Dalproon^  on  a  site  near  the  South 
Holland  Sluice,  and  that  it  was  washed  away  in  the  great 
flood  of  1236.  The  tradition  is  preserved  in  the  following 
lines : 

When  Dalproon  stood, 
Long  Sutton  was  a  wood : 
When  Dalproon  was  washed  down. 
Long  Sutton  became  a  town. 

Wheeler,  p.  128. 
Deepingy  etc. — 
*  Deeping  and  Deeping  and  Deeping  in  row, 
Tallington,  Uffington,  Barholme  and  Stow, 
At  the  White  House  at  Greatford  there  you 

must  turn 
To  Langtoft,  Baston,  Thurlby  and  Bourn.* 

N.  &  Q.^  vol.  v.,  p.  13. 

Surfleet.     They  [the  bells]  are  seldom  used,  as  the  tower 
and  spire  lean  much,  hence  the  local  doggerel: 
Gosberton  church  is  very  high, 
Surfleet  Church  is  all  awry^ 
Pinchbeck  church  is  in  a  hole 
And  Spalding  church  is  big  with  foal. 

North,  p.  694. 


42  2  Sayings  about  Places. 

Grantham,  jingle  concerning. — Folk- Lore,  vol.  xiii.,  p.  91. 

Heckington.  A  proverb  that  is  quoted  as  current  among 
the  men  of  Heckington  has  no  doubt  some  meaning. 
But  it  is  not  very  apparent.  It  is  given  here  with  Hall's 
spelling : 

A  hammer  an  a  Betle 
Spelders  arr  Church  Steple. 

Fenland  N.  &  Q.,  vol.  iv.,  p.  326. 

Place-rhyme  relating  to  Holbeach,  Whaplode,  Moulton 
Western,  Spilsby,  Partney,  and  Skendleby. — Cf.  SMITH, 
p.  128. 

'From  Hull,  Hell  and  Halifax, 
Good  Lord  deliver  us.' 

Hull,  in  the  beginning  of  the  great  civil  war,  refused  to 
admit  Charles  I. ;  Halifax  was  notorious  for  its  stern 
gibbet  law;  they  are,  therefore,  bracketed  with  the  place 
of  torment.  *  As  strong  as  Hull,'  i.e.  very  strong  indeed. 
The  allusion  is  to  the  fortifications  of  that  town,  which 
were  formerly  much  renowned  in  these  parts. — E.  PEA- 
COCK, i.,  p.  140. 

[In  1904  or  1905  a  Kirton-in-Lindsey  woman,  who  had 
been  'over-stressed'  by  having  several  members  of  her 
family  ill  at  once,  remarked,  '  I  tell'd  'em  I  wished  they 
was  in  Halifax.'] 

Humber.  Gone  to  Humber — lost. — E.  PEACOCK ;  Lindsey 
StaVy  June  24,  1905. 

To  set  the  Humber  (or  the  Trent)  on  fire. — Antiquary ^ 
vol.  xxxii.,  p.  310. 

'When  the  Man  and  the  Maid  get  together' — those 
being  the  tributary  streams  whose  junction  forms  the 
river — 'they  become  Idle.' — Lines.  Arch.  Soc.^  vol.  xviii., 
p.  4 

*  Kyme  God  Knows,'  [is]  well  known  to  all  explorers  of 


Sayings  about  Places.  423 

the  Fens.     The  adjunct  'God  knows'  is  supposed  to  be 
part  of  the  following  verse : 

'It's  Kyme,  God  knows, 
Where  no  corn  grows, 
And  very  little  hay  ; 
And  if  there  come  a  wet  time, 
It  weshes  all  away.' 

N.  &  Q.i,  vol.  iii.,  p.  340. 

In  a  short  description  of  Kyme  [by  William  Hall,  a 
Lincolnshire  man,  b.  1748]  there  is  quoted,  in  illustration 
of  the  neglected  state  of  its  drainage  in  the  last  century 
an  adage  that  was  *  in  almost  every  child's  mouth  in  the 
country,  about  fifty  years  ago.' 

Kyme,  God  knows, 
Where  no  corn  grows. 
Nothing  but  a  little  hay; 
And  the  water  comes, 
And  takes  it  all  away. 

This  was  the  usual  reply  of  its  inhabitants,  when  any 
person  asked  where  they  came  from;  but  after  the 
embankment  and  engine  drainage  took  place,  the  hay  not 
only  became  more  secure,  but  the  breed  of  stock  became 
also  famous;  and  likewise  coleseed,  oats,  and  other  mer- 
•cantile  commodities  were  produced ;  insomuch  that  things 
took  a  different  turn,  indeed,  and  the  reply  now  is 
Kyme,  Sir !  Kyme  ! ! 

Fenland  N.  &  Q.,  vol.  iv.,  p.  285. 

Lincoln.  Like  the  Devil  looking  over  Lincoln. — See 
Part  L,  Section  IV.,  Goblindom,  under  Devil, 

Lincoln  was,  and  London  is, 

And    York  shall  be 

The  fairest  City  of  the  three.' 

Brome,  148. 


424  Sayings  about  Places. 

About  twelve  years  ago,  I  first  heard  in  this  locality 
the  following : — 

.    York  was,  London  is,  Lincoln  shall  be 
The  greatest  city  of  the  three. 
N.  &  Q.*,  v.,  p.  201  ;  Folk-Lore  Record,  vol.  i.,  p.  160. 

Henry  II.,  .  .  .  ascended  the  throne,  and  after  being 
crowned  in  London,  was  crowned  a  second  time  at  Wick- 
ford  (Wigford),  perhaps  St,  Mary's-le-  Wigford,  one  of  the 
churches  erected  by  those  English  inhabitants  of '  Up  Hill,' 
expelled  by  the  Normans  shortly  after  the  conquest,  and 
then  considered  outside  the  city.  The  ceremony  of  coro- 
nation is  said  to  have  been  performed  without  the  city, 
on  account  of  the  English  prediction  that 

'The  first  crowned  head  that  enters  Lincoln's  walls. 
His  reign  proves  stormy,  and  his  kingdom  falls.' 

White,  pp.  479,  480. 

Lincolnshire. 

Lyncolnshire  men  ful  of  myghtys. 

Cambrygeshire  ful  of  pykes : 

Holond  ful  of  grete  dykes. 
— Leland,  vol.  v.,  p.  xxvi.    [From  a  manuscript  belonging 
to  Thomas  Rawlinson,  prefixed  by  Hearne.] 

County  Rime. — The  following  is  in  a  MS.  book,  circa 
1809 : — 

Cheshire  for  men, 
Berkshire  for  dogs, 
Bedfordshire  for  naked  flesh, 
And  Lincolnshire  for  bogs. 

N.  &  Q.»  xi.,  p.  266. 

Messingham.  Passing  through  Massingham  [an  error  for 
Messingham],  in  Lincolnshire,  a  long  time  ago,  a  traveller 
noticed  three  men  sitting  on  a  stile  in  the  churchyard,  and 
saying,  *  Come  to  church,  Thompson ! '  '  Come  to  church. 


Sayings  about  Places,  425 

Brown  ! '  and  so  on.  Surprised  at  this,  the  traveller  asked 
what  it  meant.  He  was  told  that,  having  no  bells,  this 
was  how  they  called  folk  to  church.  The  traveller,  re- 
marking that  it  was  a  pity  so  fine  a  church  should  have 
no  bells,  asked  the  men  if  they  could  make  three  for  the 
church,  promising  to  pay  for  them  himself.  This  they 
undertook  to  do.  They  were  a  tinker,  a  carpenter,  and 
a  shoemaker  respectively.  When  the  visitor  came  round 
that  way  again,  he  found  the  three  men  ringing  three 
bells,  which  said  '  Ting,  Tong,  Plufif,'  being  made  respec- 
tively of  tin,  wood,  and  leather. — Ecclesiastical  Curiosities^ 
p.  139. 

'What  a  wonderful  country  is  Linkisheer, 
Where  the  pigs  shit  soap  and  the  cows  shit  fire.' 

The  allusion  is  to  the  practice  of  using  pig-dung  instead 
of  soap  in  washing  clothes,  and  cow-dung  as  fuel.  Both 
these  practices,  if  now  obsolete,  have  become  so  in  very 
recent  days. — E.  PEACOCK,  i.,  p.  158. 

'They  hold  together  as  the  Men  of  Marham^  when 
they  lost  their  Common.' 

Some  understand  it  ironically ;  that  is  they  were  divided 
with  several  factions,  which  Proverb,  ntutato  noinino,  is  used 
in  other  Counties.  .  .  .  Others  use  the  Proverb  only  as 
an  expression  of  ill  successe,  when  men  strive  to  no 
purpose,  though  plotting  and  practising  together  to  the 
utmost  of  their  power,  being  finally  foiled  in  their  under- 
takings. 

2  Though  this  Proverb  be  frequent  in  this  Shire,  Marham 
is  in  Norfolk. — F. 

Fuller,  vol.  ii.,  p.  7. 

See  also  N.  &  Q.^,  x.,  pp.  189,  357. 

*  Nothrup  [Northorpe]  rise  and  Grayingham  fall, 
Ketton  (Kirton-in-Lindsey)  yet  shall  be  greater  than  all.^ 

E.  Peacock,  i.,  p.  181. 


426  Sayings  about  Places. 

Sleaford.  You  mayn't  have  heard  the  saying  '  Sleaford 
for  sleep,  Boston  for  business,  Horncastle  for  horses,  Louth 
for  learning.'— HlSSEY,  p.  232. 

The  turnpike  road  called  Hargate,  leading  from  Spald- 
ing to  Tydd,  passes  through  the  north  end  of  the  parish 
[Fleet] ;  it  was  begun  in  the  year  1764.  Before  this 
road  was  made,  travelling  here  was  very  dangerous  to 
passengers.     Hence  the  following  verse. 

'Be  you  early,  be  you  late, 
Be  aware  of  Fleet  Hargate.' 

Marrat,  vol.  ii.,  p.  91. 

Stow.  There  is  a  rhyme  used  here  comparing  the  bells 
with  those  in  some  neighbouring  parishes  thus : 

Marton's  cracked  pancheons, 

And  Torksey  egg-shells : 
Saxilby  ding-dongs, 

And  Stow-Mary  bells. 

'  Well  is  the  man 
Atwixt  Trent  and  Witham.' 

E.  Peacock,  i.,  p.  260. 

Trent.  Abundance  of  shipp  wraks  and  such  like,  .  .  . 
occasioned  this  common  saying: 

Between  Trent-fall  and  Whitten-ness 
Many  are  made  widdows  and  fatherless. 

Pryme,  p.  139. 

Uffington.  All  the  towns  adjoining  to  Spalding,  Pinch- 
beck, and  Deeping  fens,  had  formerly  right  of  common 
in  those  fens ;  as  well  as  the  towns  contained  in  the 
following  old  distich. 

Uffington,  Tallington,  Barham  and  Stow, 
One  house  in  Gretford,  and  ne'er  an  ene  moe. 

Marrat,  vol.  iii.,  p.  45. 


Sayings  about  Places.  427 

River  Welland.     Mediaeval  prediction  : 

*  Doctrinae  studium  quod  nunc  viget  ad  Vada  Bourn 
Tempore  venturo  celebrabitur  ad  Vada  Saxi.' 

Old  Spenser  sings* 
*  And  after  him  the  fatal  Welland  went, 
That,  if  old  sawes  prove  true  (which  God  forbid), 
Shall  drown  all  Holland  with  its  excrement, 
And  shall  see  Stamford,  though  now  homely  hid. 
Then  shine  in  learning  more  than  ever  did 
Cambridge  or  Oxford  England's  goodly  beams.' 

Welland.  The  commune  Saying  is  there  [near  Stam- 
ford] that  Wasche  and  Wiland  shaul  droune  al  Holande. 
— Leland,  vol.  vi.,  p.  26. 

Whitton.  When  I  saw  the  town  it  put  into  my  mind 
a  song  that  I  had  heard  of  it,  which  ended  at  every  verse 
thus : — 

At  Whitten^s  town  end  brave  boys  ! 

At  Whitten's  town  end ! 
At  every  door 
There  sits  a  .  .  . 

At  Whitten's  town  end. 

Pryme,  p.  139. 

Wildmore.  '  He's  as  wild  as  a  Wildmore  tit ' ;  a  small 
horse,  of  which  large  numbers  used  to  be  raised  in  Wild- 
more  Fen. — Thompson,  p.  733. 

Wolds. — ^I've  seen  better  things  then  that  upo'  th' 
wouds  [wolds] ' :  a  sarcastic  reply  to  one  who  boasts  of 
his  own  possessions. — E.  PEACOCK,  i.,  p.  2^]. 

Grimsby.  When  this  borough  had  dwindled  so  as  to 
become  a  very  inconsiderable  place,  the  ignorance  of  its 
mayors  was  a  standing  joke  among  outsiders.  An  old 
gentleman  who,  if  alive,  would  be  upwards  of  a  hundred 

*  The  Faery  Queen^  Book  IV.,  cant,  ii.,  St.    xxxv. 


428  Sayings  about  Places. 

and  ten  years  of  age,  told  me  a  tale  of  a  certain  mayor 
who  had  a  person  brought  before  him  for  frying  bacon. 
The  culprit  pleaded  that  this  was  not  an  offence ;  but  the 
mayor  retorted  that  it  was  felony  by  common  law.  A 
scholar  was,  however,  found,  who  explained  the  misinter- 
preted passage  in  the  law-books.  The  felony  consisted 
not  in  frying  bacon,  but  in  firing  a  beacon. — N.  &  Q.^^,  i., 
p.  505  ;  ii.,  p.  III. 

Bardney.  *  I  see  you  come  from  Bardney '  is  said  to  a 
person  who  has  the  habit  of  leaving  doors  open  when 
he  could  shut  them. — Q.^^,  iii.,  p.  145. 

Beckmgham.  It  used  to  be  called  '  Beckingham-behind- 
the-Times,'  the  rector  said. — HiSSEY,  p.  412. 

Belton.  'As  fond  as  th'  men  of  Belton  'at  hing'd  a 
sheap  for  stealin'  a  man.' — E.  PEACOCK,  II.,  vol.  i.,  p.  215. 

Cleethorpes.  The  '  Meggies '  or  Cleethorpers  have  long 
been  known  by  the  alternative  name  of  *  Howlets.' — 
Watson,  p.  130. 

The  slang  name  for  Cleethorpes  is,  and  apparently  has 
been  for  centuries,  '  Megs  Island  '  or  more  correctly  '  Mag 
Highland.'  ...  *  Mag  owlet '  is  the  recognised  name  of 
the  great  owl ;  and  in  dubbing  the  inhabitants  of  the 
Mag  Highland  mag  howlets,  the  neighbouring  wits  stand 
convicted  of  a  double-barrelled  pun,  for  a  great  part  of 
the  highland  was  occupied  by  Hoole — generally  of  old 
pronounced  '  Howie,'  and  thus  sometimes  written.  Doubt- 
less the  joke  is  a  patriarch  among  local  'chestnuts';  the 
point  of  it  has  long  been  lost  and  modern  wit,  rather 
less  keen,  has  attempted  to  justify  the  Cleethorpers'  claim 
to  the  term  from  the  fact  that  much  of  a  fisherman's 
work  is  done  when  the  owls  do  theirs. — Watson,  pp. 
136,  137. 

Jenny  Thorpers, — Cleethorpe  folk. — Oliver,  iv.,  p.  58. 


Sayings  about  Places,  429 

Fen.  Breedlings. — A  term  sometimes  applied  to  dwellers 
in  the  fen. — Good,  p.  25. 

Men  of  Kyme  were  in  the  neighbourhood  known  as 
*  Fen-Coots/  those  of  Billinghay  as  '  Billinghay  Bog- 
trotters.' — Fenland  N.  &  Q.,  vol.  iv.,  p.  327. 

The  Fen-men — anciently  the  Girvii  of  Bede,  and  in  1689 
the  Breedlings  according  to  Mr.  Macaulay — were  a  century 
later,  known  as  the  Slodgers,  or  Fen-Slodgers. — THOMPSON, 
p.  644. 

'  Web-footed  like  a  Fen-man,'  a  Fen-man  having  to 
live  so  much  among  the  water,  it  was  said  to  be  necessary 
that  he  should  be  web-footed. 

The  Fen-nightingale  ;  a  frog. — THOMPSON,  p.  733. 

[Thompson  sets  these  proverbs  so  down  as  being  peculiar 
to  the  district.] 

*  A  Fenman's  dowry,  threescore  sheep  and  a  pelt '  (a 
sheepskin,  which  was  formerly  used  as  an  outward  garment). 

Yellow- Belly. — A  fen-man,  said  to  be  derived  from  the 
eels  with  which  the  fen  ditches  abound. 

In  the  adjoining  districts  of  the  counties  of  York  and 
Lincoln,  we  hear  the  rural  inhabitants,  namely  those  of  the 
former  calling  their  neighbours  of  the  latter,  '  Lincolnshire 
yellow-bellies,'  who  respond  in  the  same  jocular  ill-nature, 
by  calling  the  people  beyond  Humber  '  Yorkshire  Bites.' — 
Brogden,  pp.  227,  228. 

In  discussing  the  question  of  the  secluded  Lincolnshire 
'Yellow  BeUies,'  Dr.  Morton,  of  Sheffield,  who  was  born 
in  a  Lincolnshire  village,  tells  me  that  he  never  thought 
that  the  yellow  bellies  'were  of  the  colour  we  now  call 
yellow,  but  something  of  a  bronze  shade,  and  never,  I 
believe,  in  company  with  light  hair  and  eyes.'  And  he 
says,  '  In  Alford,  my  native  town,  there  is  a  part  occupied 
by  a  set  who  have  a  bad  name,  and  with  whom  the  ordinary 
farm  labourer  will  have  nothing  to  do.     They  are  poachers, 


430  Sayings  about  Places. 

hawkers,  and  tinkers,  rarely  regular  labourers,  and  they  are 
sometimes  ignorantly  supposed  to  be  gypsies.' — Addy, 
p.  xxix. 

Can  any  one  of  your  readers  tell  me  if  any  of  the 
following  sayings  are  known  in  Lindsey,  as  well  as  in  the 
south  of  the  county.  .  .  . 

Fen-Tigers — meaning  the  people  of  the  Lincolnshire 
Fenlands,  and  those  of  the  adjoining  Counties. 

Fen  yellow-bellies — people  of  the  Fenlands. 

Fen  Nightingales — frogs. 

Lincolnshire  Bagpipes — frogs. 

Web-footed  like  a  Fenman. 

Lincolnshire  Hogs — Lincolnshire  people. 

Lindsey  Star,  June  24,  1905. 

Grantham  Gruel,  nine  groats  and  a  gallon  of  water. — 
Heart  of  Midlothian^  ch.  xxviii. 

I  have  heard  that  the  '  Grantham  Toms '  once  held  a 
coroner's  inquest  to  ascertain  the  cause  of  the  death  of  a 
man  who  was  then  living !  And  in  more  recent  times,  as 
some  of  your  readers  will  remember,  the  fire  brigade  were 
one  night  called  out  to  subdue  a  fire  at  Mrs.  Allen's, 
Harrowby-hill,  but  they  were  unable  to  reach  the  scene 
of  the  conflagration — the  rising  moon. 

Lincoln.  *We  call  it,  awkward  St.  Swithin's,'  said  of 
a  parish  in  Lincoln. — COLE,  p.  8. 

Witham,  N.  and  S.  A  gentleman  who  lived  at  South 
Witham,  Lincolnshire,  a  hundred  years  ago  .  .  .  described 
.  .  .  the  ordinary  impression  made  by  the  ringing  of  the 
church  bells  within  hearing.  North  Witham,  with  its  three 
bells,  would  ring,  '  Who  rings  best  .-* '  South  Witham, 
otherwise  Post  Wytham,  nothwithstanding,  that  it  owned 
but  two,  would  defiantly  reply  '  We  do!  We  do!'  A  third 
village,  having  no  more  bells  than  South  Witham,  and 
labouring  under  the  additional  disadvantage  that  one  of 
its  bells  was  cracked,  discordantly  rejoined  *  You  lie!     I 


Sayings  about  Places.  431 

cannot  remember  the  name  of  that  third  village. — N.  &  Q.^ 
xi.,  415. 

Lincolnshire  Bagpipers. — A  satirical  appellation  .  .  . 
parallel  with  which  are  the  following  .  .  .  Lincolnshire 
Bagpipers,  Leicestershire  Bean -bellies. — Denham  Tracts , 
vol  i.,  p.  166. 

Lincolnshire  Yellow  Breasts,  i.e.  Lincolnshire  people. — Cf. 
Kent's  Lindum  Lays  and  Legends,  1861,  p.  219,  [for  the 
story  of  a  Lincolnshire  man  who  put  a  frog  into  a  cage 
because  he  thought,  from  its  yellow  breast,  it  must  be  a 
lark]. 

Louth.  ^  As  false  as  Louth  Clock! — The  clpck  which  used 
to  be  thereon  is  now  at  Patrington  in  Holderness,  and  as  one 
face  is  always  an  hour  and  five  minutes  before  the  other, 
the  proverb  still  lives  there. — L.  N.  &  Q.,  vol.  ii.,  p.  217. 

Scawby  feast  is  held  in  October.  The  reason  why  flies 
disappear  at  this  time  is  because  they  are  all  made  into 
pies  for  that  festival. — E.  PEACOCK,  II.,  vol.  i.,  p.  209. 

Little  Witham.  '  He  was  born  at  Little  Wittham.' 
This  village  in  this  County  by  orthography  is  Witham, 
near  which  a  river  of  the  same  name  doth  rise.  But  such 
nominal  Proverbs,  take  the  advantage  of  all  manner  of 
spelling  due  unto  them.  It  is  applyed  to  such  people  as 
are  not  overstock'd  with  acuteness.  The  best  is,  all  men 
are  bound  to  be  honest,  but  not  to  be  witty. — FULLER, 
vol.  ii.,  p.  7. 

Wroot. — When  the  country  became  flooded,  and  the 
water  extended  itself  over  sixty  thousand  acres  of  land, 
it  nriust  have  been  an  holme  or  island,  to  which  there 
could  be  an  easy  communication  by  boats  from  the  sur- 
rounding country ;  but  when  the  water  was  partially 
drained,  and  the  land  left  fenny,  moorish  and  swampy, 
then  Wroot  became  the  most  inaccessible  of  all  places,  and 
acquired  the  name  of  Wroot, — Out  of  England. — Stone- 
HOUSE,  p.  384. 


432  Sayings  about  Places. 

Yorkshireman. — A   fly  drowned   in   ale. — Brogden,   p. 
228. 

When  the  Grand  Sluice  was  opened  on  15th  October, 
1766,   it   disappointed   many  who   came   to   the   opening 
ceremony,  and  one  of  the  disappointed   ones  gave  vent 
to  his  feelings  by  composing  the  following  : 
Boston  !  Boston  !  Boston  ! 
Thou  hast  naught  to  boast  on 
But  a  Grand  Sluice,  and  a  high  Steeple, 
A  proud,  conceited  ignorant  people. 
And  a  coast  where  souls  are  lost  on. 

Another  version  of  this  rhyme  is  as  follows : 

O!  Boston!  Boston! 

What  hast  thou  to  boast  on } 
But  a  proud  people, 
And  a  lofty  steeple, 

And  a  coast  where  ships  are  lost  on,  lost  on. 

This  has  since  been  altered  to : 

Boston,  O  Boston  !  What  hast  thou  to  boast  on  ? 

High  Steeple,  proud  people,  and  Sands  Ships  are  lost  on. 

Boston  is  again  coupled  with  Skirbeck,  and  Boston  pride 
appears  always  to  call  for  notice  : 

Though  Boston  be  a  proud  town, 
Skirbeck  compass  it  all  round. 

And  another : 

Skirbeck  straddle  wide, 
Boston  full  of  pride. 

Then  a  rhyme  on  some  neighbouring  Churches : 
Gosberton  Church  is  very  high, 
Surfleet  Church  is  all  awry. 
Pinchbeck  Church  is  in  a  hole, 
And  Spalding  Church  is  big  with  foal. 

Fenland  N.  &  Q.,  vol.  i.,  pp.  44-6. 


Sayings  about  Places.  433 

Gainsborough. 

Gainsbro',  proud  people 

Built  a  new  church  to  an  old  steeple. 

N.  &  Q.7,  vol.  viii.,  p.  56 ;  Stark,  p.  386. 

Hatton. 

The  poor  Hatton  people 
Sold  the  bells  to  build  up  the  steeple. 
Literary  Byways,  p.  104  ;  cf.  NORTH,  p.  444. 

Legsby.     Many  years  ago  there  was  this  local  rhyme  : 
A  little  ting-tang  in  a  little  steeple, 

or 
A  thack  church  and  a  wooden  steeple, 
A  drunken  parson  and  wicked  people. 

North,  p.  504. 
Luddington,  poor  people ; 
With  a  stoan  chech  an  a  wooden  steeple. 
The  stone  church   and  the  wooden  steeple  have  both 
been  replaced  by  a  modern  structure. 

E.  Peacock,  i.,  p.  162. 

Luddington  poor  people, 

Built  a  brick  church  to  a  stone  steeple. 

N.  &  Q.i,  vol.  vi.,  p.  496. 

Owersby's  parish 

Wicked  people, 
Sold  their  bells  to  Kelsey 

To  build  a  steeple. 
Literary  Byways^  p.  104  ;  cf.  NORTH,  p.  479. 

Pickworth  folks,  poor  people. 
Sold  a  bell  to  mend  the  steeple. 

G.  J.,  March  16,  1889. 

Poor  Scartho  people 
Sold  their  bells  to  repair  the  steeple. 
Literary  Byways,  p.  104  ;  cf.  NORTH,  p.  627. 

2E 


434  Sayings  about  Places. 

Long  Sutton.      A  not   very    flattering   rhyme    refers   to 
Sutton  : 

Sutton  long !  Sutton  long ! 

At  every  door  a  heap  of  dung. 

Some  two,  some  three, 

The  dirtiest  town  you  ever  did  see. 

Fenland  N.  &  Q.,  vol.  i.,  pp.  44-6. 


SECTION    VII. 
POPULAR    ETYMOLOGY. 

Appleby.  When  you  (go)  through  our  wood  on  the 
Roman  highway,  as  soon  as  you  enter  through  the  gate  on 
Thornholme  moor,  the  place  round  about  is  called  Bratton- 
grave-hill.  The  vulgar  says  that  there  has  been  by  that 
gate  several  people  buried  that  have  hanged  themselves; 
amongst  which  there  was  one  that  was  called  Bratton,  but 
I  suspect  there  is  something  more  than  this  in  the  antiquity 
of  the  name. — Pryme,  p.  134. 

Crowle.  When  the  late  Archdeacon  Stonehouse  was 
collecting  materials  for  his  History  of  the  Isle  of  Axholme 
he  asked  one  of  the  older  inhabitants  what  was  the 
meaning  of  the  name  Crowle,  the  place  where  this  person 
lived.  The  reply  was,  'Well,  sir,  I  doan't  knaw  for  sure- 
ness,  but  thaay  do  saay  as  afoore  Vermuden  time  this  was 
omust  th'  only  bit  o'  land  e'  this  part  that  was  unflooded,  so 
folks  crohled  up  here  an'  built  hooses. — E.  PEACOCK,  II., 
vol.  i.,  p.  146. 

Billingborough  is  said  to  take  its  name  from  the 
'  boiling  up '  of  a  copious  spring  close  to  the  church, 
but  it  is  more  probably  derived  from  a  Saxon  word 
expressing  greatness  or  copiousness. — Lines.  Arch.  Soc., 
vol.  vi.,  p.  xii. 

Boston.  Doughty's  Quay,  now  generally  called  Duty 
Quay.— Thompson,  p.  258. 


43 6  Popular  Etymology, 

Brothertoft.  Tradition  says  that  this  place  was  originally 
inclosed  from  the  fens  by  a  grant  to  two  brothers ;  hence 
the  name,  Brother-Toft. — Marrat,  vol,  ii.,  p.  187. 

Aswic  grange  near  Whaplode.  .  .  .  This  is  near 
Catscove,  now  Catch  colt  corner. — Camden,  p.  352,  col.  i., 
Additions;  Marrat,  vol.  ii.,  p.  81. 

Folkingham.  Tradition,  however,  mentions  a  circum- 
stance which  is  said  to  have  given  rise  to  the  name 
Falkingham,  as  spelt  with  an  a,  viz.,  that  the  three  chiefs 
who  bore  the  title  of  kings,  slain  in  the  famous  battle 
between  the  English  and  the  Danes,  A.D.  869  or  870  (for  an 
account  of  which  see  *  Threckingham '),  are  supposed  to 
have  fallen  in  this  parish,  from  which  incident  it  was 
afterwards  called  Fall-king-ham. — Sleaford,  1825,  p.  216. 

Falkingham,  Folkingham  or  Fourkingham  was  first 
called  Fourkingham  because  four  kings  or  chiefs  resided 
there.— G.  J.,  May  18,  1889. 

Gunness.  There  is  a  little  village,  on  the  eastern  side  of 
the  Trent,  nearly  opposite  the  Keadby  railway  station,  the 
name  of  which  is  Gunness,  though  during  this  century  it 
has  been  frequently  spelt  '  Gunhouse.'  A  person  by  no 
means  uneducated  once  told  my  father  that  it  was  so  called 
because  during  one  of  the  Danish  invasions  these  marauders 
lodged  their  guns  there. — N.  &  Q.^  vi.,  p.  274. 

Holland.  So  called,  as  some  would  have  it,  from  Hay^ 
which  our  Ancestors  broadly  term  [sic]  Hoy^  is  divided 
likewise  into  two  parts,  the  Higher  and  the  Lower. — 
Brome,  p.  142. 

Lindsey.  Linsy-woolsy. — Some  Lincolnshire  people  hold 
the  foolish  opinion  that  this  fabric  takes  its  name  .  .  . 
from  the  parts  of  Lindsey  in  this  country,  and  as  a 
consequence  misspell  it  Lindsey- woolsey. — E.  PEACOCK, 
II.,  vol.  ii.,  p,  325. 


Popular  Etymology.  437 

Lincoln.  The  Black  Goats. — Immediately  below  the 
High  Bridge,  will  be  seen  an  inn,  bearing  now  the  sign  of 
the  Black  Goats.  It  has  been  altered  within  a  few  years 
from  that  of  the  Three  Goats,  which  I  can  well  remember 
to  have  heard  my  father  say  was  derived  from  the  three 
gowts,  or  drains,  by  which  the  water  from  the  Swan  Pool, 
a  large  lake  which  formerly  existed  to  the  west  of  the  city, 
was  conducted  into  the  bed  of  the  Witham,  below  ...  a 
corruption  more  easily  accomplished  in  our  Lincolnshire 
English,  than  in  more  polite  language. — A.  J.,  pp.  58,  59. 

Lincoln.  The  name  Greestone  Steps  is  in  measure  a 
duplication  for  Gree  or  Grice,  or  the  old  Greesen,  means 
steps.  Some  people  call  them  the  Grecian  Steps  or  Stairs 
.  .  they  are  certainly  not  Greek  or  anything  of  the  sort. 
Tradition  says  that  the  sea  used  to  come  up  to  the  steps. — 
Wilkinson,  p.  54. 

The  Grecian  Stairs, — The  name  which  specially  claims 
our  attention  is  that  of  The  Grecian  Stairs^  a  flight  of  steps 
by  which  the  ascent  is  gained  from  .  .  .  the  New  Road,  to 
a  small  ancient  gateway  leading  towards  the  Minster  Yard. 
This  name  appears  to  be  rather  a  remarkable  instance  of 
more  than  one  peculiarity  in  the  English  language,  for  it 
exhibits,  if  I  do  not  mistake,  at  once  the  tendency  to  attach 
a  meaning  to  a  word,  however  absurd  that  meaning  may 
be,  and  the  practice  of  adding  an  explanation  to  a  word 
which  was  becoming  obsolete,  even  though  at  the  expense 
of  a  tautology.  The  proper  word  is  presumed  to  be  '  the 
Greesen!  which  is  the  early  English  plural  of  gree,  or  step, 
to  which  the  word  stairs  has  been  added,  without  dropping 
the  original  name  when  this  was  becoming  obsolete ;  thus 
making  it,  the  Greezen  Stairs, — A.  J.,  p.  59. 


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