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The Mysteries of All Nations
By James Grant. 1880

Index

CHAPTER LXXI.

Superstition at Chelmsford—Woman Bewitched—Fortune-telling Quack—Old Zadkiel—Incantation in Somerset—Turning the Bible and Key—Woman assuming the form of a Hare—Woman ruling the Stars—Young Women Deceived—Superstition in London—Generality of Superstition—A Prediction—How to preserve Children from Disease—Dreams Fulfilled—Virtue of Holly and Ivy in Worcestershire and Herefordshire—Legend concerning the Tichborne Family—Romantic Divorce Case.

A case tried at Chelmsford, on the Home Circuit, in 1864, affords a curious proof how much antique superstition still lingers amongst the English peasantry. For twenty years before 1863 there had been living in one of the Essex villages an old man, deaf and dumb, who enjoyed the reputation of a wizard or fortune-teller. He was eighty years of age, and the singularities of his manner and appearance contributed to the impression he made on the rustic mind. The better sort of people treated the old man with a kindness due rather to his calamities than to his profession, while the more sceptical of the rabble who did not fear him, seem to have amused themselves occasionally at his expense.

Dummey had been at the village of Ridgewell, near Hedingham, in the summer of 1863, where there was a beer-house, the landlady of which was one Emma Smith. The old magician wanted to sleep in the beer-house instead of returning to his own hut, but Emma Smith refused to give him leave. He gesticulated menacingly in his own fashion with his stick, and went his way[Pg 609] angrily. Soon after this Emma became ill. The image of Dummey rose before her mind, and she pronounced herself "bewitched."

After long misery, she went forth to seek the old man, found him at the "Swan," a public-house near his own den, and tried to persuade him to return with her, that his presence might break the spell which hung over her. She repeatedly offered him three sovereigns as payment for this service; but neither money nor words could move him. Meanwhile the news spread that a woman who had been bewitched by old Dummey was at the "Swan," and a crowd assembled and pulled the unlucky wizard about, so that he fell once or twice on the ground. Smith took an active part in the assault; and after the "Swan" was closed, she was seen beating him and tearing his clothes. Fear for herself—fear of his supernatural gifts—were both merged in the stronger feeling of rage; and at last she, assisted by one Stammers, a carpenter, pushed the old man into a brook. He died at Halsted poorhouse from the effects of the ill-usage. Emma Smith and Stammers were sentenced to six months hard labour for their share in this outrage—the judge excusing the leniency of the punishment on the ground of the woman's state of mental excitement, and of the man's having pulled Dummey out of the water when the ducking seemed likely to produce death.

Only a few years ago an example of superstition in England came prominently before a public court of justice. It appears that in the neighbourhood of South Molton, North Devon, an old man aged eighty-six, living at Westdown, near Barnstaple, was charged with "using certain subtle craft, means, or device by palmistry and otherwise, to deceive and impose on certain of her Majesty's subjects." For some time a woman named Elizabeth Saunders, then residing in an adjacent hamlet, had been ill. Doctors' remedies failed, and her husband[Pg 610] sent for the old man named Harper, generally called the "White Witch," but who called himself an herbalist. He went to the house of the woman, and gave her four or five iron rods in succession, with which she tapped a piece of iron held by her in the other hand while in bed. At the ends of the rods were the names of planets, such as Jupiter and Mercury. He asked the age of the woman and the hour she was born, saying he wanted to find out under what planet she came into the world. He gave her some bitters to take, but she died a few days afterwards. The defence was that the rods and piece of metal were a rude method of using electricity, by which means the defendant had effected many cures; but no explanation was given as to the meaning of the names of the planets. It was stated that the "White Witch" charged the woman 25s. for his services. Several witnesses, called for the defence, said they had been cured of complaints in the legs and arms by the defendant's magic rods when nobody else could cure them. The Bench sentenced him to a month's imprisonment.

A case of witchcraft came recently to our knowledge from Stonehouse. Ann Bond, a professed herbalist, stood charged before a bench of justice with having obtained £1 by means of a subtle device. Mary Ann Pike said her sister, Mrs. Summers, having a bad leg, had been advised to let the prisoner see it. Bond, after looking at the limb, declared that it was not an affliction by God. She went away, and afterwards returned with some cards. These she arranged, and, after looking at them, said her sister was so ill-wished that her face would be drawn to her toes, and that she would die at the age of thirty-seven. Mrs. Summers asked the prisoner if she could do her any good. Bond replied, "Yes; if you come at once under my demand; my usual price is 25s., but I'll do it for £1." Deponent lent her sister a sovereign to give to the woman. Bond turned up a bottle, and said to[Pg 611] witness, "There is one dark woman, and a tall woman, doing your sister injury; the circle was not laid intentionally for her, but for her husband." The prisoner was convicted and punished. She had formerly been imprisoned for a similar offence.

In 1878, at a meeting of the guardians of the Coventry Union, an inmate named Arnold, alias "Old Zadkiel," a professor of astrology, was the subject of inquiry. A letter had been addressed to him by a lady at Dorchester, anxious to learn "what planet she was born under, and the position of her future husband." She forwarded a number of postage stamps. There was another letter from a lady at Leamington, asking Arnold to keep an appointment with her, to "read her destiny." The astrologer formerly lived in Coventry, and carried on an extensive trade until he was sent to Warwick gaol, which he left for the workhouse. He was cautioned by the Board. "Old Zadkiel," taking offence, left the workhouse, saying he "should resume his astrology" and the "ruling of the planets."

Not long ago a well-to-do farmer near Ilchester, in Somerset, had the misfortune to have several of his cattle taken away by disease. A veterinary surgeon who was consulted, thought the remainder of the herd were in a fair way of recovery; the farmer, however, insisted that he and his cows had been "overlooked," and immediately sought out a "wise woman" residing in an adjacent town. Acting upon the advice of the old hag, the farmer returned home, and encircled with a faggot the last bullock that died, ignited the pile, and burnt the carcase, an incantation being pronounced over the burning beast. The remainder of the herd became well, and their recovery was attributed by the farmer and his simple-minded neighbours, not to the skill of the veterinary surgeon, but to the success of the weird ceremonial prescribed by the fortune-teller.

[Pg 612]A remarkable case of credulity came before Ludlow police court, in January of this year (1879). Mary A. Collier was summoned under the local bye-laws for using abusive language to Elizabeth Oliver. Both parties, it transpired, lived in Lower Gouldford; and a sheet having been lost off a garden line, with a view to discover the thief, the superstitious practice of "turning the key and the Bible" was resorted to. Complainant said Collier met her in the street, and said the Bible had been turned down for Jones' yard, Martha Cad's yard, and Burnsnell's yard, and when Mrs. Oliver's name was mentioned, "the Bible fled out of their hands." The Bible was then turned to see if the sheet was stolen during the day or night, and Mrs. Collier then called her "a daring daylight thief." Mrs. Collier informed the Court that "the key turned for Mrs. Oliver and no one else, and the words in the Bible were for her." Mrs. Oliver said the sheet had been found under the snow. The Bench dismissed the case, and said such gross superstition was more like a relic of the past, and would not have believed that such a thing existed in this advanced age.

In the village of East Knighton, Dorsetshire, in the year above mentioned, a remarkable case reached the public ears. In a cottage dwelt a woman named Kerley and her daughter, a girl of about eighteen years, supposed to be bewitched. It was positively stated that they had been thrown out of the cottage into the street, although neither window nor door was open, and heavy articles of furniture were sent flying about in all directions.

An old woman called Burt was named as the cause of all the mischief, and she was declared to have assumed the form of a hare, to have been chased by the neighbours, and then to have sat up and looked defiantly at them. It is positively believed that until blood is drawn from the witch the manifestations will not cease.

We must confess that superstition is stripped of its[Pg 613] romance by prosaic courts and stern judges. A case tried at Newbury quarter-sessions is fresh in the memory of many. Maria Giles, alias "The Ranter," well known as the "Newbury Cunning Woman," was tried on the charge of having obtained sums of money from two women living at villages in a wild district in North Hants, by falsely pretending she had the power to recover some goods they had lost. The women travelled twelve miles to consult the prisoner. She went through some absurd proceedings, and pretended she saw in a glass the parties who had taken the goods. Prisoner had practised witchcraft for many years. She professed to rule the stars, and said that if the nights were clear and fine she would be able to recover the goods sooner. The jury returned a verdict of guilty, and sentenced her to five years penal servitude.

The proceedings of a professional fortune-teller formed the subject of investigation by the mayor and other magistrates of Newbury in 1871. A widow named Maria Moss had been pretending to tell the fortune of divers persons, particularly young women, whom she had induced to go to her house. The principal witnesses called were Alice Prior and Maria Low, two young women, who proved that the prisoner had promised to tell their fortunes. Her practice had been to produce a pack of cards, which she placed upon the table, and told each girl to cut them into three parts. In one case she said she saw "London," and told Prior that she would get a good situation there, and be married to a widower. She represented to Low that she would also have an excellent situation in London, and be married to a gentleman with plenty of money. She induced the girls to obtain goods from tradesmen in the town and bring them to her house, and the girls also removed wearing apparel from their own homes and deposited the same with the prisoner, who promised to send the goods after[Pg 614] the girls had arrived in the metropolis. However, the mother of Low discovered that clothes had been taken away from her house, and the intended journey of the girls was of course prevented. The Bench dealt with the case under the Vagrant Act, and sentenced the woman to fourteen days in Reading gaol.

In the beginning of 1879 a photographer named Henry, of Cooper's Road, Old Kent Road, London, was charged at the Southwark police court with obtaining money by false pretences. The prisoner issued an advertisement, offering for eighteen stamps to send to unmarried persons photographs of their future wives or husbands, and for twenty-four stamps a bottle of magnetic scent, or Spanish love scent, which were described, the first as "so fascinating in its effects as to make true love run smooth," and the other as "delicious, and captivating the senses," so that "no young lady or gentleman need pine in single blessedness." Several witnesses stated that they had answered these advertisements; and numbers of letters—some from Australia, China, and other places abroad, relating to them—were found at the defendant's house. It appeared that he had been carrying on a very successful fraud for some time. The magistrate sentenced the prisoner, under the Vagrant Act, to three months hard labour.

Four men were charged at the Marylebone police court, London, in 1871, with telling fortunes. They had a place in that district, in which the police found a magic mirror, cards, nativities, planetary schemes, and all the paraphernalia of fortune-telling imposition. On the police going to the house, they found no fewer than thirty or forty young women in a waiting-room, each having paid a fee. A book was found in which were entries of the dupes in each week, the numbers varying from 89 to 662. The prisoners were sentenced to three months hard labour.

[Pg 615]Liverpool, Birmingham, Manchester, London, and nearly all the other cities, towns, and country districts of England continue to have their fortune-tellers and reputed witches and ghosts. There are still many believers in the prophecies of Mother Shipton, but none believe more implicitly in her sayings than the labouring classes of Somerset. Recently a report, put in circulation in the neighbourhood of Ham Hill, made them think a great catastrophe was about to occur in that particular locality. Mother Shipton had predicted that Ham Hill, one of the great stone quarries of Somerset and a prominent feature in the landscape for many miles, would be swallowed up on Good Friday. The collapse of this immense hill was to ensue from a terrible earthquake, the effect of which would be felt especially in that part of Somersetshire. One result of this belief was that persons left the neighbourhood temporarily in order to escape the disaster. Other people removed their household goods from shelves and cupboards, in order that they might not be thrown down by the upheaval of the earth; and in some cases, we are told, people delayed planting and cultivating their gardens. The residents who believed in the predicted event said that Yeovil would also be visited at the same time by a great and disastrous flood. One case was that of a man who delayed planting his garden with potatoes because he believed there would be a terrible frost, and that the River Thames would be covered with ice. This he connected in some way with the Ham Hill affair. Amongst the labouring classes considerable alarm existed, and Good Friday was looked forward to with no little amount of anxiety in that part of Somerset.

Good Friday came and passed without any untoward event. Yet that is not enough to dispel the faith in Mother Shipton's prediction. She is not at fault. Some blundering calculator made a mistake as to time, and the[Pg 616] people of Somerset are yet to have their great catastrophe.

A curious superstitious custom is observed in the Isle of Man. Mothers believe their children may be preserved from disease by placing them in the hopper of a water flour-mill while the wheel makes three revolutions. On a Sunday not long since a number of children were taken to the Grenaby mill, in the parish of Malew, three miles from Castletown, in order to be subjected to the "charm" we have mentioned. Two hoppers of the mill were crammed full of children, and, as soon as they were settled, the miller caused the wheel to revolve three times, the parents of the children being present at the time. In order to be efficacious, the ceremony must be gone through at a time when the ministers of the district are preaching in their pulpits. For this reason, about noon on Sundays is generally the time chosen for the performance of this curious rite.

At an inquest lately held in London on the body of a woman aged eighty-two years, the evidence showed that the woman's death resulted from injury to the head, caused by a fall from her chair. One of the witnesses told the coroner that he believed the time had come for the woman to die. His reason for that opinion was, that she had dreamed, a fortnight before her death, that she had a fall, and cut open her head, and was likely to die in consequence.

An awful fulfilment of a dream took place at a calico-printing establishment at Sunnyside. A clerk in the work remarked to one of the machine printers that he was glad to see him at his employment; the printer asked his reason for his congratulations, when the clerk observed that during the previous night he (the clerk) had dreamed that he (the printer) had, while at his work, dropped down dead. The printer replied, in a jocular way, "You see you were mistaken, for I am alive yet."[Pg 617] The printer being in his usual health and spirits, no further notice was taken of the matter; but singularly, at three o'clock in the afternoon of the same day, while attending to his duties at his machine, he dropped down dead without the least warning.

This year (1879) the Deal magistrates sentenced a man named George Wylds to two months imprisonment for refusing to proceed to sea in the barque "Umzinto," on a voyage from London to Port Natal. The man told the magistrate that he was satisfied with the ship, officers, and food, but he had had a dream that the ship would be lost, and would not go to sea in her for any amount of money. Once before he had a dream that a vessel in which he was sailing would be lost, and it was lost.

It is worth recording that in many parishes of Worcestershire and Herefordshire the holly and ivy that have adorned churches at Christmas-time are much esteemed and cherished.

If a small branch of holly, with the berries upon it, is taken home and hung up in the house, it is considered sure to bring a lucky year. A little of this church ivy given to sheep is considered likely to make them bring forth two lambs a-piece. The evergreens that were hung up in the house must, however, all be burned, except the mistletoe bough, which should be kept throughout the year; and it generally is in farmhouses, as, according to old people, it prevented any bad effect from the evil eye, and fiends and hobgoblins were scared away by it, as stated in this verse of an old sagacious adviser:

[Pg 618]Some country churches in Worcestershire and Herefordshire are still usually decked with sprigs of yew at Easter, and boughs of fragrant fresh-leaved birch at Whitsuntide; and a sprig of yew thus consecrated, when taken and kept in the house, is deemed a preservative from the influence or entrance of any malignant spirits. In like manner, a branch of the birch is honoured by being placed on or over the kneading-trough; for, thus placed, it is considered to be a sure antidote against heavy bread.

A celebrated case, in which the pursuer, newly returned from Australia, sought to establish, in the Court of Common Pleas (we think in 1871 or 1872), his claim to the ancient baronetcy of Tichborne, recalls to mind a legend current in the Tichborne family for many generations relative to the "Tichborne Dole." The house of Tichborne dates the possession of its right to the manor of Tichborne, near Winchester, as far back as two centuries before the Norman Conquest.

About the middle of the twelfth century the then head of the family married Mabel, only daughter and heiress of Sir Ralph de Lamerston, of Lamerston, in the Isle of Wight, by which he acquired considerable estates in that part of England, in addition to his own possessions in Hampshire. After many years of wedded happiness, during which the Lady Mabel became celebrated for her kindness and care of the poor, and death approaching, she besought her husband to grant her the means of leaving behind her a charitable bequest, in the shape of a dole, or measure of bread, to be distributed annually, on the 25th of March (the Feast of the Annunciation of the Blessed Virgin Mary), to all needy and indigent people who should apply for it at the hall door. The said bread was to be the produce of a certain piece of ground containing an area of fifteen acres, and of known value; but should the applicants be greater in number[Pg 619] than the measures produced, twopence in money was to be given as the dole.

Lady Mabel's husband was induced to consent to his wife's request, only on condition of her being able to crawl or walk round the piece of ground demanded—a condition of apparent impracticability, from the fact of her having been bedridden for many years previous; and this task was to be performed while a certain brand, or billet of wood, was burning on the fire in the hall at Tichborne. The dame, nothing daunted, ordered her attendants to carry her to the place she had selected, where, being set down, she seemed to receive a renovation of strength, and, to the surprise of admiring onlookers, she succeeded in crawling round several rich and goodly acres within the required time. The field which was the scene of Lady Mabel's extraordinary feat retains the name of "Crawls" to the present day.

On the task being completed, the lady was re-conveyed to her chamber, and, summoning the family to her bed-side, she proceeded in a most solemn manner to deliver a prophecy respecting the future inheritors of Tichborne—predicting its prosperity as long as the annual dole existed, and leaving her malediction on any of her descendants who should discontinue or divert it, and declaring that, when such event should happen, the old house would fall, the family would become extinct from the failure of heirs-male, and that—as a final warning of the approach of their decay—a generation would appear of seven sons, followed immediately by one with seven daughters and no sons.

The dole continued to be regularly given from the time of Henry II. to 1799, when Sir Henry Tichborne discontinued it. Then began the fulfilment of Lady Mabel's prediction. In 1803, four years after the cessation of the gift, a portion of the house fell, and the remainder was pulled down. Sir Henry, the seventh baronet of the name of Tichborne, who had abolished the dole, had seven sons.[Pg 620] Sir Henry, the eighth baronet, and eldest of the seven sons, married Anne, daughter of Sir Thomas Burke, Bart., of Marble Hill, and by her had seven daughters. Sir Henry died leaving no sons.

In 1826 Sir Henry's second brother, Edward, who eventually became the ninth baronet, having inherited the extensive property of Miss Elizabeth Doughty of Snarford Hall, was obliged, by the terms of her will, to drop the name of Tichborne and assume that of Doughty, thus fulfilling, in some measure, that part of Lady Mabel's prediction which foretold that the name would become extinct. Sir Edward Doughty married in 1827, and had an only son, who died before he attained the age of six years. Sir Edward's brother James, who eventually became the tenth baronet, married, and had two sons—Roger Charles, who was supposed to have been lost at sea off the coast of South America in the spring of 1854 (the claimant of the baronetcy from Australia called himself the said Roger); and Alfred Joseph, the eleventh baronet, whose son Henry—a posthumous child, born in 1866—is now in possession of the title and estates.

When the only son of Mr. Edward Doughty (subsequently the ninth baronet) died, the hitherto singular fulfilment of Lady Mabel's prediction struck him so forcibly that he besought his elder brother, Sir Henry Joseph, to restore the ancient dole, which he agreed to do; and it was again distributed, with certain restrictions, in flour, confining it to the poor of the parish of Tichborne; and in this manner it continues to be distributed to the present day.

Whether the resumption of Lady Mabel's gift may prove sufficient to ward off the fatal prediction, time alone will show. The male race is supposed to depend upon the life of a single heir in his minority.

This cause celebre, one of the most important disposed of this century, not only ended, in the claimant's defeat,[Pg 621] but in his conviction for perjury and attempted fraud—a fraud which, if successful, would have secured him estates worth between £20,000 and £30,000 a year.

A romantic divorce case came before the High Court of Justice in England in 1876, in which the superstitious element was strongly blended. The proprietor of an extensive estate asked for a divorce from his wife, belonging to the gipsy tribe. The petitioner became interested in a family of gipsies, who were in the habit of pitching their tents on his ground. He visited their encampment, and became familiar with them. The member of the company who most excited the petitioner's attention was a daughter, by name Esmeralda, whose charms ultimately captivated the petitioner, and they were married in Norway in June 1874. The co-respondent, stated to be an Oxford man, and who also interested himself in the welfare of the gipsy race, seemed to have made the acquaintance of the parties some time after the marriage. The lady became enamoured of the Oxford gentleman. She went with him to Bristol, and after that the petitioner did not see his wife for some time. The husband received a letter from his wife stating that she was ready to be reconciled to him. They accordingly came together, and his wife suggested to him that they were both bewitched, and she stated that in order to have such bewitchment removed she would go to the Gussoree Gorge, a fabled deity in the Roman Camp, who had the power to dispel the bewitchment and restore the parties to their status quo. They did go to this famed astrologer, Gussoree Gorge, who turned out to be none other than the co-respondent, with whom Esmeralda was afterwards found living as his wife in Edinburgh.

The petitioner, on being examined, said the respondent complained of being bewitched, and went to Cardiff to consult the wise men of the tribe. On another occasion she went again to consult the Gussoree Gorge, or wise[Pg 622] man, and brought back two letters from the astrologer. It occurred to witness that they were in the co-respondent's handwriting. He, on receipt of another letter after his wife left him again, went to Edinburgh, where he found her. She threw herself on her knees and craved forgiveness. He promised to forgive her. She asked to go home at once, but there was a difficulty about the train. That night they slept at Melrose, and in the morning she said she had had a dream that her lover whom she had left in Edinburgh had committed suicide. Witness agreed to allow her to go to Edinburgh, it being understood she should immediately return. She never did so, and witness did not see her again until the 31st of January.

Here the romance and superstition end. The petitioner became a wiser and sadder man. Esmeralda lived to repent of her folly, and so did the Oxford man of learning.

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