Folklore of Yorkshire

by Kai Roberts

  For Miss Kathryn Adelaide Wilson (of the Moors).

  ACKNOWLEDGEMENTS

  Thanks to John Billingsley, Dr David Clarke, Jonathan Dow, Anna O’Loughlin, Tania Poole, Matilda Richards, Andy Roberts, Helen Roberts, Phil Roper and John Warren.

  CONTENTS

  Title

  Dedication

  Acknowledgements

  Introduction

  one

  Witches and Cunning Folk

  two

  Charms and Talismans

  three

  Dragons and Serpents

  four

  Giants

  five

  Fairy Lore

  six

  The Devil

  seven

  Phantom Hounds

  eight

  Tutelary Spirits

  nine

  Ghosts

  ten

  Water Lore

  eleven

  Secret Tunnels and Buried Treasure

  twelve

  Robin Hood

  thirteen

  Calendar Customs and the Ritual Year

  Bibliography

  Copyright

  INTRODUCTION

  In the present day, two questions may naturally arise when a book such as this is encountered: what is ‘folklore’, and what value does it have? When the word was first coined by W.J. Thoms in 1846, the answers were relatively easy. Folklore was an attempt to record, systematise and preserve what had previously been referred to as ‘popular antiquities’ – the beliefs and practices of the ‘folk’; a poorly educated and primarily rural class whose indigenous, insular culture was perceived as threatened by the rapid advance of industrialisation and urbanisation. Such people were typically regarded as quite separate from the refined, scholarly collectors, and, as the historian E.P. Thompson so scathingly put it, ‘Folklore in England is largely a literary record of eighteenth- and nineteenth-century survivals, recorded by parsons and by genteel antiquarians regarding them across a gulf of class condescension.’

  Today, with the advent of universal education, global communications, mass media and a mobile population, it is impossible to regard the ‘folk’ in such a detached, homogenous manner – if it was ever truly possible in the first place. We are all immersed in popular culture and we are all members of many social groups over the course of our lives; whether those groups be determined by generation, geography, ethnicity, occupation, religion, hobby or economic status. The boundaries are permeable, flexible and almost impossible to identify. As a result, the term ‘folklore’ increasingly looks anachronistic and yet somehow it survives; for no matter how nebulous the concept might be, it still identifies an area of knowledge worthy of study in its own right and too often overlooked by its close cousins, social history and ethnography.

  The best definition of folklore we can find today comes from Jacqueline Simpson and Steve Roud: ‘It includes whatever is voluntarily and informally communicated, created or done jointly by members of a group (of any size, age, or social and educational level) … The essential criterion is the presence of a group whose joint sense of what is right and appropriate shapes the story, performance or custom – not the rules and teachings of any official body.’ The value of studying such material lies not just in preserving it but in learning to recognise what counts as folklore, because often it provides a rare insight into the hidden assumptions and unrecognised priorities of the culture that spawned it; whilst historically, it offers a valuable alternative narrative to the ‘authorised’ or ‘official’ accounts supplied by the hegemonic interests in that society.

  Of course, this book does not have quite such high ambitions. In the history of folklore studies, the county folklore collection has been something of an institution. In the early days of the discipline, they provided a great deal of the material with which folklorists subsequently worked and whilst they have slowly calcified into a product primarily marketed to tourists, they remain one of the primary sources of folkloric material available to a general readership. This work undoubtedly falls into the latter category, but whilst it does not aim for originality or innovation, it will hopefully do more than merely repeat material which has been printed in such collections a hundred times before without context or analysis. Folklore is something that once possessed meaning for those who lived with it and it should not be reduced to mere whimsy or entertainment.

  An entrenched problem with county folklore collections, dating back to the very first examples, has been their failure to properly consider the environment in which it was typically transmitted and the significance it was afforded by those who communicated it. Either the original collector imposed his own beliefs on the material or failed to regard it as anything more than a novelty. As Gillian Bennett complains, ‘For the most part, no great care was taken to make any sort of sense of these stories. They were simply “stories” and not expected to make sense: they were curiosities rather than realities. There was no attempt to put them in context either: we do not know when or why or how or to whom the legends were told … Such accounts do not tell us what … traditions meant to the informant: they only tell us what they meant to the collectors – which was precisely nothing.’

  A common difficulty with such collections is that they were often rooted in the folkloric theory of the nineteenth century. Influenced by the reductive academic climate of the day, early folklorists took inspiration from the emerging theory of evolution and attempted to apply it their own material. The result was the hypothesis of ‘survivals’, which claimed that whilst human history and culture was often a progressive, dynamic process, some features remained relatively static: these remnants gradually lost their original function and significance to become ‘folklore’, preserved in debased form by the collective memory of a conservative rural working class. The early folklorists believed that by studying these relics, it was possible to reconstruct the religious belief of pre-Christian societies.

  As a result of this assumption, English folklore studies developed an obsession with continuity. For something to be regarded as ‘folklore’, it was thought to have remained unchanged for countless centuries and be ‘fixed’ so that no further collection was necessary. The same old stories were reprinted again and again in folklore anthologies, under the mistaken impression that folklore never moved on; whilst commentaries on this material never considered the unique circumstances which might have produced an individual legend or custom, nor the needs they might have fulfilled. It is an error which has been repeated by county folklore collections down the ages, and although academic folklore studies have advanced considerably in the last fifty years, new ways of thinking about the subject have rarely filtered through to popular books on the subject.

  The truth is, however, that even the most insular, rural populations were rarely as conservative as the early folklorists believed. New traditions often developed in response to changing populations and circumstances, and even the oldest surviving customs underwent constant revision over the centuries. Some continuity does exist, but it was a dynamic rather than a static process, and the emphasis needs to be placed on how and why such development occurs. Similarly, the turnover of some traditions is very rapid indeed and a great deal of what is popularly thought of as ‘folklore’ is merely the folklore of the nineteenth century, preserved by uncritical repetition in printed texts over the last 150 years. Much of this material has not been relevant since it was first collected and bears scant resemblance to the ‘folklore’ that circulates in modern society. Yet we are so immersed in the folklore of our own age, that often we do not even recognise it.

  A truly twenty-first century ‘Folklore of Yorkshire’ would include such topics as ufology, conspiracy theories, urban legend
s, aliens, big cats, email rumours and more, but this is not that book. Such a project would probably take a lifetime of collection to compile and owing to the dynamic nature of the phenomena it dealt with, would be obsolete long before it was finished. This work can only ever be A Folklore of Yorkshire – no definitive article – and one that will primarily deal with historical material at that. But whilst it will repeat some familiar legends and hopefully bring one or two gleaned from obscure sources to a larger audience, its purpose is not just to repeat stories without any reference to their wider meaning. Instead, the material will be treated as the vehicle by which centuries of Yorkshire folk expressed their hopes, fears and beliefs in response to ever-changing and diverse circumstances – a dynamic, creative process which continues today.

  Kai Roberts, 2013

  ONE

  WITCHES AND CUNNING FOLK

  It is an incongruity often observed that the most acute phase of witch hysteria in England occurred not in the Middle Ages – commonly decried as the zenith of scientific ignorance and superstition – but in the first half of the seventeenth century, even as the first seeds of the Enlightenment were being sown. There is ample evidence to suggest that Yorkshire was as much embroiled in the witch craze as any other region, but whilst there were undoubtedly a number of associated executions in the county, there were no episodes as egregious as the Pendle Witch Trials which gripped neighbouring Lancashire in 1612, or ‘Witchfinder General’, Matthew Hopkins’ reign of terror in East Anglia from 1644 to 1646.

  Yorkshire’s most famous witch-hunt occurred around Washburndale in 1621 and was amply documented by its instigator in the pamphlet ‘A Discourse on Witchcraft as it was acted in the family of Mr. Edward Fairfax of Fewston in the County of York in the year 1621 AD’. Fairfax was an accomplished writer whose work was praised by future Poet Laureate John Dryden, but it seems that he possessed a misanthropic disposition which often brought him into conflict with his less educated neighbours after he inherited Newhall at Fewston (now submerged beneath Swinsty Reservoir) from his father in 1600. His contempt for them is clear throughout his work: ‘Such a wild place,’ he writes, ‘Such rude people upon whose ignorance God have mercy!’

  Doubtless the locals regarded Fairfax with similar disdain, and, by 1621, tensions erupted in accusations of witchcraft. Fairfax charged eight Fewston women with working enchantments on his three daughters, Ellen, Elizabeth and Ann: he claimed they had caused the girls to suffer from fits, trances, ‘irrational behaviour’ and, on one occasion, temporary blindness. Meanwhile, every minor misfortune the family suffered, Fairfax did not hesitate to attribute to witchcraft. For instance, when Elizabeth fell from an insecure haymow and injured herself, he perceived it to be the work of Bess Fletcher, who was watching the child at the time. His suspicions were only confirmed when Ann died of natural causes during infancy.

  Fairfax also claimed to have evidence of the alleged witches’ malefic intent. Supposedly an old widow named Margaret Thorpe had been seen casting images of his daughters into a stream; lamenting if they floated, but cheering if they sank. Perhaps most fancifully, he accused the women of abducting his daughters and forcing them to attend a Midsummer’s Eve bonfire on the surrounding moors – a superstitious and possibly pagan survival which to Fairfax’s Puritanical mind was identical with diabolism. However, to the credit of the local authorities – including Fewston’s vicar, Henry Greaves – all such ‘evidence’ was dismissed as circumstantial or hearsay and Fairfax twice failed to have the women convicted at York Assizes. Following their release, the women held a great celebration in Timble Gill, over which Fairfax insisted the Devil himself had presided.

  Contrary to popular belief, this is how most witch trials concluded. Although accusations of witchcraft were rife in the seventeenth century, only 30 per cent of those indicted were actually convicted. The spate of such allegations around that time was largely due to familiar social tensions heightened by the febrile religious atmosphere that followed the Reformation. As social historian Keith Thomas notes, whilst the Reformation had aimed to purge Christianity of superstitious practices, it actually heightened superstitious dread amongst the majority of the population. Protestantism emphasised the power of the Devil, yet by prohibiting the characteristically Catholic rite of exorcism, simultaneously removed the ordinary person’s best defence against his work. As such, paranoia increased but it could only now be defused through the secular courts rather than harmless religious ritual.

  The Reformation also brought about a change in attitude towards the poor. Whilst Catholicism had stressed the religious importance of almsgiving through the Middle Ages, Protestantism was much more individualistic and exalted the idea of self-reliance. This exacerbated social conflict, increasing ill-feeling on both sides of the divide: the poor resented the new mercantile class for their reluctance to give alms, whilst the merchants resented the poor for begging for them. The potential consequence of this dynamic can be seen in the Heptonstall witch trial of 1646. In the week before Michaelmas, Elizabeth Crossley had been refused alms at the house of Henry Cockroft and left muttering imprecations. Thus, when Cockroft’s infant son began to suffer fits two nights later, from which he eventually died, the finger of blame was pointed straight at Crossley.

  But whilst Elizabeth Crossley was probably just an innocent beggar with a temper, the issue was compounded by the fact that some outsiders who were otherwise ostracised by the community exploited their reputation for witchcraft in order to gain some modicum of deference from their neighbours. Their perceived power was the art of ‘maleficium’ – causing harm to people or property through the use of sorcery. It was essentially ‘black magic’, as opposed to the ‘white magic’ practiced by ‘wise’ men and women, whose skills were primarily directed towards healing, finding lost items and defence against maleficium. Yet when the charms of such people failed – for instance, if a potion they had administered to cure an illness was coincidentally followed by the death of the patient – it was easy for such people to be accused of maleficium themselves.

  Gatherley Moor Witch Tables.

  Furthermore, there is evidence to suggest that rare individuals may have offered malefic services. In the nineteenth century, two lead tablets dated to 1575 were found buried in a tumulus on Gatherley Moor. They were described as ‘quadrangular with several planetary marks, rude scratches and an inscription on one side; and on the other are figures set in arithmetical proportion from 1 to 81 and so disposed in parallel and equal ranks, that the sum of each row, as well diagonally and horizontally as perpendicularly is equal to 369.’ The inscription states that these ‘witch tables’ were spells to cause the Philips family to flee Richmondshire or forever fail to prosper there and as they were signed by John Philips, this unambiguous act of maleficium must have arisen from a family dispute, possibly over the terms of a will.

  By the end of the seventeenth century, belief in witchcraft was dying out amongst the educated classes. The last executions for the ‘crime’ occurred in Exeter in 1682 and its definition was revised by the 1735 Witchcraft Act, so that the offence became one of fraud rather than harmful intent. In Yorkshire, the trend was no different: even evangelically religious sources were growing sceptical about such accusations and in May 1683, the radical nonconformist preacher, Reverend Oliver Heywood, scathingly dismissed the concerns of a member of his Calderdale congregation who feared her twelve-year-old son had been bewitched. Yet despite the increasingly enlightened attitudes of learned authorities, amongst the general population fear of witchcraft persisted well into the nineteenth century and Victorian folklorists recorded countless such narratives in their county collections.

  North Yorkshire was blessed with two prodigious collectors of witch lore during this period: Reverend J.C. Atkinson of Danby and Richard Blakeborough of Ripon, whose books provide a relatively reliable and comprehensive survey of witch belief in rural North Yorkshire at the time. Fear of maleficium causing injury to individuals does not seem t
o have been as rife as it was during the seventeenth century, doubtless helped by improved understanding of the causes of illness. Nonetheless, witches were still widely credited with the ability to adversely affect somebody’s fortune and their livelihood. Equally, they were still identified with outsiders in the community, especially the friendless or destitute, who have always acted as scapegoats for any misfortune and were perceived to leech on the prosperity of the more industrious.

  It is, therefore, not surprising that one of the principle crimes witches were imagined to commit was milk-stealing. In rural communities, dairy-farming was one of the cornerstones of the private economy and the subsistence of a household greatly depended upon its herd, so when the cows produced less than their expected yield for natural reasons such as infertility or mastitis, a scapegoat was required. Moreover, as J.C. Atkinson observes, prior to the passing of the Enclosure Acts between 1750 and 1860, livestock was grazed on common pasture and milk-stealing was a genuine problem which resulted in numerous court actions. Doubtless if a culprit could not be identified, then blame would be projected onto a witch.

  Witches were ascribed the power of shape-shifting and supposed to go about their milk-stealing business in a variety of animal guises. Nancy Newgill of Broughton, for instance, not only changed into the form of a hedgehog and sucked the milk from cows’ udders overnight; she also had power over other hedgehogs in the district to encourage them to do the same. Meanwhile, shortly after the herd belonging to a farmer at Alcomden above Calderdale ran dry, he woke in the night to find a strange black cat watching him for the end of his bed. He threw a knife at the intruder and struck its foreleg, which caused it to scamper away. The following day a neighbour remarked that he had seen old Sally Walton of Clough Foot near Widdop with her arm in a sling, and the farmer understood who had been bewitching his cattle in the night.