From these proofs of the credulity of great men, let us turn to the encouragements vouchsafed to alchemy and its adepts by the Kings and Parliaments of England. Raymond Lully visited England on the invitation of Edward I.; and he affirms in one of his works, that in the secret chamber of St. Katherine, in the Tower of London, he performed in the royal presence the experiment of trans.m.u.ting some crystal into a ma.s.s of diamond, or adamant, as he calls it; on which Edward, he says, caused some little pillars to be made for the tabernacle of G.o.d. It was popularly believed, indeed, at the time, that the English king had been furnished by Lully with a great quant.i.ty of gold for defraying the expense of an expedition which he intended to make to the Holy Land.

Edward III. was not less credulous on this subject than his grandfather, as appears by an order which he issued in 1329, in the following terms:--"Know all men that we have been a.s.sured that John of Rous, and Master William of Dalby, know how to make silver by the art of alchemy; that they have made it in former times, and still continue to make it; and considering that these men, by their art, and by making the precious metal, may be profitable to us and to our kingdom, we have commanded our well-beloved Thomas Cary to apprehend the aforesaid John and William wherever they can be found, within liberties or without, and bring them to us, together with all the instruments of their art, under safe and sure custody." The first considerable coinage of gold in England was begun by Edward III. in 1343: and "The alchemists did affirm, as an unwritten verity, that the rose n.o.bles, which were coined soon after, were made by projection or multiplication alchemical, by Raymond Lully, in the Tower of London." But Lully died in 1315; and the story only shows the strength of the popular faith in alchemy. That this pretended science was much cultivated in the fourteenth century, and with the usual evil results, may be inferred from an Act pa.s.sed 5 Hen. IV. cap. 4 (1404), to make it felony "to multiply gold or silver, or to use the craft of multiplication," &c. It is probable, however, that this statute was enacted from some apprehension that the operations of the multipliers might possibly affect the value of the king's coin. Henry VI., a very pious, yet very weak and credulous prince, was as great a patron of the alchemists as Edward III. had been before him. These impostors practised with admirable success upon his weakness and credulity, repeatedly inducing him to advance them money wherewith to prosecute the operations, as well as procuring from him protections (which he sometimes prevailed upon the Parliament to confirm) from the penalties of the statute just mentioned.[17] In 1438, the king commissioned three philosophers to make the precious metals; but, as might be expected, he received no returns from them in gold or silver.[18] His credulity, however, seems to have been unshaken by disappointment, and we next find him issuing one of these protections, which is too long to print entire, granted to the "three famous men,"

John Fauceby, John Kirkeby, and John Ragny, which was confirmed by Parliament May 31, 1456. In this doc.u.ment the object of the researches of these "philosophers" is described to be "a certain most precious medicine, called by some philosophers 'the mother and empress of medicines;' by some, 'the inestimable glory;' by others, 'the quintessence;' by others, 'the philosopher's stone;' by others, 'the elixir of life;' which cures all curable diseases with ease; prolongs human life in perfect vigour of faculty to its utmost natural term; heals all healable wounds; is a most sovereign antidote against all poisons; and is capable of preserving to us and our kingdom other great advantages, such as the trans.m.u.tation of other metals into the most real and finest gold and silver."[19] Fauceby, here mentioned, is elsewhere designated the king's physician.[20] We have not traced the position of the other two adepts named. Fauceby, however, notwithstanding his power of gold-making, did not refuse to accept a grant from the king, in 1456, of a pension of 100_l._ a year for life.[21]

We come now to the two most distinguished of Lancashire alchemists, both knights, and at the head of the princ.i.p.al families of the county. They seem to have been actively engaged together in the delusive pursuit of the trans.m.u.tation of metals; and, self-deceived, to have deluded the weak king with promises of wealth which never could be realised. These Lancashire adepts were Sir Edmund de Trafford, Knight, and Sir Thomas Ashton [of Ashton], Knight. The former was the younger of two sons of Henry de Trafford, Esq., and Elizabeth his wife, daughter of Sir Ralph Radcliffe, Knight. The elder son, Henry, dying at the early age of twenty-six years, this Edmund succeeded as his heir about King Henry V.

(1414), and he was knighted by Henry VI. at the Whitsuntide of 1426. He married Dame Alice Venables, eldest daughter and co-heir to Sir William Venables, of Bollyn, Knight. Their only son, Sir John Trafford, knighted about 1444, in his father's life-time, married Elizabeth, daughter of Sir Thomas Ashton, of Ashton-under-Lyne, Knight; whilst Sir Edmund's youngest daughter, Dulcia, or Douce, married Sir John Ashton, a son of Sir Thomas, in 1438; so that the two families were connected by this double alliance. Sir Thomas Ashton, the alchemist, was the eldest son of Sir John de Ashton (Knight of the Bath at the coronation of Henry IV. in 1399, Knight of the Shire in 1413, and Constable of Coutances in 1417), and of his first wife, Jane, daughter of John Savile, of Tankersley, county York. Sir Thomas married Elizabeth, daughter of Sir John Byron.

The date of his death is not known. Sir Edmund Trafford died in 1457.

Their supposed power of trans.m.u.ting the baser metals into gold had great attractions for a weak king, whose treasury was low, and who was enc.u.mbered with debt. They were not mere adventurers, but men descended from ancient families, opulent, and of high estimation in their native county. Fuller found in the Tower of London, and copied,[22] a patent granted to these two knights by Henry VI., in the twenty-fourth year of his reign (1446), of which he gives the following translation:--"The King to all unto whom, &c., greeting--Know ye, that whereas our beloved and loyal Edmund de Trafford, Knight, and Thomas Ashton, Knight, have, by a certain pet.i.tion shown unto us, set forth that although they were willing by the art or science of philosophy to work upon certain metals, to translate [trans.m.u.te] imperfect metals from their own kind, and then to transubstantiate them by their said art or science, as they say, into perfect gold or silver, unto all manner of proofs and trials, to be expected and endured as any gold or silver growing in any mine; notwithstanding certain persons ill-willing and maligning them, conceiving them to work by unlawful art, and so may hinder and disturb them in the trial of the said art and science: WE, considering the premises, and willing to know the conclusion of the said work or science, of our special grace have granted and given leave to the same Edmund and Thomas, and to their servants, that they may work and try the aforesaid art and science lawfully and freely, without any hindrance of ours, or of our officers, whatsoever; any statute, act, ordinance, or provision made, ordained, or provided to the contrary notwithstanding.

In witness whereof, &c., the King at Westminster, the 7th day of April"

[1446.][23] Fuller leaves this curious doc.u.ment, which might fitly have been dated the _first_ instead of the 7th April, without a word of comment. The two knightly alchemists, doubtlessly imposing on themselves no less than on their royal patron, kept the king's expectation wound up to the highest pitch; and in the following year he actually informed his people that the happy hour was approaching when by means of "the stone"

he "should be able to pay off his debts!"[24] It is scarcely necessary to add that the stone failed, and the king's debts must have remained unpaid, if his majesty had not p.a.w.ned the revenue of his Duchy of Lancaster, to satisfy the demands of his clamorous creditors. Henry VI.

was deposed by Edward IV. in March, 1461, and though he was nominally restored to the throne in October, 1470, he lost both crown and life in May, 1471, being found dead (most probably murdered) in the Tower on the evening or the morrow of the day on which Edward IV. entered London after his victory at Barnet. Such are some of the most notable facts in the practice of alchemy as connected with Lancashire. It will naturally be asked if alchemy is still practised in this county? We can only say, that if it be it is in very rare instances, and with the greatest secrecy. The more chemistry is known--and the extent to which it has been developed within the last twenty years is truly marvellous--the more completely it takes the ground from under the feet of a believer in alchemy. It is not like astrology, which accepts the facts of the true science of astronomy, and only draws false conclusions from true premisses. Alchemy could only have sprung up at a period when all the operations of the chemist's laboratory were of the most rude, imperfect, and blundering character; when the true bases of earths and minerals and metals were unknown; when what was called chemistry was without a.n.a.lysis, either quant.i.tative or qualitative; before the law of definite proportions had been discovered; when, in short, chemistry was a groping in the dark without the help of any accurate weight or measure, or other knowledge of the countless substances which are now so extensively investigated, and so accurately described in the briefest formulas. A man, to become an alchemist in the nineteenth century, must study only the hermetical writings of past ages, shutting both eyes and ears to all the facts of modern chemistry. It is scarcely possible at this day to find such a combination of exploded learning and scientific ignorance.

Hence we conclude that alchemy is in all probability, from the very nature of things, an obsolete and forgotten lore.

LANCASHIRE ASTROLOGERS.

Astrology (literally the Science of the Stars), is now understood to signify the mode of discovering future events by means of the position of the heavenly bodies, which has been termed judicial astronomy. This quasi science found universal belief among all the nations of antiquity except the Greeks. Among the Romans it was eagerly cultivated from the time of the conquest of Egypt. In the second century the whole world was astrological. All the followers of Mohammed have ever been, and still are, believers in it. The Church of Rome has repeatedly condemned the art, but popes and cardinals rank amongst its votaries. Cardinal d'Ailly (about 1400), calculated the horoscope of Jesus Christ; and in the fifteenth century Pope Calixtus III. directed prayers and anathemas against a comet which had either a.s.sisted in or predicted the success of the Turks against the Christians. The establishment of the Copernican system was the death of astrology. The last of the astrologers was Morin, best known as the opponent of Ga.s.sendi. The latter in youth had studied and believed in the art, but afterwards renounced and written against it. Morin, who worked thirty years at a book on astrology, and who disbelieved in the motion of the earth, repeatedly predicted the death of Ga.s.sendi, but was always wrong, as he was in foretelling the death of Louis XIII. Since his death, in 1656, the pseudo-science has gradually sunk, and has not since, it is believed, been adopted by any real astronomer. Roger Bacon and other early English philosophers were believers in astrology, no less than in alchemy. In Lancashire the most remarkable practisers of the art were Dr. John Dee, warden of Manchester College, his friend and "seer," Sir Edward Kelly, and John Booker, of Manchester. Dee was the son of a wealthy vintner, and was born in London in 1527. At the age of fifteen he was entered at St. John's College, Cambridge, where he seems to have devoted himself to the study of mathematics, astronomy, and chemistry; displaying great a.s.siduity and industry. At twenty he made a year's tour on the Continent, chiefly in Holland, and on his return was made one of the fellows of Trinity College on its foundation by Henry VIII., in 1543. In 1548 he was strongly suspected of being addicted to "the black art," probably from his astrological pursuits; and having taken his degree of A.M., he again went abroad to the university of Louvaine and to Rheims, and elsewhere in France; returning to England in 1551, when he was presented by Cecil to King Edward VI., who a.s.signed him a pension of one hundred crowns, which he subsequently relinquished for the rectory of Upton-on-Severn.

Shortly after the accession of Mary, he was accused of "practising against the queen's life by _enchantment_;" the charge being founded on some correspondence between him and "the servants of the Lady Elizabeth." He was long imprisoned and frequently examined, but as nothing could be established against him he was set at liberty by an order of the church in 1555. On the accession of Elizabeth, Dee was consulted by Lord Robert Dudley respecting "a propitious day" for the coronation. He says, "I wrote at large and delivered it for her Majesty's use, by the commandment of the Lord Robert (afterwards Earl of Leicester), what in my judgment the ancient astrologers would determine on the election day of such a time as was appointed for her Majesty to be crowned in." He was presented to the queen, who made him great promises (not always fulfilled); amongst others, that where her brother Edward "had given him a crown, she would give him a n.o.ble" [one-third more--viz., from 5_s._ to 6_s._ 8_d._]. Nothing can better mark the belief in astrology than the fact that Queen Elizabeth's nativity was cast, in order to ascertain whether she could marry with advantage to the nation. Lilly, some eighty years later, declares[25] that he received twenty pieces of gold, in order that he might ascertain where Charles I. might be most safe from his enemies, and what hour would be most favourable for his escape from Carisbrooke Castle.

In 1564 Dee again visited the Continent, and was presented to the Emperor Maximilian, probably on some secret mission; for Lilly says, "he was the Queen's intelligencer, and had a salary for his maintenance from the Secretaries of State. He was a ready-witted man, quick of apprehension, and of great judgment in the Latin and Greek tongues. He was a very great investigator of the more secret hermetical learning (alchemy), a perfect astronomer, a curious astrologer, a serious geometrician; to speak truth, he was excellent in all kinds of learning."[26] Dee was repeatedly and urgently sent for one morning "to prevent the mischief which divers of her Majesty's privy council suspected to be intended against her Majesty, by means of a certain image of wax, with a great pin stuck into it, about the breast of it, found in Lincoln's Inn Fields." For some years Dee led a life of privacy and study at Mortlake in Surrey, collecting books and MSS., beryls and magic crystals, talismans, &c. So strong was the popular belief in his neighbourhood that he had dealings with the devil, that in 1576 a mob a.s.sembled, broke into his house, and destroyed nearly all his library and collections; and it was with difficulty that he and his family escaped the fury of the rabble. In October, 1578, by the Queen's command, he had a conference with Dr. Bayley, her Majesty's physician, "about her Majesty's grievous pains, by reason of toothache and the rheum," &c.; and the same year he was sent on a winter journey of about 1500 miles by sea and land, "to consult with the learned physicians and philosophers [_i.e._, astrologers], for her Majesty's health-recovering and preserving." Pa.s.sing over his more useful and valuable services to the State and to the world, as we are only noting here his doings as an astrologer, &c., we may remark that most of his proceedings and writings in this pseudo-science or art were accomplished after he had pa.s.sed his fiftieth year. It was in 1581 that he took into his service, as an a.s.sistant in his alchemical and astrological labours, an apothecary of Worcester named Edward Kelly, born in 1555, and who was called "The Seer," because, looking into magic crystals or speculae, it was said he saw many things which it was not permitted to Dee himself to behold.

Kelly also acted as Dee's amanuensis, and together they held "conversations with spirits." They had a black speculum, it is said "a polished piece of cannel coal," in which the angels Gabriel and Raphael appeared at their invocation. Hence Butler says--

"Kelly did all his feats upon The devil's looking-gla.s.s--a stone."

In 1583 a Polish n.o.ble, Albert Lasque, palatine of Siradia [? Sieradz]

being in England, Dee and Kelly were introduced to him, and accompanied him to Poland. He persuaded them to pay a visit to Rodolph, king of Bohemia, who, though a weak and credulous man, is said to have become disgusted with their pretensions. They had no better success with the king of Poland, but were soon after invited by a rich Bohemian n.o.ble to his castle of Trebona, where they continued for some time in great affluence, owing, as they a.s.serted, to their trans.m.u.ting the baser metals into gold. Kelly is said to have been sordid and grasping, without honour or principle. Lilly a.s.serts that the reason of many failures in the conferences with spirits was because Kelly was very vicious, "unto whom the angels were not obedient, or willingly did declare [answers to] the questions propounded." Dee and Kelly quarrelled and separated in Bohemia; Dee returning to England, while Kelly remained at Prague. He died in 1595. In 1595 the Queen appointed Dee warden of Manchester College, he being then sixty-eight years of age. He resided at Manchester nine years, quitting it in 1604 for his old abode at Mortlake, where he died in 1608, aged eighty-one, in great poverty, and leaving a numerous family and a great many printed works and forty unpublished writings behind him. The catalogue of Dee's library at Mortlake shows that it was rich in the works of preceding astrologers and alchemists, especially those of Roger Bacon, Raymond Lully, Albertus Magnus, Arnold de Villa Nova, &c.

John Booker, a celebrated astrologer of the seventeenth century, was the son of John Bowker (commonly p.r.o.nounced Booker), of Manchester, and was born 23rd March, 1601. He was educated at the Manchester Grammar School, where he acquired some acquaintance with Latin. From childhood he showed an inclination for astrology, and amused himself with studying almanacks and other books on that subject. After serving some time to a haberdasher in London, he practised as a writing-master at Hadley, Middles.e.x; and was subsequently clerk for some time to the aldermen at Guildhall. Becoming famous by his studies, he was appointed Licenser of Mathematical Publications, which then included all those relating to the "celestial sciences." Lilly tells us that he once thought him the greatest astrologer in the world; but he afterwards came to think himself a much greater man. George Wharton, who had been one of his astrological acquaintances, quarrelled with him, and in consequence published at Oxford in 1644, in answer to one of Booker's pamphlets, what he called "Mercurio-Clica-Mastyx; or an Anti-caveat to all such as have heretofore had the misfortune to be cheated and deluded by the great and treacherous impostor, John Booker; in an answer to his frivolous pamphlet, ent.i.tled 'Mercurius-Clicus, or a Caveat to all the People of England.'" Booker died of dysentery in April, 1667, and was buried in St. James's Church, Duke's Place, London, where the following monument was erected to him by Ashmole, who was one of his greatest admirers:--"Ne oblivione conteretur Urna Johannis Bookeri, Astrologi, qui Fatis cessit 6 idus Aprilis, A.D. 1667. Hoc illi posuit amoris Monumentum, Elias Ashmole, Armiger." Lilly, in his _Life and Times_, gives the following character of Booker:--

"He was a great proficient in astrology, whose excellent verses upon the twelve months, framed according to the configurations of each month, being blest with success according to his predictions, procured him much reputation all over England. He was a very honest man; abhorred any deceit in the art he studied; had a curious fancy in judging of thefts; and was successful in resolving love questions. He was no mean proficient in astronomy; understood much of physic; was a great admirer of the antimonial cup; not unlearned in chemistry, which he loved, but did not practise; and since his decease I have seen a nativity of his performance, exactly directed, and judged with as much learning as from astrology can be expected. His library of books came short of the world's approbation, and were sold by his widow to Elias Ashmole, Esq., who most generously gave far more than they were worth."

Lilly and Booker were frequently consulted during the differences between the king and the parliamentary army, and were once invited by General Fairfax, and sent in a coach-and-four to head quarters at Windsor, to give their opinions on [_i.e._, their predictions as to] the prosecution of the war. Booker became famous for a prediction on the solar eclipse of 1613, in which year both the king of Bohemia and Gustavus, king of Sweden, died. Booker's works (chiefly tracts or pamphlets) were about fifteen or sixteen in number. The only work now worth notice is his _b.l.o.o.d.y Irish Almanack_ (London, 1646, quarto), which contains some memorable particulars relative to the war in Ireland.[27]

Another Lancashire astrologer was Charles Leadbetter, who was born at Cronton, near Prescot, and was the author of a _Treatise on Eclipses of the Sun and Moon, commencing A.D. 1715, and ending A.D. 1749_; in which he gives the horoscope of every eclipse of importance; and, from the aspects of the stars, predicts the princ.i.p.al occurrences that may be expected within limited periods. He failed, however, to predict the Rebellion of 1715, or that of 1745; and though under the years 1720 and 1721 he predicated "Sea Fights and Death of Fish," no hint of the "South Sea Bubble," the great event of those years, can be found amongst his prophecies. He entertained no doubt of an "eclipse of the moon, moving subjects to seduction [? sedition], servants to disobedience, and wives to a disorder against their husbands." Yet Leadbetter's Works on Astronomy, &c., were held in able repute, and he taught the "Arts and Sciences Mathematical" with much success, "at the Hand and Pen, c.o.c.k Lane, near Sh.o.r.e Ditch, London."

If we close here our notices of Lancashire Astrologers, it is not because we suppose the cla.s.s to be wholly extinct. But those to whom we have so far referred, were well acquainted with astronomy, and erred only in superadding the delusions of astrology to the truths of that real science. The cla.s.s still remaining in Lancashire, chiefly in country districts, are (with very few exceptions) greatly inferior in knowledge, and, mixing up the arts of the so-called sorcerer or conjuror with the deductions of the so-called "astral science" (of which they are blundering smatterers, often ignorant of the very elements of astronomy), they do not merit the name of astrologers, but should be cla.s.sed with the numerous "wise men," "cunning women," and other varieties of fortune-tellers, who have not even the negative merit of being self-deluded by the phenomena of a supposed science; but are in their way mere charlatans and cheats, knowingly cozening their credulous dupes of as much money as they can extort. Some notices of this cla.s.s will be found in later pages.

BELLS.

It is not with Bells generally, but only with Church Bells, and not with all their uses, but only such of them as are superst.i.tious, that we are called upon to deal here. The large church bells are said to have been invented by Paulinus, Bishop of Nola, in Campania (whence the low Latin name of Campana), about A.D. 400. Two hundred years afterwards they appear to have been in great use in churches. Pope John XIII., in A.D.

968, consecrated a very large newly-cast bell in the Lateran Church at Rome, giving it the name of John. This is the first instance known of what has since been called "the baptising of bells," a Roman Catholic superst.i.tion of which vestiges remain in England in the names of great bells, as "Tom of Lincoln," "Great Tom of Oxford," &c. The priests anciently rung them themselves. Amongst their superst.i.tious uses, were to drive away lightning and thunder; to chase evil spirits from persons and places; to expedite childbirth, when women were in labour; and the original use of the soul-bell or pa.s.sing-bell was to drive away any demon that might seek to take possession of the soul of the deceased.

Grose says that the pa.s.sing-bell was anciently rung for two purposes: one, to bespeak the prayers of all good Christians for a soul just departing; the other, to drive away the evil spirits who stood at the bed's foot and about the house, ready to seize their prey, or at least to molest and terrify the soul in its pa.s.sage. By the ringing of the bell they were kept aloof, and the soul, like a hunted hare, gained the start, or had what sportsmen call "law." Hence the high charge for tolling the great bell of the church, which, being louder, the evil spirits must go further off to be clear of its sound, by which the poor soul got so much the more start of them; besides, being heard further off, it would likewise procure the dying man a greater number of prayers. Till about 1830, it was customary at Roman Catholic funerals in many parts of Lancashire, to ring a merry peal on the bells, as soon as the interment was over. Doubtless the greater the clang of the bells, the further the flight of the fiends waiting to seize the soul of the departed. There are some monkish rhymes in Latin on the uses of church bells, some of which are retained in the following doggerel:--

Men's deaths I tell By doleful knell; Lightning and thunder I break asunder; On Sabbath all To church I call; The sleepy head I raise from bed; The winds so fierce I do disperse; Men's cruel rage I do a.s.suage.

The following verses (the spelling modernized) further ill.u.s.trate the subject:[28]--

"If that the thunder chance to roar, and stormy tempest shake, A wonder is it for to see the wretches how they quake; How that no faith at all they have, nor trust in any thing, The clerk doth all the bells forthwith at once in steeple ring; With wondrous sound and deeper far than he was wont before, Till in the lofty heavens dark the thunders bray no more.

For in these christen'd bells they think doth lie much pow'r and might As able is the tempest great and storm to vanquish quite.

I saw myself at Nurnberg once, a town in Toring coast, A bell that with this t.i.tle bold herself did proudly boast: By name I 'Mary' called am, with sound I put to flight The thunder-cracks and hurtful storms, and every wicked sprite.

Such things when as these bells can do, no wonder certainly It is, if that the papists to their tolling always fly, When hail, or any raging storm, or tempest comes in sight, Or thunderbolts, or lightning fierce, that every place doth smite."

Wynkin de Worde[29] tells us that bells are rung during thunder-storms, to the end that the fiends and wicked spirits should be abashed, and flee, and cease the moving of the tempest.[30] Bells appear to have had an inherent power against evil spirits, but this power was held to be greatly increased by the bells being christened. There is a custom in some Lancashire parishes, in ringing the pa.s.sing-bell, to conclude its tolling with nine knells or strokes of the clapper, for a man, six for a woman, and three for a child; the vestiges of an ancient Roman Catholic injunction.[31] In an Old English Homily for Trinity Sunday,[32] it is stated that "the form of the Trinity was found in man; that was, Adam our forefather, on earth, one person, and Eve of Adam, the second person; and of them both was the third person. At the death of a man three bells should be rung, as his knell, in worship of the Trinity, and for a woman, who was the second person of the Trinity, two bells should be rung." Two couplets on the pa.s.sing-bell may be inserted here:--

"When the bell begins to toll, Lord have mercy on the soul!

When thou dost hear a toll or knell Then think upon _thy_ pa.s.sing-bell."[33]

The great bell which used to be rung on Shrove-Tuesday to call the people together for the purpose of confessing their sins, or to be "shriven," was called the "Pancake Bell," and some have regarded it simply as a signal for the people to begin frying their pancakes. This custom prevails still in some parts of Lancashire, and in many country places throughout the North of England. Another bell, rung in some places as the congregation quits the church on Sunday, is popularly known among country people as the "pudding-bell," they supposing that its use is to warn those at home to get the dinner ready, as, in homely phrase, "pudding-time has come." A Lancashire clergyman[34] states that this bell is still rung in some of the old Lancashire parish churches; but he does not suggest any more probable reason for tolling this bell.

The Curfew Bell [_couvre feu_, cover-fire] is commonly believed to be of Norman origin; a law having been made by William the Conqueror that all people should put out their fires and lights at the eight o'clock (evening) bell, and go to bed. In one place the s.e.xton of a parish was required to lie in the church steeple, and at eight o'clock every night to ring the curfew for a quarter of an hour. The curfew-bell is still rung at Burnley, Colne, Blackburn, Padiham, and indeed in most of the older towns and many of the villages of Lancashire. It has nearly lost its ancient name, and is a remarkable instance of the persistence of an old custom or usage, long after all its significance or value has ceased. It is now merely called "the eight o'clock bell." A morning bell, rung anciently at four, now more commonly at six o'clock, is also to be heard in Burnley and other places, and is called "the six o'clock bell." Of what maybe called "the vocal ghosts of bells" many stories might be told. Opposite the Cross-slack, on the sands near Blackpool, out at sea, once stood the church and cemetery of Kilgrimol, long since submerged. Many tales are told of benighted wanderers near this spot being terrified with the sound of bells pealing dismal chimes o'er the murmuring sea.[35]

BEAL-TINE OR BELTANE FIRES; RELICS OF BAAL WORSHIP.

Among the dim traces of an extinct worship of Bel, or Baal, the ancient sun-G.o.d, perceptible still among Celtic peoples, especially in Ireland and Scotland, are the three festival periods when fires are kindled on eminences in honour of the sun. The _Bel_, or _Belus_, the chief deity of the Babylonians and the a.s.syrians, seems to have been identical with the _Baal_ of the Phnicians and Carthaginians. The Chaldee _Bel_ and the Hebrew _Baal_ alike mean "Lord;" and under these names worship was paid by the old Asiatics to the sun, whose light and heat-giving properties were typified by fires kindled on the tops of high hills. In parts of Lancashire, especially in the Fylde, these traces of a heathen cult still linger. "From the great heaps of stones on eminences, called Cairns, from the Toot-hills (_i.e._, the hills dedicated to the worship of the Celtic G.o.d, Tot, or Teut, or Teutates, the same with the Egyptian Thoth), and the Belenian eminences, whereon was worshipped Bel, or Belus, or Belenus, the sun-G.o.d; from these three kinds of heights the grand sacred fires of the _Bel-Tine_ flamed thrice a year, at three of the great festivals of the Druids, in honour of Beal, or the Sun--viz., on the eve of May-day, on Midsummer Eve, and on the eve of the 1st November. Two such fires were kindled by one another on May-day Eve in every village of the nation, as well throughout all Gaul as in Britain, Ireland, and the outlying lesser islands, between which fires the men and the beasts to be sacrificed were to pa.s.s; from whence came the proverb, 'Between Bel's two fires,' meaning one in a great strait, not knowing how to extricate himself. One of the fires was on the cairn, and the other on the ground. On the eve of the 1st of November all the people, out of a religious persuasion instilled into them by the Druids, extinguished their fires. Then every master of a family was religiously obliged to take home a portion of the consecrated fire, and to kindle the fire anew in his house, which for the ensuing year was to be lucky and prosperous. Any man who had not paid all his last year's dues to the Druids was neither to have a spark of this holy fire from the cairns, nor dared any of his neighbours let him take the benefit of theirs, under pain of excommunication; which, as managed by the Druids, was worse than death. If, therefore, he would live the winter out, he must pay the Druids' dues by the last day of October. The Midsummer fires and sacrifices were to obtain a blessing on the fruits of the earth, now becoming ready for gathering; as those on the 1st of May, that they might prosperously grow; and those on the last of October were a thanksgiving for finishing their harvest. But in all of them regard was had to the several degrees of increase and decrease in the heat of the sun. At the cairn fires it was customary for the lord of the place, or his son, or some other person of distinction, to take the entrails of the sacrificed animal into his hands, and walking bare-foot over the coals thrice, after the flames had ceased, to carry them to the Druid, who waited in a whole skin at the altar. If the fire-treader escaped harmless, it was reckoned a good omen, and welcomed with loud acclamations; but if he received any hurt, it was deemed unlucky both to the community and to himself."[36] In Ireland, May-day is called _la na Beal tina_, and its eve, _neen na Beal tina_--_i.e._, the day and eve of Beal's fire, from its having been in heathen times consecrated to the G.o.d Beal, or Belus. The ceremony practised on May-day Eve, of making the cows leap over lighted straw or f.a.ggots, has been generally traced to the worship of this deity.[37]

The Irish have ever been worshippers of fire and of Baal, and are so to this day. The chief festival in honour of the sun and fire is upon the 21st [24th] June, when the sun arrives at the summer solstice, or rather begins its retrograde motion. "At the house where I was entertained, in the summer of 1782, it was told me that we should see at midnight the most singular sight in Ireland, which was _the lighting of fires in honour of the sun_. Accordingly, exactly at midnight, the fires began to appear; and, going up to the leads of the house, which had a widely-extended view, I saw, on a radius of thirty miles all around, the fires burning on every eminence. I learned from undoubted authority that the people danced round the fires, and at the close went through these fires, and made their sons and daughters, together with their cattle, pa.s.s the fire; and the whole was conducted with religious solemnity."[38] Bonfires are still made on Midsummer Eve in the northern parts of England and in Wales. The 1st of November was considered among the ancient Welsh as the conclusion of summer, and was celebrated with bonfires, accompanied with ceremonies suitable to these events, and some parts of Wales still retain these customs. Dr. Jamieson, in his _Dictionary of the Scottish Language_, mentions a festival called _Beltane_ or _Beltein_, annually held in Scotland on Old May Day (May 13th). A town in Perthshire is called _Tillee Beltein_--_i.e._, the eminence or high place of the fire of Baal. Near it are two Druidical Temples of upright stones, with a well adjacent to one of them, still held in great veneration for its sanct.i.ty. The doctor describes the drawing of bits of a cake, one part of which is made perfectly black with charcoal, and he who draws the black bit is considered as "devoted to Baal, and is obliged to leap three times through the flame." Pennant, in his _Tour in Scotland_, gives a like account, with other ceremonies.

The custom existed in the Isle of Man on the eve of the 1st of May, of lighting _two_ fires on a hill-top, in honour of the pagan G.o.d Baal, and of driving cattle between those fires, as an antidote against murrain or any pestilent distemper for the year following. It was also customary to light these fires on St. John's Eve (June 23rd), and up to the present time a stranger is surprised to see on this day, as evening approaches, fires springing up in all directions around him, accompanied with the blowing of horns and other rejoicings.[39] Macpherson notices the _Beltein_ ceremonies in Ireland, and adds, "Beltein is also observed in Lancashire." On Horwich Moor are two heaps of stones, or cairns, which are called by the country people "The Wilder Lads." It is believed that on May Day Eve the Druids made prodigious fires on cairns, situated as these are, on lofty eminences, which being every one in sight of some other like fire, symbolized a universal celebration. These fires were in honour of _Beal_, or _Bealan_, latinized into _Belenus_, by which name the Gauls and their colonies denoted the sun; and to this time the first day of May is by the Irish called _La Bealtine_, or the Day of Belen's Fire. It bears a like name among the Highlanders of Scotland, and in the Isle of Man.[40]

The last evening in October was called the "Teanlay Night," or "The Fast of All Souls." At the close of that day, till of late years, the hills which encircle the Fylde shone brightly with many a bonfire; the mosses of Marton, &c., rivalling them with their fires, kindled for the avowed object of succouring their friends, whose souls were supposed to be detained in purgatory. A field near Poulton in which the mummery of the "Teanlay" was once celebrated (a circle of men standing with bundles of straw, raised on high with forks), is named "Purgatory" by the old inhabitants. Formerly this custom was not confined to one village or town of the Fylde district, but was generally practised as a sacred ceremony.[41]

BOGGARTS, GHOSTS, AND HAUNTED PLACES.

What is a Boggart? A sort of ghost or sprite. But what is the meaning of the word Boggart? Brand says that "in the northern parts of England, ghost is p.r.o.nounced _gheist_ and _guest_. Hence _bar-guest_, or _bar-gheist_. Many streets are haunted by a guest, who a.s.sumes many strange appearances, as a mastiff-dog, &c. It is a corruption of the Anglo-Saxon _gast_, spiritus, anima." Brand might have added that _bar_ is a term for gate in the north, and that all the gates of York are named "bars," so that a _bar-gheist_ is literally a gate-ghost; and many are the tales of strange appearances suddenly seen perched on the top of a gate or fence, whence they sometimes leaped upon the shoulders of the scared pa.s.senger. Drake, in his _Eborac.u.m_, says (Appendix, p. 7), "I have been so frightened with stories of the _barguest_ when I was a child, that I cannot help throwing away an etymology upon it. I suppose it comes from Anglo-Saxon _burh_, a town, and _gast_, a ghost, and so signifies a town sprite. N.B.--_Guest_ is in the Belgic and Teutonic softened into _gheist_ and _geyst_." The "Boggart Hole" therefore means the hollow haunted by the bar-gheist or gate-ghost.

BOGGART HOLE CLOUGH.

"Not far from the little snug, smoky village of Blakeley or Blackley, there lies one of the most romantic of dells, rejoicing in a state of singular seclusion, and in the oddest of Lancashire names, to wit, the 'Boggart Hole.' [In the present generation, by pleonasm, the place is named 'Boggart Hole Clough.'] Rich in every requisite for picturesque beauty and poetical a.s.sociation, it is impossible for me (who am neither a painter nor a poet) to describe this dell as it should be described; and I will, therefore, only beg of thee, gentle reader, who, peradventure, mayst not have lingered in this cla.s.sical neighbourhood, to fancy a deep, deep, dell, its steep sides fringed down with hazel, and beech, and fern, and thick undergrowth, and clothed at the bottom with the richest and greenest sward in the world. You descend, clinging to the trees, and scrambling as best you may, and now you stand on haunted ground! Tread softly, for this is the Boggart's Clough, and see, in yonder dark corner, and beneath the projecting mossy stone, where that dusky sullen cave yawns before us, like a bit of Salvator's best, there lurks that strange elf, the sly and mischievous Boggart. Bounce! I see him coming; oh no, it was only a hare bounding from her form; there it goes--there!"--Such is the introduction to a tale of a boggart, told by Crofton Croker, in Roby's _Traditions of Lancashire_; but which, if memory serve us faithfully, is but a localized version of a story told of an Irish sprite, and also of a Scotch brownie; for in all three tales when the farmer and his family are "flitting" in order to get away from the nocturnal disturbance, the sprite pops up his head from the cart, exclaiming, "Ay, neighbour, we're flitting!" Tradition, which has preserved the name of the clough selected by the Lancashire boggart for his domicile, has failed to record any particular pranks of this individual elf, and we can only notice this charming little clough, as conveying by its popular name the only remaining vestige of its lost traditions. Perhaps the best story of this clough is that graphically told by Bamford[42] of three friends seeking by a charm (consisting in gathering three grains of St. John's fern seed there), to win for one of them the love of a damsel who was indifferent to him.

BOGGARTS OR GHOSTS IN OLD HALLS.

There is scarcely an old house, or hall, of any antiquity in Lancashire, that cannot boast of that proud distinction over the houses of yesterday, a ghost or boggart. _Radcliffe Tower_ was haunted by a black dog; perhaps in commemoration of the Fair Ellen of Radcliffe, who, by order of her stepmother, was murdered by the master cook, and cut up small, and of her flesh a venison pasty made for her father's dinner!

_Smith.e.l.ls Hall_, near Bolton, was formerly haunted by the ghost of the martyr George Marsh, whose stamped footstep indenting a flagstone, is still shown there.

_Ince Hall_ stands about a mile from Wigan, on the left-hand of the high road to Bolton. It is a very conspicuous object, its ancient and well-preserved front--one of those black and white half-timbered facades now almost confined to the two counties palatine of Lancashire and Cheshire--generally attracting the notice and inquiry of travellers.

About a mile to the south-east stands another place of the same name, once belonging to the Gerards of Bryn. The manor is now the property of Charles Walmsley, Esq., of Westwood, near Wigan. The two mansions _Ince Hall_ and _Ince Manor House_, are sometimes confounded together in topographical inquiries; and it is not now certain to which of them properly belongs a tradition about a forged will and a ghost, on which Mr. Roby has founded a very graphic story, in his _Traditions of Lancashire_. There are the Boggart of _Clegg Hall_, near Rochdale; the _Clayton Hall_ Boggart, Droylsden; the _Clock House_ Boggart, in the same neighbourhood; the _Thackergate_ Boggart, near Alderdale; and many others: indeed they are too numerous for us to attempt a full enumeration. Mr. Higson observes[43] that few sombre or out-of-the-way places, retired nooks and corners, or sequestered by-paths, escaped the reputation of being haunted. Many domiciles had their presiding boggart, and _feeorin'_ [fairies] swarmed at every turn of the dark old lanes, and arch-boggarts held revel at every "three-road-end." After dusk, each rustle of the leaves, or sigh of the night wind through the branches, to the timid wayfarer heralded the instant and unceremonious appearance of old wizards and witches, "Nut Nans," and "Clapcans," or the terrific exploits of headless trunks, alias "men beawt yeds," or other traditionary "sperrits," hobgoblins, and sprites, or the startling semblances of black dogs, phantoms, and other indescribable apparitions.

Aqueous nymphs or _nixies_, yclept "Grindylow," and "Jenny Green Teeth,"

lurked at the bottom of pits, and with their long, sinewy arms dragged in and drowned children who ventured too near. On autumnal evenings, the flickering flame (carburetted hydrogen, spontaneously ignited) of the "Corpse Candle," "Will-o'-th'-Wisp," or "Jack" or "Peg-a-Lantern" (for the s.e.x was not clearly ascertained), performed his or her fantastic and impossible jumps in the plashy meadows near Edge Lane, to the terror of many a simple-minded rustic. Fairies, also, were believed to commit many depredations; such as eating the children's porridge, nocturnally riding out the horses, loosing the cows in the shippon, or churning the milk whilst "calving," by the fireside, and stealing the b.u.t.ter; and hence, behind many a door, as yet observable in Clayton, both of dwelling and shippon, was carefully nailed a worn horse-shoe, believed to be a potent counter-charm or talisman against their freaks and fancies. There were certain localities in the township of Droylsden notorious as the rendezvous or favourite promenades of boggarts and feeorin', which after nightfall few persons could muster pluck sufficient to linger in, or even pa.s.s by, for--

"Grey superst.i.tion's whisper dread, Debarr'd the spot to vulgar tread."

Manifestly pre-eminent was "th' owd Green Lone," which "Jem Hill, th'