It was then that their landlord determined by wicked arts to gain possession of this wonderful white cow, and sell the milk at a great price. His own child, his youngest daughter, falling ill of the plague determined him to carry out his evil design, and it was with sorrow and tears that the old folk watched their landlord lead their cow away.

When half way over the moor he was met by an old dame, "Where drivest thou my cow?" she demanded. Getting but a surly reply, and a threat to drive over her, she cried, "Let me teach thee how to milk my cow." So saying she seized hold of the cow's udder, crying out, "There's death in thee, there's death in thee," and then ran away. The landlord on reaching home was taking a cupful of the magic milk to his daughter, but setting it down for a moment a cat unseen commenced to lap from the cup and died instantly. The landlord then saw that in his greed he had outwitted himself. The good dame was brought to milk it under a promise of restoration, and all ended well.

The other story is known as "The Legend of Elphi." Elphi the Farndale dwarf was doubtless at one time the central figure of many a fireside story and Elphi's mother was almost equally famous. The most tragic story in which they both play their leading parts is that of Golpha the bad Baron of Lastingham and his wicked wife. The mother helped in hiding some one Golpha wished to torture. In his rage he seized the mother, and sentenced her to be burnt upon the moor above Lastingham.

Elphi to save his mother, called to his aid thousands of dragon-flies, and bade them carry the news far and wide, and tell the fierce adders, the ants, the hornets, the wasps and the weasels, to hurry early next day to the scene of his mother's execution and rescue her. Next morning when the wicked Golpha, his wife, and their friends gathered about the stake and taunted the old dame, they were set upon and killed, suffering great agonies. But Elphi and his mother were also credited with all the power of those gifted with a full knowledge of white magic, and their lives seem to have been spent in succouring the weak. Mr Blakeborough tells me that the remembrance of these two is now practically forgotten, for after most careful enquiry during the last two years throughout the greater part of Farndale, only one individual has been met with who remembered hearing of this once widely known dwarf.

The hob-men who were to be found in various spots in Yorkshire were fairly numerous around Pickering. There seem to have been two types, the kindly ones, such as the hob of Hob Hole in Runswick Bay who used to cure children of whooping-cough, and also the malicious ones. Calvert gives a long list of hobs but does not give any idea of their disposition.

Lealholm Hob.

Hob o' Trush.

T'Hob o' Hobgarth, Cross Hob o' Lastingham.

Farndale Hob o' High Farndale.

Some hold Elphi to have been a hob of Low Farndale.

T'Hob of Stockdale.

Scugdale Hob.

Hodge Hob o' Bransdale.

Woot Howe Hob.

T'Hob o' Brackken Howe.

T'Hob o' Stummer Howe.

T'Hob o' Tarn Hole.

Hob o' Ankness.

Dale Town Hob o' Hawnby.

T'Hob o' Orterley.

Crookelby Hob.

Hob o' Hasty Bank.

T'Hob o' Chop Gate.

Blea Hob.

T'Hob o' Broca.

T'Hob o' Rye Rigg.

Goathland Hob o' Howl Moor.

T'Hob o' Egton High Moor.

The Hob of Lastingham was presumably named after the cross above the village, and not on account of his disposition.

Elphi we have seen had an excellent reputation and some eulogistic verses on him, written in a "cook book" and signed J.L., 1699, give further evidence of his good character.

Elphi bandy legs, Elphi little chap, Bent an wide apart, Thoff he war so small Neea yan i, this deeal [dale], War big wi deeds o' kindness, Awns a kinder heart. Drink tiv him yan an all.

Elphi great heead Him at fails ti drain dry, Greatest ivver seen. Be it mug or gla.s.s Neea yan i' this deeal Binnot woth a pescod Awns a breeter een. Nor a buss fra onny la.s.s.

About the middle of the eighteenth century the people of Cropton were sadly troubled by "a company of evil water elves having their abode in a certain deep spring at the high end of that village," and in order to rid themselves of the sprites, a most heathen ceremony was conducted at the spring, "three wenches" taking a prominent part in the proceedings which are quite unprintable.

[Ill.u.s.tration: RELICS OF WITCHCRAFT FOUND IN THE NEIGHBOURHOOD OF PICKERING.

The little figure shown in the centre is made of pitch, beeswax, bullock's blood, hog's lard, and fat from a bullock's heart. It was used for casting spells or people, the pin being stuck in the figure wherever the "ill-cast" was required to fall. The magic cube and ring are made of similar ingredients to the figure. The sigils or charms are made of lead.

Belief in the power of the witches and wise men was universal, and youths and maidens applied to the nearest witch in all their love affairs. The magic cube, the witches' garter, leaden charms known as sigils, and the crystal were constantly in use to secure luck, to ward off evil and to read the future.

One of the witches was believed to have fallen out with the Devil for, says Calvert, "John Blades, ironmonger of Kirby Moorside, tells me he well minds hearing of a despert fierce fight which on a time did happen between ye Devil and an old witch over their dues, over anenst Yaud Wath (ford) and whilst they did so fight, one by stealth did slip himself over and in that wise did for ever break her spell."

I am able to give an ill.u.s.tration of one of the figures made by a witch of these parts for causing some bodily injury to happen to her client's enemy. The custom was a common one in the circles of witchcraft. A youth having a rival for the hand of some attractive maiden and wishing him every imaginary evil he would apply to "Aud Mother Migg" or one of the other hags of the neighbourhood and explaining his position the witch would prepare a small figure of the rival. The ingredients would be of the same cla.s.s as the magic cube already fully described (generally pitch, beeswax, hog's lard, bullock's blood, and fat from a bullock's heart), and in order to cause his rival to lose an eye, or to go lame, or deaf, or to have any particular complaint in any particular part of his body the jealous lover had merely to stick a pin in that portion of the little brown figure. The ceremony was elaborate, especially in regard to the disposal of that part of the mixture not used to make the figure, for in every case the cunning old women worked on the imaginations of their dupes. There can be no doubt that the morals of the country folk during the eighteenth century were at an exceedingly low ebb. The practice of compelling girls who had misconducted themselves to stand in church for three Sundays was only given up at Pickering in the first quarter of the nineteenth century. Calvert describes how the miserable girl was first required to go before the parson or the squire or anyone of the "quality"

to name the child's father, and "be otherwise questioned, and if it so happened that the squire was one of the hard-drinking cla.s.s it was more than likely that he came well on in his cups. If so it would be more like than otherwise that he would put the la.s.s and all present to shame by the coa.r.s.e ... questions he would ask the poor wench. I have heard shame cried aloud myself by those who then came together.

"On the Sunday when the poor la.s.s had to do her first penance it was in this wise--She had to walk from her home to the church porch with a soiled white sheet cast over her head to her feet, and there stand from the ringing of the first bell calling to morning prayer, and as the good folk did so pa.s.s her to ask of them for to pray for her soul and forgiveness of her great sin and frailty; and thither did she have to stand until the parson, after the reading of the morning prayer, did go to her and bring her into the church with the psalm of _miserere mei_ which he shall sing or say in English. Then shall he put her before all those present, but apart from them, when he shall publicly call upon her to confess her fault which, be she a single wench she did say aloud, 'wherefore I ... putting aside my maiden duty to Almighty G.o.d have yielded unto the vile sin of fornication with ... who is the true father of my child, may Almighty G.o.d forgive me my sin.' But be it a wedded woman then she shall stand bareheaded and barelegged, and instead of fornication she shall say the word adultery, she being n.o.bbut covered with a sheet from the shoulders.

At this day (1824) I cannot but say I am glad to say that there be a good feeling abroad for its abolishment, indeed, there be in many places so strong a feeling again this way of judging our daughters for a fault of this kind that they have bidden the clergy to set their faces against any la.s.s ever being so judged, and though our clergy be in the main but a despert reckless lot, I hear that mostly they are of the same mind as those they do hold as their flock. Indeed, at one village not far from here a father set his back against his la.s.s standing at the church, though she had been so judged to do, and the whole of thereabouts siding with the la.s.s it was held by the parson and his fox-chasing, wine-bibbing crew for to pull in their tongues a piece which they most wisely did, or, for a truth, they would have found themselves astride of the wrong horse. It is now time this shameful practice was for ever laid on one side for it be not for the good of our own daughters that they witness such sights even in a place called G.o.d's house, but it oft be ought but that to our shame and the greater shame of all who hold its government of it. I could here give you a good list of curious cases of the which for the most part I did witness myself of both the hearing and of the standing of both many wed and single so browten to public shame, but as it would be to no good purpose I will hold from the putting pen to paper in this matter, letting what hath been wrote end this matter, for of a truth it is to a better purpose that both pen, ink, paunce box and paper, can be putten."

Concerning the innumerable customs and superst.i.tions a.s.sociated with the dead and dying, Calvert collected a number of interesting facts. "It be held by many," he writes, "that a dying body cannot quit this life if they do be lying upon a bed which happen to have pigeon feathers gotten in by chance.

"A body cannot get their time over with ease to themselves if there be one in the room who will not give them up. It be better for all such who cannot bring themselves to part with those they love to withdraw from the room so that death may enter and claim his rights.

"It be held to be a sure sign that an ailing body will die if there be a downcome of soot.

"It be also a sure sign that death be awaiting for his own if an ullot [owlet] do thrice hoot so that the ailing one do hear it and remark thereon.

"It be an ill sign if a death glow be seen to settle upon the face of an ailing one or if such cry out they do see a shroud o' the quilt.

"If there be a death watch heard, then the ailing one need not longer hold on to hope, for it be for that time gone from that house and will not enter again until a corpse be hugged out.

"It be an ill sign to the dying if a dark winged moth make at the bed light and fall at it, but it be a good sign should a light winged one come thrice and go its way unharmed. Even if it do fall at it, it doth say nothing worse than the ailing one will soon die but that the death shall be the freeing of a happy soul.

"An ailing one shall surely die if a dog come and howl thrice under the window.

"It be a good sign of peace to a parting soul if there do come near to the window a white dove.

"It be the custom as soon as death doth enter the chamber for one present to immediate rake out the fire, turn the seeing gla.s.s to the wall and on the instant stop the clock, but this stopping of the clock in the death-room be not at all places a common practise. After the boddy hath been attended to in all its proper officies it be a good sign if the eyes do shut of themselves, if not then but a few years sen it was held to be the work of some evil spirits in some cases owing to a misspent life. In those days it was the common thing for to get or borrow a pair of leaden sigs (charms) from some wise dame or good neighbour, the like of those made by Betty Strother and others wise in such matters. They being magic made did ward off not only from about the bed but from the room itself all the deamons of every sort and kind and did hold the een fast shutten so that neither witch or h.e.l.lspell could get aback of their power and cungel them open again.

"Many there be who yet do grace their dead with a salt platter putten upon the breast of the corpse, and all those friends who do view the dead and it be the common custom for all so to do, do first touch the corpse on the face or hands and then lay their own hands upon the platter first having full and free forgiven the dead any fault or ill-feeling they had in life held as a grudge again the dead.

"In some spots it is a common thing for the wake wail to be sung over the boddy each night it be in the house as also for a rushlight to be kept alight from sunset to sunrise and for the death watchers for to tend the dead throw the night owther in the same room or in one so held that those watching could see the corpse, and they due at this day deggle the quilt and floor with rue water.

"It be always most carefull seen to that no four-footed thing come nigh hand, for it would be a despert ill thing if such by any mishap did run just across or loup over the corpse.

"There be always a great arval feast after the funeral to which all friends are bidden."

The remedies of this period were not greatly superior to those of the seventeenth century if one may judge from the gruesome concoction the details of which were given to Calvert by William Ness of Kirby Moorside.

"For the certain cure of a cancer take a pound of brown honey when the bees be sad from a death in ye house, which you shall take from the hive just turned of midnight at the full of the moon. This you shall set by for seven days when on that day you shall add to it the following all being ready prepared afore. One ounce of powdered crabs clawes well searced, seven oyster sh.e.l.ls well burnt in a covered stone or hard clay pot, using only the white part thereof. One dozen snails and sh.e.l.ls dried while they do powder with gently rubbing and the powder of dried earth worms from the churchyard when the moon be on the increase but overcast, which you will gather by lanthorn which you must be sure not to let go out while you be yet within the gate or there virtue be gone from them. All these make into a fine powder and well searce, this been ready melt the honey till it simmer then add three ounces each of brown wax, rossin, and grease of a fat pigg, and when all be come at the boil divide your powders to seven heaps and add one at a time. Do not shake your paper on which the powder hath been put but fold it carefully and hurry it at some grave as there be among what be left some dust of ye wormes which have fed upon ye dead. So boil it till all be well mixed and then let cool and if it be too stiff add swine grease till it work easy. When you would use it warm a little in a silver spoon and annoint the sore holding a hot iron over till it be nearly all soaked in, then sprinkle but a little finely doubled searced powder of viper where there be matter. This hath been tried many times and on different folk in these dales and hath done wonderous cures when all else failed them. And these words wrate on lambs skin with lambs blood and hung above the ill one's head hath wrought a most magick wonders of healing and some I do find ready to take oath on it. I leave it so."

But Pickering was not very much behind the rest of England when we discover that in the second edition of "A collection of above 300 receipts in Cookery, Physick and Surgery" published in 1719, and printed and sold in London is given the following:--

"A _very good_ snail-water _for a_ consumption. Take half a peck of Sh.e.l.l-snails, wipe them and bruise them Sh.e.l.ls and all in a Mortar; put to them a gallon of New Milk; as also Balm, Mint, Carduus, unset Hyssop, and Burrage, of each one handful; Raisons of the Sun stoned, Figs, and Dates, of each a quarter of a pound; two large Nutmegs: Slice all these, and put them to the Milk, and distil it with a quick fire in a cold Still; this will yield near four Wine-quarts of Water very good; you must put two ounces of White Sugar-candy into each Bottle, and let the Water drop on it; stir the Herbs sometimes while it distils, and keep it cover'd on the Head with wet Cloths. Take five spoonfuls at a time, first and last, and at Four in the Afternoon."

It was only about eighty years ago that the old custom of racing for the bride's garter on wedding days was given up. In the early years of last century an improvement in public morals showed itself in a frequently expressed opinion that the custom was immodest, and gradually the practice was dropped the bride merely handing a ribbon to the winner of the race.

[Ill.u.s.tration: A LOVE GARTER, DATED 1749.

The s.p.a.ces were for the initials of the wearer of the garter and her betrothed. These garters were raced for on wedding days, the winner of the race being allowed to take the bride's garter.