For thousands of years people around the world have enjoyed midwinter festivals. With the arrival of Christianity, pagan festivals became mixed with Christmas celebrations. One of the leftovers from these pagan days is the custom of bedecking houses and churches with evergreen plants like mistletoe, holly and ivy. Apparently, as well as their magical connection in protecting us from evil spirits, they also encourage the return of spring. No era in history however, has influenced the way in which we celebrate Christmas, quite as much as the Victorians.
Before Victoria‘s reign started in 1837 nobody in Britain had heard of Santa Claus or Christmas Crackers. No Christmas cards were sent and most people did not have holidays from work. The wealth and technologies generated by the industrial revolution of the Victorian era changed the face of Christmas forever. Sentimental do-gooders like Charles Dickens wrote books like “Christmas Carol”, published in 1843, which actually encouraged rich Victorians to redistribute their wealth by giving money and gifts to the poor – Humbug! These radical middle class ideals eventually spread to the not-quite-so-poor as well.
The holidays – The wealth generated by the new factories and industries of the Victorian age allowed middle class families in England and Wales to take time off work and celebrate over two days, Christmas Day and Boxing Day. Boxing Day, December 26th, earned its name as the day servants and working people opened the boxes in which they had collected gifts of money from the “rich folk”. Those new fangled inventions, the railways allowed the country folk who had moved into the towns and cities in search of work to return home for a family Christmas.
The Scots have always preferred to postpone the celebrations for a few days to welcome in the New Year, in the style that is Hogmanay. Christmas Day itself did not become a holiday in Scotland until many years after Victoria’s reign and it has only been within the last 20-30 years that this has been extended to include Boxing Day.
The Gifts –At the start of Victoria’s reign, children’s toys tended to be handmade and hence expensive, generally restricting availability to those “rich folk” again. With factories however came mass production, which brought with it games, dolls, books and clockwork toys all at a more affordable price. Affordable that is to “middle class” children. In a “poor child’s” Christmas stocking, which first became popular from around 1870, only an apple, orange and a few nuts could be found.
Father Christmas / Santa Claus – Normally associated with the bringer of the above gifts, is Father Christmas or Santa Claus. The two are in fact two entirely separate stories. Father Christmas was originally part of an old English midwinter festival, normally dressed in green, a sign of the returning spring. The stories of St. Nicholas (Sinter Klaas in Holland) came via Dutch settlers to America in the 17th Century. From the 1870’s Sinter Klass became known in Britain as Santa Claus and with him came his unique gift and toy distribution system – reindeer and sleigh.
Christmas Cards – The “Penny Post” was first introduced in Britain in 1840 by Rowland Hill. The idea was simple, a penny stamp paid for the postage of a letter or card to anywhere in Britain. This simple idea paved the way for the sending of the first Christmas cards. Sir Henry Cole tested the water in 1843 by printing a thousand cards for sale in his art shop in London at one shilling each. The popularity of sending cards was helped along when in 1870 a halfpenny postage rate was introduced as a result of the efficiencies brought about by those new fangled railways.
Turkey Time – Turkeys had been brought to Britain from America hundreds of years before Victorian times. When Victoria first came to the throne however, both chicken and turkey were too expensive for most people to enjoy. In northern England roast beef was the traditional fayre for Christmas dinner while in London and the south, goose was favourite. Many poor people made do with rabbit. On the other hand, the Christmas Day menu for Queen Victoria and family in 1840 included both beef and of course a royal roast swan or two. By the end of the century most people feasted on turkey for their Christmas dinner. The great journey to London started for the turkey sometime in October. Feet clad in fashionable but hardwearing leather the unsuspecting birds would have set out on the 80-mile hike from the Norfolk farms. Arriving obviously a little tired and on the scrawny side they must have thought London hospitality unbeatable as they feasted and fattened on the last few weeks before Christmas!
The Tree – Queen Victoria’s German husband Prince Albert helped to make the Christmas tree as popular in Britain as they where in his native Germany, when he brought one to Windsor Castle in the 1840’s.
The Crackers– Invented by Tom Smith, a London sweet maker in 1846. The original idea was to wrap his sweets in a twist of fancy coloured paper, but this developed and sold much better when he added love notes (motto’s), paper hats, small toys and made them go off BANG!
Carol Singers – Carol Singers and Musicians “The Waits” visited houses singing and playing the new popular carols;
1843 – O Come all ye Faithful
1848 – Once in Royal David’s City
1851 – See Amid the Winters Snow
1868 – O Little Town of Bethlehem
1883 – Away in a Manger
In 1644, Christmas was banned by Oliver Cromwell carols were forbidden and all festive get-togethers were deemed against the law. With the restoration of Charles II, Christmas was re-instated, albeit in a more subdued manner. By the Georgian period (1714 to 1830), it was once again a very popular celebration.
When searching for information on a Georgian or Regency (late Georgian) Christmas, who better to consult than Jane Austen? In her novel, ‘Mansfield Park’, Sir Thomas gives a ball for Fanny and William. In ‘Pride and Prejudice’, the Bennets play host to relatives. In ‘Sense and Sensibility’, John Willoughby dances the night away, from eight o’clock until four in the morning. In ‘Emma’, the Westons give a party.
And so it would appear that a Georgian Christmas was very much all about parties, balls and family get-togethers. The Georgian Christmas season ran from December 6th (St. Nicholas Day) to January 6th (Twelfth Night). On St. Nicholas Day, it was traditional for friends to exchange presents; this marked the beginning of the Christmas season.
Christmas Day was a national holiday, spent by the gentry in their country houses and estates. People went to church and returned to a celebratory Christmas dinner. Food played a very important part in a Georgian Christmas. Guests and parties meant that a tremendous amount of food had to be prepared, and dishes that could be prepared ahead of time and served cold were popular.
Hogarth’s ‘The Assembly at Wanstead House’, 1728-31
For Christmas dinner, there was always a turkey or goose, though venison was the meat of choice for the gentry. This was followed by Christmas pudding. In 1664 the Puritans banned it, calling it a ‘lewd custom’ and ‘unfit for God-fearing people’. Christmas Puddings were also called plum puddings because one of the main ingredients was dried plums or prunes.
In 1714, King George I was apparently served plum pudding as part of his first Christmas dinner as a newly crowned monarch, thus re-introducing it as a traditional part of Christmas dinner. Unfortunately there are no contemporary sources to confirm this, but it is a good story and led to his being nicknamed ‘the pudding king’.
Traditional decorations included holly and evergreens. The decoration of homes was not just for the gentry: poor families also brought greenery indoors to decorate their homes, but not until Christmas Eve. It was considered unlucky to bring greenery into the house before then. By the late 18th century, kissing boughs and balls were popular, usually made from holly, ivy, mistletoe and rosemary. These were often also decorated with spices, apples, oranges, candles or ribbons. In very religious households, the mistletoe was omitted.
The tradition of a Christmas tree in the house was a German custom and apparently brought to Court in 1800 by Queen Charlotte, wife of George III. However it was not until the Victorian era that the British people adopted the tradition, after the Illustrated London News printed an engraving of Queen Victoria, Prince Albert and their family around their Christmas tree in 1848.
A great blazing fire was the centerpiece of a family Christmas. The Yule log was chosen on Christmas Eve. It was wrapped in hazel twigs and dragged home, to burn in the fireplace as long as possible through the Christmas season. The tradition was to keep back a piece of the Yule log to light the following year’s Yule log. Nowadays in most households the Yule log has been replaced by an edible chocolate variety!
The day after Christmas, St Stephen’s Day, was the day when people gave to charity and the gentry presented their servants and staff with their ‘Christmas Boxes’. This is why today St Stephen’s Day is called ‘Boxing Day’.
January 6th or Twelfth Night signalled the end of the Christmas season and was marked in the 18th and 19th centuries by a Twelfth Night party. Games such as ‘bob apple’ and ‘snapdragon’ were popular at these events, as well as more dancing, drinking and eating.
A popular drink at assemblies was the Wassail bowl. This was similar to punch or mulled wine, prepared from spiced and sweetened wine or brandy, and served in a large bowl garnished with apples.
Detail from Hogarth’s ‘A Midnight Modern Conversation’, c.1730
A forerunner of today’s Christmas cake, the ‘Twelfth Cake’ was the centrepiece of the party and a slice was given to all members of the household. Traditionally, it contained both a dried bean and a dried pea. The man whose slice contained the bean was elected king for the night; the woman who found a pea elected queen. By Georgian times the pea and bean had disappeared from the cake.
Once Twelfth Night was over, all the decorations were taken down and the greenery burned, or the house risked bad luck. Even today, many people take down all their Christmas decorations on or before 6th January to avoid bad luck for the rest of the year.
Unfortunately the extended Christmas season was to disappear after the Regency period, brought to an end by the rise of the Industrial Revolution and the decline of the rural way of life that had existed for centuries. Employers needed workers to continue working throughout the festive period and so the ‘modern’ shortened Christmas period came into being.
To finish, it seems only fitting to give Jane Austen the last word:
“I wish you a cheerful and at times even a Merry Christmas.” Jane Austen
As the chill of these dismal days begins to bite and you settle in front of a roaring fire, apparently safe from harm, it’s the perfect time for a terrifying tale or two.
Possibly the most famous story about telling stories in all of English literature begins on Lake Geneva, Switzerland, in June 1816. During a historically wet, cold and gloomy summer – 1816 would become known, in fact, as “The Year Without a Summer” – two of the leading poets of the age, Lord Byron and Percy Shelley, were vacationing near each other, Shelley with his then-future wife Mary and her stepsister Claire Clairmont (who was, in fact, pregnant with Byron’s child at the time), and Byron with his friend and physician John Polidori (who would go on to write what is now often referred to as the world’s first vampire novel).
There were no excursions in the woods or on the lake, no romps through fields. The days were cold and dreary and spent indoors, and Byron, inspired by a volume of ghost stories he had received from a friend, decided that each of his companions should write a ghost story. Polidori struggled with one about an old woman who peeks through keyholes on unspeakable acts. There is no record of Claire Clairmont even trying. Percy Shelley was never really one for narrative and he, too, quickly gave up the ghost, so to speak. Byron came up with a partial tale about a vampire that would eventually serve as the basis for Polidori’s novel.
Only Mary Shelley succeeded, with a tale that began: “It was on a dreary night of November…” When the story later became the novel Frankenstein, the author changed the story’s opening to “December 11th, 17–.” Clearly, in spite of the inspiration coming in summer, the frigid weather had a dramatic effect on her, transporting her and her tale to the depths of winter. And so the novel begins in the Arctic, with “stiff gales” and “floating sheets of ice”, and ends with Frankenstein’s monster, doomed to a slow death, receding into the distance on an ice floe. Frankenstein is, in essence, a winter’s tale.
The notion that cold, snowy days are the best for stories designed to frighten and appal us goes back at least to the early 17th century. In Shakespeare’s The Winter’s Tale, written in 1611, Mamillius says: “A sad tale’s best for winter. I have one / of sprites and goblins.” But it was in the Victorian era that telling ghost stories became an indispensable custom of the Christmas season – indeed, the genre’s popularity had been dwindling somewhat until writers such as Wilkie Collins and Elizabeth Gaskell breathed new life into it. Families relished the chance to gather around the hearth on Christmas Eve to try to scare one another half to death with tales of mysterious, menacing apparitions or, in one story by MR James, a master of the genre, a “vengeful ghost boy… with fearfully long nails”. The practice even finds its way into Christmas songs. A verse in “It’s the Most Wonderful Time of the Year” mentions “scary ghost stories” right alongside singing to neighbours and hanging mistletoe as the very substance of the season.
One of the most familiar examples of the Christmas ghost story is Charles Dickens’s A Christmas Carol, which he wrote in 1843 as a way of cashing in on the renewed demand for the form. The novel amounts to an acknowledgement of the ghost story’s seasonal ubiquity. It’s not just a ghost story that one could tell at Christmas, but – with Scrooge sitting in his armchair as his life’s story is unfurled before him – it is a story about ghost stories at Christmas, a kind of meta-Christmas ghost story, if you will.
The Turn of the Screw, the US Anglophile Henry James’s own take on the Christmas tale, published in 1898, operates in much the same fashion, structured as it is to position its readers by the Yuletide hearth listening to tales of horror. It begins: “The story had held us, round the fire, sufficiently breathless, but except the obvious remark that it was gruesome, as on Christmas Eve in an old house a strange tale should essentially be, I remember no comment uttered till somebody happened to note it as the only case he had met in which such a visitation had fallen on a child.” If the last words of that sentence don’t cause your hair to stand on end, you’re probably simply not susceptible to ghost stories
The tale, which relates a series of strange events that befall a young governess, centres on the supposed – and that word is key – possession of a boy by the spirit of a hostile figure named Peter Quint. To begin with a recounting of the telling of the story around a fire on Christmas Eve would, James decided, be the most effective context for the story’s macabre twists and turns, part of a framework designed to make the whole somehow more believable, more unsettlingly so – to ensure that the chill sinks deep down into the reader’s bones.
Maybe the impulse to thrill each other with these tales of the grisly and supernatural is spurred by Halloween; as the leaves die off and fall to the ground before disappearing, we observe a holiday that features witches, ghosts and demons – a veritable festival of the dead. That sets the mood and liberates the spirits which accompany us through the following months as the days get colder, and Jack Frost stretches his fingers across the window pane. Winter is tantalisingly terrifying, and it’s undoubtedly to do with its nearness to death – for, in the days before antibiotics, these were the months that would claim the most lives.
We relish the sense that our warm, happy homes, with their firmly closed doors and crackling fires, can keep death’s frigid hand from our throats. So the writing that truly haunts us is almost always set in cold, barren landscapes. Consider this from Edgar Allan Poe’s narrative poem “The Raven”, the tale of a lover’s death and the agonising chant of an avian visitor, who tells the narrator, over and over, that his departed love will appear to him “nevermore”: “Ah, distinctly I remember it was in the bleak December / And each separate dying ember wrought its ghost upon the floor.” Or this, from Samuel Taylor Coleridge’s long poem “Christabel”, ostensibly about a ghostly visitor and replete with unnerving omens, which served as an influence for Poe’s eerie tales: “The night is chill; the forest bare / Is it the wind that moaneth bleak?” The list goes on.
One of my favourite winter tales is the short story “Silent Snow, Secret Snow” by Conrad Aiken, published in 1934. It is about a boy who lapses into a state of schizophrenia, a condition which – due to new and deeper scientific investigations in the early 20th century – captured the public imagination with stories of hallucinatory voices and “unnatural” behaviour. The dream world into which Aiken’s protagonist slips becomes – silently, slowly, inch by inch – engulfed in bright white. The most terrifying aspect of the story is how quietly it proceeds, how the snow seems literally to settle in the reader’s mind, exerting a chilling, mesmerising pressure much like that experienced by the boy himself: “The hiss was now becoming a roar – the whole world was a vast moving screen of snow – but even now it said peace, it said remoteness, it said cold, it said sleep.”
And we’re all familiar with the story told in The Shining – whether in Stephen King’s original novel or Stanley Kubrick’s film adaptation – with the vast blanketed spaces surrounding the Overlook Hotel, and their eerie, transforming solitude. As Jack Torrance loses his grip on reality, the mood darkens and the tension increases in line with the dropping temperature and the rapidly layering snow. The result is perhaps the world’s most celebrated case of “cabin fever”.
Even a story that isn’t intended to be scary, such as James Joyce’s “The Dead”, from 1914’s Dubliners, distils haunting effects from its winterscape. The final scene is the telling of a story, narrated by the main character’s wife, about her first love, a man named Michael Furey, who died for her love by standing outside her window in a snowstorm and contracting pneumonia. The main character, Gabriel Conroy, listens to the melancholy story, in which his wife reveals that she never truly loved him, while he stands at a window himself and watches the snowflakes “falling faintly through the universe and faintly falling, like the descent of their last end, upon all the living and the dead”. So apt is Joyce’s tale for this time of year that, until 28 December, the Sam Wanamaker Playhouse at Shakespeare’s Globe in London is staging a candlelit reading of the short story as part of its Winter’s Tale season, with Joyce’s words, read by the actor Aidan Gillen, set to an unsettling piano score played by Feargal Murray. This is the second year in a row that the Wanamaker has hosted an adaptation of the tale; it’s becoming something of a tradition.
How many other scenes have we read in which characters observe the snow through a window? Time and again, writers have called on wintry images to evoke feelings of dread, emptiness, loss, and isolation. But the trope can also be used to reverse effect – to emphasise the warmth of the fire and the comforts of the home, as in this passage from the French writer Jean Giono’s Joy of Man’s Desiring, published in 1936: “The fire roared. The water boiled. The shutter creaked. The pane cracked in its putty with the cold… There was a beautiful morning over the earth. The sun was daring to venture into the sky… The enlightenment was coming from the warmth, the fire, the frost, the wall, the window pane, the table, the door rattling in the north wind…”
Winter’s ability to capture our imagination is at its strongest precisely when we are the farthest removed from its more harmful aspects. Take this passage from Eowyn Ivey’s 2011 story The Snow Child, set in a frozen Alaskan landscape in the early 1900s: “Through the window, the night air appeared dense, each snowflake slowed in its long, tumbling fall through the black. It was the kind of snow that brought children running out their doors, made them turn their faces skyward, and spin in circles with their arms outstretched.” The jovial imagery belies its melancholy context, for Ivey’s novel is about an elderly man and wife who are unable to conceive a child and who live with their grief in a hostile landscape – often brutally so. In a rare moment of levity and togetherness they construct a little girl out of snow. The next morning, they find that she has become real – as if by magic. The story, which combines one of nature’s most deep-seated anxieties about fertility, or its lack, with a primitive distrust of intruders and that which cannot be rationalised, is based on an old Russian folk tale; Ivey’s retelling demonstrates how enduring the appeal is of these icy tales, for writers and readers alike.
In some ways, the stories by which we love to be unsettled are also a form of preparation – often for the very worst. Curled up in a favourite armchair, we still ourselves against the things we know can harm us. When the weather outside turns gloomy or threatening, we can crank up the heating and lighten the burden of our thoughts by turning to fantastic tales designed to mask the things that scare us most.
That summer of 1816, during which Mary Shelley and the others invented ghost stories, would turn out to be the party’s final carefree season. The travellers returned to England to find that Mary’s half-sister had committed suicide; Percy Shelley’s first wife, pregnant with his child, drowned herself a few months later. Shelley’s son from his first marriage died of a fever in 1818. In the next few years, Percy and Mary Shelley would have two children, neither of whom would reach their second birthday. Percy Shelley and Lord Byron themselves would both die within the next 10 years. Sometimes, the frightening stories we tell each other are not nearly as horrifying as the events that real life holds in store for us. In this sense, the effect is twofold: the tales transport us from our everyday anxieties at the same time as they enable us to confront them, however obliquely; they are a means to exorcise our demons by acknowledging them – in a homely environment.
But the secret lure of these tales – of the horrifying creatures we call into being, the ghosts that stalk us, and the demons that we discover at work within our own minds – is that, while the stories themselves are fictions, the underlying dangers they conjure up, and the thrill that we feel in confronting them, are in the end quite real. Think of that on a winter’s night!
Whilst the term “Christmas” first became part of the English language in the 11th century as an amalgamation of the Old English expression “Christes Maesse”, meaning “Festival of Christ”, the influences for this winter celebration pre-date this time significantly.
Winter festivals have been a popular fixture of many cultures throughout the centuries. A celebration in expectation of better weather and longer days as spring approached, coupled with more time to actually celebrate and take stock of the year because there was less agricultural work to be completed in the winter months, has made this time of year a popular party season for centuries.
Whilst mostly synonymous with Christians as the holiday commemorating the birth of Jesus (the central figure of Christianity), celebrating on the 25th December was a tradition that was borrowed, rather than invented, by the Christian faith and is still celebrated by Christians and non-Christians alike today. Indeed the Roman celebration of Saturnalia, in honour of Saturn the Harvest God, and the Scandinavian festival of Yule and other Pagan festivals centred on the Winter Solstice were celebrated on or around this date. As Northern Europe was the last part of the continent to embrace Christianity, the pagan traditions of old had a big influence on the Christian Christmas celebrations.
The official date of the birth of Christ is notably absent from the Bible and has always been hotly contested. Following the instigation of Christianity as the official religion of the Roman Empire in the latter part of the 4th century, it was Pope Julius I who eventually settled on 25 December. Whilst this would tie in with the suggestions of the 3rd century historian Sextus Julius Africanus that Jesus was conceived on the spring equinox of 25 March, the choice has also been seen as an effort to ‘Christianise’ the pagan winter festivals that also fell on this date. Early Christian writers suggested that the date of the solstice was chosen for the Christmas celebrations because this is the day that the sun reversed the direction of its cycle from south to north, connecting the birth of Jesus to the ‘rebirth’ of the sun.
In the Early Middle Ages, Christmas was not as popular as Epiphany on 6 January, the celebration of the visit from the three kings or wise men, the Magi, to the baby Jesus bearing gifts of gold, frankincense and myrrh. Indeed, Christmas was not originally seen as a time for fun and frolics but an opportunity for quiet prayer and reflection during a special mass. But by the High Middle Ages (1000-1300) Christmas had become the most prominent religious celebration in Europe, signalling the beginning of Christmastide, or the Twelve Days of Christmas as they are more commonly known today.
The medieval calendar became dominated by Christmas events starting forty days prior to Christmas Day, the period we now know as Advent (from the Latin word adventus meaning “coming”) but which was originally know as the “forty days of St. Martin” because it began on 11 November, the feast day of St Martin of Tours.
Although gift giving at Christmas was temporarily banned by the Catholic Church in the Middle Ages due to its suspected pagan origins, it was soon popular again as the festive season in the Middle Ages became a time of excess dominated by a great feast, gifts for rich and poor and general indulgence in eating, drinking, dancing and singing.
Many monarchs chose this merry day for their coronation. This included William the Conqueror, whose coronation on Christmas Day in 1066 incited so much cheering and merriment inside Westminster Abbey that the guards stationed outside believed the King was under attack and rushed to assist him, culminating in a riot that saw many killed and houses destroyed by fire.
Some well known modern Christmas traditions have their roots in the Medieval celebrations:
Christmas or Xmas? Although many people frown upon the seemingly modern abbreviation of Xmas, X stands for the Greek letter chi, which was the early abbreviation for Christ or the Greek ‘Khristos’. The X also symbolises the cross on which Christ was crucified.
Mince Pies were originally baked in rectangular cases to represent the infant Jesus’ crib and the addition of cinnamon, cloves and nutmeg was meant to symbolise the gifts bestowed by the three wise men. Similarly to the more modern mince pies we see today, these pies were not very large and it was widely believed to be lucky to eat one mince pie on each of the twelve days of Christmas. However, as the name suggests, mince pies were originally made of a variety of shredded meat along with spices and fruit. It was only as recently as the Victorian era that the recipe was amended to include only spices and fruit.
Carol singers. Some of us enjoy the sound of carollers on our doorsteps but the tradition for carol singers going door to door is actually a result of carols being banned in churches in medieval times. Many carollers took the word carol literally (to sing and dance in a circle) which meant that the more serious Christmas masses were being ruined and so the Church decided to send the carol singers outside.
Anyone for humble pie? While the most popular choice for Christmas dinner today is undoubtedly turkey, the bird was not introduced to Europe until after the discovery of the Americas, its natural home, in the 15th century. In medieval times goose was the most common option. Venison was also a popular alternative in medieval Christmas celebrations, although the poor were not allowed to eat the best cuts of meat. However, the Christmas spirit might entice a Lord to donate the unwanted parts of the family’s Christmas deer, the offal, which was known as the ‘umbles’. To make the meat go further it was often mixed with other ingredients to make a pie, in this case the poor would be eating ‘umble pie’, an expression we now use today to describe someone who has fallen from their pedestal to a more modest level.
Boxing Day has traditionally been seen as the reversal of fortunes, where the rich provide gifts for the poor. In medieval times, the gift was generally money and it was provided in a hollow clay pot with a slit in the top which had to be smashed for the money to be taken out. These small clay pots were nicknamed “piggies” and thus became the first version of the piggy banks we use today. Unfortunately Christmas Day was also traditionally a “quarter day”, one of the four days in the financial year on which payments such as ground rents were due, meaning many poor tenants had to pay their rent on Christmas Day!
Whilst the excitement and frivolities of Christmas make it easy to forget the more serious aspects of the festival, it can also be argued that the tradition started by the wise men with their gifts of gold, frankincense and myrrh continues today, although with perhaps slightly less exotic gifts!
Long before the birth of Christ, midwinter had always been a time for merry making by the masses. The root of the midwinter rituals was the winter solstice – the shortest day – which falls on 21st December. After this date the days lengthened and the return of spring, the season of life, was eagerly anticipated. It was therefore a time to celebrate both the end of the autumn sowing and the fact that the ‘life giving’ sun had not deserted them. Bonfires were lit to help strengthen the ‘Unconquered Sun’.
For Christians the world over this period celebrates the story of the birth of Jesus, in a manger, in Bethlehem. The scriptures however make no mention as to the time of year yet alone the actual date of the nativity. Even our current calendar which supposedly calculates the years from the birth of Christ, was drawn up in the sixth century by Dionysius, an ‘innumerate’ Italian monk to correspond with a Roman Festival.
Until the 4th century Christmas could be celebrated throughout Europe anywhere between early January through to late September. It was Pope Julius I who happened upon the bright idea of adopting 25th December as the actual date of the Nativity. The choice appears both logical and shrewd – blurring religion with existing feast days and celebrations. Any merrymaking could now be attributed to the birth of Christ rather than any ancient pagan ritual.
One such blurring may involve the Feast of Fools, presided over by the Lord of Misrule. The feast was an unruly event, involving much drinking, revelry and role reversal. The Lord of Misrule, normally a commoner with a reputation of knowing how to enjoy himself, was selected to direct the entertainment. The festival is thought to have originated from the benevolent Roman masters who allowed their servants to be the boss for a while.
The Church entered the act by allowing a choirboy, elected by his peers, to be a Bishop during the period starting with St Nicholas Day (6th December) until Holy Innocents Day (28th December). Within the period the chosen boy, symbolising the lowliest authority, would dress in full Bishop’s regalia and conduct the Church services. Many of the great cathedrals adopted this custom including York, Winchester, Salisbury Canterbury and Westminster. Henry VIII abolished Boy Bishops however a few churches, including Hereford and Salisbury Cathedrals, continue the practice today.
The burning of the Yule Log is thought to derive from the midwinter ritual of the early Viking invaders, who built enormous bonfires to celebrate their festival of light. The word ‘Yule’ has existed in the English language for many centuries as an alternative term for Christmas. Traditionally, a large log would be selected in the forest on Christmas Eve, decorated with ribbons, dragged home and laid upon the hearth. After lighting it was kept burning throughout the twelve days of Christmas. It was considered lucky to keep some of the charred remains to kindle the log of the following year.
Whether the word carol comes from the Latin caraula or the French carole, its original meaning is the same – a dance with a song. The dance element appears to have disappeared over the centuries but the song was used to convey stories, normally that of the Nativity. The earliest recorded published collection of carols is in 1521, by Wynken de Worde which includes the Boars Head Carol.
Carols flourished throughout Tudor times as a way to celebrate Christmas and to spread the story of the nativity. Celebrations came to an abrupt end however in the seventeenth century when the Puritans banned all festivities including Christmas. Surprisingly carols remained virtually extinct until the Victorians reinstated the concept of an ‘Olde English Christmas’ which included traditional gems such as While Shepherds Watched Their Flocks By Night and The Holly and the Ivy as well as introducing a plethora of new hits – Away in a Manger, O Little Town of Bethlehem – to mention but a few.
The twelve days of Christmas would have been a most welcome break for the workers on the land, which in Tudor times would have been the majority of the people. All work, except for looking after the animals, would stop, restarting again on Plough Monday, the first Monday after Twelfth Night. The ‘Twelfths’ had strict rules, one of which banned spinning, the prime occupation for women. Flowers were ceremonially placed upon and around the wheels to prevent their use. During the Twelve Days, people would visit their neighbours sharing and enjoying the traditional ‘minced pye’. The pyes would have included thirteen ingredients, representing Christ and his apostles, typically dried fruits, spices and of course a little chopped mutton – in remembrance of the shepherds.
Serious feasting would have been the reserve of royalty and the gentry. Turkey was first introduced into Britain in about 1523 with Henry VIII being one of the first people to eat it as part of the Christmas feast. The popularity of the bird grew quickly, and soon, each year, large flocks of turkeys could be seen walking to London from Norfolk, Suffolk and Cambridgeshire on foot; a journey which they may have started as early as August.
A Tudor Christmas Pie was indeed a sight to behold but not one to be enjoyed by a vegetarian. The contents of this dish consisted of a Turkey stuffed with a goose stuffed with a chicken stuffed with a partridge stuffed with a pigeon. All of this was put in a pastry case, called a coffin and was served surrounded by jointed hare, small game birds and wild fowl.
And to wash it all down, a drink from the Wassail bowl. The word ‘Wassail’ derives from the Anglo-Saxon ‘Waes-hael’, meaning ‘be whole’ or ‘be of good health’. The bowl, a large wooden container holding as much as a gallon of punch made of hot-ale, sugar, spices and apples. This punch to be shared with friends and neighbours. A crust of bread was placed at the bottom of the Wassail bowl and offered to the most important person in the room – hence today’s toast as part of any drinking ceremony.
Hidden from the busy roads around Holt is a hint of a prosperous past; a past that comes in the form of a ruin of a once-magnificent manor house which was originally the home to the Heydon family. This ruin is a hidden gem, now owned by English Heritage; the guardians of not only what remains of brick, stone, flint and mortar, but of a place that boasts a very curious caretaker – that of a spectral sentry!
It is Baconsthorpe Castle of which I speak, a peaceful place standing proud in the middle of open meadows and farmland with an impressive moat and lake offering an image of its lost grandeur which once was lent to this gentle corner of Norfolk. What meets the eye is also a stony reminder of how far one can fall from grace.
The Heydons began building work on the fortified manor house in 1450, adding extensions as their wealth grew. The person who started the whole project was lawyer, Sir John Heydon who was born the son of William Baxter, a peasant in Heydon. It is thought that Sir John changed his family surname to his village name to disguise his humble beginnings. In time, Sir John Heydon was appointed Recorder of Norwich in 1431, but soon became so unpopular with townsmen that he was dismissed as Recorder by May 1437; he was also accused of giving the City’s documents to Norwich Cathedral priory during a dispute. It was clear that John was, by nature and profession, an unscrupulous lawyer, hard man and opportunist; as an old Norfolk rhyme states: “There never was a Paston poor, or a Heydon a coward.” It also seemed to matter not to John that there was always a possibility that he may need those around him to help him see off enemies! One of these was Lord Moleynes whom John was to incite when he laid claim to the Paston Estate at Gresham, a claim that resulted in Margaret Paston and a dozen retainers being attacked by a mob of around 1,000. John also clashed with the Paston’s patron, Sir John Fastoff in disputes of property.
If turbulent relationships was not enough, John Heydon, during the intensive Wars of the Roses, often switched political allegiances to serve his own means. However and despite being also linked to extortion, duplicity and underhand tactics, John Heydon proved to be an astute survivor. At least two of those close to him were beheaded but John managed to not only stay alive but managed to retain his seat in Baconsthorpe, his property portfolio and his wealth.
The Heydons lived at Baconsthorpe for 200 years, their fortune built on the wool industry. But the family were poor estate managers and Christopher Heydon, who died in 1579, left his son William with growing debts. It was him and his eldest son Christopher who were the ones who wrought the family’s downfall; both were hot-tempered and clashed badly. Christopher lived at Saxlingham Hall with his wife Lady Mirabel. William was forced to sell off parts of the manor house.
In the late 16th or early 17th century, an ornamental mere was created to the east of the moat and formal gardens were created, but by the mid-17th century, the insolvency of successive Heydons forced them to demolish most of the castle and sell the stone, some of which ended up at Felbrigg Hall. The remains of the castle was sold to merchant Daniel Bridges in 1673. The gatehouse was eventually converted into a private dwelling and occupied until 1920 when it collapsed and the building left to decay.
There is so much more to the history of the Heydons and all of it would be very interesting but, unfortunately, there is not enough space here to document it. However, there is another side to Baconsthorpe that not many know about; it may surprise and intrigue you. It is that when visitors come to the castle and wander through the shattered remains to the moat, some will witness the silence broken by the unmistakeable sound of stones breaking the still waters – stones clearly thrown from some height! This and the sight of ripples spreading to either side and along the moat may well cause confusion with a few, but on turning inward to the ruin they will see clearly from where the stones were thrown. Not only that, but they would not fail to catch sight of a ghostly sentry or medieval soldier standing on the castle walls, throwing these stones – as if to pass the time maybe? A few visitors may well be startled but, always remember, no one has ever reported feeling threatened by this stone-throwing spirit!
So be at ease, for this experience is only a further reminder that a spectral sentry was, at one moment in the distant past, detailed to be on guard at Baconsthorpe. There is every possibility, as things stand, that this lone soul may well stay there until such time as a counter order is issued from the appropriate authority for him to stand down. Until then……………….!
It is not uncommon for tales of apparitions to have grown up around the sites of former monestries. In the turbulent years of the Middle Ages, and either side, monks were thought to have had supernatural powers and were associated with mysticism and superstition in people’s minds. It is not surprising therefore that several tales about villainous monks at St Benets Abbey have circulated over these years – and indeed, still flourish.
Mostly these tales have been linked to political and religious intrigues and double-crossings; many of which were simply part and parcel of powerful establishments. One example relating to St Benets is when, in an attempt to transform the Abbey into a pilgrimage centre to rival Walsingham and Bromholm, the monks there invented the cult of St Margaret of Holm who, according to a medieval chronicler, was strangled nearby in Little Wood at Hoveton St John in 1170. This barbarous act recalls to mind the crucifixion of the boy saint William of Norwich in 1144 (see here for separate Blog), which was within living memory of those monks at St Benets!
St Benets, or to give it its full name of St Benedict’s-at-Holm (or Hulm) Abbey, has been a Norfolk Broad’s landmark for almost 1000 years. Situated on the banks of the river Bure, the Abbey has long been reduced to just the ruins of the former gatehouse, into which an 18th century farmer built a windmill. This strange ruin, as small as it is, holds many stories and hides more than a few mysteries.
The tales which have survived the test of time include attacks by the Normans then, 300 year’s later, the Peasants Uprising when the Abbey was stormed and its deeds and charters destroyed. There are also those mythical stories and legends relating to images and sometimes terrible things that had once been a part of this once sacred place and have since been periodically returned by what may well be magical means! They include the recurring story of a monk from St Benets who, on quiet evenings, can still be seen rowing between the Abbey and Ranworth in a little boat, accompanied by a dog. It is said that he is quite harmless and concentrates only on his regular task of maintaining the rood screen in Ranworth church. Then there is the Dragon which once terrorised the village of Ludham and ended its life at the Abbey. The Legend of the Seal is another tale dating back to the days of King Henry I when a legacy of ancient carvings depicting the story were built into either side of gatehouse entrance and can still to be seen today. However, let us not be carried away in directions that would take us away from the following Tale – an apparition which has its roots firmly at St Benets. Just Remember! in common with all orthodox ruined abbeys and priories, St Benets and its surviving gatehouse is still believed to be haunted!
This tale is known as ‘The Shrieking Monk‘ and it is believed to be that of Ethelwold (some say Essric?), the young bailiff monk who basely betrayed the Abbey in the hope of becoming its Abbot. This spectre has a fearful significance – and it screams! Like many, it has an anniversary date for appearances, but it is just as likely to be seen at other times of the year when ‘conditions are just right’. They say that it is possible to experience this particular spectre in the late autumn, on All Hallows Eve, or winter on dark nights between midnight and early dawn, particularly if the dawn is shrouded in a heavy mist and there is a distinct chill in the air. Even today, few would care to pass the old ruin when such conditions are abroad – particularly when they hear the tale of a certain Ludham marshman who perished one night near the ruined gatehouse of St Benets. Apparantly, according to William Dutt’s ‘Highways and Byways in East Anglia’ (1901) – this marshman was on his way home from his bullocks. As he draws near the gatehouse and sees something in the shadows that ‘started screeching like a stuck pig’. Some years later this story was further elaborated when retold by the Stalham folklorist, W H Cooke; he call it ‘The Shrieking Monk’. It tells how this monk terrified a local wherryman one foggy night – All Hallows Eve and he rushes away to seek the safety of his wherry which is moored nearby; he slips in the early morning mud and falls into the Bure and is drowned!
Following in the tradition of gilding each ghost story in its re-telling; here, we again go back to those Norman times and to the moment when William the Conqueror was, apparently, experiencing great difficulty with taking St Benet’s Abbey. This version of the story again surrounds William’s difficulty and the monk Ethelwold who falls to temptation , opens the Abbey gates to the Normans – but subsequently is executed. Imagine now the Abbey materialising out of thin air, along with the obligitory mist; the present ruinous Mill transforming itself into a stone tower from where the execution referred to took place.
We are told that the Monks of St Benedict’s successfully withstood attacks from King William’s men for months on end and could have held out for much longer had it not been for the act of treachery by Ethelwold, the young bailiff monk. The strong walls of the Abbey had proved impregnable and there was enough food to feed those inside for at least twelve months; some also believed that a trust in God by the Abbot and the rest of the Abbey’s monks also played an important part in staving off the enemy. Unfortunately for all concerned, the young monk held aspirations which did not match his low position in the church. His aspirations, if legend and myth are to be believed, also made him a prime candidate to be bribed.
The Norman army deployed around the Abbey had been on the verge of giving up on their task but the general in charge decided that maybe a different tactic might work, having identified the monk as a possible solution. What was needed was for a messenger to be sent to the Abbey with a letter urging the Abbot to surrender, but at the same time to, surreptitiously, slip a tempting offer to this particular monk. This plan was put into operation and a messenger was despatched on horse back, carrying a white flag to guarantee entry. Once inside and before meeting the Great Abbot to hand over the general’s letter, the messenger managed to hand a separate note to Ethelwold, asking him at the same time to, somehow, return with him to meet with the General; a safe audience would be guaranteed.
On receiving the general’s letter, the Abbot bluntly refused to contemplate his demand and quickly sought a volunteer to convey his decision back to the other side. Unsurprisingly, Ethelwold, the highly flatterable monk, stepped forward and offered his services; he by then being totally intrigued by the general’s attention in him. This monk’s ego and aspirations were further enhanced when on arrival he was told by the general that he, Ethelwold, was obviously destined for a better career than that of a humble bailiff monk. Now, if only he would help the general’s soldiers take over the Abbey he, the humble monk, would be elavated to Abbot of St Benedict’s Abbey – for LIFE – a gift that would be far beyond the menial’s wildest dreams! The general added that the young brother had absolutely nothing to lose, for if the Abbey held out, despite impressive defensive walls and generous stocks of provisions, the army would attack in even greater force and inflict a terrible result on the religeous order. But, if this “Abbot Elect” would just open the gatehouse doors that same night, everyone would be spared.
Although clearly naive, Ethelwold was not without a degree of intelligence. Surely, he questioned himself, the other brethren would punish him if he was ever found out; they would certainly not accept him as their Abbot? He was not even an ordained priest – for heaven’s sake! Even here, the general had anticipated such doubts but seemed to have no difficulty in convincing the monk that by using his new elevated rank of ‘conqueror of the Abbey’ the brethren would accept their new Abbot, in pain of losing the present incumbent and anyone else of a rebellious nature. With this assurance, the now traitor returned to St Benet’s in both excitement and with not a little fear. Ethelwold was naturally welcomed back and praised for his bravery in delivering the Abbot’s letter of refusal; whilst he held a burdensome secret.
The final days of May that year were full of sunshine, bridging the final days of spring to the start of summer; the evenings were however deceptive with one culminating in a sudden dissolved dusk displaced by a very chilly, dark and eerie night. The bell in the Abbey tower rang out eleven times, each ring echoing across the night ladened marches whilst Ethelwold’s heart pounded at an ever increasing pace as he waited for the final chord. This was followed by the sound of three knocks on the gatehouse door; the expected visitors had arrived! The nervous bailiff slowly withdrew the well lubricated bolts and was about to slowly release the door quietly when it was flung open and the monk was brushed aside as soldiers burst through and set about their task. Very quickly the monks realised a betrayal and offered no resistence because shedding blood was abhorrent to their beliefs; any arms were put aside and a truce quickly agreed, followed by an order that all must essemble in the Abbey Church the following morning.
There, on a morning that reflected the prevailing mood of the defeated, the young ‘Abbot Elect’ was paraded in with great ceremony and in front of the assembly was anointed and then dressed in cope and mitre. The Abbot’s crovier was placed in his hand, followed by a pronouncement that the once monk was now the Abbot of St Benedict’s-at-Holm – for LIFE! To complete the ceremony, the new Abbot was escorted the length of the Abbey by Normans in ceremonial armoured attire and banners flying – but with no applause except for that coming from the Normans. The defeated audience watched in total silence. The new Abbot was, however, full of himself and he ignored a part of the spectacle that was clearly of no importance to him. That changed all too quickly; the Abbot’s face, so flushed with utter pride one moment, turned deathly white as his hands were suddenly thrust behind his back and tied unceremoniously. Still dressed in his glittering robes, this ‘newly annointed abbot’ was dragged off – Norman’s abhor treachery!
Ethelwold, shrouded by a realisation that he had been completely fooled and foolish, cried for mercy but his cries were ignored. His march from the throne to an open window in the bell tower was further ignominious. There, he was hoisted up on to a makeshift gibbet made of a simple stout pole protruding out from the widow that faced a still misty river and marsh beyond. Then, no sooner had the noose been placed around the unfortunate’s head, when he was pushed to swing in full view of those who had gathered below. Those who were further away and out of sight of this summary execution would have their chance to witness the result. They would understand the stark message that was directed to everyone under to authority of Norman rule; all who dared to be treacherous for personal and selfish gain would meet the same fate! The church authority may also have considered the outcome appropriate and that the individual who had fallen from both window sill and grace, was now in the process of being judged by his Maker.
This story makes you wonder! – How many of us today, would choose to manouver their boats along the river Bure in early morning mist or walk the same path past the ruined Abbey, and concern themselves with apparitions? – particularly if the morning, from midnight onwards, happens to be misty? How many out on the 25th May would quicken their stride or increase water speed – just in case! Maybe all it takes is to be alone in the dark or in an early mist, a mist that was thought to be rising, but drops again suddenly at the same moment as the temperature takes on a deeper chill……! One thing is certain; all that is needed beyond these conditions is for a lone lapwing to swoop close by and send forth its pre-emptive cry of what might follow!
Sources: Dutt, W., Highways and Byways in East Anglia, 1901
Cooke, W.H., The Shrieking Monk, 1911
Tolhurst, P., This Hollow Land, Black Dog Books, 2018
Photos: Wikipedia, Google, Spinney Abbey.
“On the morning of the 20th November, 1848, the City of Norwich was aroused from its usual state of general calmness and tranquillity by a rumour that terrific deeds of blood had been committed in the vicinity; and many were the shapes which the tale of horror took in travelling from mouth to mouth. But, however distorted, it was unfortunately true”……………
The Background to the Tragedy:
James Blomfield Rush was a farmer with inflated pretensions of being a country squire, but he held a very long record of suspect dealings and financial problems. He always seemed to be trying to crawl through legal loopholes to dispose of his debts and badly arranged financial commitments. He also fell foul of suits brought against him for seduction and bastardy – by more than one woman. He met his match in Isaac Jermy though – formerly Preston if you remember! He was the Recorder of Norwich and a member of the Norwich Union Board who knew the law, finance and was not backward in using both to his advantage.
The mortgage for Rush’s Potash Farm was due to be settled on the 30th November 1848, but Rush had no way of paying it. Two evenings prior to this deadline Rush, disguised with a mask, wig and whiskers, walked the short distance from his farm to Stanfield Hall and hid in the bushes until IsaacJermy Snr. stepped out after dinner for his spot air and possibly a smoke. Rush immediately came forward and shot him at point blank range before striding into the Hall where he shot dead Isaac’s son; a further round hit Mrs Sophia Jermy’s upper arm, while a second wounded Eliza Chestney in the groin and thigh as they attempted to flee. The murderer then went out through a side door. After medical examination by a doctor it was thought that Eliza had suffered a compound fracture of her bone. The wound to Mrs Jermy’s arm resulted in an amputation. Despite wearing a disguise, the size and gait of Rush was recognised by the staff of Stanfield Hall and he was quickly arrested the following morning after police had surrounded Potash Farm.
The Trial of James Blomfield Rush:
The circumstances surrounding the murders at Stanfield hall and the subsequent trial of the accused, James Blomfield Rush was an occasion which had all the hallmarks of a classical Victorian melodrama. The story had a large country mansion as the backdrop and plenty of blood; a villain who was cast perfectly with the right physical appearance of hard looks, bad behaviour, brusque manners, dubious morals and sinister scheming. If that was not enough then it had a riveting plot, all wrapped in a readymade story. This was the answer to a writer’s dream. No wonder the lurid details of the murders helped sell millions of copies of local and national newspapers, their column pages and supplements given over to the case. Queen Victoria was rumoured to have taken an interest, along with the great Victorian author, Charles Dickens who visited the scene and recorded his impression that the Hall “had a murderous look that seemed to invite such a crime”.
Everything was exposed at Rush’s trial which opened on Thursday morning, 29 March 1849 at the Norfolk Assizes before Judge Baron Rolfe. Every available seat was taken and no one was allowed to enter without a ticket of admission. On the opening of the doors, shortly after 8 0’Clock, there was a rush for the seats and the Court was quickly filled “in every part by gentlemen and ladies of the highest respectability, including several noblemen” Precisely at 9 o’clock, Judge Baron Rolf entered, there was an immediate solemn silence and the prisoner James Blomfierld Rush was called. Every eye was directed towards the Box when Rush entered, dressed in black and, apparently, in good health. He was informed of the indictment charging him with the murders of Isaac Jermy, Esq and his son, to which he pleaded NOT GUILTY!
Rush had previously turned down offers of a legal representation, opting, quite arrogantly, to conduct his own defence which, because of his own incompetence, belligerence and blatant intimidation of the prosecution witnesses, was to simply hastened his downfall. he was to present his defence over fourteen hours of rambling without making any impression in his favour. His address was full of repetitions and the witnesses that he called, one way or another, damned him; he also damned himself, not least when he was to ask one witness, a Maria Blanchflower who had passed within feet of him on the night, “Did you pass me quickly”! – a very unfortunate slip of tongue in open court and was to do his defence no good..
But that was to come later for the Prosecution were the first to present its case, calling on several witnesses, the first of which set the tone for Rush’s ultimate conviction. Thomas Jermy aged 67, then a gardening labourer living in south London was simply asked: “Can you write?” and he answered even more briefly “No Sir”. From his reply it was obvious that he could not have signed the Notes, dropped by Rush at the time of the murders, allegedly claiming the Stanfield Hall Estate by Larner and Jermy:
It was established that Rush was behind this deception with the intention of casting suspision for the murders on to Larner and Jermy, who could not possibly have committed them since at the time of the crime both were in London.
Other witnesses followed, including the injured victim Eliza Chestney and the principal witness, Emily Sandford. Both of whom were to be cross examined by Rush, again with a mixture of charm, religious fervour, rudeness and intimidation. Finally, his Lordship, in the most patient of manners simply requested the Jury to give the words of the accused “the degree of weight they deserved”. Then, having been told to consider their verdict, the Jury retired. After barely 6 minutes, they returned to deliver the verdict – GUILTY!
The Judge then put on the black cap and to a profoundly silent Court he sentence Rush to death, his penultimate words being:
“It remains only that I pronounce the awful sentence of the law upon you; and it is, that you be taken back to the place from which you came, and from thence to the place of execution and that you be there hanged by the neck until you are dead, and that after death your body be buried within the precincts of the gaol and may the Almighty have mercy on your soul”
Finally adding a few exceptionally severe words:
“It is a matter of perfect indifference to society at large what your conduct maybe during the few days remaining to you”, being as you are “an object of unmitigated abhorrence to everyone”
Rush remained still for a brief moment after the Judge had finished, but when the gaoler touched to remove him Rush smiled in a slightly demonic manner and uttered what sounded like a few joking words. His escort, whilst not responding to the prisoner, took great precautions to see that there was no communication between him and anyone in the Court as they left. The Judge then retired and the Court was quickly cleared.
For the several days between the trial and the time of execution, Rush was confined to his cell still imagining that he could persuade those around him that he was innocent. Several members of the clergy attempted to bring him to his senses and to see the awful and unhappy position he was in, but with no success. One person expressed the hope that Rush would at least realise the old aphorism that the man who begins by deceiving others often ends by deceiving himself; but Rush continued to adopt airs and graces and offer phrases of a deeply religious man, but no one was fooled.
On the morning of his execution, Rush asked for some hot water to wash himself and a clean shirt in which to be buried. The solemnest of his cell as he passed his final hours was in stark contrast to the hive of activity already in evidence outside in the streets of Norwich where thousands of pedestrians were beginning to gather, mingling with the trades people that were there to sell their wares. One reporter observed:
“ If such be the usual state of the city on an ordinary market day, one may form some slight conception of what was likely to take place when, in addition to the attraction of the Market, there was to be witnessed the execution of so atrocious a criminal as James Blomfield Rush” – and then on observing the mass of people assembling said “the Cry was, still they come!”
The universal theme of conversation since early that morning was noisily about Rush and the Stanfield Murders. Then from about 10 o’clock the sounds of the bustle and hum of preparation for business ceased, to be replaced by anxious expectation of everyone, whether selling or buying. Perhaps more offensive to some was the conduct of a handful of ‘ballad-mongers’ who continuously bawled out doggerel rhymes of the person to be hanged later while a large black flag floated over the entrance to the Castle and a large section of those nearest gazed upon the gibbet perched over the bridge spanning the dry moat and from which Rush would hang.
Between 11 and 12 o’clock the bell of St Peters Mancroft tolled the death knell for the criminal; at some moment within this hour Rush was escorted from his cell to the turnkey’s ‘receiving-room’ to be pinioned; there he met with William Calcraft, executioner, of whom he asked Mr Penson, the Governor “Is this the man that is to do the business?” The affirmative reply pre-empted Calcraft’s task of pinioning Rush who, at that moment, shrugged his shoulders saying “ This don’t go easy” then “not too tight”.
Just after 12 noon with the preliminaries completed, a procession formed and made its way to the scaffold with the Chaplain leading. The distance between the Castle door and the gallows was about sixty yards, along which the Chaplain read aloud.
“ I am the resurrection ……………… blessed be the name of the Lord”.
Rush, on the other hand, presented an assumed dejected pose of someone who had ‘avenged a great injury’ and was satisfied with what he had done. He then raised his pinioned hands to his face and violently trembled before removing his hands from his face and, turning his eyes to heaven, assumed the attitude of prayer. When both he and the Chaplain had finished the ritual, Rush beckoned to the Governor of the Castle to his side and the following brief conversation took place:
Rush: “Mr Penson, I have a last request to make to you; it is, that the bolt be withdrawn while the Chaplain is reading the Benediction – “The Grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost be with us all evermore”.
Mr Penson: “I will immediately communicate your wish to the Chaplain and I have no doubt it will be attended to”.
However, the Governor was economical with the truth for the general impression of the officials there in the ‘receiving room’ was that they feared that Rush intended to carry out ‘some vain and fruitless feat’, as indicated by both his behaviour overnight, during the early hours and, particularly, his last request for the drop to happened when certain words of the Chaplains were spoken. Mr Penson, fearing that something was afoot, intended to give Calcraft the signal in advance of any chosen words – and whilst it was not his intention, the moment chosen by Penson would come as quite a shock to Rush! – if indeed he ever had plans for a final grand performance in front of the authorities and public.
Rush, accompanied by the officials and the executioner ascended the gallows which had been erected over the bridge that spanned the Castle’s dry moat. An observer’s comment was that the structure was “a clumsy and inconvenient structure, as badly arranged and as unsightly in appearance as anyone could conceive. It seemed to be the work of a most unskilful designer”. Rush, for his part, looked ghastly pale as if conscience or fear had at last done its work. For a few moments he looked at the huge crowd then, seemingly recollecting that it had been arranged that he should suffer death with his back to the people, he turned around. One eye witness recorded:
“The poor creature looked for an instant on the vast mass of spectators, whose earnest gaze was upon him and on every movement he made, and then turned himself round and face the castle – his back being towards the populace.”
Rush then shook hands with the Governor just before William Calcraft, the hangman, placed him under the beam on which he was to hang and then began placing the noose around his neck. Even at this moment Rush could not resist being theatrical, saying to Calcraft:
“For God’s sake, give me rope enough. Don’t be in a hurry; take your time” Then, moving his head about, Rush added,”! Put the knot a little higher up – don’t hurry”.
This done, the white hood was drawn over Rush’s head and the Chaplain proceeded with the prayers. It was at this point that the Governor’s intentions became clear; his signal to Calcraft triggered. Before the Chaplain arrived at the words “The Grace of our Lord ………………..etc the Executioner had withdrawn the bolt, the platform had fallen and Rush was at the bottom of his one-way descent; a descent that was with such force that his body had shaken the whole gallows and the snap of the rope under extreme tension had been audible to everyone. Rush’s body remained perfectly still for about two minutes before there was a short convulsive struggle – then all was completely over. Rush’s death was greeted with loud applause then, at one o’clock he was cut down, removed to the prison on a wheeled litter and during the afternoon, his head was shaved and a cast was taken for phrenological study. Later, the remains of James Blomfield Rush was buried, as decreed by the Judge, in the precincts of Norwich Prison; the timing was 8 o’clock in the evening in a deep grave next to the remains of Yarman who was executed some three years earlier for the Yarmouth murders.
In the end Rush’s wax image was ‘taken from life’ at Norwich by Madame Tussauds and placed on display in her Chamber of Horrors in London for over 120 years.
The Executioner, William Calcraft, lodged in Hay Hill.
Emily Sandford emigrated to Australia – paid for by public subscription – and married a German merchant two years later and moved, with her husband, to Berlin.
Stanfield Hall was finally sold out of the Jermy family in 1920.
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Following their introduction into the British Isles by the Normans, rabbits were farmed in manmade warrens call “Coneygarths”, whose so-called “pillow mounds” encouraged the species to burrow and facilitate their capture. The construction of pillow mounds represents a remarkable long-lived form of animal husbandry, which in some places remained in use until the early 20th century. The vast majority of known pillow mounds are thought to be post-medieval and consequently the landscapes of extant rabbit warrens are a reflection of post-medieval warrening experience rather than that preceeded it.
Further, although former warrens are geographically widespread across England and Wales, their remains are more prevalent in western upland areas because the growth of arable practices in Eastern England during post-medieval period removed many of that regions former warrens. Despite this, chancery records reveals numerous references to rabbits and rabbit warrens in Eastern England compared to elsewhere. They also imply that the warrens in Eastern England were able to produce a surplus of rabbits that suported an export trade and supplied the Royal Court at Westminister, something that warrens in the remainder of England were less able to do.
The rabbit was rare in medieval England and much sought after for both its meat and its fur by landlord and poacher alike. Today the rabbit is regarded as prolific, destructive and of little value but this modern reputation belies historical experience where or much of its history the rabbit was a rare and highly prized commodity. The animal, believed to be indigenous during a previous interglacial period, was considered extinct until deliberately (re)introduced via France in the 11th and 12th centuries. Its value lay both in its meat and fur and, as someone noted in the 17th century:
‘no host could be deemed a good housekeeper that hath not plenty of these at all times to furnish his table’.
The rabbit’s fur was used as clothing as well as on clothing and, although neither the most fashionable nor valuable, rabbit fur became very popular in the 13th century. Yet in the beginning when first introduced, the rabbit found the English climate inhospitable and needed careful rearing and cosseting inside specially created warrens such as ‘pillow mounds’. For the next five centuries the vast majority of England’s rabbit population lived protected within these confines, and it was not until the 18th century that it successfully broke out and colonised a much wider area and through numbers devalued its worth.
Back in the 17th century the rabbit was still regarded as an important cash crop. In the Middle Ages rabbit warrens represented almost the sole source of supply for rabbits and their scarcity made them a valuable and fiercely guarded commodity. Indeed, the collapse of the grain market in the later 14th and 15th centuries encouraged some landlords to develop their warrens as an alternative source of income, to the extent that rabbiting can be classed as an unlikely but successful late medieval growth industry.
Throughout the Middle Ages the right to hunt and kill any beast or game was a special privilege granted by the king, so that all hunting was carefully controlled and restricted. Hunting in the extensive royal forests was the privilege of the king alone, but outside these areas the Crown was prepared to sell exclusive hunting rights by means of a charter of free-warren. In effect, the recipient of this charter was granted the sole right to kill the beasts of warren, which basically consisted of the pheasant, partridge, hare and rabbit, within a specified area. Hence the right to keep and kill rabbits was the exclusive privilege of the owner of free-warren and it was therefore illegal for anybody else to attempt to do so. Free-warren was consequently a valuable privilege, jealously guarded by its owner.
Whereas the modern rabbit has developed a resilience to the damp British climate, its medieval predecessor felt this aversion more keenly so areas of dry and sandy soil were chosen; also, gradients were preferred so as to facilitated both drainage and the dispersal of burrowed soil. Significantly the largest concentration of warrens in East Anglia was in Breckland, a region of undulating heathland, low rainfall and deep, porous sands, in other words an ideal habitat for the rabbit.
Most warrens in East Anglia had been founded by the late 13th century, many by church landlords. The Bishoprics of Ely created warrens at Brandon and Freckenham respectively; Bury St Edmunds Abbey did likewise at Mildenhall and so did West Acre Priory at Wicken and Custhorpe in Norfolk. The Prior and Convent of Ely were granted free-warren in Lakenheath. It is believed that the rabbit was a particularly favoured delicacy of the Abbot of St Edmunds who had a warren created at his country retreat in Elmswell and at Long Melford, whilst both West Acre and West Dereham Priories also established their own warrens nearby. Various lay landlords were also prominent in this new experiment, notably at Methwold, Thetford, Tunstead and Gimingham. It is difficult to ascertain the exact area of these early warrens, although the largest swept down the western edge of Breckland from Thetford through Wangford to Eriswell. By the end of the Middle Ages such warrens had probably grown to occupy the 1000 acres plus they were to reach at their zeniths.
The distinctive clustering of warrens indicates that the rabbit did not colonize a wide geographical area and even in central parts of East Anglia it remained a rare beast. This might surprise a modern reader familiar with the animal’s ubiquity and sex drive, but the medieval rabbit was fragile and uncomfortable in its new, cold environment and under constant threat from predators and harsh winter conditions. Consequently, low fertility and high mortality rates restricted natural increase, even within the relative safety of the warren. This placed severe restrictions on long distance migrations, although undoubtedly some fledgling warrens were spawned in the vicinity of the early warrens, and these were then exploited by eager landlords.
The exploitation of warrens was a highly skilled business and most warreners were full-time manorial officials, paying them handsome wages but often stipulating their exact duties and reserving the right of dismissal if their work was unsatisfactory. Besides financial remuneration, most warreners enjoyed other perks such as extra pasture rights and flee accommodation within the warren lodge. The pressures of their work were largely seasonal and peaked with cullings in the autumn when the rabbit’s fur was thickest. Extra help was often required in this busy period, as at Lakenheath in I384 when seven men were hired for twenty weeks.
The most common method of trapping was with ferrets and nets, the ferrets being released into specific burrows to drive the rabbits above ground and into nets tended by trappers. Most warreners reared their own ferrets, although sometimes a ferreter was hired at considerable expense. For much of the year, however, the warrener worked alone to guard his rabbits against hunger and predators and even to seek ways to encourage breeding. Surprisingly perhaps, the early rabbits were reluctant burrowers, which prompted some warreners to construct artificial burrows or ‘pillow mounds’. Over time, rabbits got the message!
Pillow mounds were designed to provide dry, well-ventilated burrows in which the rabbit could breed comfortably; the very existence of these ‘aids’ just emphasize both the animal’s unease in the damp climate and the need to mother the animal carefully. Warreners needed to take positive steps to curtail rabbit’s high mortality rates, particularly with any shortage of winter food, although on the heathlands gorse provided a cheap and convenient source. Other than that, oats were regularly fed to rabbits. Warreners also waged a perpetual war against the rabbit’s natural predators and poachers. The fox, stoat, weasel, wildcat and polecat stalked with ruthless efficiency, so that Brandon, Lakenheath and Kennett warrens were set with numerous traps and snares ‘for nocturnal predators’.
The real threat from both predators and poachers eventually resulted in the construction of a wooden watchtower at Lakenheath warren in I365 and a stone lodge in Methwold by I413, followed by Thetford. These lodges were features of medieval Breckland and the one at Thetford still stands. Most date from the late 14th century and reflected the threat posed by poachers and the determination of landlords to protect increasingly valuable assets. These remarkable buildings also absorbed much of the capital invested in warrens for they were expensive to build and maintain. Brandon lodge was completed in the I380’s and stood at two storeys high and was protected by slit windows and flint walls three feet thick. At Elmswell in the early 16th century, the warren lessee was allowed over one-sixth the value of the lease each year to spend on upkeep. Rabbit rearing was otherwise a relatively inexpensive business, with the major expenditure on labour.
Output from most warrens remained low until the later 14th century. Cullings varied wildly from year to year, but seldom exceeded a couple of hundred. The sale price of the rabbit reflected its scarcity and for a century after its introduction to East Anglia it cost at least 3d each, which was equivalent to the wage of almost two days’ unskilled labour. Rabbits proved most acceptable gifts to friends, favourites and eminents and the Prior of Ely sent sixty to Edward III in I345.
Prior to the Black Death of 1348-9, rabbit production was a distinctly low output concern geared primarily towards household consumption. It presented some commercial opportunities in the luxury goods market, but its mass marketing potential was restricted by its high price and the low incomes of most Englishmen. The early warrens often represented a net financial loss in many years, emphasizing that rabbits were essentially an indulgence enjoyed only by the very wealthy. However, the drastic reduction in the human population after the mid-14th century Black Death heralded a remarkable change in fortunes for commercial rabbiting. This was brought about by rapid gains in living standards and the purchasing power for many people. This increased purchasing power induced changes in taste and fashion and opened up a new market for goods previously considered as nonessential. Hence in the late 14th century there was considerable growth in output of goods with relatively high value, such as woollen cloth, cutlery, leather goods, pewter and wine.
Commercial rabbit rearing benefited from the changing economic conditions in a number of ways. First, the labour costs of rabbit keeping were low compared to grain farming and this enhanced its attractiveness to landlords in a period of rising wages. Furthermore, cullings could be sharply increased without a big rise in labour inputs, so that unit costs in rabbit production fell appreciably in the 14th century. Secondly, the demand for meat rose, and although there are no grounds for supposing that the rabbit suddenly became the meat of the masses, it certainly descended the social scale. Lastly, demand for better clothing increased and chroniclers commented on the rising standard of dress amongst the masses. Being a low-value fur, rabbit was most likely to benefit from any expansion in the mass clothing market. The common grey rabbit was most numerous in East Anglian warrens and was used for warmth rather than for display. On the other hand, Methwold, Wretham and some coastal warrens specialised in the rarer silver- grey and black rabbits. These were much more fashionable as an adornment on clothing and, apparently, Henry VII possessed night attire tailored with black rabbit fur which bore a close resemblance to the more expensive ermine and was much in demand as an imitation. By mid-century the rabbit had replaced the Russian squirrel as the basic fur of north-west Europe, and the growth of exports from London points to England’s role as a major supplier. London was not the only port to benefit, for at Blakeney in the 16th century rabbit skins were the fourth-largest export commodity. The Low Countries remained an important market, but Norfolk ports also sent furs to Danzig and the Baltic.
The rabbit trade between East Anglia and London also remained prosperous for some considerable time. Methwold warren was a regular supplier to the London market and a London merchant was fined for importing East Anglian rabbits during the close season imposed by the Poulters. Throughout the Middle Ages this Guild had fixed the price of rabbits on the London market and in the 15th century one would fetch between 3d and 4d. Even after the relatively high costs of transport and labour, the net profit on one trip was still considerable.
The rabbit undoubtedly made a significant impact upon those areas to which it was introduced. East Anglian soils display a wide variety of type and composition, from fertile clays to thin, acidic sands, and in the Middle Ages these sands presented a formidable obstacle to cultivation. Rabbits were valuable precisely because they provided an opportunity to make productive use of the poorest soils, and indeed some warrens were founded on soils described as fit only for rabbits. Furthermore, as areas of poor soil were most likely to suffer the brunt of the declining grain market in the later Middle Ages, then rabbiting offered a welcome source of alternative income in a difficult period. The industry presented a range of employment opportunities, not all of them legal, and as output increased so did the occupational spin-offs. The position of warrener was itself financially rewarding, whilst helping with the trapping or guarding of rabbits could provide a useful source of supplementary income at the very least.
The preparation of furs was a skilled and specialized task, and towns and villages near the warren areas harboured a number of skinners and barkers dependent on the local rabbit and sheep trades. They were prominent in medieval Thetford and Bury St Edmunds. The rabbit industry also encouraged other specialists in the clothing trades, such as listers and glove-makers . It is also probable that the fur was sometimes shorn from the skin and then felted, again for use in clothing. Of course, the amount of specialist craftwork generated by the rabbit industry locally should not be overstated, for the largest warrens tended to send their produce directly to London, and so some of the benefit accrued to London skinners and poulters. However, this trade, though largely seasonal, did then provide much needed stimulus to the boatmen and carriers of the region. As the mass of the peasantry was legally excluded from taking the rabbit, any benefit to them from the growth of the industry would appear negligible. However, it is suspected that many peasants living in the vicinity of warrens secured a reasonable supply of rabbits illegally, either for domestic consumption or for distribution through the black market. The incidence of poaching increases rapidly from the mid-fourteenth century, reflecting both the growth in rabbits and of poaching itself.
The attraction of poaching was its simplicity and its profitability. Most warrens were situated on vast and isolated tracts of heathland, some distance from the nearest village and were therefore exposed and palpably difficult to protect. In addition, the rabbit prefers to leave its burrow and graze nocturnally, thus presenting poachers with excellent cover from the protective gaze of warren officials and with easier pickings on the ground. With no necessity to drive the colony from its burrows, they merely surrounded the unsuspecting animals with dogs. The stout warren lodges provided a base for the warreners’ operations against the poachers and welcome protection in case of danger, but they fought a losing battle.
Many of the peasants who lived in the rabbit-producing regions must have poached at some stage during their lives and most of the reported cases involved one-off offenders. However, the countless references to the use of nets, ferrets and dogs largely indicated planned operations within the rabbit-warren itself, and often the perpetrators of these deeds are common or habitual poachers. It is also apparent that no-one was beyond reproach, judging by the number of petty clerics involved in poaching. In 1435 the parson of Cressingham was fined for poaching at Swaffham and Augustinian canons from Blythburgh Priory were regular unwanted visitors to Westwood warren. In 1425 one of their number, Thomas Sherman, was described in the court roll as ‘a poaching canon’. ”
Most of these regular poachers reared their own ferrets and dogs, and made their own nets. Greyhounds were popular, and were certainly favoured by the Blythburgh canons. However, rough heathland terrain proved demanding and other poachers preferred the more hardy lurcher, a cross between the greyhound and the collie. Court officials kept a watchful eye over these men, and John Brette of Flempton (Surf) was fined because ‘he kept a certain dog in order to kill the lord’s rabbits’. Some poachers, such as Geoffrey Sewale of Walberswick, preferred to set traps in the warrens but for many, ferreting remained the most popular. Indeed, they were in such demand on the Suffolk Sandlings in the 15th century that one Blythburgh canon ran a profitable business in leasing his well-trained ferrets to other poachers, presumably for a suitable fee.
By the later Middle Ages poaching had become a sufficiently serious and lucrative business for poachers to organize themselves into gangs. These were not merely some haphazard extension of individual operations, but represented a deliberate and carefully planned pooling of knowledge and resources. Their activities were characterized by efficiency and ruthlessness and they entered warrens heavily armed and equipped with a comprehensive range of poaching accessories. Their success undoubtedly prompted manorial officials to try and catch them with incriminating evidence even before they entered the warrens. The homes of an East Suffolk gang were scrutinized by court officials from Walberswick, who allegedly found four men keeping lurchers ‘in their tenements’, one man keeping ferrets and a net in his house’, and another with a supply of ‘haypenne’ nets. A Thetford gang of the 1440s, equally well equipped but more elusive, was reportedly operating in Downham warren attired with ‘soldiers tunics, steel helmets, bows and arrows’, whilst others were armed ‘with cudgels and staffs’. In September I444 this formidable bunch attacked and wounded three members of a rival gang from Elveden and without licence abducted and unjustly imprisoned them in the town of Thetford’.
Many of these Breckland gangs were comprised of skilled craftsmen, notably bakers, weavers, fishermen, and hostelers, and with their wide range of contacts hostelers may have been particularly important in co-ordinating activities. It is also possible that some warreners played a double game, for their expertise and local knowledge would have been invaluable. A Robert Fisher, a warrener living in Thetford, certainly poached in nearby Downham warren in 1446. With or without inside help, most poaching gangs included a number of men drafted from outside the locality. Court rolls always listed those culprits known to them, but often complained that these were joined by many other unknown men’. Such anonymity reduced the courts’ chances of breaking up gangs, and provided the gangs themselves with a wider range of dispersal points for their illicit gains.
It is possible that the rise in poaching was motivated by a sense of social grievance as much as by economic necessity. Resistance to the feudal order was endemic in late medieval East Anglia and court rolls repeatedly record refusals to perform manorial offices, labour services and the like. Occasionally this flared into violent protest, and most commentators have noted the vehemence of the I381 revolt in the region. The criminal activities of the poaching gangs were primarily directed against the ‘privilege of feudal order’ and so might have been championed and condoned by other peasants.
The rabbit was undoubtedly a very tangible embodiment of feudal privilege and status and therefore an ideal medium for social protest. The Smithfield rebels of I38I explicitly demanded that all men should have the right to take game and to hunt hares in the field. The physical damage caused by maurauding rabbits was certainly a source of friction and was amongst the grievances cited in Kett’s Rebellion in Norfolk in 1549. Unfortunately, conclusive proof that poaching was a major form of social protest is elusive. Its increase in the later 14th century certainly corresponded with a rise in social tensions, but also with a rise in the demand for the rabbit. Indeed, there was little sense of camaraderie or social unity between those Thetford and Elveden gangs in the I440s.
It does not take too much imagination to create a 15th or 16th century scene where the condemned are seen walking from their place of imprisonment in Norwich Castle or the City’s Guildhall jail, through the streets and past the Cathedral towards Bishopsbridge and the place of execution beyond. Unquestionably, the route taken would be thronged with the inquisitive, those who were sympathetic, others who were downright hostile and some who were simply curious but with no feelings one way or the other. The parade of unfortunates would eventually preceed over the ancient Bridge and into a chalk pit on the other side of the river Wensum. There the faggots would be piled high and ready; the Church would hand over the condemned to the secular authorities who, in turn, would set about burning them ‘at the stake’ for nothing other than for their religious beliefs. The name for these unfortunates were ‘Lollards’.
Just Who Were The Lollards?
We cannot understand who the Lollards were without first looking at who John Wycliffe was. John Wycliffe was born sometime in the 1320’s and died in 1384; an English Christian theologian who became popular for translating the Bible into vernacular (common) English in 1382. During this time, the Bible was usually only available in Latin, the language used by the Church and the Upper Classes. Many regular men and women were therefore not able to read the Bible for themselves. Wycliffe want to change that and he did so by translating the Latin Bible (the Vulgate) into the people’s common language. As professor of theology at Oxford University, Wycliffe also challenged the Catholic Church on numerous points of doctrine. He felt that the Church was too institutionalised and had become corrupt. He promoted a personal type of Christianity – one that emphasised piety, humility and simplicity. He died of natual causes in 1384. After he had been dead for about 40 years, the Church declared him a heretic and his body dug up and burned.
They were part of a movement that existed from the mid-14th century and up to the English Reformation, inspired, if not led, by John Wycliffe, a Roman Catholic theologian who was dismissed from the University of Oxford in 1381 for criticism of the Roman Catholic Church. The Lollards’ demands, in line with Wycliffe’s thinking, were primarily for the reform of Western Christianity and in this they had much in common with the Protestants who would follow more than a century later. Amongst the many beliefs held by the Lollards, was that the Catholic Church’s practices of baptism and confession were unnecessary for salvation. They also considered that praying to saints and honouring their images was a form of idolatry. Oaths, fasting, and prayers for the dead were thought to have no scriptural basis and they had a poor opinion of the trappings of the Catholic church, including holy bread, holy water, bells, organs, and church buildings.
Definition of the ‘Lollard’ Label
According to the Oxford English Dictionary, the name Lollard is most likely derived from Middle Dutch lollaerd (“mumbler, mutterer”) and from the verb lollen (“to mutter, mumble”). It appears to be a derisive expression applied to those without an academic background, educated (if at all) only in English, who were known to follow the teachings of John Wycliffe in particular; they were certainly considerably energised by his translation of the Bible into the English language. By the mid-15th century, “lollard” had come to mean a heretic in general. The lesser known use of the more neutral term “Wycliffite” was generally applied to those of similar opinions, but having an academic background.
Lollard Influence – and the Consequences!
Although the Lollard’s influence spread to Lincolnshire to the north and to both the midlands and Wales to the west, the greatest concentration was in the south and East Anglia with Norfolk as an influential hub. These were the heartlands of the large agricultural Estates within which were the bulk of the restlest peasantry – the working classes of the future industrialised England. They, inherently, voiced grievances and complained, not only about religious issues but life in general. It was therefore a short step for them to be labelled troublemakers by the authorities. By the late 14th Century, the unrestful peasants became embroilled in the Peasants Revolt, led by Wat Tyler (1381), As a result, Lollardism became associated with tradesmen, peasants, public disorder, licence and excess; these were excuses subsequently used to suppress the movement. Notebly, King Henry IV was persuaded by the Church to pass the 1401 Statute “De Heretics Comburendo” (The Necessity of Burning Heretics). This Act did not, specifically, ban the Lollards, but (a) probibited the translating or owning heretical versions of the Bible and (b) authorised death by burning for all heretics.
By 1395, the Lollards had their own ministers and were winning popular support but were to be subjected to extreme measures of persecution. Throughout England they, increasingly, were hunted down, imprisoned, tortured and frequently burnt at the stake as heretics. Clearly, the religious and secular authorities were strongly opposed to the them and a primary early opponent was Thomas Arundel, Archbishop of Canterbury. He was ably assisted by none other than Henry le Despenser of Norwich of whom the Chronicler, Thomas Walsingham praised for his zeal! In 1410, John Badby, a layman and craftsman who refused to renounce his Lollardy was burnt at the stake; he was the first layman to suffer capital punishment in England for the crime of heresy. John Foxes Acts and Monuments, popularly known as Foxes Martyrs, tells many of their stories although with a strong anti-Catholic bias. Thus we also learn of William White, a priest from Kent who moved to Ludham to preach dissent, along with fellow Lollard’s Hugh Pye and John Waddon. White was executed in September, 1428; how bravely he met his fate is not known but it was reported that some people emptied the contents of their chamber pots over him as he walked along Bishopsgate.
Persecution of heretics tailed away after that, until 1531 when the Reformation began disturbing things once more with the burnings of Cecily Ormes and Elizabeth Cooper, artisans wives, who’s utterances virtually condemned themselves to death. Then there was Thomas Bilney, a Norfolk man born near Dereham; he was a Cambridge academic and, like White before him, was convinced the Church had to be reformed. Arrested, and taken before Cardinal Wolsey, he recanted his beliefs; but, characteristic of some who recanted when initially faced with execution, he returned to preaching heresy in the streets and fields. Bishop Nix of Norwich had him rearrested and this time there was no mercy. Like all other heretics Bilney was typically tried and convicted by the Church but given to the agents of the State for execution.
On the morning of his execution, Bilney was unwavering from his fate. A crowd had gathered in the streets of Norwich as he walked resolutely to the fire. Some thought that the weak and frail man would probably recant again. But as the fagots were piled around him, Bilney raised himself to his full height and said in a firm voice, “Good people, I am come hither to die.” After reciting Psalm 143, he took off his outer garments and was bound to the stake. As the torch was applied to the wood, Bilney did not flinch. The flames burned high around his face, but a strong wind blew them away. Bilney stood firm as the pile was ignited a second and then a third time. The third time, the fire burned in full strength. Whatever pain the noble martyr felt was bearable, for Bilney held his head high as the flames rose in full intensity around him. He cried out one brief phrase in Latin, “Jesu, credo.” – “Jesus, I believe.” With that dying prayer of faith, Bilney sunk downward into the fire, and the flames consumed all that was mortal.
Thereafter, there was a respite for about forty five years (1440 – 1485) as a consequence of the ‘War of the Roses’, but thereafter the attacks on the them entered another bloody phase. As for the reign of Henry VII (1485 – 1509), it had hardly got going before burnings began again in London, Canterbury and at the Pit at Norwich. Despite these renewed pressures, the Lollard movement struggled on into the 16th Century but were still being burnt at the stake during the reign of Henry VIII (1509 – 1547). In 1519, seven people were burnt in Coventry and within the next few years ther were six burnt in Kent and five in the Eastern Counties, including Norwich. The stern measures employed by both the Church and State effectively drove the Lollards underground.
The climax to burning at the stake came during the reign of Mary (1553-58). Up to 50 people died during this time, under the religious conservative Bishop Hopton. In 1557 pewterers wife Elizabeth Cooper and Simon Miller, of Kings Lynn, were executed. Cooper had interrupted a service at St Andrews to retract her earlier recantation of Protestantism. As the two went to Lollards Pit, Cecily Ormes, wife of a weaver from St Lawrences parish, declared her support for them. She would “pledge on the same cup that they drank on”, she shouted. The civil authorities, often loath to arrest heretics, had no choice; Ormes spent a year in prison sticking to her guns before being executed in September, 1558, shortly before the death of Queen Mary when the burnings ended.
Note: There used to be a local rumour that had Sir Thomas Erpingham listed as a Lollard, for which his ‘penance’ was to build the Erpingham gate, entrance to the Cathedral precinct in Norwich!
Why did Norwich choose the Pit site?
What was to become known as the ‘Lollard’s Pit’ had long been associated with the Church being, as it was at the time, held by the Bishop of Norwich. For generations Norwich’s citizens had used the area, along with the then vast expanse of Mousehold Heath beyond. It was somewhat of an industrial site with early chalk workings dug out there to provide foundations for the nearby Cathedral; hence the creation of a Pit in the first place. Also, its position was, conveniently, just outside the city walls and therefore a good place to dispose of those who had been cast out by the Church. Today all traces of that particular chalk pit where Lollard supporters were burned is long gone; the site is now occupied by the Lollards Pit public house and car park on Norwich’s busy Riverside Road.
For many years after the exercutions ended the area surrounding Lollards Pit was shunned by local people, many of whom feared evil connotations. Later it became a tannery, where wherrymen used to load and unload cargo, also it was a convenient place to dump the City’s rubbish and later it was used as a camp for gipsies. In modern times, as the area became more developed, local children would play there, unbothered by the ghosts of the past.
Today the Lollards Pit (formerly the Bridge House) pub has a blue plaque fixed to its wall marking the site of the infamous pit. Inevitably, it is now sometimes claimed that eerie ghostly screams may be heard in the pub late at night. Claims also refer to terrified witnesses having seen ghostly black figures in the pub’s corridor and on one occasion, a shocking apparition of a woman engulfed in flames was claimed to have been seen before she quickly vanished into thin air; this suggests that spirits are not confined to the bottles on the other side of the bar!
One final point: On the other side of Riverside Road, on the riverbank, is another commemorative plaque which hails the executed as martyrs, naming up to a dozen who died so horribly in Lollards Pit centuries ago.
No one is absolutely sure where the Lollard’s Pit was situated; Some argue it was under the site of the old Gasometer on Gas Hill, some say it lies beneath the back bar of the ‘Lollards Pit’ Public House, others put the case for it being below the site once occupied by Godfrey’s Store – or even underneath Chalk Hill House on Rosary Road. All close to one another.
Interestingly, With regard to Thomas Bilney; he did not consider himself to be a Protestant. “He was to the last perfectly orthodox on the power of the Pope, the sacrifice of the Mass, the doctrine of transubstantiation and the authority of the church.” Thomas Bilney did however preach, just as the Lollards did, against Saint and Relic veneration, disapproved of the practice of pilgrimage and did not believe in the mediation of the Saints. He may also have rejected the teachings of Martin Luther. So why did the ‘Protestant’ Alliance sponser the above memorial?