MISCELLANEOUS FOLK-LORE
A Skull as the Protector of a House
At Tunstead, between Chapel-en-le-Frith and Whaley Bridge, a skull in three pieces has long been kept inside the window of a house. It is known as Dicky Tunstead. If the skull is taken away, things will go wrong in the house and on the land. When the house was being rebuilt and new windows put in, they set Dicky on a couple beam in the barn, and thought they had done with him, and would hear no more of him; but at the rearing supper he made such a disturbance that they had to bring him back into the house. Dicky appears in all kinds of shapes—sometimes as a dog, and sometimes as a young lady in a silk dress. In whatever form he appears, he will point to something amiss if you will follow him. One of the “quarrels” of glass in the window where Dicky is is always out, and if it is put in it is always found taken out again next morning.[120]
I was told that at Dunscar, a farmhouse in the parish of Castleton, there is a human skull on the outside of a window sill. If it is removed, the crops fare badly. I went to the farmhouse myself, and found no skull there, and the tenant who had lived there many years had never heard of such a thing.
Christmas Eve
In Bradwell Christmas Eve is known as Mischief Night. On that evening gates are pulled off and hung in trees, and farmers’ carts are taken away. They sometimes find them in the morning in a brook at the bottom of the hill. On a certain Mischief Night a farmer was pushing a cart down a steep hill into the brook with great eagerness, not knowing that it was his own cart. He said to his companions, “layt it choiz,”[121] i.e., let it down gently.
New Year
If you see the first new moon in the New Year through a glass there will be a death in the family.
At Great Hucklow they say that if you put clothes out on New Year’s Day there will be a death in the family before the end of the year.
Easter Observances
At Castleton and Bradwell, and in other villages of the High Peak, Easter Monday is known as Unlousing Day, i.e., releasing day. When a young woman came out of a house on the morning of that day the young men used to say “kiss or cuck.” If the girls refused the kiss the young men came in the evening and “cucked” them, i.e., tossed them up. The young women at Castleton used to “cuck” the young men on Easter Tuesday, and a tale is told there about a young man who was “cucked” so often on Easter Tuesday that he fell on his knees and implored an old woman who was driving a cow home not to “cuck” him. If the girl accepted the proffered kiss she was released, i.e., she escaped being tossed.
At Castleton the boys also kissed the girls on Valentine’s Day, and the schoolmaster had to let the girls go home before the boys to prevent the boys from kissing them.
“Cucking” was a very rough practice, and it sometimes led to charges of assault being made before the magistrates. At Castleton it was sometimes done by putting a “fork stale” or fork handle under the girl’s legs and lifting her up. It required two young men to do this. More frequently two men seized a girl by the arms and shoulders, tossed her up, and caught her as she fell. It is said at Bradwell that more girls were seen out on Unlousing Day than on any other day. The day is sometimes known as Cucking Day.
At Bradwell and Castleton parents tell their children to put pins into wells on Palm Sunday, or if they fail to do so they will break their bottles on the following Easter Monday. The pins must be new and straight, not crooked. I have talked to children who have done this, and one of them, a girl about fourteen years old, said the children go in great numbers on the afternoon of Palm Sunday to a well in Bradwell, “behind Micklow.” She took me to the well herself in October, 1901. It is divided into two parts by the boundary wall of a field, and is so small that I should never have found it alone. The Bradwell children used also to drop pins on this day into a well in Charlotte Lane, and also into a pond between Bradwell and Brough. Mr. Robert Bradwell, of Bradwell, aged 88, told me that on Palm Sunday “the children used to put new pins into lady wells, and the lady of the well would not let them have clean water unless they did that.” There is a lady well at the back of the castle at Castleton, from which the children used to fill their bottles at Easter, and there is another at Great Hucklow, or Big Hucklow, as some call it, from which they filled their bottles. Mr. Bradwell said the object of the children was “to get clean water by the lady’s influence. They had to do what the lady required. It was a fairy, or else an insect. On Easter Monday, a father or mother would say to a child, ‘If tha’s put no new pin in, there’ll be no clean water for thee.’” Mrs. Harriet Middleton, aged 83, once lost her slippers in the snow when she was going to put a pin in the well near Micklow. She and other young girls would have gone through snow or any weather to put them in.
The Keep: Peverel Castle.
Little Hucklow: Folk-Collector’s Summer House.
At Castleton, Bradwell, and other places in the neighbourhood, Easter Monday is known as Shakking Monday. At Bradwell the children get glass bottles, such as medicine bottles, and fill them with water. They then put in pieces of peppermint cakes of various colours, but generally pink. These peppermint cakes are quite different from ordinary peppermint lozenges. They are big things, two or three inches wide, and are square or oblong in shape. The children break them up, put the broken pieces into the bottles, shake the mixture, and drink it. Some of the children tie the bottles round their necks. The sweetened water lasts for many days, and they take a drink of it from time to time. At Castleton and Aston the children put Spanish juice or “pink musks” into the water.
They say at Bradwell that unless you wear something new on Easter Sunday the birds will drop their excrement on you.
On Good Friday the lead-miners of Bradwell would on no account go into the mines. They would do any other kind of work on that day.
Shrove Tuesday Custom
About Whaley, near Chapel-en-le-Frith, they used to bake pancakes (which are eaten as soon as they are ready) on Pancake Day, i.e., Shrove Tuesday. If a girl could not eat a pancake between the time when the last pancake was done and a fresh pancake was ready, she was thrown into a gooseberry bush or upon the ash midden. At Abney on this day they called the one who was last in bed the “bed-churl” or “bed-churn,” and they threw him or her on the ash-midden. It was a common thing in the village to ask who had been the “bed-churl” that day.
Yule Loaf, Posset, and Candle
On Christmas Eve at Bradwell they have a large candle on the table and a large bowl of posset, which is made of ale and milk. They all sit round the table whilst the candle is burning, put their spoons into the bowl, and sup from them. The grocers still give candles to their regular customers for this purpose.
Mrs. George Middleton, of Smalldale, told me that the posset bowl used on Christmas Eve in that hamlet is a pancheon or milk bowl. They sit round the table, and put their spoons into the bowl. Any stranger who happens to come in can also put his spoon in. Posset is made of milk, which is warmed and spiced with nutmeg, ale being poured in until it “breaks” or curds. The Yule loaf was baked all in one piece. It was “like a round loaf put on the top of a four pound loaf.”
Robert Bradwell, of Bradwell, aged 88, said that the posset pot went round the table from one to another. There was a bit of a figure on the top of the Yule loaf to please the eye. The Yule candle was much longer than an ordinary candle.
The last of the Cave-dwellers
Two old women, called Betty Blewit and Sall Waugh, lived in a hut within the opening of the great cave at Castleton. It was one storey high; it had a mud roof, and “a bit of a lead window in front.” The bed was in one corner. These old women used to say that they “lived in a house on which the sun never shone, or the rain ever fell.” They begged of gentle people in the summer.[122] Writing of the cavern in 1720–31, the Rev. Thomas Cox says: “Within the arch are several small buildings, where the poorer sort of people inhabit, who are ready at all times with lanterns and candles to attend such travellers as are curious to enquire into these territories of Satan. These people resemble the Troglydites, or cunicular men, who, as Dr. Brown describes them, lived under the ground like rabbits.”[123]
First Foot
At Castleton a dark-haired man “takes the New Year in” immediately after twelve o’clock on New Year’s Eve. He must be a dark man, i.e., “a man with a black head or black hair.” The parish clerk who had very black hair took the New Year in to some houses in Castleton. When the dark-haired man comes in “a glass of something good is given to him.” I was told that young dark-haired lads “get a ruck o’ money” in Castleton for taking the New Year in. Black or dark hair is obligatory in the High Peak. Miss Barber, of Castleton, aged 76, said that the black-haired man ought to be a stranger, and not a member of the family visited. In Bradwell, as in Castleton, the New Year is brought in by a dark-haired man.[124] The term “first foot” seems to be unknown in the High Peak.
Curfew
At Castleton the curfew bell is known as the “curfer” bell, the accent falling on the first syllable. It is said to have been rung as a warning to people coming over the moors. It begins to ring on the 29th of September, and ends on Shrove Tuesday. On the 29th of September it rings at seven in the evening, and on the following nights at eight o’clock. It does not ring on Sundays, or between Shrove Tuesday and September 29th. Mr. Samuel Marrison, of Castleton, aged 88, said to me that “people found their way across the hills by the sound of the bells. There were no walls, and the sound of the bells was a guide.” An old man in Castleton told me that “they ring curfer because a man was lost on the hills. The parish clerk rings it on one bell.” I was surprised to find how many people in Castleton knew the exact times at which this bell is rung.
Good Times
In Bradwell they speak of “a good time as a wakes time.” One of the lead-miner’s customary rules declared “that the bar-master, by the consent of the jury, shall make a lawful dish between the buyers and the sellers of lead ore; and against a good time (or festival) as Christmas, Easter, and Whitsuntide, etc., shall give to the poor two dishes, if need require.”[125]
Vows under the Shadow of a Hill
If lovers make vows to each other under the shadow of the castle hill at Castleton, those vows must never be broken. If broken, their love affairs will never prosper.
Thar-Cake Joinings
At Bradwell, on the fifth of November, they make a quantity of thar-cake (in South Yorkshire called tharf-cake), and divide it among the different members of the family, as the father, mother, brothers, and sisters. This is called a thar-cake joining. One Bradwell man will say to another, “Have you joined yet?” meaning “Have you made your thar-cake?”
Another informant told me that a “thar-cake join” was a kind of feast among children, and it used to be very common in Bradwell on the fifth of November. The children asked somebody to make the cake, and each of them paid his or her proportion towards the cost of the ingredients—meal, treacle, etc. They had coffee, etc., with the cake. The Primitive Methodists in Bradwell have now what they call a “thar-cake supper.” It is held on the Saturday which is nearest to the fifth of November.
Burial Customs
At Castleton burying cakes and warm ale were handed round at funerals. Burying cakes, said one of my informants, were three-cornered, and big enough to be carried under the arm. But another informant said they were round, and seven or eight inches across. They cut them into slices, and handed them round with warm ale.
At Castleton the funerals of poor people were known as “pay-buryings.” The guests used to give something towards the expenses, and an old woman with a white cap on used to sit in a chair in the corner, or in an armchair by the fire, and receive the money.
At Bradwell an old farmer called Jacob Eyre was expected to attend all funerals. A basket like a butter basket hung on one of his arms, and with the other arm he used to “deal out” pieces of bread to children standing round the door. Plenty of children gathered together at the funerals for the sake of the bread. The pieces of bread were three or four inches square, and they were either got from a bakehouse, or the relatives made it themselves. The old man was “very complimentary” to the children. He pleased them, joked, and made them laugh. What he said was very pleasant and nice. It was a regular custom in Bradwell, but it was not continued after Jacob Eyre’s death. He died many years ago.[126]
Mrs. George Middleton, of Smalldale, widow, aged 45, said that her mother used to dress coffins with flowers at Abney, where she lived. But she did not put thyme on them, for she said “they had nothing to do with time.” But she said that whenever one of the Twelve Oddfellows at Bradwell dies, the survivors march before his coffin and sing, each surviving oddfellow carrying a sprig of thyme in his hand, which he drops on the coffin. Mrs. Middleton thought that one of their printed rules provided for this being done, but I did not find it in them. Mrs. Middleton said that her mother was present at all births and laying out of corpses at Abney, not as part of her duty, but because she liked to be there. “Funeral bread,” she said, “was made in a peculiar way.” Mrs. Middleton said it was the custom at Abney to put thyme in a house after a death and before the funeral, and also southern wood, old man, or lad’s love, these being names for the same plant.
In Eyam there was a “custom of anointing deceased children with May-dew.”[127]
Wakes
At Thornhill near Hope they have two barrels of ale at the wakes, and they feast in a barn. They dance and sing.
Mr. Robert Bradwell, of Bradwell, aged 88, told me in 1901 that “every day weakened the wake time. A few old women used to stand across the road at Castleton at the end of the wake week with a rope to keep the wakes in. There is only one road in Castleton—that leading from Hope.” Mr. Bradwell said he had never seen a rope tied across the road to keep the wakes in, and that it was a superstition by which they intended to prolong the wakes. I put questions to many people in Castleton about this, but found nobody who had heard of it.
At Bradwell wakes, which begin on the second Sunday in July, children got their new clothes, and all sorts of cleaning and whitewashing were done against that time. At Castleton also the children had new clothes, and the houses were whitewashed. They “fettled and cleaned for the wakes.”[128]
At Castleton on wakes even, i.e., on the Saturday night before the feast begins, they pulled trees up in gardens, hung gates in trees, hid the farmers’ carts, and took them anywhere.
Offerings to the Fairies
A Derbyshire man, aged about 55, said that his grandmother used to tell him that if you made the hearth very tidy before you went to bed, and put a little food on it, you would find the room swept and tidy next morning. He remembers trying this experiment when a boy, and the disappointment he felt when the desired result was not produced.
“Sweeping the Girl” on St. Valentine’s Day
“If the lass is not kissed, or does not get a visit from her sweetheart on St. Valentine’s Day, she is said to be dusty, and the villagers sweep her with a broom, or a wisp of straw. She is bound, subsequently, to cast lots with other girls, and finally, if she has good luck, draws the name of her future husband out of an old top hat.”[129]
Mr. Pendleton tells me in a letter that the custom was observed on the morning of St. Valentine’s Day in the middle of the last century.