Border Ghost Stories Part 1

Border Ghost Stories.

by Howard Pease.

PREFACE

Certain places, said Stevenson, cry out for a story, and Scott, in any new surroundings, straightway invented an appropriate tale, if there were not already a story or tradition in existence. One might even believe that the place itself tells its own tale to the sympathetic imagination.

Thus Mr. Bligh Bond in his book, _The Gate of Remembrance_, implies that the whisperings of the _genius loci_ enabled him to make his astonis.h.i.+ng discovery of the lost Edgar Chapel at Glas...o...b..ry Abbey.

'Multa modis simulacra videt volitantia miris, Et varias audit voces, fruiturque Deorum Colloquio, atque imis Acheronta affatur Avernis.'

The scene of the following ghost stories usually becomes manifest in the text, but it might be mentioned that 'Castle Ichabod' stands for Seaton Delaval, that the 'Lord Warden's Tomb' is a reminiscence of Kirkby Stephen, and that 'The Cry of the Peac.o.c.k' is a suggestion from the Vale of Mallerstang.

If the ghost is not always visible in the tale, it is at least born of it.

Thus if there be no actual ghost in 'Ill-Steekit Ephraim' or in 'The Blackfriars Wynd' there are at least sufficiently 'ghostly' occurrences.

Again, in 'Apud Corstopitum' Penchrysa is held to haunt the Roman Wall beside the limestone crags; Tynemouth Priory is thought to be revisited by Prior Olaf whenever the wind stays long in the eastern airt, and the 'outbye' moors beside 'The Bower' may now be haunted by the spirit of 'Muckle-Mouthed Meg.'

The stories marked by an asterisk have already been published in the _Border Magazine_; 'In the Cliff Land of the Danes' appeared originally in the _Northern Counties Magazine_ under the t.i.tle of 'An Antiquary's Letter' (supposed to have been dictated by John Hall Stevenson of Skelton Castle, author of _Crazy Tales_, to his friend the Reverend Laurence Sterne at c.o.xwold), and has been slightly altered, as has also 'The Muniment Room,' which appeared in the _Queen_ and the _Newcastle Weekly Chronicle_. He desires to thank the various editors concerned and the Northern Newspaper Syndicate for their courtesy in permitting republication.

In his _Letters on Demonology and Witchcraft_, written nearly one hundred years ago, Sir Walter Scott says apologetically at the close of the book: 'Even the present fas.h.i.+on of the world seems to be ill-suited for studies of this fantastic nature; and the most ordinary mechanic has learning sufficient to laugh at the figments which in former times were believed by persons far advanced in the deepest knowledge of the age.'

But surely the belief in, and love of ghosts will persist 'as long as the moon endureth,' for fancy, imagination, and conscience combine against materialism, be it never so scientific, and even if the vision of the affrighted criminal be subjective it is a terrible reality to himself.

'_What! not see that little boy with the b.l.o.o.d.y pantaloons?_' exclaimed the secret murderer, so much to the horror of his comrade that he requested him, if he had anything on his mind, to make a clear conscience as far as confession could do it.[1] And, further, it is but some seventeen years since the present writer was taken to see a certain nonagenarian--one Bobby Dawson--for some fifty years, if memory serve, whipper-in to the Bilsdale hounds, who related in all good faith how he with his hounds had once hunted a witch in the shape of a hare that escaped by a cundy, or underground drain, into a barn. When Dawson entered, there was the witch in the form of an old woman lying panting on the hay.

Again, the writer has in his possession the copy of an '_Old Charm to make Brave_,' which was transcribed by Mr. R. Blakeborough, author of _Yorks.h.i.+re Wit, Character, Folklore, and Customs_, from the MS. book of one David Naitby, a Bedale schoolmaster, during the early days of 1800.

It may interest the reader to quote a few lines therefrom:

'_We hid there (on the mountain top) in the shadow of the moon.

We left there an acorn yet green in its cup, We left also a firchatt upon the great stone hurled by Thor; To a fir branch we tied with a fine whang drawn from a bear we slew The wing feather of an eagle which span towards us, Yet it fell not to the earth, we twain caught it, The one by the quill, the other by the feather part._'

After this the tale of 'In the Cliff Land of the Dane' may appear to be not so very improbable.

Once more, the uprising of the thrawn corpse from the coffin in 'Ill-Steekit Ephraim' was narrated to the writer and his companion by a bed-ridden but very intelligent moorland 'wife' some years ago when walking along the Roman Wall beside Hot Bank farm or cottage. Finally, he can still remember his early thrills over strawberries and cream when told of the appearances of 'the Silky' or 'little grey lady' at Denton Hall, which suggested the harsher variant of 'In my Lady's Bedchamber.'

In conclusion, it might perhaps be mentioned that the altar to Sylva.n.u.s alluded to in 'Apud Corstopitum' is preserved at Stanhope Rectory on the Wear, and that the writer possesses an altar dedicated--Deo (Mithras), by L. Sentius Castus of the 6th Legion, which was formerly excavated at Rutchester Camp, North Wylam, and is now at Otterburn.

Sir Walter Scott once said that no one had made more use of ghosts than himself, but that he did not believe in them. Another authority expressed his disbelief in them, 'because he had seen too many of them.'

Professor George Sinclair wrote his book, _Satan's Invisible World Discovered_, to prove 'against the Saducees and Atheists of the present age, that there are Devils, Spirits, Witches, and Apparitions, from Authentic Records, Attestation of Famous Witnesses, and undoubted Verity,' but as, _inter alia_, he includes in them an account of the 'Strange Pranks plaid by the Devil at Woodstock in England, anno 1649,'

it is evident that he simply accepted without any investigation the common hearsay, for it is well known that the Woodstock Devil was none other than the Commissioners' clerk, Giles Sharp,[2] who played these tricks upon his masters.

Modern investigation proceeding on scientific lines and by means of actual experience and experiment, seems to provide an explanation--mental and moral--for manifestations which our ancestors regarded as physical and material.

One need only mention in this connection the writings of William James, the psychologist, the proceedings of the Psychical Research Society, the wonderful results of psycho-therapeusis dealing with the unconscious self, the subliminal 'consciousness,' or as Captain Hadfield prefers to call it, 'heightened personality' in his paper on this subject 'The Mind and the Brain' in _Immortality_, to realise not only the greatness of the advance in psychical knowledge, but also the vast new field of investigation thus opened out to the student.

OTTERBURN TOWER NORTHUMBERLAND _April 1919_

[Footnote 1: _Demonology and Witchcraft._ Letter x.]

[Footnote 2: Readers of _Woodstock_ will remember Sir Walter Scott's account of 'Joseph Collins, commonly called Funny Joe--who, under the feigned name of Giles Sharp, hired himself as a servant to the Commissioners.'

'The account of this by the Commissioners themselves, or under their authority, was repeatedly published....'

It is amusing to note that 'this narrative gave equal satisfaction to the Cavaliers and Roundheads: the former conceiving that the licence given to the demons was in consequence of this impious desecration of the King's furniture and apartments, so that the citizens of Woodstock, almost adored the supposed spirits, as avengers of the cause of royalty; while the friends of the Parliament, on the other hand, imputed to the malice of the Fiend the obstruction of the pious work, as they judged that which they had in hand.']

IN THE BLACKFRIARS WYND

'_'Twill be a black day for auld Scotland when she ceases to believe in the muckle Deil_,' commented 'the Meenister' of the Tron Kirk, when I had explained to him my troubles and sought his 'ghostly counsel and advice,' as the English service has it, 'to the quieting of my conscience, and avoiding of all scruple and doubtfulness.' My father had been English, but my mother was Scotch, and she had sent me to my uncle, Deacon Abercrombie, to be entered as apprentice to his craft of the goldsmiths. He was a widower, lived alone, and was reputed to be eccentric, but as far as worldly gear was concerned the Deacon was a highly responsible citizen; as burgess, guild brother, and deacon of his craft he could hold his head as high on the causeway as any other, be he who he might, in the city.

Not even the 'stairhead critics,' who, as Auld Reekie's poet writes,

'_wi' glowering eye Their neighbours' sma'est faults descry_,'

could point at any speck in his general repute.

The Reverend Andrew Geddes was somewhat stricken in years; his beard was white as snow, his thrapple loose below his chin, and the flesh had ebbed from his bones, but his mind was as alert as ever, and his goodness stood manifest in his face.

We were sitting in his lodging, situate in a high 'timberland' in the Canongate, just without the Nether Bow, on the same side as the Tron Kirk, and from his little _tourelle_ we could survey as from an eyrie the coming and going of the citizens upon the street.

'Ay,' said he again, 'it will be a gey evil day for Scotland when she ceases to believe i' the muckle black Deil. Whatten temptations he can offer is oft forgot. Ye'll hae heard tell o' Major Weir--the whilom "Bowhead Saint," as they callit him--ye'll hae heard tell o' him, laddie? I mind my father talkin' o' his ain greetin' sair for bein' ower young to gang to his hangin'.'

Had I no? Ay, and of his staff that went before him like a link boy, and of the coach with six black horses that carried him and his sister backwards and forwards from h.e.l.l!

'Eh, laddie, what a sermon I could preach to ye on this tremendous problem!' he said regretfully, bethinking him of my youthful years.

'Aweel,' he added discreetly, 'I dinna ken your uncle--the responsible Deacon--save by sight and repute, as ane that disna spend, an' isna verra sociable; yet he attends the Great Kirk, "comes forrit," does he not, to the Holy Table?' I nodded a.s.sent.

'Is as reputable a citizen as any that treads on the High Street, and yet for a' that he may hae a canker o' the soul. Aiblins Davie Hume has sappit his belief, and the muckle Deil, kennin' that, is thrawin' a flee ower him as for a saumon the noo.'

As I sat there s.h.i.+vering all down my spine, my companion looked upon me very kindly from his thoughtful, gentle eyes of blue that faded to grey at the marge, and said, 'Stop up your ears, laddie, like the adder, to any temptin' o' your uncle. Keep watch and ward, and, if need arise, run for me instantly, for, though I'm auld the noo, I'm aye ready for a warsil wi' auld Hornie.'

Heartened by the minister's sympathy and courage I returned to my uncle's lodging in Blackfriars Wynd, and continued to devote myself to his craft in the back of his booth in the High Street, which appealed to me greatly for ingenuity and skill.

In accord with my mother's advice I had endeavoured to cherish an affection for my uncle, yet withal there was something about the man that misliked me much, and, to speak straight to the point, that actually 'fley'd' me, for he would gloat o' night over his gla.s.s of toddy on any scandal afloat concerning the 'unco guid,' and would speak with tongue i' the cheek of virtue in general, as if indeed hypocrisy were the true king of this world. I thought at first his purpose was to tease me and draw me out, but I soon came to believe it was all a part of the horrid nature of the man himself.

Further again than this, he seemed to exercise a dreadful and secret power over 'Brownie'--his pathetic little serving boy, orphan and mute.