Denbras," brought into it the incident of Pengersec enchanting a "giant
of the Mount" that came to steal his cattle. Much the same story is
still told in Sennen of an astrologer, and a reputed conjuror, called
Dyonysious Williams, who lived in Mayon about a century ago. This
gentleman found that his furse-rick was diminishing much faster than
could be accounted for, from the ordinary consumption of fuel in his own
house. He consulted his books, and discovered by his art that some
women, of Sennen Cove, made it a practice of carrying away his furse
every night. The very next night, after all honest folks should be in
their beds, an old woman of the Cove came, as usual, to his rick for a
"burn" of furse. She made one of no more than the usual size, which she
tried to lift on to her back, but found that she could not move it. She
then took out half the furse, but was still unable to lift the small
quantity that remained in her rope. Becoming frightened, she tried to
get out the rope and run, but found that she had neither the power to
draw it out nor to move from the spot herself. Of course the conjuror
had put a spell on her, and there she had to remain throughout the cold
winter's night until Mr. Williams came out in the morning and released
her from the spell. As she was a very poor old soul, he let her have a
burn of furse; but she took good care never to come any more, nor did
the other women who soon found out how she had been served.
[Illustration]
NOTES, ILLUSTRATIVE ANECDOTES, &c.
MIRACLE PLAYS, CHRISTMAS PLAYS, &c. Page 1.
The accounts published last spring of Miracle Plays being acted in
Yorkshire, by a company of Congregationalists under the direction of a
Roman Catholic priest, would seem to indicate a primitive state of
society in the north--good feeling and sympathy between members of old
mother church and the followers of new lights; and that Yorkshire folks
are as much attached to ancient customs as are the Cornish, or even
more. Mummery, and the acting of such old Christmas plays as St. George
and the Dragon, with the King of Egypt and Fair Sabra his daughter, were
favourite pastimes in the northern counties long after they fell into
disuse in other parts except Cornwall. These old plays, like our
guise-dances, are of very remote origin, and founded probably on the old
mysteries now reproduced in Yorkshire; the subject of St. George being
introduced at the time of the Crusades. And, if tradition may be
credited, our old guise-dances were also often founded on more homely
and familiar legends, and these formed the connecting link between old
mysteries and the modern drama.
The subject of miracle plays is interesting to us because almost the
only remains of ancient Cornish literature are mystery plays. One of
them, "The Creation of the World," by William Gordon, of Helstone, in
1611, has been published by the late Mr. Davies Gilbert. Others, of
earlier date, have been translated and published by Mr. Norris, to which
we may add St. Meriseck, lately translated by Mr. Whitley Stokes. Many
of our ancient amphitheatres, where the "Guary miracle" used to be
acted--still exist, as the "Round," or plain, in St. Just Church-town;
the Plan-an-guary, Redruth; and others farther eastward. In this age of
restoration (would it were also one of restitution) these old
Plan-an-guaries should be rebuilt and restored as public places of
recreation, common to all.
We know that miracle plays continued to be performed in the western
parishes during Queen Elizabeth's reign, and probably much later. A
short time ago, William Sandys, Esq., F.S.A., published in his learned
paper, entitled the "Cornish Drama," in the "Journal of the Royal
Institution of Cornwall," an extract from a MS. volume, entitled, "A
Book declaring the Royalties of which Sir John Arundell, of Lanhern, and
his ancestors, have had within the Hundred of Penwith," &c. which sayeth
that--
"Ao. 10, E. John Veal of Boraine, gentleman, of the age of 78. Sworn at
a Court holden at Penzance the 20th day of June, Ano decimo E., by
William Gilbert, under Steward of the Hundred Court of Penwyth, being
upon his oath examined touching the liberties of Connerton, and the
Hundred of Penwyth appendant unto the same manor, saith that when he was
a Boy of good remembrance his grandfath. and his Father both dwelling
then at Sancras, within the hundred of Penwyth, did see one Sr. John
Trwrye (or Trevrye) knight, a sanctuary man at St. Borains, which had
committed some great offence then against the King, and thereupon
committed to the Tower, and by means of a servant which he had, broke
prison and came into Cornwall to St. Borian, and claimed the priviledge
of the Sanctuary. It fortuned within a while after there was a mirable
(sic) Play at Sanckras Parish, divers men came to the play amongst whom
came a servant of this Mr. Trevrye, named Quenall and (in the place
before the play began) the said Quenall fell at variance with one
Richard James Veane, and so both went out of the Play and fought
together, the said Quenall had a sword and a buckler, and the other had
a single sword, the said Quenall was a very tall man in his Fight, the
other gave back and fell over a mole Hill, and ere he could recover
himself the said Quenall thrust his sword through him and so he
immediately dyed, and Quenall taken and bound to the end of the Play and
before the Play was done his Mastr. hearing thereof came to the Place
with other Sanctuary men and by force would have taken him away from his
said Grandfather, Mr. Veal, and others, but he was not able so to do,
but with a sufficient Guard he was carried to Conertone Gaol, where he
was after hanged on the Gallows in Conerton Down, and so was more in his
time, for there was no prisoner then carried to Launston Gaol."
It will be observed that the name of the parish where the miracle play
"fortuned" to be held is, in this interesting document, spelt as the
country folk still pronounce it--Sanckras. The name has been much
speculated on, and antiquaries are undecided whether the proper
designation is Sancreed, Sancrist; Sancrus, or Sancras, (both holy
cross.) Now it happens, however, that the learned antiquary, to whom we
are indebted for the above, has also preserved in his interesting work,
"Christmas-tide," another legend which we think will throw some light on
the matter and show that the popular name is probably correct; or that,
like many other places, it has long rejoiced in two names.
"There is a curious story on the subject, (the true cross) related in
Harl. MS., 2252 (temp. Hen. 8) entitled, 'A grete myracle of a knyghte,
callyde Syr Roger Wallysborrow.' Being in the Holy Land, he wished to
bring off privily a piece of the cross, and, praying to that effect, his
thigh opened miraculously, and received it. He then returned to
Cornwall, his native country, having, in the course of his voyage, by
virtue of the fragment of the cross, appeased the elements, and
prevented shipwreck. On his arrival his thigh opened to liberate the
precious relic, of which he gave part to the parish where this happened,
hence called Cross parish, and the remainder to St. Buryan, where his
lands were."
Those who came to Sancras play got more entertainment than was promised
in the bill. And Carew, in his "Survey of the County," gives an anecdote
of the stupidity, feigned or real, of a performer in the Plan-an-guary,
St. Just, that afforded much amusement. It having come his turn, the
ordinary, or manager, said, "Goe forthe men, and shew thyselfe." The
actor stepped forward and gravely repeated, "Goe forthe man, and shew
thyselfe." The ordinary, in dismay, whispered to him, "Oh, you marre all
the play!" The actor, in very emphatic gesture, repeated aloud, "Oh, you
marre all the play!" The prompter, then losing his patience, reviled the
actor with all the bitter terms he could think of, which the actor
repeated with a serious countenance as part of the play. The ordinary
was at last obliged to give over, the assembly having received a great
deal more sport than twenty such guaries could have afforded.
We are become too fastidious and pious to be amused with such rude
entertainment as the old guary miracles afforded to our simple
forefathers. One might even think parts of these ancient dramas
irreverent, if not profane; for example, a scene in Noah's flood, where
the venerable patriarch and his wife have a scuffle because she wouldn't
enter the ark before she had a gossip, with another dame, about a piece
of anti-diluvian scandal. She swears by St. John that she will not enter
the ark without her gossips, every one; and, when she is at last forced
in, she salutes Noah with a hearty box on the ear. In the Cornish
Mystery of the Creation of the World, by Jordan, the lady is much more
civil, and, like a thrifty Cornish housewife, is very careful to collect
all her property, because, as she says, "they cost store of money." No
doubt she took good care to carry into the ark all her milking-pans and
bussa-pots, as well as temberan things and gaard for scouring them, not
forgetting her brandes and baking-iron, and the clome in the dresser.
In one of the Townly Mysteries, Mak, the buffoon of the piece, steals a
sheep from the shepherds, while they are asleep, and takes it home to
his wife, who puts it into the cradle, endeavouring to make it pass for
a child, and praying that if ever she beguiled the shepherds, who have
come in search of it, she may eat the child lying there. The trick,
however, is discovered. One of the shepherds going to kiss the child,
finds the long snout.
There are many other comic passages in these mysteries, which would now
be considered rather gross than witty. Yet, with all that and their
ludicrous anachronisms, those who take an interest in ancient manners
and customs will be gratified by their perusal.
Mr. Sandys, in the work from which we have largely quoted, also gives us
the following interesting bit of information:--
"In 1428, a sum of four pounds was given to Jakke Trevaill and his
companions, for making various plays and interludes before the king at
Christmas."
Surely Jakke and his comrades went up from St. Just or Sancras, to show
king Henry VI what a Cornish guise-dance was like.
The re-introduction of mediæval mysteries and other middle-age
mummeries, as well as the federation of extreme religionists, is a
curious and significant sign of these times, in which all unite to
pleasantly "trickle the trout," or to extend the good work, as parties
of different views may choose to regard this rare union of extreme
links.
THE LEVELIS, OF TREWOOF.
Trewoof (or as it is now called Trove) was formerly the seat of a family
of gentlemen bearing that name, who gave for their arms "Arg a chev, sa
between 3 black birds (hoops) ppr."
This family flourished here from a very remote period, and we find that
as early as 1292 (12 Edwd. I.) one Hawise Trewoof, the relict of William
de Trewoof, intermarried with Henry de Boscawen, of Boscawen Rose
(ancestor of the noble family of Boscawen Earls of Falmouth.) Trewoof
and Boscawen Rose are both in the parish of St. Buryan, and less than
two miles apart.
The estate continued in the possession of the Trewoofs until the reign
of Henry VII, when Johanna, daughter and sole heiress of John Trewoof,
"carried" it, together with herself, in marriage to Thomas Levelis, of
Castle Horneck and Landewednack.
The Levelis family was of very old Norman descent, and had flourished
in the district from the Conquest (1066) as appears from the monument of
Arthur Levelis, Esquire, to be seen in Buryan Church.
The arms of this family are given as "Arg 3 calves' heads couped at the
neck, gules." The crest given in the Visitation is "A garretted turrett,
or, surmounted with 3 turretts or small towers." In Landewednack Church
window, easternmost but one, says Dr. Borlase, "I find that Thomas
Levelis, who glazed ye window, bore arg 3 calves' heads in pile gules.
His wife's arms were arg a chev betwixt 3 hoops sable."
The learned doctor further adds, "I find also that Levelis arms, spelt
there Levelys, are married to the arms of the Trewoofs and have no third
bearing: whence it is to be conjectured that the Levelys of Landewidnock
marryed Trewoof at the time when that window was glassed, that this
Trewoof glassed it, that the Levelys passed from this parish of
Landewidnock to Trewoof in Buryan on this marriage of the heiress, that
Levelys married an heiress also from Landewidnock (viz., heiress of
Archer,) for Arthur, buried in Buryan, quartered in the 3rd place sable
a chevron engrailed betwixt 3 pheons arg, which same arms are still to
be seen joyned to arg on a fess sable 3 buckles, or, in the same window
of Landewidnock Church which has the Levelys and Trewoofs in it."
Thomas Levelis settled at Trewoof, and, by the said Jane or Johanna,
daughter of John Trewoof, has issue a son and heir--John Levelys, whose
posterity in the male line were settled at Trewoof until the death of
Arthur Levelis (fifth in descent from the said Thomas Levelis,) which
took place in 1671.
Arthur Levelis, like his wife's father, John Cooke, or Coke, of
Tregessa, was a zealous Royalist; and an instance of his loyalty is
recorded at page 134 of Mr. Blight's _Churches of West Cornwall_; he
having concealed a band of Royalists in the fogue on the estate on their
being closely pursued by Fairfax.
Mr. Levelis, through his mother--Ebit Coffin, daughter of Richard
Coffin, of Portledge, Devon, Esquire (and wife of Hugh Levelis)--was
enabled to deduce a descent from Edward I., King of England, through the
noble families of De Bohun, Courtenay, Carey, and Coffin.
Of this descent his posterity were proud, and it has been urged as one
reason for their devoted loyalty. Arthur Levelis had only one child--a
daughter, the issue of his marriage with the daughter of John Coke of
Tregessa; and this daughter became the sole heiress of the Levelis
family and estates. She married Richard Vosper, gentleman, then residing
in St. Buryan, who had accumulated a considerable fortune and was
mortgagee of divers estates in the west of Cornwall.
There were issue of this marriage several children.
Mr. Vosper had formerly resided at Liskeard, where his family had been
seated for very many years, and in which town they held a good position,
as will be seen by a reference to the Borough muniments.
The Vospers claim to be of Jewish origin, and settled in Cornwall at an
early date. For some time they were engaged in mining operations.
The meaning of the name "Vosper," or "Vespuer," is "pure," "immaculate."
And in an old seal, in the possession of the family, there is a coat on
which is a cross charged with the Virgin. But on the title deeds in
possession of the family, to which Arthur Vosper (son and heir of the
said Richard Vosper, of Trewoof, was a party,) there is a quarterly seal
of the Vospers and Levelis as follows:--1 and 4 or, a cross moline
sable, _Vosper_; 2 and 3, ar, 3 calves' heads, couped gules, Levelis.
This coat, appertaining to the said Richard Vosper, his descendants
still continue to bear, and the same now appertains to the Vospers,
formerly of Launcells, Milton Abbott, and Lewannick.
Trewoof estate passed, unentailed, to Arthur Vosper, the eldest son and
heir-at-law, who married Elisabeth Eyans, of Eyanstone, Oxon, and this
gentleman having been unfortunately drowned in 1679 in the Isis, the
property passed to his two daughters and co-heirs--Elisabeth and
Prudence.
The former of these subsequently married Joseph Marke, of Woodhill, near
Liskeard, gentleman, and jointly with her sister in 1699, disposed of
the property, contrary to the wish of their cousin, Mr. Vosper, of
Liskeard and Launcells.
Prudence was afterwards married to Mr. Dennis, of Liskeard.
The late John Vosper, of Milton Abbott and Callington, gentleman, who
died in 1796, was one of the representatives of Mr. Vosper, of Liskeard
and Launcells.
So also was the late Thomas Vosper, of Alternon.
Mr. Vosper, of Milton Abbott, had issue several sons; one of whom,
Robert, was grandfather of the present Samuel Vosper-Thomas, of
Wimborne.
Another Edward Vosper, of Stonehouse, Devon, gentleman, was grandfather
of Thomas Phillips, of Plymouth, gentleman, the present magistrates'
clerk for Plymouth.
DUFFY AND THE DEVIL. Page 3.
An old droll teller of Sancreed, called Billy Foss, used to relate a
story very similar to that of the guise-dance; he made no mention,
however, in his droll, of any family names, nor of any particular place
in which the "Lord" dwelt, who married a poor girl; but her name was
Duffy; and the demon who worked for her, and who was also fooled by a
witch through strong drink, was called Tarraway. Billy used to say,
"Some who know no better, call Duffy's devil Terrytop; but his ancient
and proper name is Tarraway."
PENDRE AND BARANHUAL. Pages 63, 73, and 94.
This place gave name to the family of Pendrea, or Pender. Hals says,
"John Pendrea, the last of his tribe, temps. Henry VI, having only two
daughters, that became his heirs, who were married to Bonython, of
Carclew, and Noy. To Noy's share fell this tenement of Pendrea, which
was the dwelling of him and his posterity for several descents; and here
was born, as I was informed, William Noy, the Attorney General to
Charles I, who designed to have built a noteable house here, but was
prevented by death, having before brought great quantities of materials
to this place in order thereto. His grandson, William Noy, Esq., sold
this place, and several others, to my very kind friend Christopher
Davies, gent., now in possession thereof."
Baranhual, at one time the residence of the Penders, came from them to
the Noyes, and was sold by the Noyes to the Davises. Here was to be
seen, until recently, a small room encrusted with shells, which was said
to be the work of some ladies of the Davies family. The design of the
work was Charles II shown flying from his enemies, and one of them, in
full pursuit, had the legend, "This is the heir, come let us kill him,
that the inheritance may be our own," whilst an angel calls from a
cloud, "Is it not written thou shalt do no murder?" The materials of
this work are principally shells from Parcurnow. In 1750 Davies sold
Baranhual, and some other farms, to Admiral Boscawen, in whose family it
still remains.
Pendrea, and much other property in Buryan, belong to the Rev. John
Tonkin, of Trevervyn.
THE DANES LANDING ON THE CORNISH COAST FOR
PLUNDER. Pages 127-141.
Then his cruisings o'er the seas,
Westward to the Hebrides,
And to Scilly's rocky shore;
And the hermit's cavern dismal,
Christ's great name and rites baptismal,
In the ocean's rush and roar.
LONGFELLOW.
We find an interesting notice of Danish marauding expeditions in
Cornwall, and of King Olaf's conversion at Scilly, in Snorri Sturleson's
"Heimskringla"--the "World's Circle"--which relates events from the
early ages, when mythology and history were undistinguishably blended,
down nearly to the period of Sturleson's birth in 1178.
The following is from Laing's translation of the "Saga," or story of
King Olaf Tryggvesson, who reigned from about the year 995 to the year
1000.
"Thereafter Olaf Tryggvesson sailed to England, and ravaged wide around
the land. He sailed all the way north to Northumberland, where he
plundered; and thence to Scotland, where he marauded far and wide. Then
he went to the Hebrides, where he fought some battles; and then
southward to Man, where he also fought. He ravaged far around in
Ireland, and thence steered to Bretland, which he laid waste with fire
and sword, and also the district called Cumberland. He sailed westward
from thence to Valland and marauded there. When he left the west,
intending to sail to England, he came to the islands called the Scilly
Isles, lying westward from England in the ocean. Thus tells Halfred
Vandrædaskalt of these events:--
"The brave young king who ne'er retreats,
The Englishmen in England beats.
Death through Northumberland is spread
From battle-axe and broad spear-head.
Through Scotland with his spear he rides;
To Man his glancing ships he guides;
Feeding the wolves where'er he came,
The young king drove a bloody game.
The gallant bowman in the isles
Slew foemen, who lay heaped in piles.
The Irish fled at Olaf's name--
Fled from a young king seeking fame.
In Bretland, and in Kauraland,
People against him could not stand:
Thick on the field their corpses lay,
To ravens and howling wolves a prey."
Olaf Tryggvesson had been four years on this cruise, from the time he
left Vendland till he came to the Scilly Isles.
While Olaf Tryggvesson lay in the Scilly Isles he heard of a seer, or
fortune-teller, on the islands, who could tell beforehand things not yet
done, and what he foretold many believed was really fulfilled. Olaf
became curious to try this man's gift of prophecy. He therefore sent one
of his men, who was the handsomest and the strongest, clothed him
magnificently, and bade him say he was the king; for Olaf was known in
all countries as handsomer, stronger, and braver than all others,
although, after he had left Russia, he retained no more of his name than
that he was called Olaf, and was Russian. Now when the messenger came to
the fortune-teller, and gave himself out for the king, he got the
answer. "Thou art not the king, but I advise thee to be faithful to thy
king." And more he would not say to that man. The man returned, and told
Olaf, and his desire to meet the fortune-teller was increased; and now
he had no doubt of his being really a fortune-teller. Olaf repaired
himself to him, and, entering into conversation, asked him if he could
foresee how it would go with him with regard to his kingdom, or of any
other fortune he was to have. The hermit replies in a holy spirit of
prophecy, "Thou wilt become a renowned king, and do celebrated deeds.
Many men wilt thou bring to faith and baptism, and both to thy own and
others' good; and that thou mayest have no doubt of the truth of this
answer listen to these tokens: When thou comest to thy ships many of thy
people will conspire against thee, and then a battle will follow in
which many of thy men will fall and thou wilt be wounded almost to
death, and carried upon a shield to thy ship; yet, after seven days,
thou shalt be well of thy wounds, and immediately thou shalt let thyself
be baptised." Soon after Olaf went down to his ships, where he met some
mutineers and people who would destroy him and his men. A fight took
place, and the result was what the hermit had predicted, that Olaf was
wounded, and carried upon a shield to his ship, and that his wound was
healed in seven days. Then Olaf perceived the man had spoken
truth,--that he was a true fortune-teller, and had the gift of prophecy.
Olaf went once more to the hermit, and asked particularly how he came to
have such wisdom in foreseeing things to be. The hermit replied that the
Christian's God himself let him know all that he desired; and he brought
before Olaf many great proofs of the power of the Almighty. In
consequence of this encouragement Olaf agreed to let himself be
baptised, and he and all his followers were baptised forthwith. He
remained here a long time, took the true faith, and got with him priests
and other learned men."
It is worthy of remark that various accounts in this work, of the
marauding expeditions of northern vikings on the shores of Bretland and
Kauraland (Wales and Cornwall) confirm many traditions still lingering
in the West Country, about the Danes, (all Northmen were called Danes)
landing on Gwenvor Sands, burning Escols, their defeat in a battle on
Velan-druchar Moor, and how their ships remained in Whitsand Bay till
"birds built in their rigging," &c.
Red-haired families are still often taunted with bearing on their heads
a sign that some ancestress must have welcomed a northern pirate to
Kauraland with more warmth than discretion.
The "seer," or "fortune-teller," on the islands, was probably one of a
similar class to the Cornish "pellar," or "white-wizzard," of the
present day.
King Olaf's priest, taken from Scilly, is one of the most remarkable
characters of the wonderful book.
ST. LEVAN'S PATH. Page 146.
"Aux lieux où la charrette et le saint ont passés,
Le froment pousse encor plus vert et plus pressé."
BRIZEUX.
We find a similar belief to that connected with the path St. Levan trod,
in the Breton legend of St. Cornély, from which the above lines are
quoted. "La Charrette" was the cart--drawn by oxen--in which the saint
rode when he and his people were pursued by an invading host of pagans.
St. Cornély, being hard pressed, to prevent the Bretons being driven
into the sea, turned about, cursed the pursuers, and changed them
all--in rank and file as they stood--into the Menheers of Carnac.
The remarkable correspondence of beliefs, customs, names of places, &c.,
in the Armorican Cornouaile, with those of West Cornwall, would seem to
show that the former was either colonised from hence or that many found
an asylum there in some invasion of this district.
The story of Tom of Chyannor is well known there; a translation of the
Armorican version was given in one of the early numbers of _Chambers's
Journal_ as a Breton legend.
A GHOSTLY SHIP'S-BELL.
In the southern side of St. Levan Churchyard there is a low altar-tomb
on the grave of Captain Wetherel, whose ship sprung a-leak and sunk, and
who was drowned near the Rundle Stone many years ago. This grave is
regarded with fear and wonder by many persons of that neighbourhood; for
ever since the Captain was laid there, it has been believed that a
ghostly bell strikes the hours, and half-hours, in his grave, the same
as on board ship.
'Tis said this sound beneath the sod may be heard the clearest by
persons passing the Churchyard at midnight. It was a few minutes before
that hour, when the Captain, finding his vessel sinking, made his crew
take to the boat; but he himself refused to quit his ship; and, as she
went down, they heard him give eight loud and distinct strokes on the
bell.
Many years since several young people were assembled in the Churchyard
one Sunday forenoon, after service had commenced and the elders had gone
into Church; time passed pleasantly with the young folks in chatting
about such occurrences of the St. Levan world as interested them. In
rambling among the graves, to look at the many garden flowers that
bloomed on them, they approached Captain Wetherel's tomb, and a girl who
stood by it reading the inscription, started back on hearing a hollow
sound beneath her feet; she, and others near her, who saw her emotion,
listened, and lo! a ringing came up as of a bell at sea; all rushed into
Church in great fright. There was much talk of the strange occurrence
for a few weeks, and less loitering of the youngsters to gossip in the
Churchyard during service.
Shortly after a young sailor, belonging to St. Levan, who had been
absent many years, came home for a few weeks; being in the "Elder Tree"
public-house, one forenoon, with some of his former companions, their
discourse led to the mention of the ship's-bell sounding in Captain
Wetherel's grave. The young seaman said he believed the story was all
nonsense, though as strange or stranger things sometimes happened in old
vessels; but, as it was then near upon twelve o'clock, for curiosity
sake, he went out and stood near the Captain's tomb; whilst his comrades
remained by the Church porch, for a few minutes, watching the sun-dial.
As it marked noon the sailor rushed back to his companions, and, looking
as pale as a corpse, said, with bated breath, "True as I'm alive, I
heard 'eight bells' struck in the grave, and wouldn't go near the spot
again for the world."
The young seaman, on his next voyage, found his grave in the deep.
I never heard of any other person who went purposely to hear the
Captain's bell, for it is a general belief here that bad luck is sure to
overtake those who endeavour to pry into ghostly doings that don't
concern them. Although the belief still holds, yet most West Country
folks are become shy of mentioning Captain Wetherel's bell, or of
talking on kindred subjects, except amongst ourselves, from the ridicule
with which it is now fashionable to treat such matters, even in St.
Levan.
BREA AND PENDEEN, IN ST. JUST. Pages 42, 166, and 200.
"Brea, at present, retains no traces of its former consequence, which
may be assumed from its chapel, noticed in a former page.
The family of Bray, or Brea, came with the Conqueror. In the 3rd Henry
IV., A.D. 1402, Michael de Bray held two parts of one Knight's fee, in
Bray, in Penwith, and in the 12th Edw. I., Brea, or Bray, is charged by
the Justices' Itinerant for eight acres. Edward Bray was summoned to
Parliament, 3rd November, 1529, by the style and title of Baron Bray,
which honour expired on the death of John, the second Lord, 18th
November, 1557. This property now belongs to the Ellis family. It
appears from an inscribed stone, over one of the chimneys, that the
present house was built by Charles Ellis, 1634. A former member of that
family, who lived there, was a Quaker, and is said to have been an
eccentric character. He enclosed a burying ground not far from his
house, and was there interred, and has a granite tomb erected over his
remains.
Pendeen is the house of most importance in this parish, it has long been
the property, and sometimes the residence, of different branches of the
old and highly respectable family of Borlase. The Rev. Dr. William
Borlase, the celebrated antiquary and historian of his own county, who,
by his elaborate work, has raised to his own memory an enduring
monument, was born here.
* * * * *
The mansion itself, though now only used as a farm house, and occupied
by labourers, retains much of its ancient respectability of appearance.
The masonry is of good wrought granite, and the chimneys are tastefully
built; it bears the date of 1670, and is a structure superior to the
other houses of the same age in the neighbourhood."
REV. JOHN BULLER, L.L.B.
The learned antiquary, who was born and who resided at Pendeen for a
considerable time, is well represented by William Copeland Borlase,
Esq., the author of "Nænia Cornubiæ," recently published.
THE BURNING OF VELLAN-DREATH. Page 215.
It is said that in Queen Elizabeth's reign the Spaniards did much
mischief by pillaging defenceless places on the western shores. About
the time they burnt Moushal, an old miller and his son, a stout man,
were the only dwellers in Vellan-Dreath. Early one morning, the miller,
on returning from the mill-pool, which was far up on the hill, whither
he had been to lift the flushet, noticed a boat with several men put off
from a ship, and he watched them till they landed just beneath his mill.
Suspecting they were bent on mischief he went in and barricaded his
door; unfortunately the miller had no lead, but he put the muzzle of his
musket through the latch-hole, which was probably larger than required
to admit a finger to lift the latch. Meanwhile his son watched the
invaders approach from a gable-end loop-hole which served as a window to
the mill-bed.
The water had not yet been turned on to the wheel; some of the
"Spaniars," on coming round near the door, seeing the miller's gun
pointed at them as they came within range, turned, tried to climb the
mill-wheel and effect an entrance through the low thatched roof. The old
miller, who spied them through crevices between the board of his door,
guessing their intentions, called to his son to turn the water on; the
launder flushet was raised in an instant, and the wheel revolved; one
Spaniard was drowned in the pul-rose (wheel-pit) and another killed in
the opening where the axle-tree worked.
The millers, seeing more invaders coming up the cliff, set fire to a
furse-rick near their door, and, each one taking on his back a sack of
flour, made good their retreat through the smoke, without being
perceived by the Spaniards till they were far up the hill. The sacks of
flour protected them pretty well from stray shots, but the old miller,
being hit in his knee with a bullet had to drop his sack. They reached
Escolls, however, without farther harm, and the young man, on throwing
down his sack of flour, declared that it was pounds heavier, from the
lead lodged in it, than when he took it up. The Spaniards found little
in the mill of any value to them; but they set fire to it, and it was
never rebuilt.
The site of Vellan-Dreath can scarcely be traced on account of the blown
sand having covered it over, and filled in the hollow in the cliff where
it stood. Many years ago one of the mill-stones was found and taken to a
smith's shop, in Mayon, or Treeve, where it served to bind cart wheels
on; it remained near the smithy door but a few years since, and it may
be there still, or not far from the spot. It is worth preserving, many
would come from far to see a mill-stone of Queen Elizabeth's time.
THE MEN-AN-TOL, CONSTANTINE TOLMEN, &c. Page 242.
"D'un passé sans mémoire incertaines reliques,
Mystères d'un vieux monde en mystères écrits."
LAMARTINE.
Mr. J. T. Blight, F.S.A., gives the following graphic description of
various perforated stones in Cornwall, and elsewhere.
"In the western part of Cornwall there are several ancient monuments
known by the name of 'Holed Stones.' They consist of thin slabs of
Granite, each being pierced by a round hole, generally near its centre.
They vary in size and in form. That near the Men-Scryfa in Madron,
better known than others, is placed between, or rather arranged
triangularly with, two other upright stones. Other holed stones which
have hitherto been noticed are not so accompanied. The late Mr. Buller,
in his 'Account of the Parish of St. Just,' describes some such stones
which he found near Carn Kenidjac. One may still be seen in the Vicarage
grounds of St. Just; and two others near Bolleit, in St. Buryan.
The monument to which I would now more particularly call attention is at
Tolven Cross (Tolven is Cornish for Holed Stone), in the parish of St.
Constantine, a few yards west of the road from Gweek to the Helston and
Falmouth turnpike. Dr. Borlase refers to a holed stone about a mile west
of St. Constantine Church. The subject of the present notice is twice
that distance from the Church; it is therefore uncertain whether or not
the Doctor alludes to the same monument. It is the largest 'holed stone'
in Cornwall, being 8 feet 6 inches high by 8 feet 11 inches wide at the
base, diminishing to a point at the summit; thus it is of a triangular
form. Its average thickness is about one foot; but it is a little
thicker at the bottom than at the top. The hole, almost perfectly
circular, is 17 inches in diameter. Though within the slate district,
the stone is of granite.
Formerly it was a conspicuous object by the way-side; but within the
last 12 or 14 years a house has been built betwixt it and the road. It
now forms part of a garden hedge.
In a field adjoining the opposite side of the road, perhaps 18 yards
from the stone, is a low irregular barrow, about 20 yards in diameter,
and studded with small mounds.
Dr. Borlase has alluded to the superstitious practice of drawing
children through the Holed Stone at Madron, to cure them of weakness or
pains in the back--a practice still observed at the Holed Stone at St.
Constantine. I was told that some remarkable cures had been effected
there only a few weeks since. The ceremony consists of passing the child
nine times through the hole, alternately from one side to the other; and
it is essential to success that the operation should finish on that side
where there is a little grassy mound, recently made, on which the
patient must sleep, with a six-pence under his head. A trough-like
stone, called the 'cradle,' on the eastern side of the barrow, was
formerly used for this purpose. This stone, unfortunately, has long been
destroyed. That holed stones were not originally constructed for the
observance of this peculiar custom is evident, for in some instances the
holes are not more than five or six inches in diameter.
A few years ago, a person digging close to the Tolven, discovered a pit
in which were fragments of pottery, arranged in circular order, the
whole being covered by a flat slab of stone. Imagining that he had
disturbed some mysterious place, with commendable reverence he
immediately filled up the pit again. Taking the proximity of the barrow
in connection with the pit, it seems most probable that the Tolven is a
sepulchral monument, stones of this kind being erected perhaps to a
peculiar class of personages.
It is well known that the Circle is an ancient symbol of eternity, and
it was sometimes adopted as typical of Deity itself. The triangular form
of the stone may not be accidental. The holed stones at Madron also form
part of a triangular arrangement. Whether a significant connection was
intended in this union of the circle and the triangle is perhaps worthy
of consideration. Though holed stones are sometimes found near what are
termed Druidic Circles, I perceive no traces of monuments of that
description near the Tolven. The holed stones at Kenidjac, St. Just, are
near ancient circles; and the two holed stones at Bolleit are not more
than 100 yards from the well-known stone circle, called 'Dawns Myin.'"
[Illustration]
THE GARRACK ZANS (HOLY ROCK.)
Within the memory of many persons now living, there was to be seen, in
the town-places of many western villages, an unhewn table-like stone
called the Garrack Zans. This stone was the usual meeting place of the
villagers, and regarded by them as public property. Old residents in
Escols have often told me of one which stood near the middle of that
hamlet on an open space where a maypole was also erected. This Garrack
Zans they described as nearly round, about three feet high, and nine in
diameter, with a level top. A bonfire was made on it and danced around
at Midsummer. When petty offences were committed by unknown persons,
those who wished to prove their innocence, and to discover the guilty,
were accustomed to light a furse-fire on the Garrack Zans; each person
who assisted took a stick of fire from the pile, and those who could
extinguish the fire in their sticks, by spitting on them, were deemed
innocent; if the injured handed a fire-stick to any persons, who failed
to do so, they were declared guilty.
Most evenings young persons, linked hand in hand, danced around the
Garrack Zans, and many old folks passed round it nine times daily from
some notion that it was lucky and good against witchcraft.
The stone now known as Table-mên was called the Garrack Zans by old
people of Sennen.
If our traditions may be relied on, there was also in Treen a large one,
around which a market was held in days of yore, as mentioned at page 77.
There was a Garrack Zans in Sowah only a few years since, and one may
still be seen in Roskestal, St. Levan.
Nothing seems to be known respecting their original use; yet the
significant name, and a belief--held by old folks at least--that it is
unlucky to remove them, denote that they were regarded as sacred
objects.
Venerated stones, known by the same name, were long preserved in other
villages until removed by strange owners and occupiers, who are, for the
most part, regardless of our ancient monuments.
DIVINATION BY RUSHES AND IVY-LEAVES. Page 217.
Many persons, who were anxious to know their future fate with regard to
love and marriage, or for mere fun, were in the habit of assembling, on
twelfth night, in a farm house kitchen, which had a large open
fire-place--used for burning furse and turf. A fire was laid that would
make plenty of "umers" (embers) and hot ashes, such being required for
working the spells; then each person touched the "cravel" (mantle stone)
with his or her forehead, and departed in single file and silence, which
was required to be observed, until, having gathered the rushes and
ivy-leaves, they returned and again touched the "cravel" with their
heads. The procession was often waylaid or followed by some who tried to
make the spell-workers break silence; if any of them spoke they had to
return and again touch the "cravel."
Those who wished to know their own luck in love and marriage, or that of
different couples who were said to be sweethearts, placed in the hot
ashes and "umers" two pieces of rush--named or intended for the
respective parties;--if both rushes burnt kindly together, those they
represented would be married. As the pairs were consumed, united or
parted, such would be the course of their love. The one which burnt
longest would outlive the other. When it was decided who were to be
married together an ivy-leaf was cast into the fire, and the number of
cracks it made in burning told the years to pass before the couple would
be wed. Then two leaves for the wedded pair were buried in the hot
ashes, and the cracks they made showed how many children the happy
couple would be blessed with. Other presages, which afforded much
amusement, were drawn from the appearance and behaviour of rushes and
ivy-leaves--or lovers and married folks--in their fiery bed.
Meanwhile old people--who in general were the most anxious to know if
they or others were destined to live or die during the ensuing
year--drew an ivy-leaf for each person, either named or thought of,
through a gold ring, and cast the leaves into a vessel of spring water,
which was placed on the hearth-stone and left there over night. Next
morning, the leaves that were found to have turned black, or to be
specked with red spots like blood, showed that those for whom they were
intended would be dead ere next twelfth night. The blood spots betokened
a violent end.
RECENT ILL-WISHING. Page 65.
The following case of an ill-wished woman, living in ----, was told me a
few days since by one of her neighbours.
In the Autumn of 1870 a pilot, or one of a pilot's crew, that my
informant called a "hobbler," gained upwards of twenty pounds for his
share of the "hobble," or pilotage of a ship, which was only one night's
work.
Next morning, whilst the "hobbler" was in bed, his wife, elated with
her husband's good luck, stood outside her door when the neighbouring
women were passing by to the spring for water, and she was saying to a
number of them, who gathered around her, how lucky it was that her
husband had met with such a good hobble, just in time for her to pay off
old scores at the shops, and to enable her to get a little comfortable
winter's clothing for her husband and children before cold weather came.
In her joy at the godsend, she continued a long time detailing her plans
for disposing of it to the best advantage, and was about to go in as the
women took up their pitchers, when another hobbler's wife, who had been
listening for some time, turned round, in taking up her vessel of water,
and said, "Thee art ready to burst with pride because good luck es come
to thy door, but I wish to God that thee may'st never be the better for
it."
Saying this she departed. The pilot's wife--a moment before full of
gladness--was now "struck all of a heap." Cold shivers passed through
her; as she fell on the form she said that no good would now come to her
from the begrudged money, and that the ill-wish had taken effect.
From that day to this she has never been like the same woman; she has
lost all heart to struggle for her family; when her husband is at sea
she fears he will no more return, and believes something evil is
constantly hanging over her head. Yet she can't be said to have any
known bodily ailment; the doctor told her he didn't know what to give
her, nor what could be amiss with her, unless she was bewitched, so my
informant said. She had also sought aid of the pellar, or white wizzard,
who visits the district at stated times, and even he had to give her up.
In answer to my inquiry if the woman that ill-wished the hobbler's wife
was a witch, she replied, "No, not that the neighbours knew of, and they
supposed she didn't altogether mean to do the harm she did, but it so
happened that the bad words passed her lips at the fatal minute when
ill-wishes won't fall to the ground; some call her a witch now, but they
don't think her one--she's too big a fool."
After a pause, as if to settle the matter, she added, "No, on the
whole, I don't think she's anything better or worse than the general run
of women; I have known her all my life time; she was a 'professor' for
years; we used to meet in the same class till she got married, when she
left off, because she couldn't afford then, with a family coming quick,
to pay class-money every week, ticket-money and preacher's-money every
quarter, and give to all the collections, as et es expected of members,
however poor they may be, it was busy all to make both ends meet. No
more could she then spare time to go to preaching, or other means of
grace, every night in the week, like she did in her courting days;
besides she was a very wicked talking woman, and said worse than she
meant. She would rap out an oath like nothing--it eased her mind she
said--if anybody 'thurted' (crossed) her. Like other backsliders she was
worse than anyone that had always been 'carnal-minded.' Class-leaders,
and others of 'the people,' tried all they could do, by talking to her,
to get her in the right way again; when her husband was in good getting
they even prayed for her in the meetings, and it made her worse than
ever to be told that. She said, in her sinful way, they had better leave
her alone, for she knew they were no better than a set of 'duffans,' and
backbiting and undermining hypocrites; that all they wanted of her was
money, money all the time, and if one hadn't plenty of that for them,
they wouldn't so much as dip the tip of their finger in water to save a
poor soul from perishing. Pinching hard times made her spiteful, for
there's nothing so bad as poverty to make one feel ugly. As for the poor
ill-wished woman, she never had half enough of the Old One in her to
help her stand up in her own defence."
We give another out of many recent instances of ill-wishing. The other
day a small farmer, living in the higher side of Madron parish, came in
to a surgeon, in this town, and told him that his wife was very bad in
bed, and that neither he nor any of the neighbours could make out what
was amiss with her unless she was ill-wished by a woman, who lived on
the downs near his dwelling, or else 'overlooked' by her evil eyes.
His wife objected to borrow or lend with her--above all to lend. "And
good reason why," said the man, "for she never paid what she borrowed. A
month or so ago she wanted six-pence of my woman to clear scores with a
'Johnny-fortnight,' (packman), my wife refused her; on leaving our door
she scraped her feet on the 'drussel,' then turned round, shaked her
finger at my wife, and said, 'See if I don't make thee wish, the longest
day thee hast got to live, that thee had'st never denied me anything.'"
"My poor dear had to take to her bed next day, and she han't been much
out of it since. Do come and see her as quick as you can."
In answer to the surgeon's questions, the farmer told him she wasn't
what one could call heart sick; but there was no "sprowl" (energy) in
her; and her bowels were never in a right state. The surgeon gave him
medicine for his wife, and promised to see her shortly. A few days
after, having to visit a patient who lived near the ailing farmer's
wife, he called to see her also. The husband, who was in "great stroath,
and all of a stroll," molly-caudling about the household work, told the
doctor that his wife was still in bed, no better for the medicine that
he could see, and showed him up stairs to her room, where he found a big
fat woman, sleeping soundly; when awoke, she described her ailment just
as her husband had stated, dwelling much on her bad appetite, the
weakness she felt all over, and her having no heart to do anything. The
doctor noticed, all about the chamber, a number of bottles and tea-cups,
with the remains of all sorts of cordials and caudles in them, which
showed that she had been nursed to the surfeiting point. Having felt her
pulse, examined her tongue, and gone through all the ceremonies usual on
such occasions, he shook his head and left the room, followed by the
husband, who, with a long face, begged that he might be told the worst.
"Now don't 'e be afraid to tell me," said he, "for if there is no hopes
I can bear to hear it; thank goodness I have done all in my power for
her, poor dear, and have nothing on my mind to answer for." "Her best
chance of being cured depends upon you, I think," said the doctor, with
a serious face, "if you can make up your mind to undertake a difficult
job." "Oh, do tell me what I shall do," replied the man, "and I will go
through fire and water for her, the dear." "That's all very easy to
say," rejoined the doctor, "but it will require all your strength and
courage. If you have a wheelbarrow about the place, bring it in, put
your wife into it, and trundle her out into the middle of the largest
field or croft hereabouts, there leave her, and if she won't come in let
her stay there until she's tired; there's no more amiss with your wife
than there is with me, except laziness and a diseased fancy, that you
have made worse by indulging her whims; you should have been out in the
fields about your work, and have left her to do without her caudles till
she rose and cooked them."
We don't know how the farmer proceeded to execute the doctor's advice,
but next market day he called in, thanked him for his hint, said his
wife was then doing her work, and as well as ever she was in her life.
"But you had better not venture to see her again soon," said he, "for I
believe she would as lieve meet the Old One as you for a bit."
Almost every day one may hear of similar cases which show the power of
superstitious fears over weak minds.
MIDSUMMER BONFIRES.
Our bonfires, torches, and tar-barrels, with the peculiar hand-in-hand
dance around the blazing piles, remind us of ancient times when similar
customs were regarded as sacred rites by our forefathers; and it would
seem as if some vestiges of these time-honoured religious notions were
still connected with Midsummer bonfires in the minds of old-fashioned
people, living in remote and primitive districts, where they still
believe that dancing in a ring over the embers, around a bonfire, or
leaping (singly) through its flames, is calculated to insure good luck
to the performers and to serve as a protection from witchcraft and other
malign influences during the ensuing year.
Many years ago, on Midsummer's eve, when it became dusk, very old people
in the West Country would hobble away to some high ground, whence they
obtained a view of the most prominent hills, such as Bartinney, Chapel
Carn-brea, Sancras Bickan, Castle-an-Dinas, Carn Galver, St. Agnes
Bickan, and many other beacon hills far away to north and east, which
vied with each other in their Midsummer's blaze. They counted the fires
and drew a presage from the number of them. There are now but few
bonfires to be seen on the western heights; yet we have observed that
Tregonan, Godolphin, and Carn Marth hills, with others away towards
Redruth, still retain their Baal fires. We would gladly go many miles to
see the weird-looking, yet picturesque, dancers around the flames on a
carn, or high hill top, as we have seen them some forty years ago.
We are sorry to find that another pleasing Midsummer's observance, which
also appears to be ancient, has almost died out. Yet within the memory
of many, who would not like to be called old or even aged, on a
Midsummer's eve, long before sunset, groups of girls--both gentle and
simple--of from ten to twenty years of age, neatly dressed and decked
with garlands, wreaths, or chaplets of flowers, would be seen dancing in
the streets.
One favourite mode of adornment was to sew, or pin, on the skirt of a
white dress, rows of laurel-leaves, often spangled with gold leaf.
Before Midsummer small wooden hoops were in great demand to be wreathed
with green boughs and flowers for garlands, to be worn over one shoulder
and under the opposite arm. Towards sunset groups of graceful damsels,
joined by their brothers, friends, or lovers, would be seen
"threading-the-needle," playing at "kiss-in-the-ring," or simply dancing
along every here and there from Chyandour to Alverton, from the Quay to
Caunsehead, as the upper part of the town used then to be called,
perhaps with more propriety than Causewayhead.
THE MERMAID OF ZENNOR.
Zennor folks tell the following story, which, according to them,
accounts for a singular carving on a bench-end in their Church.
Hundreds of years ago a very beautiful and richly attired lady attended
service in Zennor Church occasionally--now and then she went to Morvah
also;--her visits were by no means regular,--often long intervals would
elapse between them.
Yet whenever she came the people were enchanted with her good looks and
sweet singing. Although Zennor folks were remarkable for their fine
psalmody, she excelled them all; and they wondered how, after the scores
of years that they had seen her, she continued to look so young and
fair. No one knew whence she came nor whither she went; yet many watched
her as far as they could see from Tregarthen Hill.
She took some notice of a fine young man, called Mathey Trewella, who
was the best singer in the parish. He once followed her, but he never
returned; after that she was never more seen in Zennor Church, and it
might not have been known to this day who or what she was but for the
merest accident.
One Sunday morning a vessel cast anchor about a mile from Pendower Cove;
soon after a mermaid came close alongside and hailed the ship. Rising
out of the water as far as her waist, with her yellow hair floating
around her, she told the captain that she was returning from church, and
requested him to trip his anchor just for a minute, as the fluke of it
rested on the door of her dwelling, and she was anxious to get in to her
children.
Others say that while she was out on the ocean a-fishing of a Sunday
morning, the anchor was dropped on the trap-door which gave access to
her submarine abode. Finding, on her return, how she was hindered from
opening her door, she begged the captain to have the anchor raised that
she might enter her dwelling to dress her children and be ready in time
for church.
However it may be, her polite request had a magical effect upon the
sailors, for they immediately "worked with a will," hove anchor and set
sail, not wishing to remain a moment longer than they could help near
her habitation. Sea-faring men, who understood most about mermaids,
regarded their appearance as a token that bad luck was near at hand. It
was believed they could take such shapes as suited their purpose, and
that they had often allured men to live with them.
When Zennor folks learnt that a mermaid dwelt near Pendower, and what
she had told the captain, they concluded it was this sea-lady who had
visited their church, and enticed Trewella to her abode. To commemorate
these somewhat unusual events they had the figure she bore--when in her
ocean-home--carved in holy-oak, which may still be seen.
[Illustration]
GLOSSARY OF LOCAL WORDS.
A or AH, he or it; _e.g._ a es, it is.
AFTER-WINDING, waste corn.
AN', aunt, an expression of regard applied to aged women.
ARREAH! (Maria?) an exclamation of angry surprise.
ARISH, stubble.
BAL, a mine.
BANNAL, broom plant.
BOWJEY, sheepfold, &c., on cliff or downs.
BRAVE, much, very well, &c.
BRUYANS, crumbs.
BUCCA, a spirit.
BUCCA-BOO (-DHU), a black spirit.
BULHORN, a large shell-snail.
BUSSA, an earthen crock.
BUSY (to be), to require; _e.g._ it is BUSY all, it requires all.
CAUNSE, pavement.
CAYER, a coarse sieve for winnowing.
CHEE-AH! word used for calling swine.
CHEELD-VEAN (little child), a term of endearment.
CHILL, an iron lamp.
CLIFF, all the ground between the shore and cultivated land. The
cliff proper, or precipice, is called the edge of the cliff; the
cleeves, or the carns.
CLUNK, to swallow.
COSTAN, a basket made of straw and brambles.
COURANT, romping play.
COURSEY, to linger gossiping.
COWAL, a large fish-basket.
CRAVEL, mantel-stone.
CRELLAS, the ruins of ancient bee-hive huts; an excavation in a
bank, roofed over to serve for an out-house, &c.
CROGGAN, a limpet shell.
CRONACK, a toad.
CROUD, the rind of a sieve covered with sheepskin, used for taking
up corn, &c.; also an old fiddle.
CRUM, crooked.
CROUST, afternoons' refreshment of bread and beer in harvest time.
CROW, a small out-house.
DIDJAN, a little bit.
DIJEY, a very small homestead.
DOWER, water.
DRUCKSHAR, a small solid wheel.
DUFFAN, a nickname for one much given to self laudation; usually
bestowed on a bouncing religionist who is powerful in speech, and
strong in faith, but no better than ordinary mortals in works.
DUFFY, a forthright, blunt happy-go-lucky person.
DUMBLEDORE, large black-beetle.
'E, ye or you.
FAIX! faith.
FLUSHET, a flood-gate.
FUGGAN, a small unleavened cake.
FUGGO, an artificial cave.
GADGE-VRAWS, the ox-eye daisy.
GARD, soil used for scouring.
GARRACK, a rock.
GLOWS, dried cow-dung used for fuel.
GRAMBLER, a stony place.
GRIGLANS, heath.
GRUIT, fine soil.
GUARE, play, called out by boys when they throw quoits cast a ball,
&c.
GUISE-DANCE, Christmas mummery.
GULTHISE (in Scilly niclethies), harvest-home feast.
GURGOES, the ruins of ancient fences found on waste land.
GWEEAN, a periwinkle.
HILLA, the night-mare.
HOGGAN, a "fuggan" with meat baked on it; the fruit of hawthorns.
KEGGAS, rank wild plants, such as water-hemlock, elecampane, &c.
KIBBAL, a bucket used at a draw-well or mine shaft.
KISKEYS, the dried-up stalks of "keggas."
KNACKERS (knockers), spirits in the mines.
KEUNEY, moss, lichen, &c.
LAISTER, the yellow water-iris.
LEW, sheltered from wind.
LEWTH, shelter.
MABYER, a young hen.
MIRYON, an ant.
MOAR, the root; to produce roots.
MOOR-WORK, tin-streaming.
MORABS, land near the sea.
NACKAN, a kerchief.
OAR-WEED, sea-weed.
ORGAN, pennyroyal.
PADZEPAW, a newt.
PAR, cove; the word porth is never used by the natives of West
Cornwall, nor does it ever occur in family names.
PEETH, a draw-well.
PIGGAL, a kind of large hoe used for cutting turf, &c.
PILF, woolly dust.
PILJACK, a poor scurvy fellow.
PISKEY, a mischievous fairy that delights to lead people astray;
also a greenish bug, found on blackberries.
PITCH-TO, to set to work with good heart.
PLUM, soft, light.
PORVAN, a rush lamp wick.
PRUIT! a word used for calling cows.
PUL, mire, mud.
PULAN, a small pool, such as is left by ebb tide.
PUL-CRONACK, a small toad-like fish, found in "pulans."
QUALK, a heavy fall.
QUILKAN, a frog.
QUILLET, a small field.
REEN, a steep hill side.
ROSE, low lying level ground, moorland, &c.
RULLS, rolls of carded wool.
SEW (gone to), dried up.
SKAW, the elder tree.
SKAW-DOWER, fig wort.
SKEDGEWITH, privet.
SMALL-PEOPLE, fairies.
SOAS, sose, forsooth.
SPANISH DUMBLEDORE, the cock-chaffer.
SPRIGGAN, sprite, fairy.
SPROWL, life, energy.
STROATH, more haste than good speed.
STROLL, an untidy mess.
TALFAT, a boarded floor, for a bed-place, over one end of a
cottage.
THRESHAL, a flail.
TOWSAR, a large apron or wrapper.
TUBBAN, a clod of earth.
TUBBLE, a mattock.
TUMMALS, quantity.
TUNGTAVUS, a tattling fool.
TUNTRY, the pole by which oxen draw a wain, cart, &c.
TURN, a spinning wheel.
UNCLE, a term of regard given to an old man.
VEAN, little.
VINED, mouldy.
VISGEY, a pick-axe.
VISNAN, the sand launce.
VOW, a cavern or "fuggo."
VUG, a cavity in a lode or rock.
WIDDEN, small.
WIDDENS, small fields.
WISHT, sad, like a person or thing ill-wisht.
ZAWN (pro SOWN), a cavern in a cliff.
A short time ago, two gentlemen of Penzance walked over to Chysauster,
the higher side of Gulval, on a Sunday morning, to inspect the
hut-circles, caves, and other remains of what are supposed to have been
ancient British habitations. After a fruitless search, the gentlemen
returned towards Chysauster to see if they could meet with anyone to
inform them where the objects they were in quest of might be found. In
the lane they overtook a woman and asked her if she knew of any caves
thereabout? "Caaves! no, I don't--not fit for butchers," she replied,
"but if you want any for rearan I think I can tell 'e where there es
some to be found; now I look at 'e agen you don't seem much like
butchers nether, nor you arn't none of our farmers about here ether!
Where are 'e coman from at all? Looking for caaves of a Sunday mornan!
You are very much in want of them I s'pose." The gentlemen explained
that they neither wanted calves for rearing nor killing, but to find the
ancient ruins. "Oh Lord," said she, "you're lookan for the old crellas,
and things up in the hill! Why dedn't 'e say so than, that one might
know what you meant, instead of givan such outlandish names to things.
But come 'e along with me, and I'll show 'e," continued she in turning
back and leading the way.
INDEX.
PAGE
Ancient Bridal Customs 237
------ Coins found at Castle Maen 127
------ Mariners' Stories 149
A night's ride to Scilly 233
Ballowal, the knockers of (fairy tale) 185
Baranhuel, a Queen's visit to 67
-------- fairies' cow 73
-------- shell room 72, 274
Beatrice I'an, or Ivan 104
-------- her death 118
Betty Stoggs's baby (fairy tale) 205
Bevan, the Rev. James 197
Bewitching a dairy 65
Bob 'o the Carn (fairy tale) 173
Boleit, ancient monuments of 29
Books popular in the West Country a century ago 197
Boscawen-un circle 34
Boskenna 36
Boslow, the Piskey of 158
Brea, or Bray 42, 200, 278
Brea-Vean, the Changeling of (fairy tale) 200
Breage, St., visits her brother, St. Levan 145
Bridal customs, ancient, still in vogue 237
Buccaneering 45
Bucka, offerings to 187, 246
Buryan fair 39
------ Sanctuary, men of 269
------ wise-woman or fortune-teller of 47
Calling of the cleeves 216
Cardews of Boskenna, the last of 38
Castle Treen, traditions of 130, 138
------ Maen, or Men 127
Changeling of Brea-Vean 200
------ how to get rid of one 202
Chapel Uny Well 199
Charms 243
Chyannor, Tom of, the tin-streamer 72
Chynance 116
Clarice de Boleit, inscription on her tomb 29
Conjurors, pellars, or wise-men 20, 76 276
Crick-stone, the, or Men-an-tol 242
Cursing Psalm, the 229, 231
Danes, traditions of their incursions 127, 141, 274
Daunce-Mayn 33
Death-ship, the 248
Demon, a, spinning 5
Den-an-Dynas, the giant and his wife 137
Devil's money 227
Divination 131, 217, 245, 283
Doctresses of the West Country 49
Duffy and a Devil, an old guise-dance 1
Enchanter, the, of Pengersec 263
-------- of Maen and a thief 265, 267
Escols, a strong man of 31
------ weavers of 196
Faction fight in Buryan Church-town 215
Fairy dwelling on Selena Moor 94
---- fair 161
---- master, the 173
---- tales 73, 94, 102, 154, 168, 173, 185, 200
Fairies, how they may be driven away 75
------ old folks' notions respecting 101, 245
Flowers, planting on graves, an old West Country
custom 114
Fortune-tellers 49, 276
Garrack-zans 77, 150
Ghost stories 122, 152, 217, 230
------ laying 124
Ghostly ship's-bell, a 277
Giants of Castle Treen 131, 137
Goblins of the Mines 187
Guise-dances, how performed 2
Gulthise (harvest feast) 95
Gwinear, the slighted damsel of 229
Haunted houses 122, 212
Hella-point, mermaids of 151
Hell-hounds 66
Heimskringla, the, of Snorri Surlusson, account
in of Northmen marauding Cornwall, &c. 274
Hilla-ridden 236
Holed stones 31, 242, 280
Hooper of Cowloe, the 247
Hostess, the, of Market-jew 82
Hurling 24
Husbandry, old 195
I'ans, their house in Treen 103
---- ghosts of 122
---- a Breton descendant of 125
Ill-wishing 63, 65, 285, 286
Ivy-leaves and rushes, divination by 217, 283
Johanna, the foolish, her garden 146
---- rebukes St. Levan for fishing on a Sunday 148
Just, St., feast of 154, 170
Kaerkeis bowjey 127
Key, the, of Castle Treen 130
Knackers of Ballowal (fairy tale) 185
Levan, St., legends of 145
-------- stone 147
-------- his path 146, 272
-------- witches 139
Long stones, or Menheeres of Boleit 30
-------- places named from numerous 31
Lovell, Madam, her troubles 21
------ or Levelis, family of 271
Loyal hearts of Buryan 69
Madron well and chapel 239
Marriage usages, ancient 237, 239
Mayor of Market-jew, a 83
Merchants of Treen, the 81
Merlin's prophesies 130, 147
Mermaid of Zennor, the 288
Midsummer bonfires 287
Miners' stories 187, 191
Miracle-plays, performed at Sancreed 269
Morvah man, a, shopping 207
Nelly Wearne, the story of 38
Nicknames 198
Night's ride, a, to Scilly 233
Noy, Mr. William, in a fairy dwelling 97
Noy, Madam, and the witch 63
---- family of 274
Olaf, the first Christian king of Norway, his
conversion at Scilly 275
Parchapel well 148
Parcurnow, traditions of 140
Pargwartha, legend of 149
Parish clerks sixty years ago 169
Pellars, or wise-men 76, 191
Penance, doing in Buryan Church 55
Penberth, a cottage dwelling at 111
Pendar, Madam, receiving a Queen 68
------ family of 72, 95, 119, 223
Pendeen of old 166, 279
Pengersec, legends of 251
-------- the magician 264
Penrose, the smugglers of 212
------ family 223
Phantom lover, a, takes off his affianced 152
Piskey, how he left Boslow 168
------ led 160
------ threshing 159
Plan-an-guarre, St. Just 268
Polkinghorne, Parson, an exorcist 125
Queen's, a, visit to Baranhuel 67
Robbers, the, and merchants of Treen 87
Roskestal, Garrack-zans in 148, 151
Rosmoddrass, monuments of 27
Sanctuary men of Buryan 260
"Sancras," miracle-play at 269
Scilly, a night's ride to 233
---- visited by King Olaf 275
Selena Moor, a fairy dwelling on 94
Shovel, Admiral Sir Cloudesly, his wreck at
Scilly 231
-------- his grave 233
Slighted damsel, the, of Gwinear 229
Small-people, see fairies.
Smugglers 57, 106
-------- the, of Penrose 212
Spinning 5, 25, 105
Sweethearts' Cove, the 149
Sun, the, never shines on a person that has
sworn way a life 249
Tarraway, the spinning demon 16
Tinners' stories 185
Tolmen of Constantine, the 280
Tom Trenoweth's bewitched sow 61
---- of Chyannor, the tin-streamer 77
-------- gets three pieces of wisdom in lieu of
wages 80
-------- his welcome home 89
Tredrill, the changeling 201
Treen, a market town, in old times 78
------ the I'an's house of 103
------ Dynas 127
Tregagle bound to Gwenvor 224
-------- the roaring of 226
Uncle Will Ben's fiddle and sayings 170
Vellan Dreath, the burning of 279
Vow, the, of Pendeen 28, 167
---- spirit of the 167
Weddings, old fashioned customs at 237, 239
Wells, holy 128, 148, 239, 201
Wetherel, Capt., his grave and ghostly
ship's-bell 277
White hare, an injured woman's spirit takes the
form of a 253
Wise-woman, the, of Buryan Church-town 47
Witches 12, 59, 63, 65, 75, 139, 255, 265
Zennor man's will, a 210
------ mermaid of 288
[Illustration: FINIS]
SUBSCRIBERS' NAMES.
Akerman, H. J., _Hanover Square, London_.
Astley, Rev. R., _Perran_.
Bannister, Rev. John., LL.D., _St. Day_, 2 copies.
Barham, C., M.D., _Truro_.
Barnicoat, Christopher, _St. Levan_.
Bate, C. Spence, F.R.S., _Plymouth_.
Batten, J. Hallet, F.R.G.S., _Havitree, Exeter_.
Batten, John, _Penzance_.
Blackwell, H., _ditto_.
Bence, Rev. J. B., _Cribbs Lodge, near Bristol_.
Berry, Rev. Aubrey, _West Cowes, Isle of Wight_.
Blewett, J. P., _Penzance_, 2 copies.
Blight, John, F.S.A., _ditto_.
Blight Joseph, _London_.
Blight, Miss, _ditto_.
Boase, Francis, M.R.C.S.E., _Penzance_.
Boase, J. J. A., _Alverton_.
Boase, Rev. Charles William, _Exeter College, Oxford_.
Boase, George Clement, _London_.
Bolitho, William, _Polwithan_, 3 copies.
Bolitho, William, _Ponsandane_.
Bodilly, James Broad, M.R.C.S.E., _Harrold, Beds._
Bodilly, Ralph H., _Penzance_.
Borlase, John, _Castle Horneck_.
Borlase, W. Copeland, F.S.A., _ditto_.
Boyns, Edwin, _Penzance_.
Boyns, Nicholas, _Bosanketh, Buryan_.
Boyns, Nicholas, _Hendra, St. Just_.
Brokenshire, Mrs., _Withington, near Manchester_.
Brune, Charles G. Prideaux, _Prideaux Place, Padstow_, 2 copies.
Bull, E., _Telegraph Station, Porthcurnow_.
Buonaparte, His Imperial Highness Prince Louis Lucien.
Carpenter, Mrs., _Falmouth_.
Cardew, Cornelius, _Exeter_.
Champion, James, C. and M. E., _Nevada-county, California_.
Child, Josiah, _London_.
Chirgwin, R. W. and Co., _St. Just_.
Code, Theophilus, _Marazion_.
Cock, William, _Penzance_.
Colenso, Richard, _ditto_.
"Cornish Telegraph" proprietors, 4 copies.
Cornish, Thomas, _Penzance_, 2 copies.
Cornish, H. R., _Trewey, Zennor_.
Cornish, William, _Penzance_.
Cornish, Cyrus Henry, _London_.
Cornish, Thomas R., _Buenos Ayres_.
Cornish, John Hewett, _Penzance_.
Cornish, James Mitchell, _ditto_.
Cornish, Miss, _ditto_.
Coulson, William, late, _Madron_.
Coulson, James Bevan, _Penzance_.
Coulson, W. H., H.M.C., _Liverpool_.
Courtney, Leonard H., _London_, 2 copies.
Courtenay, James, _Trevening House, Bristol_.
Crocker, Rev. James, _Felsted, Essex_.
Crocker, F. H., _Penzance_.
Curgeven, J. Brendon, M.R.C.S.E., _London_.
Curnow, John, M.D., M.R.C.P., _London_.
Curnow, Stephen, _St. Hillary_.
Davies-Brown, Mrs., _St. John's-wood, London_.
Davies, Rev. J. D., _Llanmadoc Rectory, near Swansea_.
Davy, Edmund, _Madron_.
Delapierre, Octave, Belgian Consul-General, _London_.
Douglass, James N., C.E., _Trinity House, London_.
Douglass, William, C.E., _Ceylon_.
Dusting, Mrs. W., _Penzance_, 2 copies.
Drake, Rev. W. H., _Halestown_, 2 copies.
Dunkin, Edwin, F.R.A.S., _Blackheath_.
Ellis, C. A., _Penzance_.
Fisher, Charles, _ditto_.
Fisher, Edward, _Ashby-de-la-Zouch_.
Farquharson, Mrs., _Penzance_.
Ford, J. W., _Petrolia_, 2 copies.
Foss, Thomas, C.E., _Mexico_.
Francis, James A., _Penzance_.
Francis, H., _Charlestown, St. Austell_.
Freel, C., _Penzance_.
Geffroi, H. M., _School of Science and Art, ditto_.
Genn, J. H., _Liverpool_.
Gilbert, Hon. Mrs., _Trelissick_.
Grenfell, William, _Birmingham_.
Grylls, Thomas, _Penzance_.
Harvey, William G., M.R.C.S.E., _ditto_, 3 copies.
Harvey, Miss, _ditto_.
Harvey, Joseph H., _ditto_.
Harvey, James, _ditto_.
Harvey, Miss Ellen Davies, _ditto_.
Harvey, R. Trewavas, H.M.C., _Liverpool_.
Hattam, Thomas, _St. Anthony Lighthouse_.
Hedgeland, Rev. Preb., _Penzance_.
Henwood, W. J., _ditto_, 2 copies.
Higgs, Samuel, Jun., F.G.S., _Wallaroo mines, Australia_.
Hirst, John, Jun., _Dobcross, Manchester_.
Holmes, Robert, _Penzance_.
Hutchens, Thomas, _Salisbury_.
Hunt, Robert, F.G.S., _Chelsea_, 2 copies.
Jackson, Capt. P., _Little Eppington, Barnstaple_.
James, J., _Penzance_.
James, J. H., _ditto_.
James, Hamilton, _Truro_.
James, S. H., _Alma Villa, St. Just_.
Jenkins, Isaac, _London_.
John, Miss, _Penzance_.
Kennedy, Patrick, _Anglesea Street, Dublin_.
Kevern, J. T., _Penzance_, 2 copies.
King, Henry, H.M.C., _ditto_.
Kistler, Matthias, _ditto_.
Kneebone, W. E., _Pensylva, Liskeard_.
Lanyon, J. J., _Penzance_.
Liebrecht, Dr. Felix, _Liege_.
Lovell, James, jun., _Chyandour_.
Luxmore, Capt., _Witherden, Devon_.
Maclean, Sir John, F.S.A., _Pallingswick Lodge, Hammersmith_.
Marrack, R. M., _London_.
Martin, Thomas, _Exeter_.
Mathews, Martin, _Penzance_.
Mathews, T., _ditto_.
Mathews, W., C.E., _London_.
Mauleverer, Miss, _The Mall, Armagh_.
Milton, J. P., _Penzance_.
Michell, Stephen, _ditto_.
Mitchell, William, _ditto_.
Millett, J. N., _ditto_.
Montgomery, J. B., M.D., M.R.C.P., _ditto_.
Morewood, R. D., _Trinity House, London_.
Morgan, G. V., _London_.
Morris, George T., _Bengal Staff Corps_.
Müller, Professor Max., _Oxford_, 2 copies.
Nance, Capt. Francis, _St. Martins, Scilly_.
Napier, James, F.C.S., _Camlachie, Glasgow_.
Nelson, Major-Gen., R.E., _Devonport_.
Nicholas, John, _Gamberton, South Australia_.
Noy, William D., _London_.
Nunn, John, Euston Square, _ditto_.
Pascoe, J. R. Cardwell, late, H.M.C., _Hayle_.
Paul, Nicholas, _Penzance_.
Paull, Alexander, M.R.C.S.E., _Truro_.
Pearse, W. H., _St. Paul's-road, London_.
Pease, William, jun., _Loswithiel_.
Pengelly, Mrs., _Penzance_.
Pentreath, Richard, H.M.C., _London_, 2 copies.
Pentreath, Capt. Wm., _Mousehole_.
Pentreath, Capt. Edwin, _Torpoint_.
Pentreath, Rev. Edwyn Sandys, _New York_.
Penzance Public Library.
Phillips, Henry L., _London_.
Pollard, James Glasson, _Charlotte Town, Michigan_.
Pooley, Miss Annie, _Penzance_.
Quick, Richard, _St. Ives_.
Quick, Vivian, _ditto_.
Quick, William Bottrell, _ditto_.
Ralfs, John, M.R.C.S.E., _Penzance_, 2 copies.
Ransom, E., Kempstone, _Bedford_.
Rawlings, W. J., _Downes, Hayle_.
Read, John Herbert, _California_.
Richards, John, _St. Buryan_.
Rigby, Samuel, _Warrington_, 5 copies.
Rodd, E. H., _Penzance_.
Roscorla, John, _ditto_.
Rothschild, Baroness, M. de, 2 copies.
Sandys, William, F.S.A., _London_.
Sherriff, J. D., C.E., _Truro_.
Smith, Augustus, late, _Tresco Abbey, Scilly_.
Spratt, G. E., _Porthcurnow_.
Tetley, Edward, _Sydenham_.
Thomas, Henry, _Penzance_.
Thomas, Henry, late, F.G.S., _London_.
Thomas, Stephen, _School of Art, Northampton_.
Tipping, George B., _London_.
Tonkin, Charles, _ditto_.
Tonkin, Rev. John, _Trevervyn, Buryan_.
Tredrea, E., _Cape Town, South Africa_.
Trevithick, Francis, C.E., _The Cliff, Penzance_.
Trounson, John, _London_.
Truran, J. Jameson, _Gresham House, London_.
Trythall, W., _Melbourne, Australia_.
Trythall, William, _Penzance_.
Uren, J. G., Post-master, _Penzance_.
Van de Weyer, His Excellency, M.S., _London_.
Victor, Henry R., _Penzance_.
Vingoe, John, _Exeter_.
Vingoe, W. H., _Penzance_.
Vosper-Thomas, Samuel, _Wimborne, Dorset_.
Vosper-Thomas, M. G., _ditto_.
Wallis, William, _Penzance_.
Wathen, Hulbert, _Himalaya_.
Wellington, Richard, _ditto_.
White, W. N., _London_.
Whitley, H. Michell, C.E., _ditto_.
Willan, L. R., M.D., M.R.C.P., _Penzance_.
Wildman, Albert C., _ditto_, 2 copies.
Wildman, Henry, _ditto_.
Williams, Henry, _ditto_.
Williams, Capt., _Ding Dong_, 2 copies.
Williams, T., _Trinity House, London_.
[Illustration]
PENZANCE:
BEARE AND SON, STEAM PRINTERS, BOOKBINDERS, ETC.
ERRATA.
Page 11, line 21, for _flow_ read _flour_.
-- 33, -- 29, -- _king_ read _kind_.
-- 38, -- 25, -- _sevant_ read _servant_.
-- 41, -- 7, -- _candlelight_ read _candlelighting_.
-- 45, -- 23, -- _cairns_ read _carns_.
-- 54, -- 16, -- _the farming_ read _farming_.
-- 57, -- 1, read _and they, with a crew of such dare-devils
as suited them, set sail, &c._
-- 63, -- 13, for _crops_ read _cops_.
-- 75, -- 35, -- _shakened_ read _shaken_.
-- 76, -- 20, -- _a much_ read _much_.
-- 92, -- 21, -- _in_ read _into_.
-- 106, -- 1, -- _comrades_ read _comrade_.
-- 114, -- 3, omit _with_.
-- 115, -- 12, for _such_ read _much_.
-- 127, -- 36, omit _heap of_.
-- 196, -- 15, for _there_ read _their_.
-- 213, -- 45, -- _cairns_ read _carns_.
-- 235, -- 42, -- _stag_ read _the stag_.
-- 235, -- 24, -- _strait_ read _straight_.
-- 265, -- 26, -- _wisewom_ read _wise-woman_.
-- 272, -- 20, -- _with the_ read _which_.
-- 273, -- 1, -- _was_ read _were_.
-- 273, -- 11, -- _boat_ read _coat_.
-- 273, -- 16, -- _or_ read _ar_.
-- 274, -- 32, -- _Trevedern_ read _Trevervyn_.
-- 274, -- 37, -- _Herbrides_ read _Hebrides_.
-- 275, -- 2, -- _Snorro_ read _Snorri_.
* * * * *
Transcriber's note:
Corrections from the list of ERRATA on page 299 have been incorporated
in the text.
Obvious typographical errors were corrected, as listed below. Other
apparent inconsistencies or errors, including different or missing
entries in the Table of Contents, have been retained. Missing
punctuation has been restored and hyphenation has been made consistent.
Period spellings and grammatical uses have been kept.
Text enclosed by underscores is in italics (_italics_).
Page 4, "dinnner" changed to "dinner". (Now you needn't eat any bread
and cheese, as dinner will be ready soon.)
Page 4, 24 and 25, "seive" changed to "sieve" for consistency. (Duffy
seated, carding and making rolls of wool, which were placed in a cayer
(winnowing sieve.))
Page 8, "Joan" changed to "Jone" for consistency. ("Jone, take up the
pie, if its ready or raw. I'm as hungry as a hound.")
Page 21, "ftom" changed to "from". (Madam watched her good man spurring
his Dobbin till he was clear of Trove town-place, then down she ran to
Mill and told old Betty that unless she got a speedy release from her
irksome task she would drown herself in the mill-pool.)
Page 26, "its" changed to "it's" twice. ("Though it's comforting to have
companions in affliction," said she, after a pull at the flaggon, "yet
from the regard I have for your honour and mistress there, I have spoke
of my ailment to warn 'e that as sure as I sit here with a broken
twadling-string it will soon be the same with my lady there, if it's
true, what I do hear, that you keep her to spin from morn till night
most every day of the year.)
Page 29, [+] represents a typographical dagger, or obelisk symbol.
Page 33, "ninteen" changed to "nineteen". (The legend that the
(originally) nineteen posts were damsels ...)
Page 35, "of of" changed to "of". (... would sooner or later overtake
the sacrilegious destroyer of the ancient holy stones.)
Page 35, "alter-like" changed to "altar-like". (In many of the oldest
villages there were formerly altar-like stones, known by the name of
garrac zans, (the holy stones) which were protected by the fear of the
goddess of Bad Luck;)
Page 43, "the the" changed to "the". ("And have ye been lawfully
married, my darling?" asked the old dame.)
Page 60, "her's" changed to "hers". (That while, one Tom Trenoweth, a
cousin of hers, offered a trifle more and purchased the sow.)
Page 60, "to" changed to "too". ("You're too late, cousin," said Tom,
"I've bought her.")
Page 70, "and and" changed to "and". (She was, above all, elated when
her royal guest smacked her lips after a sip of brandy, and swore, "by
cock and pie," that "true as she was a sinner, never before, in all her
born days, had she so much enjoyed a repast.")
Page 72, "is" changed to "it". (The shell-room was built after, and some
say it was intended to commemorate that honour.)
Page 78, "an an" changed to "an". (Tom, having placed his tin in one of
the hollows of this stone, inquired the news, and asked how work was
away in the East Country, of merchants from Market-jew, who brought
goods in their vessels to Parcurnow, which was then clear of sand, and
the tide flowed in a deep channel up to an old caunse (paved road)
still to be seen.)
Page 91, "to to" changed to "to". (Next day, Tom and his wife, being
alone together, she said to him, "Now, whilst the maid is out, tell me,
my son, what dost thee think of her sweetheart and of their being
married soon?")
Page 112, "the the" changed to "the". (... besides the black kerchief or
scarf, over your head, shades your face.)
Page 113, "Hear" changed to "Here". ("Here, dears, drink this, and help
yourselves to more while I get something for 'e to eat before I hear
another word.")
Page 113, "choral" has been changed to "coral". (On the chimney-piece
they might have noticed an hour-glass between tall brass candlesticks,
branches of coral, sea-birds' eggs, sea-urchins, and foreign shells.)
Page 128, "Armonican" changed to "Armorican" for consistency. (We can't
follow the old guide through the long story he used to relate of what
passed between him and the Armorican gentleman.)
Page 128, "butno thing" changed to "but nothing". (Service was over and
the congregation dispersed, but the church-door key being kept at the
inn, they inspected the church to see if any memorial of the I'ans was
to be found, but nothing connected with them was observed in carved
shields or bench-ends, nor elsewhere.)
Page 157, "left" changed to "let". (... how he put out her eye, because
she let him know, and other people too, that she was up to his tricks,
and had found out which way he managed to live so easy without working
like an honest man.)
Page 184, "showind" changed to "showing". (She could no more endure her
old home--and, showing but little regard for its inmates, loathed their
homely fare and old fashioned ways.)
Page 196, "its" changed to "it's". (The rest I don't remember; it's
something about sceptred king's and beggar's dust coming to the same
pass.)
Page 199, "aulf" changed to "aulfe". (Says that the fairy left this
aulfe, ...)
Page 233, "parence" changed to "parece". (no parece sino que no nos
movemos de un lugar.)
Page 233, "Bein" changed to "Bien". (Bien es verdad que sentí que pasaba
por la region del aire, y aun que tocaba á la del fuego;)
Page 242, "scatica" changed to "sciatica". (In a croft belonging to
Lanyon farm, and about half a mile north of the town-place, there is a
remarkable group of three stones, the centre one of which is called by
antiquaries the Men-an-tol (holed stone), and by country folk the
Crick-stone, from an old custom--not yet extinct--of "crameing"
(crawling on all fours) nine times through the hole in the centre stone,
going against the sun's course, for the cure of lumbago, sciatica, and
other "cricks" and pains in the back.)
Page 273, missing "in" added. (The former of these subsequently married
Joseph Marke, of Woodhill, near Liskeard, gentleman, and jointly with
her sister in 1699, disposed of the property, contrary to the wish of
their cousin, Mr. Vosper, of Liskeard and Launcells.)
Page 276, "Ola" changed to "Olaf". (... he retained no more of his name
than that he was called Olaf, and was Russian.)
Page 279, "hisown" changed to "his own". (The Rev. Dr. William Borlase,
the celebrated antiquary and historian of his own county, who, by his
elaborate work, has raised to his own memory an enduring monument, was
born here.)
Page 282, "cicles" changed to "circles". (The holed stones at Kenidjac,
St. Just, are near ancient circles;)
Page 288, "wierd" changed to "weird". (We would gladly go many miles to
see the weird-looking, yet picturesque, dancers around the flames on a
carn, or high hill top, as we have seen them some forty years ago.)
Page 288, "apears" changed to "appears". (We are sorry to find that
another pleasing Midsummer's observance, which also appears to be
ancient, has almost died out.)
Page 293, "drive" changed to "driven". (Fairies, how they may be driven
away.)
Footnote 3 was originally unnumbered. Footnote numbers were added next
to the three stories which the footnote referred to.