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Cornish Folklore: The Festival of Allantide

Basket of Apples – Levi Wells Prentice, CC0, via Wikimedia Commons

The Festival of Allantide

In Cornwall, the 31st of October was the Festival of Allantide, but it has largely been replaced by Halloween in modern times. Nevertheless, people still celebrate the Allantide festival at home, in parts of the county, keeping alive a sense of community and tradition. Central to the festival was giving someone a gift of a sweet, large red apple, known as an Allan Apple. No specific species of apple has been identified as being used, but they needed to have been as red as possible to be polished up to be as shiny as possible. The were sold in the run-up to the festival in shops and special markets called Allan markets. These were given to family members, especially children who looked excitedly forward to receiving their apple. The apples were believed to bring good luck, as well as being a delicious and nutritious snack. Children placed them under their pillows to bring good fortune, and older girls hoped that doing this would inspire dreams of their future spouse.

Saint Allan

Allantide is the Cornish version of the Welsh and Manx festival of Hollantide, as well as the Irish festival of Samhain, which celebrates the harvest and the arrival of the darker, shorter days of winter. It is believed to have been named after the 6th-century Saint Allan, a Bishop of Quimper, Brittany who had connections to Cornwall. The festival became absorbed into the church calendar from earlier Celtic pagan traditions related to Kalan Gwav or Samhain. 

October the 31st

The 31st of October was a time when the Earthly realm entered a state of liminality, and the barriers that separate the living world from that of the dead could be passed. This time of year, is associated with the death of the earth, vegetation, and the waning of light and heat. This is not a morbid fascination, but a recognition of the cyclical nature of life and the importance of the harvest season. People celebrated in various ways, and many superstitions and customs were observed to ward off the supernatural and the dead. Despite the fear, paradoxically, many people at this time of year sought the advice, guidance, and goodwill of the deceased or otherworldly entities.

This was a time when rituals invoking sympathetic magic were enacted. Bonfires were lit on hillsides in imitation of the fading sun in memory of the old ways. Over time, most of the old pagan rituals were slowly Christianized. Churches rang their bells to help the departed souls of Christians pass from this world into the next.

Allantide Apples Divination Games

Allantide Game 2009 – Reedgunner, Public domain, via Wikimedia Commons

Historically, apples have long been considered a special fruit in the sacred traditions of people in many parts of the world. The Romans are believed to have introduced apples to Britain, which were adopted by the indigenous Celtic people, becoming symbols of love, marriage, and fertility and believed to be the fruit of the gods, hence their connection with the otherworld.

Apples begin to ripen in autumn, which is one reason for their strong association with Allantide. During this season, they were thought to have special qualities used for divination and magical practices. Because apples were closely tied to love and marriage, many believed they could help reveal the identity of a future spouse for those who were still single. Young men and women in Cornwall who were old enough to marry would often sleep with the ‘Allan’ apple they had received, placing it under their pillow or beside their bed on the night they received it. They hoped this would help them dream of their future partner. In some places, people thought the dream would only come true if the person ate the apple the next day.

In some areas, instead of, or in addition to, sleeping with the apple under her pillow, a young woman would peel the apple in front of a mirror, trying to cut one continuous strip. She would then throw the peel over her left shoulder onto the floor. When settled on the floor, the peel would form the initials of her husband, true love, or soul mate.

Apple bobbing, another centuries-old Halloween tradition, was linked to love and marriage in Cornwall. The girls polished and marked their apples, then placed them in water to float. Boys then bobbed for an apple, believing they would marry the girl whose mark was on the apple they retrieved. “Snap Apple,” was another popular divination game played on Allantide, involving boys leaping to bite a suspended apple. The first to succeed was believed to be the first to marry, though the game did not reveal their spouse.

An Allantide Candelabra

Another popular game in the Penzance area around the turn of the nineteenth century also involved apples. Two strips of wood, each between eighteen and twenty inches in length and up to an inch and a half in width, were fixed together to form a simple cross. The cross was suspended from the ceiling, and a lighted candle was placed on each arm, and an apple was tied to each arm so that it was suspended in the air. Like apple bobbing, eager, ready for marriage, maidens would mark the apples before suspending them from the cross. Boys would gather under this Allantide “candelabra” when candles were lit and jump to catch an apple with their mouths, risking hot wax in the face if they missed and hit the cross.

Other Ways of Divination

Other ways to discover the name of a future spouse, lover, or to ensure faithfulness throughout the coming year were also practised at this time of year. Married couples threw chestnuts or walnuts into a fire to ensure fidelity throughout the year. Single people curious to know who their future lover was going to be threw molten metal, such as lead, into cold water. The occupation of their future partner was revealed by the shape the molten metal formed when cooled. The shape of a fish indicated a fisherman, fishmonger or another trade associated with fish. A gun might indicate someone who used firearms, such as a soldier or perhaps a hunter. A broom or brush might indicate someone who works as a road sweeper.

Another way for girls curious to know their future spouse was to write three names on separate pieces of paper, which were rolled into balls and placed inside three round clumps of earth. These were submerged in water, and the first clump to open and release its paper revealed the name of the future spouse, adding a sense of mystery and anticipation to the festival.

A less messy way for a girl to discover who her future husband would be was for her to put the front door key in her left garter between a chapter of the “Song of Solomon.” Next, she suspended it from her forefinger while speaking the names of men. When the name of her future husband was spoken, it was said to turn. An alternative method was to pass a line of cotton through a wedding ring. Hold the cotton between the thumb and forefinger. Then ask, “If my husband’s name is to be so-and-so, let this ring swing to the right.”

Until the end of the 19th Century, Newlyn, Penzance, and St. Ives continued to host public Allantide festivals, but this tradition has mostly died out. However, the giving of apples, a symbol of respect for the past and continuity, is still often followed privately by Cornish people, showing the resilience of traditions.

© zteve t evans 20/09/2025

References, Attributions and Further References

Copyright 20th, September 2025 zteve t evans

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Psychopomps in Breton Myths and Folktales: Entering the Afterlife

Eugène Delacroix, Public domain, via Wikimedia Commons

Breton Folklore

Breton myths and folktales are often a dark blend of Celtic, pagan and Christian influences that result in magic and wonder mixed with the morbid and macabre.  There are many tales, myths and legends concerning everyday and important issues such as  love and death.

For all of us, death is the great unknown and people all around the world throughout history have invented many different ways of thinking about the subject.  One of the most universal ways of representing death  was through the use of personifications.  In simple terms this the giving of human characteristics or form to abstract ideas, inanimate objects or something that is not human. 

Death itself can be personified in many other ways such as the personification known as the Grim Reaper, but there are many other representations, some as dark, others lighter.

Psychopomps

In many societies death needed a servant that would guide or bring the soul of the deceased to the place of the afterlife.  Such servants were called psychopomps and presented here is a brief discussion of two psychopomps from Breton folklore and mythology.  The first is a rather grim and forbidding entity known as the Ankou who was  a collector of souls for his master Death.  The second tells of a fair knight who came back from the dead to guide his betrothed to the afterlife.  In the course of the discussion we also look at a few folkloric motifs present in the examples given.

The Ankou

In Breton mythology and folklore the Ankou can appear in various guises in different regions of Brittany. There are also Welsh, Cornish and Anglo-Norman interpretations of him.  In some versions he is either a tall, gaunt man wearing a long black cloak or a skeleton  carrying a long scythe though earlier traditions say it was an arrow.  He is often mistaken for the Grim Reaper, but they are not the same.  In other versions he appears as an old man accompanying a horse drawn coach or cart. His role is not to judge or punish but to ensure the transition of the soul to the afterlife and will tolerate no interference in this.   

When he stops outside the house of the dying person he may knock on the door, or he may utter a low mournful wail to summon the dead to his cart.  Sometime accompanied by two ghostly assistants he will enter a home and take away the soul of the dead.

He is presented as a very grim and macabre figure and in some places he is the king of the dead.  His subjects move in processions along particular paths to the afterlife.  Some traditions say he is the last man to die in a parish in the  year who will automatically assume the role of the Ankou and the supervision of the souls of the dead.  

Nola and  Gwennolaïk

A very different kind of psychopomp appears in a Breton folktale called The Foster Brother.  This story revolves around a relationship between a young man named Nola and a young woman named Gwennolaïk. The story tells how the two fell in love when Gwennolaïk was eighteen years old after her natural mother and two sisters had passed away.   After her mother’s death her father had remarried twice and she had gained an older foster brother who was not a blood relative.  They had grown to know and love each other deeply spending all their time together.  Their relationship deepened and the two promised that they would wed with each other and no one else.

Strange Dreams

They were very happy in those days thinking and planning their future together but there came a time when Nola grew troubled.  He told Gwennolaïk that he had been experiencing strange dreams telling him he had to leave home and find his fortune.  This broke Gwennolaïk’s heart but not wanting to stand in his way she consented and gave him a ring that had belonged to her mother to remember her by.  

Promising he would return one day to marry her he took a ship to distant shores.  During his absence she missed him terribly, spending many hours pining alone and praying he would soon return to marry her.  This would release her from the awful life of drudgery and misery she now endured, partly because he was gone and partly because her step-mother treated her cruelly.  

The Stepmother

She gave poor Gwennolaïk all the hard and dirty jobs berating her with harsh words and kept her hungry all the time making her wear rags.  Six years passed in this way and Gwennolaïk was getting so run down and tired she believed she would  be better off dead.

The Fair Knight

One day while fetching water from a nearby brook she met a fair knight on horseback waiting by the water. His face was hidden and she could make out none of his features. To her surprise and embarrassment he asked her if she was betrothed.  After telling him she was not the knight reached down and placed in her hand a ring.  He told her to go back and tell her stepmother she was now betrothed to a knight from Nantes.  Furthermore, she was to say that there had been a bloody battle and her betrothed had been badly wounded but would in three days time come and claim her for his wife.

Saying no more he quickly turned and rode off leaving Gwennolaïk staring at the ring too surprised to even move.  As she gazed at the ring she realized it was the same one she had given to Nola when he departed and realized the fair knight was none other than him.

Disappointment

She waited in vain those three days and to her heartbreak and disappointment Nola did not come.  Worse still her stepmother told her she had decided that she would marry and had chosen someone for her.  Gwennolaïk was horrified by the idea and showed her the ring and told her of the knight.  She insisted it was Nola who had returned to marry her.  Her step-mother would not listen and took the ring from her.  

What they did not know was that a knight who had been mortally wounded in the battle at Nantes had been given a Christian burial in the nearby White Chapel.  

Marriage

The husband her stepmother had chosen for her  was the stable lad and to Gwennolaïk’s grief and mortification they were married.  After the marriage there was a banquet but Gwennolaïk was depressed and miserable and unable to face the reception and her guests.   Appalled and driven mad by the thought of being married to anyone other than Nola she ran off into the woods.

Fever

A thorough search of the locality was undertaken but no trace of her could be found.  In fact she had hidden herself deep in a thicket where she lay weeping and shivering in the cold and damp.  As night came black and cold she shivered more and more and weeping and crying for the hardness of the world caught a fever.  In her delirium she thought she heard something moving through the thicket towards her and cried out in fear and alarm.

Nola Returns

A voice told her that it was Nola and that he had come for her.  Disbelieving him at first she looked up and saw  a fair knight approach on a white steed.   Reaching down he easily lifted her up to sit behind.  He told her to hold on tight and he would take her to her mother and sisters in a place where they would all be together forever.  

W. Otway Cannell (Illustrator), Lewis Spence (Author), Public domain, via Wikimedia Commons

A Magical Journey

From this point she is close to death and he has appeared from beyond the grave to find her and take her back to join him and her family in the afterlife.   As her life fades he takes her on a magical journey.  They cross the land to the sea and the horse gallops over the top of the waves to a beautiful island where a celebration was being made ready.  He explains it is their wedding celebration that is being prepared.  The two were married and to her joy she was reunited with her dead mother and two sisters .   There was great singing and dancing  and at last Gwennolaïk found peace and happiness in the afterlife.

Meanwhile, as the wedding takes place, back in the earthly realm searchers finally find the expired body of Gwennolaïk and give her a proper Christian burial.

Folkloric Motifs

There are several interesting folkloric motifs in the story.  For example, the loss of Gwennolaïk’s real mother and the wicked stepmother.  There is also the foster brother as the love who goes off to find his fortune and in this case returns to die before the wedding.  The initial and inexplicable failure of Gwennolaïk to recognise Nola on his return is at first puzzling but then becomes clear that something else will happen.  It is a device used in  many fairy and folktales as is the ring given by Gwennolaïk to Nola which he gives back to identify himself. 

Nola, having had a Christian burial and Gwennolaïk a Christian marriage and finally a Christian burial become entwined in pagan and Celtic influences.

The horse he rides is interesting because it takes them on a magical journey over the sea to a magical island.  In many traditions the Celtic Otherworld could be reached by crossing the sea and in several tales such as the Irish tale of Oisin and Naimh of the Goldenhair, a magical horse is used to take them there.

Nola as a Psychopomp

Perhaps the most interesting contrast is how the soul of Gwennolaïk is taken to the afterlife by her beloved Nola who she has waited and yearned for.  Surely a much more welcome and comforting transition to the afterlife than via the macabre Ankou!

Guiding the Soul to the Afterlife

However, in cultures all around the world psychopomps appear in various forms which may be familiar and comforting taking the form of a family member or friend or they may be dark and forbidding.  In whatever form they appear they perform an important task in guiding or helping the soul of the deceased to find their place in the afterlife.

© 19/11/2020 zteve t evans

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Copyright November 19th, 2020 zteve t evans

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Strange Folklore: The Mystery of Concealed Footwear

Collection of St Edmundsbury Heritage Service, St Edmundsbury Borough Council – Image by Edmund Patrick – CC BY-SA 3.0

A Very Peculiar Practice

Footwear such as shoes have been part of folklore and folktales for centuries and there are many tales and rhymes that refer to them.  For example Cinderella’s glass slippers, The Red Shoes, by Hans Christian Anderson, the nursery rhyme of The Old Woman who Lived in a Shoe, and I am sure you can think of many other examples. There are also many traditions and customs concerning footwear and a very strange practice of concealing them in buildings.  Presented here is a brief discussion concerning this very peculiar practice of concealment.

Hidden Footwear

In many parts of Europe and other parts of the world footwear has been found concealed in the  structure of buildings for many centuries. They are often found hidden in parts of the structure such as under floors, in ceilings, roofs, chimneys and other structural cavities.  The reason for this is unclear.  Some people suggest  they may be lucky charms intended to bring good luck or ward off evil supernatural beings such as ghosts, witches and spirits. 

Another suggestion is that they were intended to bring fertility to the females in the home and may have been an offering to a household deity.  This may have been a deity or spirit of some kind such as Hestia, the Greek goddess of the hearth and home, the family, domesticity and the state.

Footwear has been found concealed within the structure of many different types of buildings.  For example, some but not all, public houses, country houses, a Baptist church and a Benedictine monastery and many other ordinary and less ordinary buildings have been discovered to hold hidden shoes.   

The Concealed Shoe Index

The English town of Northampton has a strong tradition of shoe making.  The local museum keeps a Concealed Shoe Index that has collected 1900 reports of findings of concealed shoes by 2012.  About half are believed to date from the 19th century.  It appears the majority of  finds had been worn or repaired and strangely most finds were of single items, rather than pairs and approximately half were children’s shoes.  The practice of concealing footwear  appears to have faded out during the 20th century.

Spiritual Middens

Since the late Middle Ages it was quite a common practice to hide different objects in the structures of buildings.  Many different kinds of objects have been found including such peculiar items as horse skulls, witch bottles, dried cats, charms written on paper and many other strange objects.  There is an idea that the items were intended as lucky charms to ward off evil or perhaps attract good luck. Hidden caches of such items are sometimes called spiritual middens.

Modern Practice

After 1900, the practice seems to have tailed off. Although it is rarely practised, documented, or  admitted today, there have been a few instances in recent years of such concealments.  The shoe manufacturer, Norvic deliberately placed a pair of women’s  boots in the foundations of its new factory in 1964.  More recently, after finding an old court shoe behind wood paneling, at Knebworth House, an English stately home in Hertfordshire,  it was replaced by one of the estate worker’s shoes to maintain custom.

Location of Finds

The custom of shoe concealment seemed to have been more prevalent in Europe and the USA, especially in New England and northeastern states.  There were many immigrants to these areas from places where the custom was practiced such as East Anglia, in England and other European regions.

A study by June Swann a British footwear historian,  revealed the Concealed Shoe Box Index, in Northampton Museum showed 22.9% of items found were hidden ceilings and floors and the same number accounted for roofs, while 26% were hidden in chimneys, fireplaces and hearths. Other places of concealment were around doors and windows, under stairs and buried in foundations.

Footwear has been found concealed in many different types of build used for many different purposes.  For example, thay have been uncovered in public houses, factories, warehouses, ordinary and stately homes and even in the Oxford colleges of St. John’s and Queen’s.  An English Baptist Church in Cheshire, England and a Benedictine monastery in Germany have also rendered up concealed footwear.  The earliest known find was discovered in Winchester Cathedral at the back of the choir stalls dated from 1308.

Characteristics of Hidden Footwear

There have been many different fashions, styles and types of footwear found that have been deliberately concealed.  Although the majority were made of leather;  rubber boots and wooden clogs have been found and others made from other materials.  From what has been found 98% appear to have been worn or repaired at some time prior to concealment.

All ranges of sizes have been found from babies to adult footwear. Slightly more female footwear has been found making about 26.5% against 21.5% of male and about 50% accounted for children’s footwear.  It is usually single items that are found rather than in pairs.

Although the custom of concealing shoes may seem quirky, finds do render up important information to archaeologists and historians.  As well as giving clues to what fashions and styles people from another time wore they also tell us about the different types of materials that were available.  They also give clues to the social status of the dwellers or uses of the building and the different types of occupation they were involved in and the local economy.

Explanations

Of course, the big question is why would anyone want to conceal such items in the first place?   There are many answers possible but one is that they were fertility charms.   There has been a long association between footwear and fertility.  For example, there is the custom where a shoe is thrown after the bride as she leaves or tied to the back of her car or carriage. Another example is the nursery rhyme called The Old Woman Who Lived in a Shoe.  There are many versions similar to the one below,

Joseph Martin Kronheim (1810-) – Public domain
There was an old woman who lived in a shoe.
She had so many children, she didn't know what to do.
She gave them some broth without any bread;
Then whipped them all soundly and put them to bed. 

In the English county of Lancashire when a woman wanted to conceive she tried on the shoes of another who had successfully given birth.  This practice was called smickling.

Witch Traps

There is an idea that the hidden footwear was deliberately placed to act as a protective charm against supernatural beings such as demons, ghosts, witches and other undesirable entities. There was an old belief that witches were attracted to the human odour found in used footwear and attempt to enter the shoe.  However, once they entered they became unable to turn around or go backwards to get out and were trapped.

Another idea is that shoes had protective powers and may be associated with an unofficial 14th century saint named John Schorne.  He was the rector of the English Buckinghamshire village of North Marston. He was a very devout and godly man who was credited with a number of miraculous cures including toothache and gout.   According to legend, one year during a particularly bad drought he discovered a  well whose waters had wonderful curative properties.  He was renowned for his piety and dedication to God and there is a tradition that he trapped the devil in a boot.   Nevertheless, the idea of trapping the devil in a boot or shoe existed long before Shorne and gout was also sometimes called “the devil in the boot.”

Household Deities

Archaeologists and historians think that the custom of hiding footwear in buildings may be connected with ancient pagan deities and spirits and the legend of Shorne may relate to the protective power footwear was once seen to hold.  Therefore an old shoe under the floorboards or buried under the fireplace may be seen as an easy and prudent tactic to thwart malevolent beings just in case.

Substitute for Sacrifice

Another idea is that the hiding of footwear was a substitute for sacrificing something live such as an animal or even a child.  In some places around the world babies and children were sacrificed or placed in foundations.  From  Geofrey of Monmouth, in his pseudo-history, “History of the Kings of Britain,” we learn when King Vortigern was looking to build a stronghold the walls kept collapsing. His wise men advised the sacrifice of a child to put a stop to this.  The child chosen for this sacrifice was the young Merlin who persuaded the King there was an underground pool that held two fighting dragons.  Vortigern excavated the pool and found the dragons. Merlin was set free and went on to fame and glory with King Uther and King Arthur, while Vortigern had to find another site.  Certainly an offering of footwear is much more humane than a human or animal sacrifice and leather is an animal product.

The Essence of the Wearer

There may also be another reason.  Many types of footwear adapt shape to suit the wearer.  It is not unusual for new shoes or boots to have to be “broken” in by the wearer before they feel comfortable. They are seen as containers and were believed to contain some of the “essence” of the wearer possibly guarding against evil but perhaps also preserving that essence for the future.  Nevertheless, the concealing of footwear in buildings is still very much a mystery and will probably remain so.

© 12/08/2020 zteve t evans

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Copyright August 12th, 2020 zteve t evans

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Orkney Folktales: A Close Tongue Keeps a Safe Head

by Childe Hassam – National Gallery of Art – CC0

Orkney and the Finfolk

Orkney, also known as the Orkney Islands, is an archipelago that is part of the Northern Isles. It is situated off the north coast of Scotland  consisting of about 70 islands, of which 20 are inhabited.  Over time the islands evolved their own folklore with Scottish, Celtic and Norse influences. An important part of that folklore are the tales of the Finfolk who have an underwater city named Finfolkaheem.  They were said to spend the winter in Finfolkaheem and summer on a  magical hidden island paradise called Hildaland.  The Finfolk were a dark mysterious race of humanoid amphibians who moved easily between sea and land.   The following is a retelling of an Orcadian folktale from various sources listed below that tells of a strange encounter an Orkney boatman had with one of the Finfolk that he would regret for the rest of his life.

A Close Tongue Keeps a Safe Head

In Kirkwall, on Mainland, the main island of the Orkney archipelago, the Lammas fair was a popular event that brought people together from the other islands. Many, many, years ago at one such gathering a local boat owner named Tom, struck a deal with a tall, dark morose-looking stranger.  The stranger wanted him to ferry a cow to somewhere east of another island called Sanday. Maybe Tom should have insisted the stranger be more specific in his destination but as he offered twice the normal fee he was pleased to accept. With the agreement concluded and to the surprise of the boatman the stranger, without hesitation, easily lifted the cow off the ground and carried it on to the boat. Tom was astounded by the strength of the stranger but once all was ready set sail as was agreed. 

Tom was an amiable, affable person who liked to chat.  To begin with he chattered away to the stranger who simply glowered back in silence. Eventually he growled,

“A close tongue keeps a safe head.”

Tom was staggered at his rudeness but he was getting a good price so he ceased trying to be friendly and sociable and concentrated on sailing.  The sullen stranger was not good company and he began to feel embarrassed and uneasy.

The stranger would only speak to direct the boatman to sail to the east of each island they passed. At last the boatman, puzzled by the route he was being instructed to take asked exactly where he was taking them. The stranger turned his dark glowering eyes upon him and  growled,

“A close tongue keeps a safe head.”

Once again, although upset by his abruptness, Tom thought of his fee and decided to keep quiet and follow the  instructions of the surly stranger.

After a while they came into a thick fog which persisted for some distance and then quickly lifted.  As it lifted Tom saw before them a magical island that basked in a shimmering light.  He could hear the sweet singing of the mermaids who had sensed the presence of a human male and the possibility of a husband.   

As he eased his boat towards the shore the stranger insisted on  blindfolding him. It  dawned on him that the silent stranger was none other than one of the feared Finmen of local legend and he asked if that was so.  The strange gave his usual surely reply,

“A close tongue keeps a safe head.”

Wanting to fulfill his contract with the stranger as quickly as possible Tom agreed to the blindfold but as it went on he noticed how the mermaids stopped their beautiful singing and began shrieking and wailing. 

The blindfolded boatman could not see how easily the Finman lifted the cow from the boat and placed it on shore before returning to drop a bag of coins beside him.  The Finman then turned the boat widdershins against the course of the sun and against all sea lore and with a mighty shove pushed it out to sea.  No human mariner would have done such a thing and Tom was angry at the Finman for breaking the lore of the sea.

 When he took the blindfold off he found the enchanted island was gone but found the bag of coins by his side.  When he reached home he checked the bag finding the money was exactly what was agreed though all the coins were copper.  The Finmen will not part with their silver.

Twelve months passed and Tom again visited the Lammas Fair at Kirkwall.  To his surprise he was approached by the same stranger he met the previous year at the fair and invited him to drink a jar of ale with him. 

 “I am happy to see you again!”  

said Tom cheerfully to the stranger taking a long draught of ale. The stranger’s gloomy face grimaced and he growled, 

“Indeed, did you ever really see me?  Be sure you will never see me again!”

As he was speaking, he took out a small box containing a mysterious white powder.  Puffing his cheeks he blew some into the eyes of the stunned boatman.  After promptly downing his ale the stranger left.  The powder covered the eyes of Tom and from that day on he was blind and for the rest of his life bitterly lamented the day he had met the dark, sullen stranger.

© 20/05/2020 zteve t evans

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Copyright May 20th 2020 zteve t evans

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English Legends: The Strange Life of Mother Shipton

Source

Mother Shipton

Mother Shipton was one of the most famous soothsayers in Britain and a familiar figure in English folklore and traditions. Stories about her were published in chap-books from the middle of the 17th century onward. These were usually embellished and exaggerated but succeeded in capturing the public’s attention even though many of her prophecies only appeared after her death. 

She was believed to have been born in the time of King Henry VII, in Knaresborough, Yorkshire in 1488 and named Ursula Sontheil.  There are several variant spellings of her surname. Her mother was believed to have been a poor single girl about fifteen years old named Agatha. According to legend she gave birth to her during a violent thunderstorm in a cave near the River Nidd. Despite being forced to appear before the local magistrate Agatha refused steadfastly to name the baby’s father. She appeared to have no family or friends to support her and lived alone in the cave bringing her baby daughter up the best she could. Eventually after two years the Abbot of Beverley heard of her plight and she was taken to a  distant nunnery. Baby Ursula was taken in by a local family but in the nunnery Agatha lost contact with her daughter and later died. As an adult, Ursula became known as Mother Shipton and the cave became known as Mother Shipton’s Cave and today is a popular tourist attraction.

Baby Ursula

According to tradition, Ursula was a very unattractive baby to such an extent that no one wanted to nurse her.  Eventually a foster mother was found who lived on the edge of Knaresborough.  Strange things happened around baby Ursula.  One legend tells how one morning her foster mother discovered she and her crib missing. She roused several neighbors who set about searching the home for clues to her whereabouts.  According to this legend the neighbors were attacked by strange ape-like imps and other unearthly entities that pricked and scratched them. Eventually, to the shock of all, baby Ursula was found still in her crib but suspended in mid-air halfway up the chimney. Eerie events of this kind happened on many occasions as she grew up.  Plates, crockery and ornaments would fly around the room and furniture would slide across the floor to a different position.  As she grew older her power of prophecy began to develop. 

Marriage

Unfortunately for Ursula, as she grew into a woman her looks did not improve and all descriptions of her are terribly unflattering.  With a thin and sharp face covered in warts and a large hooked nose she became the archetypal image of a witch. Despite her unfortunate appearance she was said to have married a carpenter from York named Tobias Shipton at the age of twenty four. Sadly, he died a few years later and the couple had no children. 

To  earn a living she appears to have taken on a role as a cunning woman and made potions and remedies out of herbs and flowers to alleviate health problems for local people.   She began making  prophecies and her fame spread far and wide and she became known as Mother Shipton.

Her Prophecies

There were many prophecies attributed to her including  events like the Spanish Armada in 1588,  English Civil War from  1642–1651,  Great Fire of London of 1666 and many other important events.  She was said to have prophesied her own death that occurred in 1561 at the age of seventy three.  One of her alleged prophecies that did not come true was the end of the world,

“The world to an end shall come

In eighteen hundred and eighty one.”

Like other prophets her predictions were placed in verses, rhymes and riddles that were difficult to interpret and ambiguous.  However, this technique did make them suitable for many  kinds of events and situations that arose. 

False Prophecies, Fake News

It was many years after her death when the first publications in the form of books and pamphlets appeared in 1641 and later in 1684. It is believed that the writers of these publications were creative in the use of facts and events and many events that happened after her death  were made to look like she had  predicted them.   

It may be that predictions sell and what is novel and unusual can strike a chord with the public who become eager for more information.  This increases the chances of writers and publishers making money which increases their creative juices to flow, while inventing new stories to sell to the gullible public.  Fake news is not a modern invention!

Richard Head who edited the 1684 publications was believed to have created her life story and the  descriptions of her on existing legend and folklore. This had been passed on orally and possibly twisted, embellished and exaggerated along the way. Although this makes it difficult to get to know the real person, or even if there was a real person behind the legends.

Mother Shipton’s Cave

The cave where Ursula was born and later lived is now known as Mother Shipton’s Cave, or sometimes Old Mother Shiptons’s Cave.  It is situated near the River Nidd at Knaresborough, North Yorkshire. Close by is the Petrifying Well that has been visited by paying sightseers  since 1630 making it the oldest entrance-charging tourist attraction in England.  The water in the well is high in carbonate and sulphate and immersed objects  eventually become encrusted in stone.

Mother Shipton’s Legacy

We will probably never know the real truth and full story of Mother Shipton or Ursula Sontheil and very often the truth turns out more interesting than the fiction. In many ways she is the archetypal witch with her strange and  lonely ways and her unfortunate physical appearance. All around the British Isles there are cases from history of women such as her who made a meager living from selling potions, telling fortunes or perhaps delivering babies. Sometimes they were known as cunning women or perhaps the local wise-woman.  Although they often lived on the edge of society they performed important roles that could not be done by those within.  In many cases the different behaviour they displayed might see them as being part of the autistic spectrum or perhaps some psychological disorder.  Nevertheless in her life, she seems to have achieved a reasonable degree of success with stories of how she could find lost or stolen objects and predict the future with some success. It seems that after her death her reputation was exaggerated and embellished by others to suit their own purposes and some scholars doubt she ever existed.

© 13/05/2020 zteve t evans

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Copyright 13th May 2020, zteve t evans

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Winter Folklore: Traditions and Customs of the Cailleach Bheur

Gustave Doré [Public domain]

In Scottish, Irish, Manx and Gaelic mythology the goddess of winter is known as the the Cailleach, Beira or the Cailleach Bheur, which means old woman or hag. In Celtic mythology she had a similar role to Jörð in Norse mythology  and Gaia, in Greek mythology.

Donald Alexander Mackenzie

The Scottish folklorist Donald Alexander Mackenzie (1873 – 1936) wrote frequently on the subjects of mythology, anthropology and religion and developed a theory that there was a matriarchal society spread across Europe in Neolithic times.  In his book,  Myths of Crete and Pre-Hellenic Europe (1917), he argues that these early societies were gynocentric and matriarchal venerating goddesses above gods but during the Bronze Age a patriarchal society evolved supplanting it.  Mackenzie called the Cailleach Bheur by the name of Beira, Queen of Winter.  

He saw her as a giantess with  a single eye who had her mountain throne on Ben Nevis, Scotland’s highest mountain and the highest in the British Isles.  According to him she had white hair, dark blue skin, and rust-colored teeth. She had a magic hammer that she used to create the mountains and valleys  of Scotland.  Loch Ness was created when she changed a careless maid named Nessa into a river which then formed the loch.  Each year her rule would come to an end when the longest night of the year arrived when she would seek out the Well of Youth and drink its waters which made her grow younger by the day. 

As the Cailleach

In Scottish folklore and mythology, as the Cailleach she was believed to have created many of the mountains and hills.  She carried a wicker basket containing rocks and as she strode across the land at such a pace many of these rocks accidently fell out creating hills and mountains as she went. Sometimes she was said to have created the mountains on purpose and carried a hammer which she used to shape the hills and valleys.   She opposed Spring and herded deer and when she strikes the ground with her staff the ground freezes. 

The Cailleach and Brigid

Sometimes she is seen with the goddess Brigid in partnership or operating as two faces or aspects of one goddess.  They ruled the winter and spring months between November 1st or Samhain to May 1st or Beltane. Brigid rules from Beltane through summer and autumn  to Samhain.

In some traditions the Cailleach turns to stone on Beltane and reverts to her human form on Samhain to rule the winter and spring months. However, this is not straightforward,  in some traditions the transfer of jurisdiction between the two goddesses and winter to spring can be celebrated any time between Là Fhèill Brigid or February 1st, Latha na Cailliche or March 25th and Beltane or May 1st.  Festivals named after either of the two goddesses are held in between these dates.

Saint Brigid’s Day

According to tradition the Imobolc, or the 1st of February or  Là Fhèill Brigid is the day the Cailleach gathers her firewood for winter.  If she is planning a long winter she will make that day sunny and bright to help her find plenty of fuel to last her through the cold days of winter.  Therefore with this legend in mind people are pleased if the weather on February 1st is wet and dismal as the winter will be short. A tradition on the Isle of Man  where she is called Caillagh ny Groamagh, says that on St. Bride’s day she has been seen to take the form of a giant bird that flies around collecting sticks in its beak.

Attribution: Walter Baxter / The Corryvreckan Whirlpool – CC BY-SA 2.0

The Whirlpool of Corryvreckan

Another tradition from the west coast of Scotland tells how the Cailleach by washing her great plaid, which can be a kind of kilt, or sometimes a large shawl, in the waters of the Gulf of Corryvreckan causes the whirlpool in the gulf and brings in winter.  This also causes a storm that can be heard twenty miles away and lasts for three days.  When she is finished her plaid is clean and white and covers the land as snow. 

Harvest Traditions

There was an old custom in Ireland and Scotland where the farmer who was first to finish harvesting his crop of grain made a corn dolly that represent the Cailleach from the last sheaf that he cut.  This would be thrown into the field of one of his neighbors who had yet to finish bringing in his harvest.  If the farmer finished before his other neighbors this was passed to one of them. This was passed on until it at last came into the hands of the last unfortunate farmer to finish who it was implied had the misfortune to have to take care of the corn dolly for the following year. In doing so he was obliged to feed and house the Cailleach, the hag of winter, until summer returned.  This gave all of the farmers the encouragement and motivation to get their harvest in quickly.

© 06/12/2019 zteve t evans

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Copyright December 6th, 2019 zteve t evans

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Japanese Folktales: Yuki-Onna, the Snow Woman

Internet Archive Book Images [No restrictions] – Source

In Japanese folklore, Yuki-Onna or Snow Woman, is a yōkai, which is  a kind of demon, spirit or supernatural monster.  There are many different Japanese folktales and traditions that feature Yuki-Onna and accounts of them vary from region to region. Presented here is a retelling of a story called Yuki-Onna, from Kwaidan: Stories and Studies of Strange Things, by Lafcadio Hearn.

Yuki-Onna

Mosaku and Minokichi were two woodcutters that lived in a village in Musashi Province. Mosaku was an old man and Minokichi was a lad of eighteen years of age and his apprentice.   Everyday they would walk the five miles to the forest to find wood and on the way they were obliged to cross a river.   The river was wide and in good weather could be swum but after heavy rains the current was too strong so they would use a ferry boat to cross to the other side.  There had been several attempts to build a bridge but on each occasion as soon as the river rose its fast flowing current washed it away, therefore people who wanted to cross had to use the ferry.

One winter’s day and Mosaku and Minokichi had gone out as usual and used the ferry to cross the river.  They spent the day gathering wood and as it was growing dark they realized a snow storm was approaching and made their way back the the river. Unfortunately when they arrived they found the ferryman had taken the boat to the other side of the river and gone home.  

The Snow Storm

The snow storm hit them and as it was no weather to swim they took shelter in the ferryman’s hut nearby. It was small and cramped but as the snow came down they thought themselves lucky to have such shelter at all. Unfortunately there was no smoke hole or brazier to light a fire in, nevertheless locking the door  they settled down to wait out the night covered only in their overcoats.  

At first they were quite comfortable and expected the storm to pass over quickly.  To begin with the heat from their bodies began to warm up the as the small hut and Mosaku fell asleep quickly.  Minokichi could not sleep and lay listening to the howling wind outside. He could hear the snow crashing against the hut and the roaring of the river as it began to rise.  The rickety hut began to creak and groan under the full force of the snowstorm and suddenly it grew very, very cold. The apprentice began to shiver and despite the cold he too fell asleep.

He was sharply awoken  with a start by a snow hitting his face. Opening his eyes in surprise he saw the door had been forced open.  Outside the snow had eased but was still falling and the ground had a thick white covering which glimmered strangely under the moon and stars.  

The Snow Woman

In the snow-light he was shocked to see that there was someone else in the hut apart from his master and himself.  He saw it was a woman who was dressed all in white and bending over Mosaku was blowing her breath upon him. It streamed over his face like bright white smoke.  Seeing Minokichi stir the woman turned and began stooping over him, lower and lower and lower.   He tried to cry out, but he couldn’t. He tried to move, but he couldn’t.

All he could do was watch in fear as her face drew nearer and nearer until it almost touched his and he could feel her cold breath.  He saw she was very beautiful but he was afraid of her eyes. She stooped over him looking at him for awhile and then she smiled and whispered softly,

“You are young.  You are so pretty!  Minokichi, tonight I intended to do with you as I have done with your companion.  Have no fear, I feel pity for you and I will not hurt you. You must never speak of what you have seen again, not to sun, moon, stars, not to anything. If you ever tell another person, even your own mother or another living being about what you have witnessed tonight I will immediately know.  I will come for you and I will kill you. Do not say you have not been warned!”

For a few terrible moments she gazed into his eyes, then she straightened up, turned and walked out of the hut and into the snow and was gone.  To his relief the spell that had held him transfixed was gone.  He jumped up and looked quickly out of the door but could see no sign of her, not even her footprints and the snow was thick on the ground.   He closed the door making sure it was secure wondering if he had been dreaming and the wind had blown the door open.

Turning to Mosaku, his master he was shocked to see that the old man had not moved through it all.  He called to him but there was no answer, He touched his face and it was as cold as ice. He shook his body but it was stiff and lifeless and realized his master was dead.  With nothing else he could do he settled down to wait out the night.

In the morning the storm was gone and the ferryman had crossed the river.  On entering his hut he was surprised to see the unconscious figure of Minokichi and the body of his dead master.  He promptly gave aid to Minokichi and managed to revive him but there was nothing he could do for Mosaku who was now frozen solid.

Recovery

With care and over a period of time Minokichi recovered in full from his ordeal.  The death of his master and his encounter with the Snow Woman had left profound mark on him.  He spoke nothing of these to anyone not even his mother took care of him. Eventually he grew fit enough to resume woodcutting to make a living.  Every morning he would walk to the river alone and cross over to the forest and collect bundle of sticks that he would take back and with the help of his mother sell.  

Time passed in this way and some twelve months later one winter evening he was walking home with his bundle of sticks on his shoulder.  He was walking fast wanting to get home when he caught up with a girl who was travelling in the same direction as he. She was very tall and very slim and also very pretty.  As he was striding past, so as not to unduly alarm her, Minokichi called out a friendly greeting.  She returned the greeting in a friendly way but Minokichi was struck by the sound of her voice which sounded  very pleasant to listen to like that of a songbird. He slowed to her pace and walked beside her and as she seemed amenable to conversation he began chatting with her.  

O-Yuki

He told her his name and she told him her name was O-Yuki and that recently she had been bereaved of both her parents.  She was on her way to Yedo where she had relatives and hoped they would help her find a place in a rich family as a servant.

He was absolutely intrigued by the girl and the more they talked and traveled together the more beautiful and entrancing she became to him.   They chatted easily together of many things and laughed along together. As they walked along and at last he asked her if she was betrothed. She blushed and laughed but told him that she was absolutely free.

In return she asked if he was engaged or married and he told her that he too was free and only had his aging, widowed mother to support.  Somewhere between them unspoken but in their minds were thoughts of an “honorable daughter-in-law”.  Both silently considered and they walked on in silence. but there is an old  saying,

“When the wish is there, the eyes can say as much as the mouth.”

The more they walked together the more they liked each other. When they reached the village lived Minokichi politely asked O-Yuki if she would like to rest and take refreshment at his home for awhile and meet his mother.

O-Yuki blushed and after hesitating agreed.  His mother made her very welcome and made her sit down and rest while she made her a hot meal.  O-Yuki was so polite and agreeable that his mother asked her to stop the night and take a break from her long journey. The next morning as she was preparing to leave his mother came to her and persuaded her to stay for a  few days saying she really enjoyed her company. Of course this pleased Minokichi greatly and it came to pass that O-Yuki never left and was gladly accepted into the household as “An honourable daughter-in-law.”

An Honourable Daughter-in-Law

Indeed, O-Yuki became something of the perfect daughter-in-law and when Minokichi’s mother died five years later her last words poured nothing but love and affection upon her son’s wife.  O-Yuki gave her husband ten beautiful children all, slim tall and as handsome as she.

All of neighbors and local people saw O-Yuki as a wonder.  Unlike the local women who grew old early through hard work and poverty she remained as young, fresh and beautiful as she been the first day she had met Minokichi even after giving birth to ten children.

Minokichi loved her dearly and one night after the children had gone to sleep he sat watching her sewing by the light of a lantern and said,

“Watching you sewing with the lantern light reminds me of a very strange experience I had when I was a young lad of eighteen.   In all of my life I have never met anyone as beautiful as you and as white and perfect as you, except once and she was very much like you.”

Without looking up or taking her eyes from her work O-Yuki said,

“Oh … Tell me about her.  Where did you meet her?”

Minokichi thought for a minute recollecting his memories of the experience. Then he told her everything that had happened the night Mosaku and he had taken shelter from the snow storm all those years ago.  He told her all about the mysterious Snow Woman and how she had smiled and whispered to him and about how Mosaku had frozen to death that night and said,

“In all of my life, either awake or asleep have I ever seen a person as beautiful as you.  However, this … Snow Woman … was not … could not have been human and I was terrified of her she was so white … pure … perfect … yet terrifying! Sometimes I think it was all a dream or a spirit of the snow.”

Sudden Change

O-Yuki snarled and flinging away her sewing jumped to her feet.  Stooping over him where he sat in shocked silence at her sudden change she lowered her face to his and shrieked,

“Do you not see that it was I … I … I! … It was I!  I told you that I would find you and kill you if you ever said another word about what happened that night.  If not for our children I would kill you here and now! Listen and remember! If you do not take good care of them. If they come to any harm through you – I will return and I will kill you.  Do not say you have not been warned!”

As she shrieked her voice became thin and wailed like the wind as she slowly dissolved into a pure, white mist that spiraled up and around the roof beams and left through the smoke hole, shrieking into the night and was never seen again.

© 04/06/2019 zteve t evans

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Copyright May 4th, 2019 zteve t evans

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Azorean Folktales: The Legend of Lagoa das Furnas

The Legend of Lagoa das Furnas

The Azores are a Group of Portuguese islands situated roughly in the middle of the North Atlantic Ocean. Over the centuries the people evolved their own folklore and traditions that explain certain aspects and features of volcanic landscape.  Lagoa das Furnas (Pond or lake fire) is an volcanic crater, or caldera where local people use natural geothermal steam vents, mud pots, geysers and earth ovens to cook food and for health and recreational purposes.  Dishes such as Cozido das Furnas or Furnace Stew are offered in local restaurants. Presented here is a legend that tells of the disappearance of a village at Lagoa das Furnas on the island of São Miguel and explains the origin of these geothermal features.

The Village

The legend tells that there was once a beautiful village where the people were very happy.  Life was so good that they needed to spend little time in working to make a living so they spent most of their hours celebrating and holding big parties.

One glorious morning when the sun was shining and the skies were blue one of the boys of the village went to a nearby lake to draw water for the family household tasks and to give to their animals.  When he had drew some he drank some himself to quench his own thirst but noticed that the water had an unusual salty taste when it normally was fresh and clean.  The boy then experienced a terrifying vision of disaster. This worried him greatly and ran home to tell the villagers and seek their advice.  When he ran into the village waving and shouting about the water the villagers were in the middle of another celebration and were in no mood to listen to him.  Instead they told him he must be having a fit of some kind and carried on with their fun dismissing him as being wrong in the head.

Indeed, no disaster materialized and a few days later the boy returned to the well once again.  Going to the east end of the lake where he normally drew water he dipped his buckets into the lake but to his surprise fish began to jump out of the lake to lay gasping and dying on its shores. The shocked boy was now fully convinced that something dreadful was going to happen so he ran back home to warn his family and the villagers about what he had seen.  Again the people were busy celebrating and no one took any notice of him, but this time, his grandfather who knew the boy very well did.

His grandfather warned the villagers to stop their celebrations.  He wanted to send the fastest runners in the village to the highest peaks to look all about to see if anything unusual was happening.  From the heights they could look to the north over the sea to see if it was calm or rough or if any bad weather was approaching. They could also look inland over the hills to see if anything was amiss.  The villagers laughed at the old man and carried on with their celebrations and the runners were not sent. As no one would listen the old man decided he would go himself to the highest mountain to see what he would see and along with his grandson he climbed the very highest peak.

The Island of the Seven Cities

At the top the old man and his grandson looked out over the sea and could see great mists on the horizon and emerging from the mists a new land could be seen rising from the sea.  The old man knew this was the Island of the Seven Cities. This frightened him greatly and he and his grandson hurried back to the village to warn the villagers shouting at them to take shelter in the church.  The villagers were still busy having fun and celebrating and the music was so loud no one hear them. Those that did laughed at him or just ignored him.

Two days passed and no disaster came and nothing untoward at all happened. Nevertheless, the boy and his grandfather still remembered what they had seen on the mountaintop as they looked out over the sea.  The old man decided they would take their animals to the market at a nearby town. So they drove their animals to town and spent a few days bargaining and negotiating good prices.  With all business complete they decided to return to their home to the village.

As they approached the village along the same path they had left by they became aware that things were different.  The landscape had changed. There were new hills and mountains and when they reached the place where their village should have been they were shocked and frightened to see that it had gone.  In its place was a lagoon of clear water that bubbled volcanic gas.

Cooking Cornbread

Today the local people will tell you that the people of the lost village continue to live underneath the waters of the lagoon.  The bubbles in the lagoon are when the people are doing their cooking under the lake and the smoke that rises at times from the water is from the cooking pans of the people.  The smell is when they are cooking cornbread in the hidden crevices of the lagoon.

© 02/05/2018 zteve t evans

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Copyright 2nd May 2018 zteve t evans

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Raven and the Haida People

The Haida people are native to areas of British Columbia, Canada and Alaska, USA. The  the archipelago of Haida Gwaii, is considered to be their heartland especially the two main islands.  The Haida tell many wonderful stories featuring Raven who in their mythology, legends and traditions is seen as a provider and bringer of light to humanity while also being a trickster.  It was Raven who was the transformer, healer and magician and yet is often presented as being greedy, lustful and mischievous. Yet despite these contradictions Raven is very much a cultural hero of the Haida.

Raven and the First People

In one creation myth they tell that before Raven all of the world was one enormous flood. The myth tells how there was once a time when there was nothing but water everywhere. One day Raven became bored and spread his wings and flew.  As he flew the waters began to recede. When Raven became hungry land was formed and Raven  settled on it and found food.

One day Raven heard strange noises coming from a shell.  This both intrigued and confused Raven. The strange sound from the clam became louder and more frantic and so Raven having a fine singing voice thought he would sing to it in the hope of soothing whatever was making the noise.  So Raven sung to it and eventually a small but extraordinary creature broke out of the shell. Indeed, it was a very peculiar with two legs, a head that was round and covered at the top in long black hair and soft skin. Unlike Raven it had no wings and no feathers.   This creature was the very first of the First People and more came from the shell and all of these were male.

To begin with Raven was intrigued but gradually grew bored with them and thought about putting them all back in the shell. Then he decided he would look for some females to keep all of these males company.   It so happened that Raven found some more people who were inside a another shell. Setting them free Raven discovered they were female people. He was enthralled as he watched how male and female interacted with each other and began to feel protective and responsible towards them.

Creation Myths

The Haida have other versions of  tales that tell how the world was created such as the one that follows.  There was a time when the world was just sky and water and in the water was a reef where the first beings lived.  The greatest of these beings lived upon the highest part of the reef and looked down on the lesser beings who lived on the lower parts of the reef.

Raven flew over the reef looking for a place to settle but could see no room to land. Therefore he decided to fly to the sky country and there he found the daughter of a Chief who had a young baby.   In the darkness of night Raven stole the child with the intention of taking its place as Raven Child.

Raven Brings the Sun, Moon and Stars

There is a very old story that tells how Raven brought the Sun, the Stars, the Moon and fresh water and fire to the world to benefit the people.  It tells how in the the beginning of the world the guardian of the Sun, Moon, Stars, fresh water and fire was Gray Eagle. He hated people and hid beneficial things from them. He hid the Sun, the Moon, the Stars and fresh water and fire from them and the people were cold and lived in darkness.

In these early days of the world Raven was pure white and he fell in love with the daughter of Gray Eagle who thought him very handsome in white.  One day she invited him to visit her in her father’s longhouse. When Raven arrived he saw that the Sun, the Moon, the Stars, along with fresh water were all hanging up around the sides of Gray Eagle’s home. When he knew no one was looking he stole them and also took a burning brand from the fire and flew out of the smoke hole in the roof  with his loot.  Flying up high in the sky he hung the Sun up and its light flooded out over the Earth lighting and warming  he day. In fact there was so much light he could see far enough to fly out across the ocean to an island situated in its middle .  When the Sun wet down he hung up the Moon and Stars in different parts of the sky and by this light he flew back to the land carrying the fresh water and the firebrand.  

When he reached the land he found what he thought was a good place and dropped the fresh water.  Where it landed on the ground became the source of all of the freshwater that creates all of rivers, lakes and  streams in the world today.

Raven flew on holding the flaming brand in his beak and as he flew the smoke from the fiery brand flowed over his snowy white feathers turning them black. As he flew the brand burnt smaller and smaller and eventually it began to burn his beak and Raven was forced to drop it.  The burning brand fell from the sky and crashed into rocks and instantly concealed itself inside of them. This is how the sparks that appear when two stones are struck together got in the stone and why we can make fire from them.

As for Raven he lost his white plumage after it was covered in soot from the firebrand and that is why today all of his feathers are black.

© 11/04/2018 zteve t evans

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Copyright April 11th, 2018 zteve t evans

Cornish Folklore: The Legendary Tom Bawcock of Mousehole
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Cornish Folklore: The Legendary Tom Bawcock of Mousehole

The sea and the rugged Cornish coastline dotted with fishing villages and harbors is a fertile breeding ground of many legends and traditions.  For many of the Cornish folk living around the coast, the sea provided them with a means to make a living by fishing.  As well as selling their catch for small profits it was the basic ingredient of their diet.  To catch the fish they needed suitable weather so their livelihoods were inextricably linked to the sea and the weather.

georges_jean_marie_haquette

Georges Jean-Marie Haquette (1854 – 1906) – Public Domain

Stormy Weather

Tom Bawcock was a legendary fisherman in the 16th century who lived in the Cornish fishing village of Mousehole. Like many other local people, he made his living from fishing the seas around Cornwall.  According to legend during one wintertime the area was afflicted by a series of storms and bad weather which prevented the local fishermen from putting out to sea.  This is said to have happened around Christmas time and the fishing boats remained stationary in the harbor. This bad weather continued over a prolonged period and the local people could not catch the fish that consisted of their main diet and began to starve.

Brave Tom Bawcock

According to local folklore this state of affairs continued for some time and by the 23rd of December with the village people in dire straights, one man decided something had to be done.  Tom Bawcock decided he would chance the weather and take his boat out to try and make a catch. Bravely he took his fishing boat out in the most appalling of weather and horrendous seas but good fortune was with him.  He managed to drop his nets and haul in a huge catch of fish.  When he returned he found he had several different kinds of fish all mixed together.

baked_stargazy_pieBy Krista – Baked stargazy pie – CC BY 2.0

Stargazy Pie

These were all placed together in one big pie with egg and potatoes providing enough to feed the entire village.  They called the dish stargazy pie.   In this dish, some of the fish heads are deliberately placed to poke through the pastry as if looking at the stars and the tails protrude as well so that it looks like the fish are leaping in and out as they would in water.  Placing them this way is also said to let the fish oils run back into the pie improving the taste and nutritional value.

Tom Bawcock’s Eve

Naturally, the villagers were delighted and Tom became their hero. A festival has been held on 23rd December which became known as Tom Bawcock’s Eve ever since in the village of Mousehole. During the evening of the 23rd, a huge stargazy pie is the centerpiece of a parade through Mousehole accompanied by villagers carrying lanterns and the pie is then eaten.  But even the Cornish weather can affect this and sometimes the lantern parade is postponed if the weather is particularly bad.

tombawcockseve

The lantern parade for Tom Bawcock’s Eve – Public Domain

There was once an older festival held in the village during the end of December which also featured a fish pie made with several varieties of seafood and it may be that Tom Bawcock’s Eve has evolved from that. Over the years the festival has grown and since 1963 the famous Christmas festive illuminations of Mousehole are included adding extra color and sparkle.

The origin of Tom Bawcock

There are alternative theories as to how the festival originated.  One proposed by a nautical archaeologist, Robert Morton Nance (1873–1959) an authority in his time on the Cornish language and one of the founders of the Old Cornish Society put forward the idea that the name Bowcock  was derived from the French Beau Coq. He thought the festival was from an era that pre-dated Christianity and thought the cock in pagan times was the bringer of light or the sun in the morning with its crowing.

Another explanation is that the name Bawcock in Middle English is a nickname for someone who is regarded as a good fellow and Tom a generic name used to describe any man.  So Tom Bawcock would mean any good fellow and perhaps, in this case, any good fellow, who was brave enough to risk his life to feed the village.  It could have been a kind of Harvest Festival celebration in honor of any or all of the village’s brave fishermen if read like this.

The Devil in a Pie!

There is a tradition that the Devil never went to Cornwall.  According to Robert Hunt, after the Old Nick crossed the River Tamar he noticed the Cornish people liked to put everything in pies.  Not fancying his chances he decided to hightail it back  before they decided to place him in one!

References, Attributions and Further Information

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