The Battle of Waterloo took place on June 18, 1815. The actual battle lasted about nine hours. There are varying estimates of the combined death toll of all of the soldiers lost that day, but the most often quoted number is 50,000 men.
With so violent a battle and so high a cost, it is little wonder there are stories of those whose spirits never left that blood-soaked field. Interestingly enough, those of Flemish descent whose ancestors fought in the battle or whose ancestors lived in the area during the battle, are said to have an innate and often undesired ability to see the specters who return to the battlefield to relive the fight or who come in search of someone or something they left behind in death.
Local guides who give tours of the battlefield during the day often refuse to step foot there after dark. Locals who live in the area of the Hougomont farm, the museum, and the battlefield usually give the area a wide berth at night.
Some of the more well-known legends and sightings include:
A French soldier seen wandering the battlefield in the moonlight searching for his fallen comrades. More than one visitor has reported seeing him, especially near the Hougoumont Farm.
Another famous ghost is The Lady in White, thought to be the spirit of a woman who tended the wounded and dying soldiers. She is often seen near the Mont-Saint-Jean Farm which was used as a hospital during and after the battle. She is sometimes seen on the battlefield still in search of wounded soldiers to tend.
Locals often claim to hear the sounds of drums, battle cries, horses and cannon fire at midnight as if the battle never ended.
For an interesting account of a skeptic perhaps converted by his own experience check out this intriguing blog post.
One of the items on my bucket list is to climb to the top of the Lion’s Mound at midnight and allow the profundity of that place to fill me.
By Jean-Pol GRANDMONT – Own work, CC BY 3.0, https://commons.wikimedia.org/w/index.php?curid=11569789
I for one do not find it hard to believe a place where so much sudden and violent death took place still retains the spiritual energy so much agony and sorrow produced. As the Duke of Wellington said:
“Next to a battle lost, the greatest misery is a battle gained”
To immerse yourself in the non-military, military, and very human side of the Battle of Waterloo through first-hand accounts I humbly suggest our own Kristine Hughes’s book Waterloo Witnesses. The accounts she has collected, discusses, and weaves together to create a picture of the lives, loves, hopes, fears, triumphs, and tragedies of the people who actually lived this momentous point in history will allow you to see the hearts, minds, and souls that will remind us of the price of war and of the spirits of those to whom we owe so very much. Perhaps some of the very people whose personal accounts she has recorded still walk the battlefield in search of what they lost and what they gave to free the world of tyranny.
Perhaps, though, the very best words ever written about that momentous campaign are the first-person accounts recorded as events unfolded. It is these vivid accounts that Kristine Hughes has collected together in order to convey the hopes, fears and aspirations of their authors. They inject the story of the battle with a level of humanity that reclaims it from the realm of legend and restores it to the people who witnessed it.
Accusations of witchcraft across Europe for several centuries resulted in the persecutions, imprisonments, torture and executions of hundreds to thousands of people, most of them women. There were an estimated 1000 executions in England, and between 3,000 and 4,000 killings in Scotland. However, oddly enough, only five people were hanged for witchcraft in Wales. Why?
After all, Welsh court records dating from the 16th century, held at the National Library of Wales, show that suspicions and verbal accusations of witchcraft like those seen across the rest of Britain and Europe were common in Wales. They also happened under similar circumstances where accusations often followed an argument, or a request for charity which was denied.
The records indicate bitter arguments between neighbors and family members often precipitated these accusations. Horses were killed, cattle were bewitched, pigs perished, men and women were injured, there were miscarriages and even murders in these accusations. Their accusers were neighbors, relatives, and in many cases, people with financial and personal reasons to make such accusations. However, if a case came to court, juries usually found the accused not guilty. Again, we ask Why?
Actually, there were a couple of very good reasons.
First of all, Wales was considered a land of magic, enchantment, superstition, and connection to the supernatural long after the rest of Britain had become enlightened. People from the rest of England, both the wealthy and aristocratic and the poor and uneducated, often went to Wales looking for consultations with enchanters and soothsayers and healers.
Wise women, cunning folk and soothsayers, were highly regarded in Wales, using magic to perform important services for the community. They were often the only physicians available in entire counties. Their knowledge of herbal medicine and folk remedies was unsurpassed in Britain. They served as midwives, arbitrated arguments, advised on animal husbandry and crop plantings, and performed myriad other services through the simple witchcraft of centuries of knowledge passed down from mother to daughter.
Women in Wales even looked like witches. They tended to dress in long, heavy woolen skirts, aprons, blouses and large woolen shawls. Most village women brewed mead and ale. They let their community know that there was ale for sale by placing some form of signage outside their cottages. The most popular and well-remembered of these signs was a broomstick.
There is speculation among some researchers that the traditional tall, black hat of the Welsh woman served as inspiration for the wide-brimmed hat of the fairy tale witch.
Another good reason was the adherence of the Welsh to unreformed religion long after the Church of England was established and made the faith of Britain. The Welsh preferred to worship within the household in ways that mimicked Catholic practices. They believed in prayer rather than doctrine. There is evidence that many people continued to seek the aid of charmers instead of the church. Elizabethan and Stuart politicians frequently spoke about the religious ignorance in Wales.
Priests were asked to create curses in the form of prayers. People consulted wise women to offer prayers that melded the Catholic faith with old Celtic practices. Many in Britain considered Wales a country steeped in darkness due to their adherence to so many of the old ways.
A charm attributed to Gwen ferch Ellis, the first woman to be hanged for witchcraft in Wales, included the words “Enw’r Tad, y Mab, a’r Ysbryd Duw glân a’r tair Mair” (translated as “the Father, the Son and the Holy Spirit of God, and the three Marys”.) These charms were never really meant to cause harm, but only to ward off evil.
Charm written out by Gwen ferch Ellis (Image: Michael Jones/National Library of Wales)
A third, and most fascinating reason was the power of language, the Welsh language, to be more specific. When witch hunts came to Wales in the form of witch hunters appointed by Parliament like Matthew Hopkins (c. 1620 – 12 August 1647) they had a number of strikes against them. In addition to the attitudes of the people who were judges and made up juries when it came to witchcraft none of the witch hunters spoke or read Welsh.
Frontispiece from Matthew Hopkins’s The Discovery of Witches (1647), showing witches identifying their familiar spirits
Evidence in many of these cases consisted of people hearing supposed spells and being able to speak them back to the witch hunter to be written down. Any writings of the accused witch be they recipes or books of herbal medicine were seized, but they proved useless because none of the English or Scot witch hunters could read them. Needless to say any Welsh-speaking individuals asked to translate pleaded ignorance of what was written. No sense in taking chances when it came to crossing a Welsh woman, just in case!
IN MEMORY OF THE THOUSANDS OF PEOPLE, MOSTLY WOMEN, MURDERED FOR THE SUPPOSED CRIME OF WITCHCRAFT ALL OVER THE WORLD TO THIS DAY.
AND IN HONOR OF THESE FIVE MARTYRS TO WELSH TRADITION
Anyone who knows the Brits knows at least these two things.
1. No one does ceremony as well or for as many events as them.
2. No one assigns specific places to specific events as well as they do.
What else might account for the existence of specific routes known as corpse roads recorded from as early as the medieval era? In fact, some research indicates they might well have been assigned and traveled from a time as far past as the Neolithic period. But more about that later.
These paths were known by a variety of names and whilst many are lost and long forgotten, some are still apparent and even marked by signs. Their names included:
Corpse road Burial road
Coffin road Lyke road or way
Bier road Funeral way
Lych road or way Church way
NOTE: Lych is the Old English word for corpse.
Now that we have the “what” out of the way, let us discuss the “why.”
Up until the late 16th to early 17th centuries the larger mother churches in England reserved the right to conduct burials for themselves. And for a very good reason. Burials brought in money to the church’s coffers. As a result, many people who died in rural villages or any distance from a mother church had to be conveyed to these churches for a proper burial. Most of these people were poor. Many did not own a horse or a cart, and if they did, these equipages could not be spared for the long trip to one of these churches. They had work to do at home.
Therefore, more often than not, the dead person had to be carried by men from home or from their home village great distances on foot to be afforded the aforementioned proper burial. Generally the party consisted of eight men who worked in teams of four in a procession that might consist of simply those eight men or might include those members of the family and even friends who could afford to take the time to attend. However, most of the time, the body was conveyed separately over the corpse road whilst the mourners traveled a more direct route.
It is important to remember that quite a few people during these eras could not afford a coffin. Many villages and most mother churches had a coffin that was used to convey a body from home to the church. It would then be left at the church for the next person to use. This multi-use casket could be made of wood or could be made of wicker, a large human-sized wicker basket with two handles on each side. In these cases, bodies were buried in shrouds.
A few logistics when it comes to corpse roads…
Corpse roads could be as short as five or six miles and as long as ten to sixteen miles. The corpse road from Keld to Grinton in Yorkshire, known as the Swaledale Corpse Way is every bit of sixteen miles.
Swaledale Corpse Way – North Yorkshire
Corpse roads were not a strictly British tradition. There were and are corpse roads all over Europe. Most of these, however, are lost to history. As late as the 19th century Ordinance Survey maps in Britain still documented 42 of these funerary ways.
Corpse road in Huntingstile, Grasmere, Cumbria
The directions and locations of corpse roads were determined by a few factors. Some of these factors were practical. Some, frankly, were deeply seated in tradition and superstition.
Practicalities
1. The corpse roads tended to go immediately away from the village. No one wanted a corpse carried by their front door.
2. There was a bit of folklore about corpse roads that declared any road by which a corpse traveled became a public right of way. There is no legal evidence to support this, but even 19th century landowners still posted signs that forbade any funeral processions from crossing their property. This meant large swaths of land were removed from the possible route of a corpse road.
3. There were two schools of thought on the actual path of a corpse road. Some parts of Britain held the belief that spirits of the dead could only travel in a straight line. Therefore routes were planned in a straight line from a particular village to the mother church in order to ensure the spirit traveled with the corpse all the way to the burial ground. They didn’t want him hanging about in fields or worse in taverns along the way because he got lost and couldn’t find his way to his own funeral.
There was also a theory that a coffin sterilized the land along the way it was carried because the dead were forced to walk that path until their soul was purged. Those who believed this made certain the corpse road was a straight route which meant the way passed over whatever terrain was in the way in order to achieve that straight line.
The other school of thought was that since spirits could only travel in a straight line, the corpse road needs must be a meandering path to ensure the spirit did not find its way back home. This accounts for some of the wandering, twisting turning aspects of some corpse roads. As much as one might love the dearly departed, one certainly did not want him showing up at the supper table two weeks after the funeral.
The tradition of the straight line is rooted in those ancient burial routes mentioned at the beginning of this post. Neolithic earthen avenues called cursuses linked burial mounds. In fact, these routes ran for miles, and as seen especially from the air are straight, or straight in segments, connecting funerary sites. There is even one just outside Stonehenge.
Neolithic cursus to Stonehenge
4. In aid of keeping that straight line route, corpse roads passed over every sort of terrain imaginable with little to no thought as to the effort it might take to haul a corpse over said terrain. A section of the Pennine Way follows the historic corpse road from Garrigill to Kirkland over Alston Moor and over Cross Fell, a height of 893 meters. In the 16th century, one funeral party, overcome by a snowstorm, reputedly abandoned the coffin on the fell for a fortnight.
Cross Fell Corpse Road
5. All corpse roads were set to cross water at some point in the journey. Whether it be a stream, a brook, or a river the path had to take the party carrying the corpse over water. Why? Because spirits supposedly could not cross over water. Once the body crossed water there was no way a spirit could find his or her way back home.
6. Routes often were extended in order to avoid passing over farmers’ fields. This was due to the belief that should a corpse pass across a farmer’s field that field would be soured and never again produce good crops. Anyone traveling in the UK today will often see an unploughed strip of land along the edge of fields wide enough for two men to walk abreast. These strips were left deliberately so that the corpse road could travel along the fields without crossing and souring the land.
Superstitions
As one can perhaps imagine, there are a great many superstitions associated with corpse roads. Some had explanations. Some defied explanation, but they were held steadfastly by those who were raised to believe them. Which accounts for some of the odd quirks associated with traveling and reaching one’s final destination on a corpse road.
1. Throughout the route, the corpse is carried feet first to the graveyard. In other words the body must be carried with the feet pointed away from the departed’s home. Why? To prevent him from finding his or her way home.
2. The coffin was never to be placed on the ground for the coffin-bearers to rest. Why? Apparently there was a chance if the coffin touched the earth the spirit of the departed might wander off. Therefore, flat stones, known as coffin rests or corpse crosses, were established along the corpse road so the bearers might place the coffin there and rest before continuing on their way. This was often where the team of bearers would switch out so as not to tire themselves along the way.
These coffin stones were usually found in lonely places away from any houses or villages. Many had their own legends attached to them. The one found on the corpse road between Keld and Muker in Yorkshire lies on Kisdon Fell just over Ivelet Bridge. It is said to be haunted by the ghost of a headless black dog. No explanation. Just a headless black dog hanging about the coffin rest.
Coffin Rest GrasmereLamplugh Coffin Rest
As you can see, the coffin rest came in a variety of styles, but they all served the same purposes – to give the bearers a rest and to keep the departed from wandering off on the way to his or her funeral.
3. The corpse candle is another tradition associated with the corpse road, especially in Wales, the land of my ancestors. This was a mysterious light that supposedly was seen traveling a corpse road the night before a death. The light would be seen traveling from the churchyard to the front door of the person destined to die and then back to the churchyard. This was the spirit of the soon to be departed tracing the route they were about to take.
The light would travel close to the ground and disappear into the ground where the burial was to take place. Some said the lights were the spirits of the dead trying to lead travelers astray. Other legends declared them to be the spirits of unbaptized or stillborn babies caught between heaven and hell.
4. Crossroads were considered the most dangerous part of a corpse road. According to superstition, crossroads were where the veil between this world and the next and this world and the underworld was at its thinnest. It was believed the devil could appear at a crossroads. Crosses were placed at these intersections (hence the name) to protect travelers from the devil and any wayward spirits who were lost on their way to the graveyard. Other talismans called witch balls were also hung at crossroads. A witch ball consisted of a bottle or enclosed glass vessel which contained threads and charms. The threads were there specifically to ensnare passing spirits thus trapping any evil or negative energy and keeping the way safe for the living.
The final stop
Once the bearers reached the mother church there was one last tradition that marked the end of the corpse road. The bearers would take their burden to a specific door or gate at the church and wait for the clergy to come and assume responsibility for the body. Members of the clergy and their staff would be in charge of making final preparations to the body for burial. Here was also where the community coffin would be left for the next person in need of it.
These doors were often called leper doors and the gate was called the lych gate. (Remember, lych was the Old English word for corpse.) Again these gates might be very simple or quite elaborate. My first encounter with a lych gate was in the village of Kelsale in Suffolk where I lived for three years as a child.
Lychgate Church of St. Peter and St. Mary Kelsale, Suffolk, England
For more about lych gates check out our earlier post on the subject.
As stated at the beginning of this post, many of these corpse roads are still known and visible today. In fact, hikers include these pathways on their lists of places to hike throughout the UK. There are, in fact, road signs that will direct hikers to these roads when possible. Some of the most popular are:
Ambleside to Grasmere, Cumbria
Black Mountain, Carmarthenshire
Lych Way, Devon
Coffin Route, Outer Hebrides
Buttermere Corpse Road, Cumbria
Kintail, Highland
Garrigill to Cross Fell, Cumbria
Swaledale Corpse Way, North Yorkshire
The obligatory ghost story
Of course there are ghost stories aplenty associated with nearly every corpse road in England. Along the Elksdale Corpse Road there is the story of the family who made the mistake of carrying their departed son on horseback to the mother church. Crossing Burnmoor the mist was thick and eerie. Something spooked the horse which took off with the coffin and body strapped on his back. The party searched and searched but found neither the horse nor the son.
The news of what had happened to her son’s corpse so devastated his mother that she collapsed and died. Low and behold, the funeral party had not learned their lesson. The horse on which they conveyed her body took fright and bolted as well. In their search for her they found the son’s horse, alive, body and coffin still strapped to his back. However, no matter how far and wide they looked they never found the mother or her horse.
To this day there are reports of a ghostly horse with a coffin strapped to its back appearing out of nowhere to frighten the wits out of anyone foolish enough to follow the Elksdale Corpse Road.
Some advice? Don’t hike the corpse roads at night. Even the locals won’t do that. Just in case.
Yorkshire Moors
“Now it is that time of night, that the graves all gaping wide, every one lets forth his sprite, in the church-way paths to glide.”
A few miles from Abergavenny, in a town named Llanvihangel Crucorney, in the county of Monmouthshire, is the oldest inn of Wales. No one knows precisely how old it is, but its existence is recorded in documents from the year 1100. The inn is named The Skirrid Inn because of its view on Skirrid Mountain. Legend has it the mountain was struck by lightning and split in two the moment Jesus died at the cross.
The inn’s reputation for murder and dark deeds started early.
In 1175, the Skirrid Inn was the site of a massacre caused by William de Braose, a rather ruthless man. The right hand of the later English King John (1199), William sought revenge for the death of his uncle, Henry de Boase, who was murdered by noblemen from Wales. William invited three of them, along with a few leaders, to have dinner with him at the Skirrid Inn for Christmas. At dinner, he ordered his men to murder them. Uhm…Happy Christmas?
The Skirrid Inn was used as a courthouse for years to judge highwaymen and sheep thieves, a common practice in Britain for centuries. Eventually, the Inn was used by Judge George Hanging Judge Jeffreys (1645-1689) the most infamous judge in Britain. A Welsh judge and Lord Chief Justice of England and Wales, he was known for his cruelty and corruptions. He ordered at least 182 men to be executed at the Skirrid Inn in what is now known as the Bloody Assizes. These executions followed after the Monmouth Rebellion when a group of people tried to overthrow King James II.
At the top of the infamous oak staircase is a windowless room, thought to be a cell where the damned were held before their execution. On the first floor is a room said to be the local courthouse during the English civil war. If you dare, you can spend the night there, along with two other rooms on this level of the inn. The present owner has said: “Sometimes you go in there and you could be the happiest person in the world and come out and feel like crying.”
The rope marks on the oak beam in the stairwell are still visible. The people who were hanged at the Skirrid Inn were doubly unfortunate in that being hanged on the gallows had the advantage of an instant death. The hatch was designed to open and drop the condemned so quickly and with such force the neck would snap. At the Inn, there was no hatch. People were forced off the steps resulting in them having to suffocate to death slowly.
Are there ghosts, you ask?
Visitors claim to have seen apparitions at the inn. Some have claimed to have heard or felt something. The temperature is said to suddenly drop for no reason. People say they feel as if they’re being watched. Sometimes glasses are thrown all over the place. The owner claims to lose 10 to 15 glasses per week. Money occasionally flies through the inn. There are several reports of people who suddenly dropped to their knees, grabbing their throats. They said they felt as if a noose was placed around their necks. Faces are seen through the windows, even on the third floor, where no one ventures anymore.
Fanny Price
Fanny Price, a bartender and landlady in the early 1800’s, died in the inn’s smallest bedroom at the age of 35 of consumption. It is said she walks around the inn to this day as if she still wants to keep an eye on it. Her gravestone is visible just 300m away up the road. Before she’s seen or sensed there’s a strong smell of lavender perfume, “the kind you’d associate with your grandmother, that sort of musty, lavender smell.” (According to the current owner of the Inn.)
Henry Price, a relative of Fanny who might have been her father of perhaps her husband, also haunts the place. He has been seen marching up and down the cobbles outside the inn as if he’s a soldier. Sometimes, Henry spends time inside as well. He then scares guests by banging inside the chimney.
Other Ghosts
There is also the spirit of a man who is seen walking up the stairs. Ghosts move through the hallways and visit chambers. One guest had trouble sleeping because a spirit was spinning the toilet paper roll around in the bathroom all night. The toilet paper wasn’t unrolled, but the noise kept the poor guest wide awake. Once, a guest took his dentures off for the night and placed them on his nightstand. The next morning, he found his teeth on the other side of the room, in two perfect halves.
The surrounding woods are haunted as well. In 1700, the lord of the local manor house had an affair with a young servant girl who worked at the Skirrid Inn. His wife caught them and chased the girl into the woods. The girl’s body was found the next morning sitting against a tree, frozen to death. The woods of Abergavenny are now called the White Lady Woods as her spirit is often seen floating through the woods in a white dress.
By andy dolman, CC BY-SA 2.0, https://commons.wikimedia.org/w/index.php?curid=13860746
By Philip Halling, CC BY-SA 2.0, https://commons.wikimedia.org/w/index.php?curid=9332893By andy dolman, CC BY-SA 2.0, https://commons.wikimedia.org/w/index.php?curid=13859382
For more on this fascinating place, might I suggest this interview with the current owner. Then you can decide if you want make the trip to Wales to check it out!
Ghost stories abound from one end of England to the other. Whether born of local legend or eyewitness accounts, a country with so long and an often violent history should not be looked at askance when the subject of ghost stories and other supernatural occurrences come up.
However, there are some very specific tales of ghosts and beasties indigenous to England’s coast that served a very specific purpose. During the late 18th and early 19th centuries the business of nearly every inhabitant of every village along the coasts of Cornwall, Devon, Essex, and Kent was in some way connected to the smuggling trade. The most important part of the trade involved making certain the movement of goods brought over from the Continent by ship made it from said ships to shore and then to their final, lucrative destination without being seen, especially by any agents of the Crown patrolling the area in search of goods smuggled into the country without benefit of the Crown collecting the appropriate taxes.
Numerous tricks and methods of subterfuge were used to make certain the transport of smuggled goods was not detected. But perhaps no method was more creative than the spinning of ghost stories and legendary specters meant to frighten the locals from venturing out at night, when most of this transport took place, and putting a scare into the customs men and excise riders whose job it was to stop them. Remember in this era superstition and connection to the world on the other side of the veil was not only part of the average citizen’s psyche it was also still woven into the fabric of the nation’s spiritual life.
Here are a few of those tales. Judge for yourself!
At Hadleigh Castle a pair of ‘phantoms’, – the White Lady and Black Man – made dramatic appearances just before a shipment of illicit liquor arrived, and duly disappeared when all the liquor had been moved away.
There is no doubt that the famous 18th century legend of ‘the Ghostly Drummer of Hurstmonceaux Castle’ in Sussex started with some enterprising smugglers and a little phosphorus!
The Saltersgate Inn, previously known as the Wagon and Horses stood in an elevated position on the moors, on what is now the main road between Pickering and Whitby, with its name thought to originate from the salting of fish which is believed to have taken place here. The name of the inn could potentially have been derived from the Yorkshire word ‘Yate’ meaning road, therefore ‘Salters Road’. It is said that one night, a customs official, on finding out that illicit trading activities were taking place at the inn, was murdered by smugglers and his body buried beneath the fireplace. It was said that if the fire was ever to stop burning, then the ghost of the murdered officer would return to haunt the inn.
The Old Bell has been around for a very long time, originally starting life as a hospice and hostel that was run by monks during the Norman conquest nearly 1000 years ago. A ghost of a middle-aged man was said to sit beside the fireplace in the dining area. Beer barrels were said to be supernaturally re-arranged in the cellar of the Bell overnight when the tavern was closed, and in the grounds of the pub the ghost of a civil war Royalist Cavalier and his horse was reported. It’s hard to not miss the fact that in some cases the stories of ghosts were actually invented by smugglers themselves to keep people away from certain buildings. And The Old Bell was known to be an overnight stop for some of the brandy and rum coming over from France.
The ghostly tales of the Mermaid Inn are extensive and are hardly surprising considering the history of the building. The Elizabethan chamber, also known now as Room 16, reportedly hosts two figures dueling, without making a sound. They were both armed with rapiers and they were both well dressed in hose and doublets. Eventually one was dealt a fatal thrust and appeared to die, the winner of the duel takes a nervous glance around the room before dragging the body of his opponent to a nearby tarp door and disposing of it!
Another tale tells of the room now known as The Hawkhurst Room, namesake of the Hawkhurst Gang where a man dressed as a smuggler sits on the bed in the middle of the night.
Where doesn’t have a white or grey lady story in it’s history? The Mermaid has a few different shaded ladies in residence. A lady in white is said to haunt the inn (busy place) said to walk from the single room and across to the main room of the Nutcracker Suite then straight through the door while stopped for a moment at the foot of the bed. This lady in white has been said to be the spirit of a girl who made the mistake of falling in love with one of the many smugglers of the area during the 1700’s. Apparently though she was very chatty which as we should know by now the smuggling gangs were not keen on, especially when the chat was about their business. Hardly surprising that they were said to have murdered her for talking too much. She’s said to still wander the rooms in death, forever searching for her lover. There’s also been many reports of a lady wearing white or maybe grey who is seen sitting by the fireplace in a chair in what is now Room One. Guests apparently report getting wet clothes if they leave them on this chair overnight despite the lack of windows or even pipework near the chair.
One room in the Mermaid is said to have lots of reports, apparently all around Halloween many of a rocking chair which moves of it’s own accord as the temperature of the room plunges, in fact this has been said to be so unnerving that maids would only clean this room if with a colleague. One worker reported seeing the chair rocking quickly and seeing the cushion compress as if a live person was sat on it…but invisible. Some that have stayed in the room have reported hearing someone walking around the bed but there being nobody there upon inspection.
Other Supernatural Abettors to the Smuggling Trade
A mysterious herd of horses were said to guard the smugglers’ way up from the beaches of Cornwall. Fierce horses with fiery red eyes and hooves that sparked when they touched the ground were said to appear out of the mists to anyone foolish enough to travel those paths at night, especially on stormy nights known as “smugglers’ weather.”
Several smugglers’ villages had a local hell hound who guarded the local cemetery from customs men and excise riders and anyone else foolish enough to venture there after dark. Why? Because another stop on the smuggler’s route was often the tomb of a local wealthy family where the goods might be stored until they could be divided up to be sold. Again the ferocious black dogs had red glowing eyes, fangs dripping blood, and were said to to be the size of a small bull.
Ghostly owls were also part of a smuggler’s arsenal to keep prying eyes from their business. As owls were often associated with witches this threat was a twofold weapon. Especially as smugglers often used owl calls to communicate with each other!
What does this all mean? These stories, often created by the smugglers themselves, were a very real and very effective deterrent to detection! Were these ghosts and apparitions real or did they have any basis in fact? That’s the question, isn’t it?
