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seldom hearin' now. It wass from an uncle
of my own I gor* it. Terrible gud he wass
at yarns, and many's the yarn he has been
tellin' me, when I wass a lump of a lad out
at the fishin' with him. This yarn wass
before his time tho', aw' yis, hundreds of
years I b'lieve, anyway he gor it from his
grandfather, and faikes I don't know who
before that.

" Well, it wass about a time (something
like the present) when the herrin' fishin' wass
bad uncommon no herrin's goin' at them
at all. The boats would be goin' out night
after night, and there would naver be any
take, till they hed'n no sperrit lef' in them.
But there wass one boat for all scowtes
they were callin' them in them times and
she would hev' fish mostly every night.
There was seven unmarried men goin' in her.
These ones would navar let on how they war
gettin' fish, tho' the rest would be axin' them
still about it. They kep' it close enough till
it was forced out of them. At las' there
wass so much talk about the grand takes this
scowte would be hevin' that it come to the
ears of the quality,! and sure enough it wass
brought it befoore the House of KaysJ they
did ! Then they had a meetin' on Port Iron
shore Kays and Dimsthers and the whole
lot of them. Befoore them these ones war
tuk, and so they hed to tell their sacret and
it wass this. Every night they would be
throwin' a jiss (that's a plate in English) of
supper overboard and a meermaid would
come up and take it and would tell them
where they were to fish. Well, that evenin'
you may be sure all the res' of the fleet fol-
lowed these ones' boat close : and for sure
jus' as they war' goin' to shoot their nets they
seen a figure of a woman, with a fish's tail,
rise up out of the say and take the jiss full of
herrin' and pridders from the men in the
scowte I'm thinkin' they war'nt near enough
to hear what she said to them ; at any rate
they never lived to tell the tale, for every
fishin' boat wass los' that night but the one,
and you may be sure it wass the one that
was thick with the meermaid. They toul'
afterwards that she called out to them ' Make
for the shoore,' and for the shoore they did
make as quick as they cud, and they war no

* Got. t Gentry.

X The Manx House of Commons. Judges.

2 M



sooner in till a terrible enough storm come
on and every boat that wass out wass los'.
So that is how the place come to be called
the * Bloody Say ' for hundreds of years, aye,
even when I wass young I would be hearin'
that name goin' on them ; and never would
it be allowed for seven unmarried men to be
goin* out together afther that, but always a
married man with them in the scowte, and
no man naver would fish in the Bloody Say.
It's many a time I've seen the place ; on the
south side of the Calf it iss, and that's the
story of them as I hev' hard it many's the
time over the fire before I turned into my
bunk of a night." (C.Graves.)

The Merman and the Fishermen.

The merman, or dhooinney-marrey, " man
of the sea," as he is called, is much less
conspicuous in Manx legends than the
mermaid. By the fishermen, however, he
was regarded with considerable apprehension.
No one on board a boat dared to whistle,
lest he should send more wind than was
convenient, and the following shows the
need there was of propitiating him, though
it bears a remarkable likeness to the story
just related of a mermaid ; and as the heroes
in both cases were seven unmarried men, it
would seem more probable that a mermaid
interested herself in them than a merman.

"There was a tradition that there was a
herring fishing-boat that was manned by a
crew of seven single young men ; she was
called Baatey ny Guillin, the Boys' Boat.'
Every place that they shot their nets they
got herring. They were in the habit every
morning when they were hauling their' nets
of throwing a fistful of herring overboard to
the dhooinney - marrey 'merman,' with the
result that good luck followed them wherever
they went. The admiral* saw that they had
more herring than any of the others, and,
not knowing how it came to be so, he had
them summoned to appear on a certain day
on Port Erin shore to be sworn that they
would undertake to show the rest of the
fleet where they were fishing. They swore
that they always fished to the south of the
Calf, with the result that all the fleet started
for that ground. After the fleet had shot
their nets some time, the night being fine
and calm, the men on the Baatey ny Guillin

* The fisherman in charge of the fleet.

heard the dhooinney- marrey saying: ' Te kiune
as aalin nish agh bee sterrym cheet dy gerrid'
' It is calm and fine now, but a storm is
coming shortly ' with the result that they at
once put their nets on board and gained the
harbour. No sooner had they arrived there
than a sudden storm arose and destroyed
the fleet. Only two men brothers were
saved, and they, trying to save their father
on the rugged rocks at the Calf, nearly lost
their lives, but succeeded in bringing their
father's corpse to land. It was given for
law ever after that no crew should consist
entirely of all single men. There had to be
at least one married man on board. And
no man was bound in his hiring to fish in
the South Sea, which was called the Bloody
Sea ever after."* ( IV. Cashen.)

The Mermaid of the Traie Vane.
" One day a man was walking on the
Traie Vane ' White Strand ' and saw a
beautiful woman lying there. He went up
to her, and when she saw him she said :
' For God's sake don't touch me, but get a
pole and push me into the sea' He did so,
and after he had got her into the sea she
told him that not one of his race should
die by drowning. And this has hitherto
been the case, though he and his descendants
were fishermen." (C. Graves.)

Apparitions and Spirits.
To this day the Manx people believe in
apparitions and spirits. That they did so
nearly two centuries ago is clear from the
account of them given by Waldron, and by
the following stories which he relates :

The Quarrel on the Shore.
" A very great enemy to good fellowship
with one another is the belief the natives are
possessed of, and endeavour to inspire into
everybody else, that there is not a creek or
cranny in this island but what is haunted
either by fairies or ghosts. A person is
thought very foolhardy who, if any business
carries him to the north side.t ventures to
stay out after the close of day. They say
such a temerity has been fatal to many, and
to prove it, tell you a long story of a man,
who quarrelling with his neighbour, they
went out together toward the seaside to

* The connection between this and the story related
by Miss Graves will be observed,
t I.e., of the island.



decide the matter with their swords. In the
combat the one happened to run the other
into the belly, with which wound he fell ; and
the conqueror was about to return home,
when his wife, coming to the place and
hearing what had befallen, ran to the poor
man, and, to prevent his living long enough
to relate with whom he had fought, tore open
the wound her husband had made and
plucked out his bowels. This murder, they
say, was never discovered till the author of
it, the woman, confessed it in the agonies
of death ; but the troubled spirit of the un-
revenged continues to hover about the place
till this day. When any passenger comes
near his walk he cries out, Who is ihere ?
and if the person so called to makes any
answer, he is sure not to outlive three days."*

The Duchess of Gloucester.
" It was in this castle (Peel) that Eleanor,
wife to Humphrey, Duke of Gloucester, uncle
to King Henry VI. and Lord Protector of
England, was confined after being banished
through the malice of the Duke of Suffolk
and Cardinal of Winchester, who accused
her of having been guilty of associating
herself with wizards and witches, to know
if her husband would ever attain the crown,
and other treasonable practices. Sir John
Stanley, then Lord of Man, had the charge
of her, and having conducted her to the
island, placed her in this castle, where she
lived in a manner befitting her dignity,
nothing but liberty being refused. She ap-
peared, however, so turbulent and impatient
under this confinement that he was obliged
to keep a strict guard over her, not only
because there were daily attempts made to
get her away, but also to prevent her from
laying violent hands on her own life. They
tell you that ever since her death, to this
hour, a person is heard to go up the stone
stairs of one of these little houses on the
walls constantly every night as soon as the
clock has struck twelve ; but I never heard
anyone say they had seen what it was, though
the general conjecture is that it is no other
than the troubled spirit of this lady, who
died, as she had lived, dissatisfied and mur-
muring at her fate."t

* Manx Soc, vol. xi., pp. 66, 67.

+ Waldron's "Isle of Man," Manx Soc, vol. xi.,
p. 14. There is no reliable evidence that the Duchess
of Gloucester was ever imprisoned in Man.

There are numerous tales of more recent
date on similar subjects communicated
by people still living. We will first give
some related by Mr. Cashen : " The Manx
people firmly believed in ghosts. They
believed that if the ghosts were troubled in
any way they would come back to where they
had lived. If the person when living had
hidden money or any other thing, or if he
or she had died through foul play, they would
come back. Care had to be taken in making
the shroud that no knot was put upon the
thread in the making of it, as, if it was, some-
one would have the unpleasant work of un-
loosing it. Many are the stories of men
having taken a ghost and put it to rest. A
Peel fishing boat was lost at the Calf about
fifty years ago, and a certain man, being
anxious to know how it happened, and where
the souls of the departed had gone to, ex-
pressed a wish to meet the ghost of one of
the men that were drowned. One day he
felt an unusual fear come over him in a field
where he was ploughing, and, looking round,
he saw the ghost of his friend close beside
him. His fear increased so much that he
had not the power to question the ghost, but
he signified a desire that he should come to
him in the night-time, when he was in bed,
believing that he would be stronger when he
would have the company of his wife. That
night, as the clock struck twelve, he heard a
noise, and immediately the ghost of his friend
stood beside the bed. His wife had fallen
asleep in the meantime, and he found it im-
possible to waken her. However, he had to
make the best of the situation, and while
speaking to the ghost he found that it was
not alone, but that there were two at least,
if not three, in company with the one he was
speaking to. After they went away he was
able to waken the wife quite easily, but what
he heard and what he was told he never let
any person know. This same man was
known in this neighbourhood (Peel) ; he
was considered a truthful man, and a man
above reproach. At a place near Peel, about
sixty years ago, there was a young man came
by his death, as many thought, through foul
play. A certain house and people were so
troubled with his ghost that they had to get
a Roman Catholic priest to lay the ghost ; for
the Manx people believed that a priest of that
faith had more power over a spirit than a



parson or any other minister. Many persons
alive yet remember the priest being brought
there, and how, walking backward, and read-
ing out of a book, he put the ghost to rest,
and consigned him to the Red Sea, after
which they had rest. Many other stories can
be told of a like nature. The priests could
send the ghost to the Red Sea, from whence
it was supposed that there was no return.
They could also consign it to go between the
bark and the tree, but that would only last
for seven years, at the end of which time it
was liable to come back again.

No ghost could cross a newly-ploughed
field ; neither could a ghost cross a line
drawn with iron or steel. You could not
injure a ghost with a knife by shoving it
from you ; you had to cut backwards to do
so. Any man on a road where he was afraid
of ghosts always carried his knife with the
blade pointing behind."

We commend the following Manx ideas on
spirits, also communicated by Mr. Cashen
to the Psychological Society :

The spirit of a person would sometimes
come home to his or her family while the
person was alive or recently dead. This
might perhaps happen when a man was in
great distress at sea. If his spirit appeared
wet, he was drowned ; if dry, he was only in
danger. It might be that a man, without
being in any danger, but only anxious about
his home, would be seen about the house or
crossing a field, or entering a house. It
appears that the man in such a case was not
usually conscious that his spirit had departed
from him for a time, though sometimes
it might happen in times of great anxiety
that he would be conscious of something
unusual having taken place.

The Scaa Goanlyssagh.
The Scaa Goanlyssagh, "The Malicious
Ghost," was the revengeful spirit of a living
person that had an ill-feeling against some
other person or persons, whom it would
haunt in the night, when they were in bed.
It would torment, nip, and pinch them, and
give them no rest. But if the tormented
persons knew who tormented them they could
get relief by calling out his or her name.
Sometimes the tormentor was a disappointed
lover, sometimes merely a spiteful person,

and sometimes people were tormented in this
way without any apparent reason.

A Scaa Goanlyssagh could cut the clothes
off a person, just as if they were cut with a
pair of scissors, and without the operation
being seen or felt. It could also cut clothes
even though they were locked in a drawer.
It differed from a witch in so far that it had
no poiver to do real injury to the person it

Arc- Vuc-Sonney.

The Arc- Vuc-Sonney, " Lucky-Boar-Pig,"
was an apparition that was sometimes seen
to cross a man's path on a fine moonlight
night in the form of a young pig. As long
as a person could keep it in sight and follow
it, it led him to good luck, but the moment
he took his eye off it, it vanished. It was con-
sidered fortunate even to see it. But if the
man who saw it was lucky enough to catch
it, his fortune was made. If a fisherman saw
one in the beginning of the fishing season
he was sure to be lucky.

The Gob-nascute Buggane.
This was, however, not really a Buggane
at all, as will be seen by Kennish's descrip-
tion :

The story went that once in olden time
A murder was committed on the moor,

And that the man supposed to have done the crime
Vanish'd from earth and ne'er was heard of more.

But strange to say ere he his exit made,
His ghost was banished to the Gobna-saite*

There to remain, and never to be laid
By magic art from its dark ghostly nook ;

Though Ballayockey and old Ballawhanet
Tried their united art for many an age

To put to flight old Gob na-scute's Bogane.
But he was proof from their witch-searching page. %

He then relates how the superstition was
put an end to by

. . . Jem Kermeend, the son of Jemmy-Jem, Jem-beg,

under which truly Manx patronymic he dis-
guised his own personality. It would seem
that a wailing sound, supposed to proceed
from the spirit of the murdered man, came

* A name given to the north-east promontory of
the mountain called North Barrule.

t The names of two farms situate in the north of
the island, whose owners were supposed to have in
their possession a book containing instructions how to
lay ghosts, and cure all manner of diseases inflicted
by witches and fairies.

X Mona's Isle and other Poems, p. 13(1 844). Ibid.



from a narrow cleft in the face of the Gob-na-
scute rock, and was caused by the wind enter-
ing the cleft and rushing out at the top of it
a little below the surface. As Kennish suc-
ceeded in demonstrating that the sound was
only heard when the wind was in a certain
quarter, even the most credulous ceased to
believe in this Buggane*

The loss of another Buggane of the same
kind is described as follows by Mr. Rydings,
of Laxey :

The Buggane of Lherghy Grawe.
" The old Manx people of Laxey were firm
believers in this Buggane, which on windy
nights would yell and shriek as if a whole legion
of infernal creatures were being throttled.
The people living on the Ballamilgean side
of the valley were as familiar with these fear-
ful noises as they were with 'Cooper's Feer.'f
Old Johnny Fargher, Grawe, one extra windy
night, when the Buggane was ' houlin' and
tearin' tremenjous,' after leaving Mr. Mylrea's
with a skin as tight as a mollag, \ and a bottle
in his pokhad, was, as Juan Thobm Hormmy||
said, ' detarmantU to have it out wis that
divil.' But Fargher was evidently stopped
by the fairies before he got to the spot, being
found the next morning fast asleep with his
head stuck in a gorse bush and the bottle
empty. He declared, however, that he
1 haddn** purrittt to his mous,'J J and that he
would ' have tuk a Bible oas to his las' dying
day ' that he had seen a fairy pick it up and
drink it all except the last drop, which the
fairy shook from the bottle into a gorse-seed
shell. Having done this, he placed it on the
top of Fargher's head, and, as he said, 'in
swintingllH at it wis me two eyes cross, I
mus'lffl have gone off to sleep as soun'*** as
a bell.' But the Buggane was soon afterwards
settled in a summary way by a Scotchman,
who. wanting a lintel, bethought him of the
numerous slate slabs on Lherghy Graive which
were suitable for that purpose. But as he

* Manx Soc, vol. xxi., p. 194.

t A Laxey fair, formerly held on a waste piece of
ground on Grawe, near Chibber y Pherick.

% A dog's skin blown up as a bladder, and used to
float the herring-nets.


|| John, the son of Thomas, the son of Thomas.

11 Determined. ** Had not. ft Put it.

XX Mouth. Oath. !l Squinting.

1111 Must.


did not want to be detected in taking them
away, he selected a dark night, which also
happened to be windy, to go there. When
he arrived at the Buggane' s quarters he se-
lected two beautiful lintels, but just as he
was putting his crowbar under one of them,
a fearful yell came from between them. He
was terribly frightened, but discovering by
accident that by putting his hat over a hole
between the two lintels he could stop the
noise, he persevered with his work, and carried
off the lintels. Such was the end of the
dreaded Buggane of Lherghy Grawe, which
was caused by the wind whistling through
this hole between the two lintels."

The Slieauwhallin Bugganes.
These are also not true Bugganes, but
spirits who haunted the steep side of the
mountain called Slieauwhallin. One was that
of a witch, who was put to death there in the
usual manner ;* the other, that of a man
called Thomas Carran, who suffered the same
death, but protested his innocence of the
crime of which he was charged, that of mur-
dering his master's wife. He told his accu-
sers that if he were not guilty a thorn-tree
would grow at the head of his grave, and a
spring of water would gush out at his feet ;
and he warned them that his spirit would
trouble the locality as long as grass continued
to grow and water to flow. The thorn-tree
and spring are pointed out at this day, and
his groans are said to be still heard there. f

A White Lady.
" A white lady was seen every night after
dark, and one night, when all were in bed, a
servant heard a knock at the door, and put her
head out of the window, when she saw a little
doll pop round the house and knock three
times. She was so frightened, she could not get
her head in till others pulled her. The house
was then suddenly illuminated, and, when
quite dark again, the bedclothes pulled off."
N. and Q., v. 341, 1852. {Castletown.)

A White Woman.

" A man met a white woman and kissed

her. She followed him after that, and at

night came in ' thunder and light,' and put

her hand under his pillow to make him speak

* See p. 91.

t Train, History of the. Isle of Man, vol. ii., p. 167,
and Manx Soc, vol. xxi., pp. 260-262.


to her. To prevent her appearing again he unicorn. He at once said, ' Father, Son,

put a knife in the door." (C. Rocder.)

Other Apparitions.
" A man living near Agnaish, in the parish
of Lonan, was met on the Slieau Rea Hill by
something as white as snow resembling a

and Holy Ghost,' and it departed."*

Some years ago Mr. Roeder was told that
in the parish of Rushen a man without a
head, on a black horse, was occasionally seen
passing along the roads.

{To be continued?)

fiDn a Communion Cup ant Cotter at Jbaltoell, SDetion.


|E are indebted to the kindness of
the Rev. Benjamin Wheeler, Vicar
of Halwell, Devon, for the photo-
graph from which the accompany-
ing illustration of the Elizabethan Communion

cup with its paten-cover has been taken.
The cup is of the usual type, but has a broad
lip, over which the cover fits. Both cup and
cover are rudely fashioned of beaten silver.
* Jenkinson, p. 106.



The cup has the usual interlacing strapwork
round the bowl, and on the button of the
cover is engraved the sacred monogram.

The dimensions of these vessels are as
follow : Cup, height 6| inches ; diameter of
bowl 4I inches ; diameter of foot 3J inches.
Cover, height 1 } inches ; diameter 4I inches ;
of button i\ inches.

The most interesting feature of the cup
and cover is that they bear unknown and
unidentified hall-marks, which point to the
probability that they were fashioned by a
goldsmith residing in the neighbourhood,
perhaps at Totnes, or Dartmouth. These
marks follow the Exeter system of hall-marks
prior to the Act of 1701. The principle of
that system seems to have been the use, as a
rule, of three marks : (1) The initial letter of
the goldsmith's Christian name ; (2) the
official town mark ; (3) the goldsmith's sur-
name in full. This system was, so far as is
known, peculiar to Exeter alone, and was not
invariably adhered to there.* In the case of
the Halwell cup and cover the marksf are :
(1) A capital S in a punch following the
outline of the letter ; (2) a mark which may
be described as being formed of five small
circular lobes placed crosswise, with four
straight lines stretching outwards from
between the four external lobes. This mark
is also in a punch, rudely shaped to follow
the outline of the device ; (3) the name
MORE in Roman capital letters within a
plain straight-sided label.

The inference to be drawn from these
marks is that the vessels were made by a
local goldsmith whose name was S. More,
and who probably lived in one of the neigh-
bouring towns. The town mark has not, so
far, been met with on any other pieces of
plate. A systematic examination of the
church plate in that part of Devonshire might
possibly reveal a few other examples of it,
and so lead to its eventual identification. It
cannot, however, indicate anything like a
general marking of plate at the town (which-
ever it may be), or other instances would
have come to light before now.

* Cf. Old English Plate (5th edit.), p. 99.

f The reproduction of the marks given above from a
seal taken from them does not show the central mark
cmite accurately. It is not so much like a conven-
tional seeded flower as the illustration suggests, the
four outer lobes being in reality rounder and more
distinct from each other than the copy indicates.

Cfte ^>ocfnnen of Cambria^
sbtte ann tfje 3|sie of <lp.

By Edward Hailstone.

HERE is a remarkable passage in
the Inquisition of King John (a.d.
1210-12) headed thus: "Of Ser-
jeantries and lands without service.
Roger de Mumbray holds 10 librates in Ful-
burne and 16 librates in Swaveshullhe (Swave-
sey) of the lands of the Britons of the gift of
King John : William de Mumbray 25 librates
of land in Hinton of the lands of the Britons,
Cardo de Freskeville 15 librates of the same."
And then it goes on : " William de Warbin-
tone holds 10 librates in Teversham which
were of William fiT Audelin by serjeantry."
Fulbourn, Hinton, and Teversham are in the
Hundred of Fiendish. In that Hundred,
then, there were in all here mentioned
60 librates, equivalent to 30 hides of land
in culture or 45 hides in area. They were

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