Cycling through Danby Park today opened up views of Castleton, perched precariously on the rigg across the Esk Valley. I was reminded of one of those countless lockdown projects—those fleeting fancies born of enforced idleness—which, like so many others, has been unceremoniously abandoned to gather dust. This particular project involved the tedious task of transcribing the works of Richard Blakeborough, a local folklorist of some renown, from articles which appeared in various local newspapers in the first decade of the 20th century.
Among these articles is one from the venerable Northern Weekly Gazette, dated 21 November 1903, which recounts, with no small degree of embellishment, the life and legend of one Betty Strother—a witch of Castleton, whose fame as a fortune-teller and purveyor of amorous enchantments flourished around the year 17101Blakeborough, R. ‘NOTES ON NORTH RIDING LORE, Betty Strother | Northern Weekly Gazette | Saturday 21 November 1903 | British Newspaper Archive’. 2022. Britishnewspaperarchive.co.uk <https://www.britishnewspaperarchive.co.uk/viewer/bl/0003075/19031121/115/0012> [accessed 15 December 2022]. The precise details of Betty’s origins and demise are shrouded in mystery, though this has done little to diminish her posthumous reputation. Indeed, her renown was such that hapless souls from far and wide flocked to her in search of solace—or perhaps in search of the novelty of consulting with a figure of such peculiar repute.
Some say there were two Betty Strothers—a mother and daughter duo, no less—each plying their familial trade with impunity, despite the era’s penchant for prosecuting those suspected of witchcraft. It seems that Betty, unlike her less fortunate contemporaries, managed to avoid the pyre, no doubt because her particular brand of sorcery was more concerned with the tawdry matters of love, liaisons, and death—subjects that, one suspects, were less likely to offend the delicate sensibilities of the time.
The article delves into a series of curious tales and accounts of Betty’s supernatural prowess, including her alleged mastery of sigils, magic cubes, and the ubiquitous crystal ball—those indispensable accoutrements of the witching trade. These objects, we are told, possessed remarkable powers, from foretelling the future to influencing the heartstrings of unwitting victims.
Superstition, of course, ran rampant in those days, and it is little wonder that people attributed miraculous abilities to these mundane trinkets. For instance, one sigil, depicting an angel ringing a bell, was thought to have the power to stand in for a church bell at funerals—a convenient, if somewhat macabre, substitution.
In sum,Blakeborough‘s article offers a rather quaint glimpse into the murky world of witchcraft and superstition in 18th-century Yorkshire, a world where folklore reigned supreme and fear was easily kindled by the faintest whiff of the supernatural. And if any of you are inclined to dabble in these arcane arts, the article thoughtfully includes sketches of the sigils for your personal use—though one cannot vouch for their efficacy.
NOTES ON NORTH RIDING LORE
By R. Blakeborough.
Betty Strother.
Amongst the great number of Yorkshire witches, of whom we know something either from written record or tradition, for ever shed their influence over a greater area than the dame whose name heads this article. Calvert In his MSS gives some account of Betty, and a few years ago it was my fortune to obtain certain other information from a descendant of the dame in question. This article will, as far as possible, weld together the various items of interest obtained from those two sources. To begin, the birth-place of Betty is unknown, neither has the date either of her birth or death been recorded, therefore we can only speak with certainty of her actual existence within certain well-defined limits. We know, for instance, that in the year 1710 her reputation had become so great, and established over so wide an area, that people sought Betty out, having travelled twenty, thirty, and forty miles to beg her aid. A difficulty at this point presents itself, some of the sigils which have been preserved are dated from 1710 to 1740. Now it is fair to suppose that sigils were made both before and after these dates, it being hardly within the widest margin of probability that the very earliest and latest should happen to have preserved. The exceedingly wide reputation, which Betty had achieved, could hardly have been possible before the of sixty, granting that 1710 was the date of the earliest sigils, which she is said to have made, this would give her birth about 1650, and allowing 1740 as being the last date of manufacture, means that Betty was still in full vigour and practising her art when ninety years of age.
There can be but little doubt that there were two Betties, mother and daughter; Betty. the younger at mother’s death, continuing the business, which was doubtless a profitable one. A question was put to me some time ago: “If Betty Strother was a witch of such note during the time mentioned, how did it happen she escaped being prosecuted, and, at the very least, suffering a term ef imprisonment?” Now this question was asked by one who, for special reason, desired a solution of the difficulty, the more so, because he was in a position to affirm that no account of any Betty Strother could be found in the records kept at those places at which Betty would have had to appear. It was pointed out that other dames in the North Riding, at the very time when Betty Strother was plying her craft, were tried for that very offence, and whose punishment varied from public whipping, the pillory. and the gallows itself.
There is this to be borne in mind, although Betty escaped—so far as we know —the terrors of the law, we have no proof that she was the only one whom luck or circumstances so favoured. One great, and perhaps the only reason amounting for Betty’s freedom from punishment lay in the fact that the magic of her art was mainly exercised in matters of the heart, or the solemnities of death.
So an we can learn, one, or both, Betties, were considered the great oracles in !ova matters; indeed, we are told that Betty Strother worked many wonders between lovers, and that her sigils were held ha in great repute.
Calvert, writing in 1823, managed to obtain the foLlowing information. He writes:— “Of this Betty Strother, thoff [though] she boing now a great number of years, there remain in the memory of our elder folk, the hearing of their elders when they were young, saying how this Betty did work many strange and exceeding great marvels, she being a maker of sigils both in skin and in lead, at all times having on hand a stock ready to trade with; they being fashioned for to work their will all such matters as in the furtherance of owther trade, travelling, love, or getting wed, births, deaths, and all maks o’ wishes; she likewise owned both a magic seeing-glass and chrystal ball, the like of winch none afore time ever heard tell on; or kend as a fact the likes o’ what some folk did therein behold pictured. This dame hailed from by Castleton, but her power for foretelling a true forecaste was heard and talked an all over, and folks sent miles and miles for her spells and charms, as well as for her love drinks and stuff for the curing of all ills which come on owther man or beast. Some hold she was in league with the devil, she being both a witch and a sorceress, her power when she fair putter to it was often past what aught man or woman can do unaided by their selves. As such I do now give this story which is commonly minded at this day.” Note (Minded as here used, signifies remembered—i.e., still commonly told, was then one of the weary standard fireside stories.)
“One Nathan Pennock, of Glaisdale, an old rutter kin’ of a fellow, did, if all tales be true, aim for to wed a lass, one Nance Buck, o’ Danby, and she not liking for to have any truck with him, the old chap did go his to Betty, in hope for to win from that dame some philtre charm, spell, or the like, for to draw her heart for to favour his suit, but Betty tell’d him naught could be wrought in his luck’s way, as he was then too late in coming, and to satisfy him, she set him to gaze in her chrystal ball, whence he kenn’d he was past luck’s way, for he seed as plain as if he had been alang side on ’em, one Willie Moon and Nance together, he seed young Willie take off her garter band, and he watched Nanny it round her sweetheart’s neck. A moment or two later he sprang to his feet shouting aloud ‘Betty! Betty! thoo mun stop him; he’s going to write his name upon her breast with magic ink and a dove quill. Thoo mon stop him; tthoo mun stop him, or my chance o’ winning on her will be clean gone for ever.’ Betty, however, told him ‘lt warn’t very like ‘at she would stop him, as Will ‘ed gotten both quill and magic water from her for to write his name on Nance’s breast.’ And all that Nathan seed so plain as plain, thoff he war good seven miles off fra where those two were clinching one another’s love, which naught but death mud sunder.”
Calvert gives yet another story of special interest. Those who have road any good account of the old legend of Johnny Simpson and Mary Mudd, in tese later days, perhaps better known as “T’ Hunt o’ Yatton Brigg,” [Great Ayton] will once perceive many similar points in the two stories. Calvert says:—
“One Patric O’Conor going to Betty for to win an ill spell cast upon Art Boyes, so that should he on parting from his sweetheart give her a buss—this vras one Jinny Hogarth, and both o’ Sleights-—that a blight might come quick upon her lips, so as to cast a disfigurement upon her sweet face. Betty, as we are tell’d, did fall in with his ill mind, putting him certain secret matters together, the which unseen he had to cast upon Art Boyes, after which it was his business for to hasten to a certain spot he well knew, hard by the beck at Sandsend, and when there he was to seven times wet the crown of his head, seven times wash his bare breast, letting the water dry upon his hands. He was also to be very mindful after casting the spell upon Art, that he was to wash himself as commanded, and this afore he spoke to, or even let any part of his body come again the clothes of any maiden whatsoever. He was in luck’s road, in that he was favoured with a good chance which came in his way for to cast his spell on Art, which he did. But it so fell out, very presently as he did hasten his steps to the place named for to wash as commanded, he, when passing the home of Jinny, and he of a sudden jumping with her, and she looking so fresh and blooming, he clean forget Betty and her commands. and did by force rape Jinny of a kiss, then gat himself quickly away for to wash hisself. This he did, but it so fell out when returning home, and when come near to her home, and they not knowing him to be near, Art did kiss Jinny, and at that instant Patric felt a sharp smart come to his lips, and afore he could reach his own door-stan, his lips were drawn up to a lasting disfigurement, and this for that he did disobey dame Betty and her commands.”
Calvert also tells the following story, which conclusively proves, in spite of everything said of her in later times, that in her own way she was not considered to be in league with the Evil One. The following account, we are informed, is copied from a book, owned by one William Ellerby, of Glaisdale, bearing the date 1644, but there is no date attached to the story, which Ellerby thinks written therein by his grandfather. The story reads as here copied:—
“Betty Strother, a witch and wise dame of these parts, did once give unto a dame a, certain powder to put in her kern (churn), which she thought to be cursed of the devil, which on being thrown into it, there came forth a long creature like unto a serpent, which being all gotten out and clean come’d forth, took unto itself the true shape of ye Evil One, and so get himself mighty quick sway,, and did trouble that same dame not again.”
“I here give you the pictures of some of these sigils which she gave unto the who did seek her aid. They have been, here penned by Parson Smyth, they being the likeness of those his own hearers have given up to him for their conscience sake, they having laid aside all such like truck. Now, this last item is deeply interesting, as it gives us a peep at the state of superstition existing in the early years of last century, from father to son, and from mother to daughter. these leaden medals had been handed, having been most carefully preserved since the days when Betty Strother, by process, manufactured them. They were handed on and preserved not as curiosities, but because their various virtues were believed in, a state of superstition which Parson Smyth set himself to to dissipate, and one by one “for science sake,” the good folk (it may been with a sigh, and not without fear and regret) parted with their long treasured fetish.
To give the reader some slight idea of the veneration in which these leaden discs were held, both Mr Scorer and another old inhabitant of the dales told me thirty years ago—they well remembered No. 8 being in greet demand by the older standards in their younger days. It had better be explained that the tolling of a bell was, and is by many at this day, believed to hold the power of banishing spirits, both from the death chamber and in its flight to those mysterious and unknown regions beyond, hence the urgent desire of the sorrowing ones, that the bell should be rung as speedily as possible after death. But in the dales there is many a house far from both church and bell, and where the tolling of the nearest bell, had it been rung never so bard, the sound could not have reached the ears of the bereaved, and hence of little use to the dead. In all such cases the sigil No. 8, if laid upon the breast of the corpse, was thought by its magic power to answer the purpose quite as well re the tolling of the church bell. The rud figure in relief is that of an angel ringing a bell, and holding a lighted candle, and such was the faith in its power to ward off all evil spirits that those known to possess this particular charm have been knocked up in the middle of the night by those threatened with a death in the house, who had ridden many miles over lonely moor and fell to beg the loan of it to lie upon the breast of their loved one.
No 6.—This evidently was also used in some sacred rite. The three candles and the Holy Seal point to many events in which its virtues might have been applied. No. 5 is curious. It certainly points to broken ties of love; there is a broken heart, a broken ring, and the initial. A.N.T.R are crossed out. whilst the sign of Aquarius possibly denotes weeping, but the why and wherefore of such a. sigil ever having been made beyond my comprehension. Nos. 1,3, 4, and 7 tell their own story. In No. 1 we discover a sigil given to some lover who had paid Betty a visit, who presently sent him or her away happy with two hearts as one. Their union was to be blessed with seven in family—three boys and four girls. Whether the sign of the twins included in the six, or as an addition, l am not able to say. The date 1740 gives the date of their wedded bliss, but the star in the centre of the bride’s heart, and its connection with the other star, carries with it a meaning beyond my knowledge of astrology.
No, 3 again unites two hearts which are under the glorious blaze of the shining sun. They, too, were to be blest with a family of seven. In this four boys and three girls, or the other way about. As I have no other way of deciding, the black dots, a friend of mine imagines, may denote so many would die; this must be left an open question. No. 4 would seem to denote that a lover’s quarrel would be made up. The ram is crossed out which may here typify mischief, whilst the dove hastens with an olive twig of peace which it presents to two hearts merged into one with what I imagine is a wedding ring In the centre, which may just as likely mean the sun. The date of their union is given, and the number of their family.
The Magic Cubes, spoken of as being used by either one or two Betties, was not peculiar to them. The same, or very similar cubes were commonly in used certain forms of divination by a Crakehall dame, and that, too, so recently as 1805, and Naitby, writing of the death of Moll Cass, the Leeming Witch, says as follows :—” The badger (pedlar) says that her daughter told him that my Lord Darlington (on hearing of Moll Cass’s death) at once sent an offer of twenty guineas for to bargain for Moll’s Charta, her Eye-shuts, Charm Garter, Barren-belt, her Lucky Cubes, and Seal, all of which she had let one he sent make a copy of with quill and ink. But daughter, as I learn, turned the messenger of my lord upon his business with but scant ceremony.” A copy of the cubes used by the Crakhall dame figured in the ” Weekly” some few months ago.
The sigils as here figured are almost exactly the size of the originals; they vary from a sixteenth to an eighth in thickness, and the figuring in bold relief. Even to-day. when aid and long closed drawers. and hidden away boxes of our dale farms are turned out, and their once treasured contents are brought to light, it not infrequently happens, amongst other relics of a bygone age, one of these leaden charms is found still within its silken bag, and there can be but little doubt, once upon a time they were left hanging about the neck of the corpse, and so buried with them. Whenever or wherever met with they are a curious link still holding us connected with an age of belief by no means dead to-day.
- 1Blakeborough, R. ‘NOTES ON NORTH RIDING LORE, Betty Strother | Northern Weekly Gazette | Saturday 21 November 1903 | British Newspaper Archive’. 2022. Britishnewspaperarchive.co.uk <https://www.britishnewspaperarchive.co.uk/viewer/bl/0003075/19031121/115/0012> [accessed 15 December 2022]
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