Chipping Campden Murder? August 16th 1660

The Court House, Chipping Campden, poor photo by the Author! Where the mystery of the Chipping Campden Murder began

When I take Road Scholar groups to Chipping Campden, in the Cotswolds.  We pass the Court House (pictured above) where I tell the story of the disappearance of William Harrison. Last time,  looking at my old ragged notes, I noticed that the disappearance took place on the 16th August.

On that day in 1660 70 yr old William Harrison left the Court House where he was the Steward. The Steward went for a 2-mile walk, collecting rents. When he didn’t return, his wife sent out a man servant, John Perry, to bring him home. Neither had returned by the next morning.

Harrison’s son went out to search for his dad, and found John Perry. The two of them searched for Harrison without luck.  Meanwhile, Harrison’s neckband and shirt were found with his hat.  The clothes were said to be blood stained, but as those who read Sherlock Holmes will know, there was no certain test for blood stains (a test was introduced in the late 19th Century).

But the identification of blood stains led to suspicion of John Perry. He said he was innocent, but he buckled under questioning, maintaining it was nothing to do with him. B he claimed his brother and mother murdered Harrison for his money. Perry soon changed his testimony about his brother and mother and eventually pleaded insanity.  All three were hanged.

Two years later, Harrison returned home, claiming to have been abducted by pirates and sold into slavery in Turkey before escaping and returning to England.

This is, pretty much, the bones of the story I have told my groups over the last 15 years. But what is wonderful about my job and this ‘Almanac of the Past:, is that you get to dig that little bit deeper than the local guidebook.

The first new ‘fact’ I discovered was that Harrison was Steward to the Lady Juliana Noel. She has a very prominent monument in St James Church, near the Court House and has long fascinated me. I will write more about her one day. Meanwhile, have a look at my post on her Dad, Baptist Hicks and how the family came to be Lords of the Manor of Chipping Campden, and Campden Hill, Notting Hill.

Back to my new discoveries about the Crime! John Perry, his mother and brother were actually tried twice for the crime.  The first judge refused to try them for murder in the absence of the body.  But they were encouraged to plead guilty to robbery, as they would then be eligible for an amnesty for first time convictions introduction by the new King Charles II on his restoration. So they were convicted.

However, another Judge was willing to try them in the absence of a body, and they were, after all, tried for the murder. But having pleaded guilty to robbery (to avoid the risk of being executed), they had no real defence to the charge and were sentenced to be hanged.

Nor was the hanging simple: Joan Perry, the mother, was hanged first because she was said to be a witch who was preventing her sons from pleading guilty. After she was hanged, her sons still maintained their innocence The oldest son was then hanged.  But the youngest son still claimed his innocence and was hanged too.

The hangings took place on the hill above Broadway, the highest point of the Cotswolds, where Broadway Tower now stands, and a famous beauty spot. Mother and son were buried under the Gibbet, but John Perry was hanged in chains and kept on display as a warning to others not to follow his example.

As to William Harrison’s story of his abduction, it sounds a little unlikely in rural Gloucestershire. To a modern mind, it seems more likely that he felt the need to leave home, or had some form of breakdown, or did he collude with the Perry’s to steal money from the Noel Estate? I wonder how he reacted when told that three people lost their lives because of him?

But, it has been suggested that Harrison was kidnapped by people involved in the English Civil War who had secrets to keep which Harrison as Steward might have known.  He said English people had kidnapped him and put on a ship to America which was attacked by ‘Turkish’ (maybe Barbary Pirates).

The case led to a ‘no body, no murder’ rule which survived until 1954. But in modern times a body is not essential to a successful prosecution for murder, particularly in domestic murder cases, provided there is sufficient evidence to prove the case.

The case is normally referred to as ‘The Chipping Campden Wonder’ and it has often been written about, for example by Linda Stratmann. I have been wondering why it was so named, there being nothing wonderful about a murder or an abduction. But I have just found a ballad that was written about the case that might explain it. This claims that Joan Perry was indeed a witch, Harrison was attacked and buried in a pit but was, somehow, magically conveyed to Turkey, from which he eventually escaped to return to Chipping Campden. The Wonder is presumably the saving of Harrison and transportation to Turkey? The ballad clarifies that there was therefore no miscarriage of justice, as the Perrys were involved with diabolical doings, and that the Grace of God saved Harrison despite the best efforts of the Perrys.

Well worth reading the text of the ballad below (source: https://omeka.cloud.unimelb.edu.au/execution-ballads/items/show/1216)

Bodleian 18713, Wood 401(191), Bod18713

Amongst those wonders which on early are shown,
In any age there seldom hath béen known,
A thing more strange then that which this Relation,
Doth here present unto your observation.
In Glocestershire as many know full well,
At Camben Town a Gentleman did dwell,
One Mr. William Harrison by name,
A Stewart to a Lady of great fame.

A Widdow likewise in the Town there was,
A wick wretch who brought strange things to pass,
So wonderful that some will scarce receive,
[…]hese lines for truth nor yet my words beleive.

[…] such as unto Cambden do resort,
Have surely found this is no false report,
Though many lies are dayly now invented,
This is as true a Song as ere was Printed.

Therefore unto the story now give ear,
This Widow Pery as it doth appear,
And her two sons all fully were agréed,
Against their friend to work a wicked déed.

One of her Sons even from a youth did dwell,
With Mr. Harrison who loved him well,
And bred him up his Mother being poor,
But sée how he requited him therefore.

For taking notice that his Master went,
Abroad to gather in his Ladies rent,
And by that means it was an usual thing,
For him great store of money home to bring.

He thereupon with his mischevous mother,
And likewise with his vile ungodly Brother,
Contriv’d to rob his Master, for these base
And cruel wretches were past shame and grace.

One night they met him comming into Town,
And in a barbarous manner knockt him down,
Then taking all his money quite away,
His body out of sight they did convey.

But being all suspected for this déed,
They apprehended were and sent with spéed,
To Glocester Goal and there upon their Tryal,
Were guilty found for all their stiff denyal.

Jt was supposed the Gentleman was dead,
And by these wretches robd and Murthered,
Therefore they were all thrée condem’d to death,
And eke on Broadway-hill they lost their breath.

One of the Sons was buried with his Mother,
Vnder the Gibbet, but the other Brother,
That serv’d the Gentleman was hang’d in Chains,
And there some part of him as yet remains.

But yet before they died they did proclaim
Even in the ears of those that thither came,
That Mr. Harison yet living was
And would be found in less then seven years space.

Which words of theirs for truth do now appear
For tis but two year since they hanged were,
And now the Gentleman alive is found
Which news is publisht through the Countrys round

But lest that any of this truth shall doubt,
Ile tell you how the business came about
This Widow Pery as tis plainly shown
Was then a Witch although it was not known.

So when these Villains by their mothers aid
Had knockt him down (even as before was said)
They took away his money every whit,
And then his body cast into a pit.

He scarce was come unto himself before
Another wonder did amaze him more,
For whilst he lookt about, he found that he
Was suddainly conveyd unto the Sea.

First on the shore he stood a little space
And thence unto a rock transported was,
Where he four days and nights did then remain
And never thought to see his friends again.

But as a Turkish ship was passing by
Some of the men the Gentleman did spy,
And took him in and as I understand,
They carried him into the Turkish Land.

And there (not knowing of his sad disaster)
They quickly did provide for him a Master,
A Surgeon or of some such like profession,
Whose service he performed with much discretion.

It séems in gathering Hearbs he had good skill,
And could the same excéeding well distil,
Which to his Master great content did give,
And pleas’d him well so long as he did live.

But he soon dyd, and at his death he gave him,
A piece of plate that so none should enslave him,
But that his liberty be might obtain,
To come into his native land again.

And thus this Gentleman his fréedom wrought;
And by a Turky Ship from thence was brought;
To Portugal, and now both safe and sound,
He is at length arrived on English ground.

Let not this séem incredible to any,
Because it is a thing afirmed by many,
This is no feigned story, though tis new,
But as tis very strange tis very true.

You sée how far a Witches power extends,
When as to wickedness her mind she bends,
Great is her Malice, yet can God restrain her,
And at his pleasure let her loose or chain her.

If God had let her work her utmost spight,
No doubt she would have kild the man outright,
But he is saved and she for all her malice,
Was very justly hang’d upon the Gallows.

Then let all praise to God alone be given,
By men on earth as by the Saints in heaven,
He by his mercy dayly doth befriend us,
And by his power he will still defend us.’

Set to tune of ‘Aim Not Too High (Fortune My Foe)’

This was transcribed on this site, which is well worth a look!

https://omeka.cloud.unimelb.edu.au/execution-ballads/items/show/1216

First published 2024, republished August 2025

Feast of St Mary & Days off in Anglo-Saxon England August 15th

Titian’s Assumption of the Virgin Mary (Wikipedia)

August 15th is the date of the celebration of the Assumption of St Mary.  This is the day she went to heaven.  Opinion is divided as to whether she died and went straight to heaven. Or did she go directly to heaven without having to pass go?  The stories about the Virgin Mary were a big part of the controversy in the Reformation. Protestants did not find evidence in the Bible supporting many of the tales they had been told by the clergy.  Once they could read the Bible in their own language they were able to assess the evidence for themselves.

August 15th was taken as a day off in the Medieval oeriod.  My post is inspired by Octavia Randolph who has an excellent web site with a fine post on Anglo Saxon Slavery. You can read the post here: https://octavia.net/slavery-in-anglo-saxon-england.  But what particularly caught my attention was the excerpt from King Alfred the Great’s laws.  It lays down the law on the days off which should be given to freemen.

These days are to be given to all free men, but not to slaves and unfree labourers: twelve days at Christmas; and the day on which Christ overcame the devil (15 February); and the anniversary of St Gregory (12 March); and the seven days before Easter and the seven after; and one day at the feast of St Peter and St Paul (29 June); and in harvest-time the whole week before the feast of St Mary (15 August); and one day at the feast of All Saints (1 November). And the four Wednesdays in the four Ember weeks are to be given to all slaves, to sell to whomsoever they please anything of what anyone has given them in God’s name, or of what they can earn in any of their spare time.
Translated by Simon Keynes and Michael Lapidge and taken from Octavia.net

That comes to 38 days by my reckoning.  In the UK 4 weeks off is a good average holiday entitlement.  If we add 8 bank holidays in England and Wales  that gives us 36 days off a year.  So 1500 years of ‘progress’ has given us minus 2 days, and a lot less in the USA!

How depressing!  Of course, most of these days off were lost during the Industrial Revolution and only clawed back by Trade Unions.

The days off are interesting, obviously Christmas and Easter. Harvest is more of a surprise in that one would expect to be working very hard bringing in the harvest.  But, maybe the 7 days off were given after it was brought in?

The individual days make sense as they are the feasts of major saints or festivals – so St Gregory’s Day – he being the Pope who ordered the mission to convert the English to Christianity in 597AD.  (See my post on St Gregory here).

Saints Peter and Pauls Day. St Mary and All Saints Day. I’m surprised there is no Candlemas or Michelmas.(More information about celebration of St Peter and St Paul in London in my post here)

Slaves holidays

Slaves seem to only have 4 days however.  These are the Wednesday in Ember Weeks.  Ember Days and Ember Weeks were Fasting Days, either named after a latin phrase for fasting or from Ymbren which is the Anglo-Saxon for circuit or revolution.  It is thought that the days were originally tied to the ‘cycle of life’ that it part of each year.  But later on became more liturgical and based on fasting.

They may have been founded in Roman roots. There only seems to be 3  in the days of the early church, rising to 4 ember weeks by the late 5th Century. They were brought to Britain by the mission of St Augustine, under Pope Gregory.  These seem to be the dates:

December the week starting after St Lucy’s Day (Dec 13th)

March between 1st and 2nd Sunday

June between Pentecost and Trinity Sunday

September 3rd Week ending at Michaelmas.

So, the poor old slaves get 4 Wednesdays off in the year!  This is presumably because the work of the household continues throughout the year, irrespective of season or festival.  Maybe they are given a day off on the fasting days because household work can be put off as everyone is fasting?

But the laws make it clear: this is the time the poor slaves can work for themselves and make a little on the side.

Do have a look at Octavia’s web site which for more on slaves in the Anglo-Saxon period.

First published in August 2025

St Albans Peasants Revolt June – August 3rd 1381

My battered copy of ‘England Arise!’, new study of the Peasants Revolt

We left the Peasants following Richard II out of Smithfield, going home after the murder of their leader, Wat Tyler.  If you want to refresh your knowledge see the three links to my ‘Almanac of the Past’ at the bottom of this post.  I want to follow the events from Mile End to August in St Albans. They give a good overview of what the Revolt was all about, and how the authorities responded to it.

My source is ‘England, Arise. The People, the King & the Great Revolt of 1381’ by Juliet Barker. I have been reading it for some time. It is very comprehensive and shows how much more there was to it, than the three or four days in London.

The aftermath of Mile End

Rebels from St Alban came back from the meeting with King Richard II at Mile End on June 14th. William Grindecobbe, who was identified as one of their leaders, travelled from St Albans to attend the meeting at Mile End on the day of the meeting.   Barker suggests he travelled on the morning of the event. Google tells me it is a 23 mile walk, and would take 9 hrs at least. So, he either travelled by horse or travelled down the day before?

The evidence suggests his interest in the Mile End meeting was to get charters from the King to free the people of St Albans from the onerous feudal demands of the Abbot of St Albans. Grindecobbe is said to have ‘knelt to the King six times’ to obtain ‘letters patent’ for St Albans. Remember, the young King was about 14 at this time, and went to the meeting without his senior government advisors. This leads some to believe he was sympathetic to the demands of the Peasants.

Grindecobbe then returned to St Albans with news of the liberation of the town from its feudal shackles. He left behind Richard Wallingford to collect further royal documentation of the momentous changes in society granted at Mile End.

These included:

the right of St Albans to have borough status
to pasture their animals freely within the town boundary
to enjoy fishing, hunting and fowling rights
to be able to use their own hand-mills rather than take their wheat to the Abbots expensive mill

Some of the monks of St Albans (including the Prior) were so scared of the rebels that they fled to Northumberland (to a daughter church of the Abbey).

The townsfolk, on their return from London, dismantled gates and enclosures protecting the Abbey’s woodland. They demolished a disputed house, and attacked houses of Abbey officials.

Next morning which is said to be the 15th of June (the Smithfield Day) the St Albans people assembled, swore an oath to be faithful to each other. They caught a live rabbit and fastened it to the Town Pillory. Thus, demonstrating their right to hunt on Abbey Lands. They went to the Abbey Prison and freed the prisoners, except one who they beheaded and added his head to the Pillory.

Richard Wallingford arrived from London with a banner of St George, erected it in the Town Square and marched to the Abbot to present the King’s letters he had obtained.

The letters ordered the Abbot to hand over certain charters made by ‘our ancestor King Henry’ concerning the various issues listed above (and others.)

Faced with documents signed with the King’s Privy Seal the Abbot had to comply. The rebels burned various of the deeds and charters in the market-place. But they felt the Abbot was still withholding an important document, which the Rebels said was illuminated with 2 capitals letters one in gold and another in blue.

The history of the dispute between towns people and Abbot went back to Domesday and possible beyond to the time of King Offa. Or to put it another way the peasants thought they were restoring rights that had been illegally taken from them by the Abbot.

For example, in 1251 Henry III had granted legal freedoms to the men of St Albans. But the Abbey had used its power to circumvent this much desired status. It obviously rankled bitterly with the men of St Albans. And here we have to remember those men were not just peasants, there were a number of substantial citizens who stood with the Rebels.  They were standing up for their rights against an oppresive Abbot.

An example of the arrogance of the Abbots is found in a previous dispute about the use of hand-mills. The Abbot had confiscated all the hand-mills used by the townsfolk and paved his parlour with them! Now, the Peasants dug the hand-mills up and took them home.

Over the next few days the Abbot was forced to confirm the abolition of villein status, and many other measures enshrined in the feudal system. For example, he had to confirm the legality of the locals using hand-mills rather than paying to use the Abbots Mill. The Rebels were scrupulous in documenting the new freedoms.  This suggests that their destruction of legal documents was not a sign of hatred of written records but their dislike of their use in oppressing them.

What is clear is that at this point of time, the Rebels and the authorities believed the King had indeed liberated peasants and towns people from feudal exactions.

Reaction

After the Rebels had scattered following the Smithfield confrontation, the Government eventually regained its nerve. Or to put it another way, maybe the older heads finally persuaded the young King Richard II that he was wrong to support the Rebels in their demands for reforms to the feudal system.

On 29th June, Sir Walter atte Lee, arrived in St Albans with 50 men-at-arms, and a large group of archers. He was an experienced soldier, ex Member of Parliament, and a Justice of the Peace. By this time St Albans was at peace. But Lee restored the Abbey’s supremacy over the town’s people, and arrested Grindecobbe and other leaders of the Town. However, the Town stood solid and juries refused to accept their leaders had done anything wrong. Grindecobbe was released.

However, the King and his Chiel Justice Tresilian arrived. They had been in Essex putting the revolt down.  On 2nd July Richard agreed to reverse all the concessions and charters he had conceded at Mile End. Why he changed his mind we do not know.

In St Albans Tresilian did not bother about the niceties of the legal system.  He made it clear that people who protected the rebels would suffer their fate. Grindcobbe was thrown back in prison on July 6th, and Grindecobbe and 14 others from St Albans were hanged, drawn and quartered. The hand-mills were returned to the Abbot who had them set back in his parlour floor, and all the reforms were reversed.

On the 13th July John Ball was tried at St Albans possibly having been captured in Coventry.  He was executed, beheaded and quartered on July 15th. His four quarters were sent to 4 cities to be displayed. We know very little about Ball’s role in the uprising and most of what we think we know was made up by his enemies. He may have been a simple honest preacher, pointing out the unfairness of the oppressive system.  Not perhaps the revolutionary firebrand, preaching a form of primitive communism as portrayed by Walsingham.

His execution was at St Albans presumably because this was where the King and his Chief Justice were.

The Rebels at St Albans were hung in the woods they had briefly gained access to. Their bodies were ordered to be hanged  ‘until they lasted’.  But a local man cut them down and buried them.  On August 3rd the authorities ordered that the town’s people find the bodies, dig them up ‘with their own hands’ and hang them up again but this time with chains.

Over a year later, on September 3rd 1382, the King, following a plea from his Queen Anne gave license for them to be taken down and buried.

80 other rebels in St Alban’s were sentenced and imprisoned.

Scenes like this were repeated all over England.

Chief Justice Tresilian

He became a leading member of King Richard’s Government.  Richard became increasingly unpopular as he grew up. And Tresilian, on 17th November 1387 was found guilty of Treason by the Lords Appellant (who were trying to restrain Richard’s misused power). 

Wikipedia tells us his fate:

He fled and on 19 February 1388, he was discovered hiding in sanctuary in Westminster. He was dragged into court with cries of ‘We have him!’ from the mob and, as he was already convicted, was summarily executed, being hanged naked before his throat was cut.’

Can’t help feeling he got what he deserved.

Richard II

Richard himself was eventually forced to abdicate (1399) and was supplanted and then murdered by Henry Bolingbroke.  There is some evidence that Londoners remembered his role in the repression of the Revolt.

Bolingbroke was saved during the events of 1381 by the intercession of a couple of the Rebels who evidently felt the young son of John of Gaunt should not suffer for the sins of his dad. One of these people was a woman who was identified as a leader of the Revolt, showing women did not have a passive role in it.

First published August 2025

Old Lammas Day & Handfasting August 12th

Before 1752 and the introduction of the Gregorian Calendar this was Lammas Day (see my post (here). 

Charles Kightly in his ‘Perpetual Almanac of Folklaw’ quotes an 18th Century description of the Scottish practice of trial marriages:

At the Lammas Fair, it was the custom for unmarried persons of both sexes to choose a companion, according to their liking, with whom they were to live till that time next year.  This was called Hand-fasting, or hand in fist.  If they were pleased with each other, then they continued together for life: if not, they separated, and we’re free to make another choice. ‘

Old Statistical Account 1794, Parish of ‘Eskdalemuir’

Previously, I posted about the selling of wives at country fairs as depicted in Thomas Hardy’s Mayor of Casterbridge.  Look here to see it.

Handfasting & Shakespeare

Handfasting was an established part of what my grandmother would call courting.  There are many sources of information about it but the most interesting one I have come across is the one Shakespeare was involved with.  This is described in detail in Charles Nicholl’s book ‘The Lodger’.  This investigates Shakespeare’s time living in lodgings in Silver Street, between the Guildhall and the Aldersgate in the City of London.

He was called as a witness to a marriage between the daughter of his landlord and their apprentice.  The son-in-law accused his father-in-law of not paying the agreed dowry.   Shakespeare was called because he had been instrumental in bringing the young ones together and seems to have presided over their handfasting.

It was recognised that a marriage could be contracted by a pledge in front of witnesses while holding hands.

The Church insisted that a Church marriage should be held before sex could be enjoyed.  But popular opinion was that it was permissable and often after the Handfasting ceremony the couple would be sent to bed with ceremony.

George Wilkins a fellow lodger and playwright used handfasting in a play of his.  Shakespeare used the custom as a central part of the plot in Measure for Measure.  As You Like It also pivots around a betrothal.  These plays were written about the time Shakespeare was involved in his own betrothal drama.

For much more detail read the excellent book by Charles Nicholl who also wrote a wonderful book in Christopher Marlowe called ‘The Reckoning’

Finally, Charles Kightly also alerted me to this method of choosing a wife (please don’t try this at home):

So William Roper came one morning pretty early to Sir Thomas More with a proposal to marry one of his daughters… who were then both together abed in their father’s chamber asleep. He carries Sir William into his chamber and takes the sheet by the corner and suddenly whips it off. They lay on their backs and their smocks up as high as their armpits. This awakened them and immediately they turned on their bellies. Quoth Roper I have seen both sides and so gave a pat on the buttock he made choice of, saying Thou art mine.  Here was all the trouble of the wooing.’

Quoted in John Aubrey ‘Brief Lives’. Late 17th century.

Perseid Shower at its peak today

Perseid meteor shower coming to its peak.  But they arrive every year. This year from July 17th to Aug 24th.  As this roughly coincides with St Lawrence’s Day on August 10th they are also known as the Tears of St Lawrence.

https://www.timeout.com/london/news/perseids-2025-how-to-see-the-biggest-meteor-shower-of-the-year-in-london-this-week-072125

St Clare’s Day & the Minoresses of St. Clare August 11th

The ‘Agas’Map of 16th Century Map of London showing the Abbey of the Minoresses of St Clare with the yellow circle and St Botolphs in mauve just outside Aldgate. from the Map of Early Modern London project.

Today is the Feast day of St Clare of Assisi.  An area of the City of London, called the Minories, is still to this day named after the Abbey of the Minoresses of St. Clare without Aldgate. This was was founded in 1294. The Abbey was part of the Order of St Clare or the Poor Clares as they were known . A minoress was a nun from the Order of Friars Minor (aka Franciscans) .who were also known as the Minoresses of St Clare.

Fresco of Saint Clare and sisters of her order, church of San Damiano, Assisi Wikipedia

Clare Sciffi was born in Assisi to a rich family. On Palm Sunday, 20 March 1212 Clare left her house, after refusing offers of an advantageous marriage. She had been inspired by hearing St Francis the founder of the Franciscan Monks who was also from Assisi. St Francis facilitated her transfer to Benedictine Nunneries. Her sisters followed her, one renamed Agnes became an Abbess and eventually a saint in her own right. Her family tried repeatedly to take her back into secular life. Eventually, they gave in – apparently when they saw that she had cut her flowing locks off and donned a plain robe.

A small nunnery was set up for them next to the church of San Damiano. More women joined, and they became known as the “Poor Ladies of San Damiano”. They undertook to live impoverished, and secluded.

The Franciscan friars were an itinerant order where the Friars preached to the people and were supported by begging. But this was not possible for women at that time so they lived a simple life of labour and prayer.:

‘The nuns went barefoot, slept on the ground, ate no meat, and observed almost complete silence.’ Wikipedia

Here is a site that gives information about the new Museum that will be established on the site of the Poor Clares. It also gives an outline history of the site.

https://www.ianvisits.co.uk/articles/new-museum-to-show-archaeology-from-the-abbey-of-st-clare-70048/?utm_source=newsletter&utm_medium=email

The following link explores the illustrious noble women who choose to be buried in the Minories. It shows how important the Poor Clares were considered to be. It was dissolved by Henry VIII in 1539.

To read about the nearby Roman Bastion at Crosswall see my post here:

St Lawrence August 10th

St Lawrence with his griddle, Courtald Gallery Master of the Fogg Pieta 1310-1340

The Martyr Treasurer

St Lawrence was the Treasurer of the early Church in Rome.  He was called in front of a magistrate and told to hand over the treasures of the Church.

He said: 0k I’ll need three days to do that.

3 days later he came back with sick people, disabled people, old people, orphans.  These, he said, are the treasures of the Church of Rome. He had also distributed the treasures to the poor to prevent then getting into Roman hands.  He is, thus, the patron saint of the poor.

So, the Romans sentenced him to be executed on a griddle over a fire.  I presume because they hoped he might relent and give information about where the treasures really were.

Where he was executed is not known but, normally, martyrdoms were held at an amphitheatre.

When the burning was halfway through, Lawrence turns to the executioner and says: Turn me over.  I’m done on this side.

So, he is the patron saint of City Officials, Cooks and Comedians! Also Tanners, Butchers and Librarians.

St Lawrence Church in London is on the site of the Roman Amphitheatre.  Now, us archaeologists didn’t know this till the 1980s.  But presumably they did know it in the medieval period.  Unless the attribution is a lucky coincidence.

He was martyred during the persecution of Valerian 258 AD.

For more about the London Amphitheatre see my posts here and here.

Because the Perseids Meteor Shower are at their peak around this period, they are called the tears of St Lawrence.

See my post on August 12th.

On This day

Death of Cleopatra August 10th 30BC

August – Octavian’s Month

The Roman month

August was originally ‘sextilis’ or the 6th Month of the ten-month Roman Calendar. It became the 8th Month when January and February were added to the calendar to make a 12 month year.  By tradition, this happened during the reign of King Numa Pompilius. Originally set as a 29-day month but changed to a 31-day month in the reforms of Julius Caesar. It was subsequently renamed August by a sycophantic Senate trying to flatter the divine Octavian, Emperor Augustus. (more of my posts about the Roman Calendar here and here)

The Celtic August

In modern Irish, it is Lúnasa, which means the month of the festival of Lughnasa. It is a harvest festival, celebrating the ripening of wheat, barley, rye, and potatoes. In Ireland, it is the festival of the God Lugh, celebrated with games, fairs, and ceremonies. Lughnasa is 6 months after Imbolc. It marks the ending of lactation of lambs and the beginning of the tupping season. (impregnation of the ewes). It can be celebrated by climbing hills, visiting springs, wells, lakes and eating bilberries. (Myths and Legends of the Celts. James MacKillop).

In Welsh, it is Awst which comes from the Latin.  Called Calan Awst in Wales, it is the festival of August. In Gaelic Scotland it is called Lunasuinn, and Laa Luanistyn in the Isle of Man.

Lughnasa is one of the Celtic quarter days,. They are halfway between the Solstices and Equinoxes. They are: Samhain (1 Nov) Imbolc (1 Feb), Beltane (1 May) and Lughnasa (1 Aug). All are, or can be seen to be, a turning point in the farming year.

The Gallic Coligny ‘Celtic’ Calendar records August as a ‘great festival month’. The stone-carved Calendar was found near Lyon, whose Roman name was Lugodunum. The town is named after the Gaulish God Lugos. It is thought he is related to the Irish God, Lugh and the Welsh Llew Llaw Gyffes. He has an unstoppable fiery spear, a sling stone, and a hound called Failinis. The Romans associate Lugos with Mercury, and the Church associated Lugh with St Michael.

Lughnasa was founded by Lugh himself to honour his foster mother Tailtiu at Brega Co. Meath. Tailtiu became one of Ireland’s greatest festivals, springing from the horse races and marital contests set up by Lugh.

Anglo Saxon August

In Anglo-Saxon: the Venerable Bede, writing in the 8th Century, says August is Wēodmōnaþ or the Weed Month. Named because of the proliferation of weeds. Why does that seem such an unsatisfactory name for August? An early Kentish source calls the month Rugern – perhaps the month of the harvest of Rye? (Winters in the World by Eleanor Parker).

Lammas

For the Anglo-Saxons, August brings in the harvest period. This is the most important months of the year. The Harvest brings in the bounty of the earth. It needs to be carefully collected, enjoyed but not wasted. It begins with the festival of Lammas, which derives from the English words for bread and mass. The Bread Mass when bread made from the first fruits of the harvest is blessed.

Kalendar of Shepherds

Kalendar of Shepherds, August
Kalendar of Shepherds, August

The 15th Century illustration in the Kalendar of Shepherds, above, shows that the Harvest is the main attribute of the Month, and the star signs, Leo and Virgo.

The 16th/17th Century text in the Kalendar of Shepherds gives an evocative insight into the month.

(For more about the Kalendar)

First Published in 2024, revised in August 2025

St Germanus Day & Original Sin July 31st

St Germanus of Auxerre, Window in St Paul’s parish church, Morton, Lincolnshire, made by Sir Edward Burne-Jones and William Morris in 1914. Photo by Jenny of Jules & Jenny from Lincoln, UK (CC BY 2.0 Wikimedia Photo by Jenny of Jules & Jenny from Lincoln, UK)

St Germanus is the source of one of the few contemporary references to Britain in the 5th Century (the Dark Ages). One of his followers wrote his life story. The Saint, a Bishop in France, was sent to Britain because the Pelagian Heresy was endangering the Catholic version of Christianity. Pelagius was a highly educated British (or possibly Irish) priest who moved to Rome in the late 4th Century. He lived by a strict moral code, attacking Catholic laxity and opposing St Augustine of Hippo’s theory of Divine Grace. By contrast, Pelagius promoted human choice in salvation and denied the doctrine of original sin. Wikipedia tells us that he:

considered it an insult to God that humans could be born inherently sinful or biased towards sin, and Pelagius believed that the soul was created by God at conception, and therefore could not be imbued with sin as it was solely the product of God’s creative agency.

17th Century print of Pelagius

Germanus was sent to Britain, where he confronted Pelagian converts in a public debate which is thought to have taken place in a disused Roman amphitheatre. The author is not interested in Britain, per se, so does not tell us which town it was, but, it is mostly assumed to be St Albans, although London is possible.

In the stadium, the Saint and his acolytes confound the heretics and, so, convert the town’s people sitting watching the debate. St Germanus goes to a nearby shrine of St Alban to thank God, falls asleep in a hut, and is miraculously saved from a fire. He then comes across a man called a Tribune, and helps defeat a Saxon army in the ‘Alleluia’ victory. The importance of all this is that it gives us a few glimpses of Britain, in about 429AD, two decades after the Romans have left.

The British Bishops were led in their heresy by someone called Agricola. The writer describes these bishops as ‘conspicuous for riches, brilliant in dress and surrounded by a fawning multitude’. The use of the title ‘Tribune’ in the story suggests Roman administrative titles are still in use 19 years after the date of the ‘formal’ end of Roman Britain, 410AD. The Alleluia victory over the Saxons also gives us an early date for Saxon presence in the country as an enemy.

St Albans is the favoured choice for the location of the event because, Bede tells us St Albans was born, martyred and commemorated in Verulamium, now called St Albans. Archaeology shows possible post Roman occupation of the town. And it has a famous Amphitheatre.

However, Gildas, who is writing 200 years or more before Bede, tells us St Alban was born in Verulamium but martyred in London. This makes sense as London was the late Roman Capital and more likely to be the site of a martyrdom. There is also a church dedicated to St Albans close to the Roman Amphitheatre, where Gildas tells us the execution took place. Unfortunately, the Church cannot be, archaeologically dated back to 429AD.

Bede’s account of the martyrdom of St Albans is also somewhat farcical, as God divides the waters of the River Ver for Alban to get to his martyrdom more quickly. The bridge was said to be full of people walking to witness Alban’s execution, and blocking Alban’s path to Heaven. But the Ver is but a piddle, and it would be easy to walk across without even needing wellington boats, let along a miracle. This story is much more impressive, in Gildas’ version who has the miraculous crossing over the River Thames.

Had Pelegius won, and the Roman Church had a more optimistic view of the human spirit, would it have made any difference? It’s a big question, but maybe it would have left less room for pessimism and guilt?

Frances Marsden on Quora wrote:

What were the effects of original sin? …. it damaged our relationship with God. He seemed distant, we became mistrustful. We lost sanctifying grace. The weakening of the will, making us more prone to temptation. The darkening of the intellect. Increased vulnerability to sickness and disease. Spiritual death.

Germanus died in Ravenna.

For more on Nick Fuentes and his theories on St Germanus, St Patrick and King Arthur click here:

For St Germanus and St Genevieve click here:

First written in January 2023, copied to its own page in July 2024, and republished 2025

Harvesting Beans & the Three Field System July 29th

‘Beans in a Supermarket’) By 維基小霸王 – Own work, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=88894798

So, I started to write about the importance of beans on July 27th until waylaid by the Earl of Oxford’s Fart (see my post here).

This is the time of year when Beans were being harvested. The humble bean (Broad beans) were surprisingly important for the pre-modern diet. Virgil in his Georgics comments on the fallow system as follows:

‘Likewise, alternate years, let your cut fields lie fallow, and the idle ground harden with neglect: or sow yellow corn, under another star, where you first harvested beans. rich in their quivering pods’

Beans were introduced to the UK in the Bronze Age and are often found in Iron Age sites. But they grew in importance. By the thirteen hundreds beans represented 17% of Leicestershire crops, 30% by 1400 and 46% by 1588, and thereafter declined. Beans fix nitrogen in the soil so would have helped with the general fertility. But they were also a very healthy and filing food which had the added advantage that, when dried, they are virtually indestructible.

Aelfric of the Cistercian Rievaulx Abbey in Yorkshire wrote of eating ‘leaves and egg, fish and cheese, butter and beans’. Beans or peas would also have been eaten with bacon, which is like our Pea and Ham Soup. The salted bacon would provide the salt. Physician Andrew Boorde suggested the Danes lived on Beans and Salt Fish. (A Dyetary of Health 1542.) The place of Broad Beans in our diet has largely been replaced by beans from the Americas.

Elizabeth Tingle in ‘The Bean-Bellies’ of Leicestershire gives an interesting account of how much beans dominated midland farming. A well-known saying was ‘Shake a Leicestershire man by the collar and you may hear the beans rattle in his belly’

The Feudal system in the medieval system had the land owned by the Lord of the Manor, and managed by his Reeve. The land was divided up into three large fields which the Reeve arranged the dividing up of between the peasants. The fields were divided into furlong-length strips. A furlong was a furrow length, and was 220 yards long. By the end of the furrow the ox needed a rest, and were turned around. This system lead to the creation of ridge and furrows which you can often see in fields even to this day. (In Scotland its known as rigg and furrow.) These long ridge and hollows in fields are caused by non-reversible ploughs, which threw up the soil on the same side building it up.

The first field normally grew wheat or sometimes rye. The second field was planted with a mixture of crops which included peas and beans, rye, barley or oats, which are spring crops. The third field was left fallow, which allowed the sheep to graze upon it and their dung helped the field recover. The next year the fields were rotated. There were also water meadows and a common field. The common field was usably by everyone and became vital for the succour of poor people. All its resources could be exploited: for grazing, firewood, mushrooms, etc. The meadows were used to graze cows and then for making hay. ( see my post on haymaking here🙂 The woodland areas would be used for grazing pigs, providing fuel, and wood for manufacturing tools, and structures. Peasants had their own garden plot and often kept a pig.

Apart from the Bean-Belly article linked above, https://hodmedods.co.uk/blogs/news/ and https://charlescordell.com/17th-century-almanac-march were very helpful for this post.

To finish, it has to be with flatulence. Please guess who wrote these quotations:

‘A happy fart never comes from a miserable arse’

‘We are here on earth to fart around. Don’t let anybody tell you any different’

‘Fart for freedom, fart for liberty – and fart proudly’

Ok, here is a clue, the authors are Benjamin Franklin, Kurt Vonnegut and Martin Luther.

Answer Benjamin Franklin (3), Kurt Vonnegut (2) and Martin Luther (1).

First published on 29th July 2025

Beans & the Earl of Oxford July 27th

‘Beans in a Supermarket’) By 維基小霸王 – Own work, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=88894798

This Earl of Oxford, making of his low obeisance to Queen Elizabeth, happened to let a Fart, at which he was so abashed and ashamed that he went to Travel [for] 7 years. On his return the Queen welcomed him home, and said, ‘My Lord, I had forgot the Fart’.’

John Aubrey Brief Lives (1693). From https://en.m.wikiquote.org/

Now, Google AI tells me that:

‘Beans cause flatulence due to the presence of oligosaccharides, a type of sugar that the body struggles to digest. These sugars pass through the small intestine undigested and reach the large intestine, where gut bacteria ferment them, producing gas (hydrogen, methane, and carbon dioxide) as a byproduct. ‘

This is the second time I’ve used AI, the other was to get a short history of ice cream. (Click here to read it).

The Earl of Oxford is, of course, Edward de Vere (1550 -1604). One of the favourites of those who think Shakespeare didn’t write Shakespeare’s Plays. De Vere lived in a big house in Clapton, Hackney.  On the other side of Brooke Rd where I lived in the 1990’s. The House was originally called the King’s Place, and had a part in Henry VIII’s reconciliation with his daughter Mary. It came into the hands of Thomas Cromwell, and was eventually bought by de Vere. He died while living there and is buried in the nearby St John’s Church, Hackney. But plans for a grand tomb for him and his wife were not honoured by his heirs, and so his burial plot is not known. The House was renamed Brooke House, after Fulke Greville (Lord Brooke) Poet and courtier who lived here 1609-1628. He was from the Warwick Family.  Shakespeare was involved with his relative who enclosed the common land where the Royal Shakespeare Memorial Theatre now is. 

Fulke Grenville wrote the first biography of the inventor of the Sonnet, Sir Philip Sidney, his dear friend. The form which Shakespeare used to such good effect in his Sonnets.

Sir Philip Sidney’s sister Mary was a formidable literary star in her own right, completing some of her brother’s work after his death. She ran formidable salons in her houses at Wilton and Baynards Castle (in London).  She married the Earl of Pembroke.  Their son was William Third Earl of Pembroke who was founder of Pembroke College with James 1st and the Chancellor of Oxford University. But also he and his younger brother, Philip were the “incomparable pair of brethren” to whom the First Folio of Shakespeare’s collected works was dedicated in 1623.

Quite some literary nexus at Brooke Road, Clapton. De Vere himself was part of this world.  Considered one of the best Court Poets, Playwrights anf a patron of the arts. He was also a champion jouster. Not only was he from one of the oldest families but he was a ward of Queen Elizabeth I and married to Lord Burghley’s daughter.  He was evidently charming.  But also  murderous as he got involved with various fatal street battles with his enemies in London. His career  was up and down and full of crises.  He was involved with the Boy Companies that acted in the old Blackfriars friary.

There seems to have been an attraction to Catholicism, but he accused Arundell and Henry Howard of involvement in Catholic plot. They counter claimed he was guilty of

atheism, lying, heresy, disobedience to the crown, treason, murder for hire, sexual perversion, habitual drunkenness, vowing to murder various courtiers, and criticizing the Queen for doing “everything with the worst grace that ever woman did.

They claimed he was guilty of

‘serial child rape, claiming he’d abused “so many boyes it must nedes come out. Detailed testimony from nearly a dozen victims and witnesses substantiated the charge and included names, dates, and places. Two of the six boys named had sought help from adults after Oxford raped them violently and denied them medical care.’

(Quotations from Wikipedia)

None of the three suffered from these mutual accusations.

And I began this piece wanting to talk about the humble bean!

There is much more to say too, about Brooke House, De Vere and the Sidney’s.

But enough for now.

First Published 27th July 2025