The Stranger House (10 page)

So far we have a story in which the bare bones of truth are easily detectable. That there was a murder we need not doubt. The grave of Thomas Gowder is still viewable at St Ylf’s, its stela bearing the ambiguous words
most foully slain by unknown hand.
And after the murder it is certain a hue and cry was raised and a fugitive cornered in Mecklin Shaw where the enraged Andrew took upon himself the roles of jury, judge and executioner. But now matters become mysterious.

During that evening the tale of such events would naturally have circulated widely among the community and early next day the parson of St Ylf’s led a large group of villagers back to Mecklin Shaw to recover the crucified man. We have the parson’s own account of what it was they found, which in fact was nothing, or rather no one. Some stains there were on the blasted oak which might have been human blood, and some holes which might have been made by wooden nails. But of the fugitive murderer’s person, living or dead, they found no trace. Baffled, they returned to the village where neither prayer in the church nor speculation in the ale-house produced any rational solution other than that the man had somehow freed himself and crawled off into the night, only to be consumed by Mecklin Moss which had once, according to tradition, swallowed up whole a horse and cart and the drunken carter who was driving it.

Myself, I think it more probable that Andrew Gowder, as the murderous rage in him declined, began to reflect more coolly on what he had done. As stated
supra
while certainly the age was more violent than our own, yet this was by no means a lawless time. Such an action as Drew’s, no matter how approved by his neighbours, in the eyes of the guardians of the law would have
been judged most culpable, worthy at least of a large fine and religious penance; perhaps the confiscation of land; or even incarceration.

A further incentive to make Drew Gowder view with unease the possible consequences of his action may have been, as we learn from another source, the presence in the vicinity at that time of a small posse of soldiers under the direction of Francis Tyrwhitt, the northern agent of that most dreadful of Elizabeth’s pursuivants, Richard Topcliffe, the notorious rackmaster.

Tyrwhitt by all accounts matched his master in zeal and often outdid him in brutality. A Yorkshireman, and first cousin of the Protestant judge, Sir Edward Jolley, famed for passing swingeing sentences on Catholics, he was permitted use of the dungeons of Jolley Castle near Leeds for his interrogations.

Jolley Castle! Can ever an edifice have been less aptly named?

Thwarted in his main purpose by the discovery of nothing but an untenanted priest-hole at Illthwaite Hall, Tyrwhitt might have been ready to take an interest in any other anti-religious practices he chanced on in the district. At the very least he and his posse were a strong visible reminder that even Illthwaite was within reach of the mighty power of the Law.

So what more likely than that Gowder should rise in the middle of the night and return to Mecklin Shaw, perhaps accompanied by a few of his closest confederates, to take down the lifeless body of his victim and hurl it into Mecklin Moss?

A coroner’s report of the period tells us no more than Tom Gowder’s gravestone, viz. that he was murdered by unknown hand. Of the events in Mecklin Shaw, no
mention is made. How should there be? No body was ever found and no witnesses were forthcoming. Even those (probably very few) who had scruples about what had happened would think twice before offering evidence which would incriminate themselves and draw down the wrath of Andrew Gowder, an even more powerful figure in the community now that he was sole owner of the Gowder farmstead.

However, such a general conspiracy to suppress the truth in public record did but provide fertile ground for the growth of those wild chimerical tales we have been examining here. Worse, the gross mimicry of the passion, death and resurrection of our own Beloved Saviour contained in the most popular version soon led to the blasted oak stump becoming a focus for forms of worship that were blasphemous and pagan. Imitation of the holy by the unholy has always been a feature of devil-worship, and in this instance there was also an ocular encouragement in that it was possible to see in the jagged edge of the trunk a simulacrum of a wolf’s head. The Viking Cross in St Ylf’s churchyard had, as I describe elsewhere, been thrown down by iconoclasts in the 70s. Its sad overthrow probably lent strength to the stories surrounding the stump which soon became known as the Other Wolf-Head Cross. It may also be significant that “wolf-head” was an ancient term for outlaw, dating from the Middle Ages and still in use at this time.

Does this mean that Illthwaite was a centre of diabolism? I think not. I doubt if there were more than one or two benighted souls who adhered wholly to what they called the Old Faith. Yet in remote areas full of stone circles and tumuli and other sites once sacred to the gods
of the druids, and the Vikings, and the Romans, it would be surprising if some of these simple peasant folk did not occasionally glance back to the old days when a pair of magpies foretold a death and a full moon was the time for curing warts.

Have I not myself seen devout parishioners making their way up the aisle to partake of Holy Communion in a series of strange hops and skips to avoid standing on the cracks between the flagstones? Such foolish superstitions, bred in the bone, are hard to eradicate but it is best to remove their visible objects, and commands were soon given by the Church authorities for the offending stump to be destroyed while at the same time the toppled cross in the churchyard was to be repaired and reconsecrated.

Like many commands from on high, the order for destruction of the stump proved easier to give than to execute.

The first attempts soon ran into difficulties. Experienced woodmen found their axe-edges blunted. Finally Barnaby Winander, the village blacksmith and a man of prodigious strength, swung at the cross with an axe so heavy none but he could raise it. A contemporary account tells us that the razor-sharp edge rang against the stump with ‘a note like a passing-bell,” the shaft shattered, and the axe-head flew off and buried itself in the thigh of a fellow worker.

This approach was abandoned and fire was next essayed with the blacksmith and his family to the fore once more. Faggots of bone-dry kindling were set all around the stump, flame was applied, the Winanders got to work with the bellows they had brought up from their forge, and soon whipped up a huge conflagration. Yet when all had died down and the ashes were raked away, there the stump remained, just as it had been before, except a touch blacker.

Myself, I see in this not the hand of the devil but the hands of men, and in particular of the Winanders. This family, whose scions are still the principal craftsmen of the village, have been of inestimable value down the centuries. Examples of their high skill are to be found everywhere in the valley. Yet there are two sides to every coin, and it has been frequently remarked in the character of men of genius that their creative sparks fly out of a fiery temperament which can frequently lead them into scrapes. In each generation, the Winanders have bred notorious wild men, ever ready for mischief and pranks and more frequent occupiers of the penitent stool in St Ylf’s than the pew. This Barnaby seems to have been such a one. He could have easily ensured the axes were blunted before being used and the stump was thoroughly soaked with water before the fire with no more motive than a delight in preying on the superstitious fears of his gullible neighbours, and of course a desire to discomfort the parish priest.

Yet it should be pointed out that this Barnaby Winander was the same who undertook the repair and
raising of the true Wolf-Head Cross, with what success can be judged by its continued presence in our churchyard these three centuries on.

Finally the stump was hauled out of the ground by a team of six oxen and dragged to Mecklin Moss, which it is recorded opened its dark maw to receive this ill-omened timber like a hungry beast that recognizes the foul meat that best nourishes it.

The other trees of Mecklin Shaw have long since vanished too, victims of the peasant need for timber and the charcoal-burners’ art, and without their constant thirst to drain the soil, the bog land of the Moss has now consumed the ground where they stood. But the legend of the Other Wolf-Head Cross still persists, with three centuries of accretion, fit stuff to while away a winter’s night round the fire in the Stranger House where it may be that it is the tedious repetition of such ancient tales that drives the inn’s reputed ghost to slip out of the nearest door.