East Anglia and the Hopkins Trials, 1645-1647: a County Guide
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East Anglia and the Hopkins Trials, 1645-1647: a County Guide BEDFORDSHIRE TILBROOK While travelling along the border between Bedfordshire and Huntingdonshire in 1646, Stearne and Hopkins received reports of mass meetings of witches at ‘Trilbrook-bushes’, i.e.Tilbrook. However, no further investigation was carried out. Tilbrook (today part of Huntingdonshire) may well have provided fertile ground for witch hunting. In September 1645, the rector Edward Savage was removed from the living as an inveterate delinquent. Among other charges, he was said to have inveighed against Parliament ‘with severall fearfull curses’, saying that ‘he hoped to see them hang in Hell and that there are none belonging to them but rogues and Rascalls’. In his will, made in January 1661, he asked to be buried in his old chancel at Tilbrook ‘from which I have beene most wickedly caste oute’. Stearne, Confirmation, 53; Wal.Rev., 209; TNA, PROB 11/303, fo.80r [will of Edward Savage, 10 December 1659; proved 8 January 1660/1]. CAMBRIDGESHIRE and THE ISLE OF ELY CAMBRIDGE According to John Stearne, one Lendall of Cambridge, a suspected witch, carried herself as if she was outwardly religious, ‘a saint on earth’. Henry More also provided a detailed description of Lendall, her attempted seduction of a young woman of Cambridge, and nocturnal feasts held at her house where many strangers were present and unheard of languages spoken. She may be the same as the woman referred to by the witchcraft sceptic Thomas Ady as ‘formerly reputed an honest woman’, but subsequently executed for witchcraft in 1645 for ‘keeping a tame frog in a box’. Ady’s source was possibly his brother-in-law, John Lowery, who served as MP for the town from 1640 to 1653 and was mayor in 1644-5. Some time between 1646 and 1647, another witch scare gripped the parish of Great St Mary’s in Cambridge, though it is not known how many were accused or whether 1 or not Hopkins and Stearne were participants. One of the chief instigators of the witch hunt was one William Cropley, a vestryman of the parish, who was reimbursed for the cost of searching the witches in 1647-8. Malcolm Gaskill has suggested that Lendall may be an error for Kendall owing to the absence of any of the former name from the parish registers of Cambridge. However, one Robert Lendall was a ratepayer in the parish of Great St Mary’s between 1622 and 1635. Cambridge suffered major disruption to its daily life as a result of the outbreak of the civil war. Following the mass purges of royalists and delinquents from the colleges in the early stages of the conflict, it became a garrison town that was often threatened, though never attacked, by the armies of Charles I. In late 1643 and early 1644, it was also subjected to the official iconoclasm of William Dowsing, who found much to occupy his time here. More specifically, the parish of Great St Mary’s, situated at the heart of the town, was according to Gaskill a parish ‘in crisis’ by 1646. In the late 1630s the parish church, which doubled as the official church of the University, was the subject of much contention between the puritan townsmen and Laudian authorities who now dominated the government of the University. Financially stretched by the demands of the war effort and an influx of Irish emigrés, it also experienced the full force of puritan moral reformation. Dowsing twice visited the parish church, and a year later its minister was removed and replaced with an orthodox divine from St John’s College. Stearne, Confirmation, 39; More, Antidote Against Atheisme, 128-30; Ady, Candle in the Dark, 135; Gaskill, Witchfinders, 190-7, 316n; Cooper (ed.), The Journal of William Dowsing, 155-205, esp.96-203 [no.24]; Foster (ed.), Churchwardens Accounts of St Mary the Great Cambridge from 1504 to 1635, 381, 412, 438, 446, 454, 462, 471. CHATTERIS According to Stearne, an unnamed witch confessed at Chatteris. In March 1646, George Otway (d.1659) was sequestrated from the vicarage of Chatteris. The town was also a centre of Quaker activity in the early years of the Restoration. Stearne, Confirmation, 17; Wal.Rev., 85; Besse, Sufferings, i, 92, 93, 94, 96, 98. ELY Witches: Peter Burbush, blacksmith, of Ely St Mary’s; Anne, the wife of Philip Desborough, labourer; Thomas Pye. Anne Desborough was indicted on two separate occasions in 1646 and 1647. In the first instance, she was indicted on 28 July 1646 for entertaining, employing and feeding spirits [witnesses: John Caule; William Cooke; Amy, the wife of Edward Sharpe; Lettice Wilson]; true bill. The same witnesses were asked to enter into 2 recognizances to give evidence against Desborough for ‘evil actions and malitious & wicked intentions’ towards Francis Caule, ‘metalman’. Depositions were subsequently taken before Thomas Castell, JP, on 7 August 1646. Amy Sharpe deposed that in conversation with Francis Caule following his recovery from his first fit he had said that things would never be well with him as a result of a falling out between him and Anne Desborough’s daughter whereupon Anne had vowed revenge. William Cooke testified to the ferocious strength of Caule’s fits and his desperate attempts to locate the witch in his house while suffering the same. John Caule deposed that Francis had fallen ill on 28 July 1646 and had since suffered violent fits punctuated by periods of serenity, good health and much cheerfulness. Desborough herself was examined by Castell. She described a particularly unpleasant meeting with Caule when she was forced to appear at his bedside and was threatened with violence for her pains. Imprisoned at Ely, she was acquitted at her trial. On 16 August 1647, Desborough was again arrested and imprisoned by Richard Stanes, JP. In addition to the recovered Francis Caule, new witnesses appeared against Anne detailing new crimes. Walter Mayes of Ely, husbandman, claimed that after falling out with Desborough in 1645, his servant was almost drowned and many of his livestock died. He added that Desborough’s mother was ‘commonly reputed to be a Witch’, and he was convinced that Anne was employing imps or spirits to do her mischief. Thomas, the son of John Wilson, labourer, a servant of Mayes, added that he believed Desborough was responsible for an accident to his master’s cart in 1646. Finally, Francis Caule, the victim in 1646, recounted his sufferings at Anne’s hands the previous year when he fell into an extraordinary sickness ‘beyond any knowne cause in nature’. In his fits, he was visited by Anne’s imps or familiars, who tormented him in mind and body. All three witnesses were bound over to give evidence against Desborough. Thomas Pye was accused of being a witch by the witchfinder John Stearne and Humphrey Davis Snr, of Ely, their depositions being recorded by Richard Stanes, JP, on 24 July 1647. Stearne focused on the evidence of strange marks that he had found on Pye’s body. Davis, on the other hand, deposed that he had fallen out with Pye, who threatened him. Shortly after, he fell sick and distracted for three months and was still troubled with the same affliction from time to time. Pye himself was examined the same day, and denied any knowledge of the charges or the workings of familiars. He was nonetheless imprisoned at Ely the same day. The accusations of witchcraft levelled at Peter Burbush were seemingly opportunistic, as the depositions before Richard Stanes, JP, were taken on the morning of the assizes (23 September 1647). Burbush’s accusers were John Abraham, a weaver of St Mary’s parish; William Shelley, miller, of the same; and Henry Freeman, miller, of Ely. Abraham claimed that he fell lame after receiving some waste thread or yarn from Burbush three years earlier. He was convinced Burbush was responsible as both he and his mother were commonly reputed as witches. Shelley deposed that Burbush had confided in him as to how one might 3 become a witch. He was apparently informed by one Henry Thorne of Ely St Mary’s, labourer, that one way was by stealing the communion bread and urinating on it against the church wall. Freeman suspected Burbush of witchcraft after his mill fell down for no apparent reason. He had also lost cattle in strange circumstances. Burbush, examined the same day, denied all the charges but was none the less imprisoned. He would have to wait for the next assizes, however, in the spring of 1648 for judgement. The outcome of Desborough’s second trial on 23 September 1647 before chief justice John Godbold is not known. Pye, who died in 1657, was acquitted. Burbush’s fate is not recorded. The small cathedral city of Ely, situated at the centre of a region dubbed by Thomas Edwards ‘that Island of Errors and Sectaries’, had long held a reputation for radical independence and religious extremism. In the late 1630s, it was further politicised and radicalised by the brief episcopate of bishop Matthew Wren, translated from Norwich in 1638. Wren’s commitment to the Laudian cause undoubtedly alienated many in the town. In 1641 it was alleged that while Wren was officiating one Saturday in the cathedral, a woman named Elizabeth Bancroft preached behind him that ‘it was fit upon Sunday to Sacrifice the Popes Bird [i.e.Wren] upon his own Altar’. By September 1640, there were rumours circulating in Essex that ‘an unruly company’ had sworn to kill the bishop, and within a year it was reported in Norfolk and surrounding areas that the region was ‘full of warrants for certificates against Bishop Wren’.