The Jacobites and the Supernatural (Liz Sobell, Hexham Local History Society).

 

Geoff Holder’s latest book combines a useful guide to sites associated with the Jacobite cause with accounts of the superstitions, folklore and psychic phenomena which have become attached to it.

 

The historical context to the various Jacobite risings is set out in a very succinct way in the opening chapter. Part Two, ‘Occult Powers’ describes how the interpretation of omens, natural phenomena and prophecies were used by both sides in the conflict in support of their respective causes.

 

Holder devotes several pages to a description of how the disease scrofula (also known as the King’s Evil) was thought to be curable by the King’s touch. Therefore, when the practice was continued in exile by James II, it became a political act and a reaffirmation of his claim to the throne. William and Mary’s refusal to ‘touch’ was used by Jacobite sympathisers as an indication of their illegitimate rule rather than a reflection of more rational times.

 

Whilst acknowledging that many of the stories he relates have become exaggerated over time, Holder also demonstrates that the Whig supporters of the House of Orange were skilful in portraying Tories and Jacobites as superstitious to the point of being in league with the Devil. Therefore a belief in omens and suchlike folklore which perhaps gave comfort to Jacobite sympathisers (and which was part of the common culture) was used to frighten the public at large with the prospect of a return to irrational rule and, the greatest fear of all, Catholicism.

 

The coronation of James II following Charles II’s death in 1685 was beset by a series of small occurrences which came to be seen as omens of doom: the crown kept slipping and nearly fell off, pearls dropped off it, and the top of the sceptre fell off – all of which were (with hindsight) seen as bad omens rather than a failure to maintain the regalia properly.

 

Part Three, which forms the major part of the book, is the description of sites associated with Jacobites and the supernatural. For each site, details are listed under the headings When, Where, What to See, What Happened, & Weird Tales. Grid references and opening times are given, along with useful indications of available facilities and whether or not the site is on private land.

 

Sites in Scotland make up the bulk of the entries and contain most detail. Entries for Northumberland and the rest of the country seem to be treated in a rather perfunctory manner, although that might reflect an imbalance of local knowledge as opposed to ignorance of the Scottish sites on my part.

 

Overall, this is an interesting compilation of historical fact and the folklore which has grown up around it, but my appreciation of the book was spoilt by the author’s occasional use of jarringly colloquial language, and I was left wishing that the editor had taken a firmer line. Was it really necessary to tell us that George II told someone to ‘naff off’, or that ‘the Stuarts were a bit miffed when they were kicked out’? These phrases don’t represent the style of the book in general, which was clearly well researched and otherwise enjoyable.