Mercuriosities

The Hope Post-coach travelling between Stamford and Doncaster had been established in 1826 and operated from Standwell’s Hotel, Stamford. When a competitor began operating from Doncaster in 1827, the proprietors of the Hope post-coach felt it their duty to take action to enable them “to withstand an unnecessary and monopolizing opposition”. Clearly, coach travel was a precarious but lucrative business.

“NO FEES TO COACHMEN ! DONCASTER and STAMFORD HOPE POST-COACH.

The proprietors of the above Coach have with surprise observed an advertisement in the Doncaster Gazette, which states that Messrs. Wood, Dunhill, Whincup, Horner, and Company, having discovered “that the towns of Doncaster and Stamford, and the intermediate places, are not well accommodated,” intend to set out a coach to run betwixt those places, to start at eight o’clock every morning, and to be called The Times,- which announcement seems intended to insinuate that the public on that line of road had been hitherto unaccommodated with a Day Coach running at the same hours,- whereas the truth is, that a Coach called The Hope was established nearly twelve months ago, on the same principle as the London and Bath Coaches, viz. the Company paying their own Coachmen, who are not allowed to ask passengers for any fee, and still continues to run, leaving the RED LION INN, DONCASTER, and STANDWELL’S HOTEL, STAMFORD, every Morning at Eight o’clock, and arriving at those places respectively at half past Six in the Evening.

The Proprietors feel it a duty due to their friends and the public to thank them for the support which The Hope has hitherto received, and trust that, by adhering to their original determination to keep one steady regular pace, they shall continue to receive such support as will enable them to withstand an unnecessary and monopolizing opposition. THOs, STANDWELL & Co.

Stamford, May 16th, 1827.”

Stamford Mercury, May 18th, 1827.

Local school events to celebrate Christmas are reported here. All the children behaved very well, but then buns and plum cake were good bribes!

STAMFORD AND ST. MARTIN’S INFANT SCHOOL –

An examination of the children of this school took place in the presence of their parents, of the Mayor (who is president of the institution), of the committee and visitors, on Monday last,and a more interesting exhibition it was impossible to witness. The most perfect silence having been obtained at the sound of the teacher’s bell,the children commenced by singing a simple hymn, which was followed by the form of daily prayer used at the school, in which they all joined. Another hymn was then sung, and was succeeded by what is called “actions”, a rapid movement of the hands and feet, the object of which was to keep up the attention. After this, the alphabet and easy combinations of the letters were sung,- a practice found to be very effectual in impressing on the memory the right spelling of the words,on the principle, we conceive, that no letter can be left out by the child, without being out of time. They were then examined in their multiplication , pence, and farthing tables,and recited various pieces of poetry adapted to their comprehension, and this part of the proceedings was concluded by another hymn. Buns and milk were then given to each child, and presents of handkerchiefs and work bags,made up by themselves, bestowed on those girls who best deserved them. The schoolroom was crowded with the parents and friends of the children, who appeared to take the deepest interest in what was going forward. The holidays are to last a fortnight, at the expiration of which we look forward to a large addition to the number of scholars. There are now 134 names on the boards.

STAMFORD GIRLS NATIONAL SCHOOL.-

On Friday last the girls belonging to this school were regaled with tea and plum cake, as a reward for their general good conduct since the last holidays. The number of children present was 114, four only being absent from ill health. After tea, prayers were said by one of the senior girls,and a considerable portion of the school joined in singing a hymn in a very pleasing manner. The children seemed highly gratified with their treat,and their neat and cleanly appearance reflected great credit upon their parents, as did their orderly behaviour upon the mistress of the school. This excellent institution has derived very material support from an annual ball, and we trust that the one we understand is shortly to take place for this purpose will be as numerously attended as usual.

The Stamford Mercury, 27th December, 1833.

A couple tried to get one over the Lord Mayor and parish officers of Bishopsgate, causing some hilarity at the Mansion House, but the Beadle and Lord Mayor saw through them. The newspaper reports some of the conversation in the vernacular; note the pronunciation of Vs and Ws.

“MODEST REQUEST. – At the Mansion-house on Monday, the overseers of a parish were summoned by Mary Gush, a young woman who has been almost from her infancy a dependant upon parochial bounty. She stated that now she had an opportunity of making herself happy and independent for life, the parish officers of Bishopsgate refused to do their duty, in helping her out of her present degraded state. She had been “off and on” at the workhouse for 15 or 16 years, and at last a gentleman in the carpentering line, named Bill Flockton, axed her to be his wife: as she was tired of a single life, and Mr. Flockton had a matter of 14s. a week, she consented, and she applied to the parish-officers for their consent, but they refused (laughter). – The Lord Mayor – I didn’t know that the parish officers had the power to prevent you. – The Beadle said he never attempted to exercise any any such authority, but as these marriages generally aded to the burdens of the parish, he ought not to encourage them. – Miss Gush – Please you, my Lord, I don’t want to be no burden to the parish. I wants to cut it altogether, and I’m blessed if ever I soil a pump in the workus again. – The Lord Mayor – But if the gentleman you love really loves you, why doesn’t he take you off at once and marry you?- Flockton- Why, my Lord, you see when a man goes for to give himself to a voman wot comes off the parish, they gives a summut jist for to begin the world with: now, these here gentlemen won’t give no sich a thing, and they couldn’t expect I’d take a poor creetur like this ere to be my wife without a summut for a fort’n, for I a’nt a living man if I a’nt able to eat all my own wittles myself (laughter). – The Beadle – Their object is merely to get a pound or two, and to spend it in drunkenness. – Miss Gush – What a thundering lie! (a laugh). My Lord, this here dirty old Beadle wants to prevent people from being modest and wirtuous. It’s a shame to let such willains live – they deserve to be hanged up without judge or jury. Don’t they, Bill? (laughter). – Flockton – And no mistake. Please you, my Lord, it is this sort of consarn as sends so many poor creatures upon the streets what havn’t got no house nor home, nor nothing, barrin the flags for to stretch their bones upon. – The Lord Mayor – I am afraid that if the parish were to give you a fortune, you would not do much good with it. The lady’s voice seems to be rather affected, and it really sounds in my ears as if gin was the cause of it. (The young woman’s voice had that hoarseness which excessive drinking, if it will not give, is sure to perpetuate.) – Flockton – No, my Lord, the creetur got cold by sleeping in the open hair. – The Lord Mayor – I can’t compel the parish officers to give you a fortune. – Miss Gush – What, not a lousy two pound ten! Then I’m blessed if we don’t find a way to burden the parish without marrying at all; won’t us, Bill? – Flockton – Blowed if we don’t (loud laughter). – This promising couple then moved off, the carpentering gentleman having put on his hat before he left the room, while the Lord Mayor assured them that if they were ever brought before him for any offence, he should not forget their conduct that day. – It was stated that they have lived together in Petticoat-lane for the last twelve months.”

Stamford Mercury, 27th December, 1833.

A Mr. R. W. L. wrote to the Editor from Peterborough enclosing this poem, about simplicity which he believed was “not inapplicable to the times”.

~~~~~~~~~~

PRIMITIVE SIMPLICITY

'An old Maiden Aunt, whose locks, white as snow, 
Proclaim'd she was young some half cent'ry ago,
With significant nods and remarks very shrewd,
Thus accosted her niece, a gay, volatile nude:
"How degenerate the times - I remember the days
"When ladies wore handkerchiefs, aprons, and stays,
"And nobody dreamt of your muslins and lace;
"The virtue received an indelible speck
"If a female display'd but the top of her neck;
"But, now, you all show what was meant to be hid -
"Pray why can't you dress as your grandmothers did?"
"Dear Aunt, so I do; why don't you perceive
"We follow the fashion of grandmother Eve?
"If your argument's good, we can never be blam'd,
"Like her we go naked -
(Aunt) . . . . . . . . . .  . ."And are not asham'd!"'

Stamford Mercury, 16th August, 1816.

A Christian burial in a churchyard with a clergyman administering the last rites used to be everyone’s wish in Victorian England. Ultimately, the dead child of the soldier in this article had a better resting place than many paupers in the past. For the London poor a pauper’s burial probably meant sharing their grave with as many as 17 to 18 bodies and the grave was not closed until the quota of bodies was reached. Paupers’ graves were very deep, sometimes as deep as 58 feet and the smell could not escape, hence the gravediggers’ deaths.

“On Friday afternoon a private in the Guards, whose child died, wishing to bury it as decently as possible, borrowed a pall from an undertaker ; but on the funeral procession reaching St. John’s churchyard, Westminster, the sexton refused them admission without some particular fee for the pall. The soldier had no money, and at last he took the coffin on his shoulder and carried it to the grave, which had been given to him by the Churchwardens, on account of his poverty, without fee. He deposited the coffin there, and filled the earth in himself. A number of people followed him, but on their attempting to return they found that the sexton had locked them all in the churchyard. A most disgraceful scene followed, and cries of “shame” resounded from all quarters. Some of the most agile clambered over the railings, while others remained in the churchyard for nearly an hour. After the relatives of the child had gone, the Clergyman ordered the body to be disinterred, and he then performed the funeral rites over the child. The occurrence caused the greatest excitement in the neighbourhood.”

Stamford Mercury, 2 August, 1833.

Have you ever wondered how Tinwell got its name? This article gives some interesting place-name information and a little local history about Tinwell Mills from the Domesday Book onwards.

“By the Way.

TINWELL MILLS IN OLDEN DAYS.

In our report of the fire in our issue of last week, we mentioned that Mr. Starsmore had records of the mill’s existence in the days of Charles the first. We have since been reminded by a correspondent that in Domesday Book, or the survey made by William the Conqueror (circa 1075) it is reported of ‘Tedinwelle’ as it was then called that it was held by the Church of St. Peter de Burgh (Peterborough) and besides seven hides (120 acres each) and a virgate (about 30 acres) of pasture, and eighty carucates of arable land (about 960 acres) THERE WERE TWO MILLS and 20 acres of meadow, besides seven carucates held by 24 villaines and 11 borderers, villaines were villages and borderers from the Saxon word bord, a cottage, were cottages.

Then again in the 11th year of Henry the 3rd (1227), the King in a Charter of confirmation of its possessions to the Abbott and Convent of Peterborough mentions amongst other properties at Tinewell the ‘Mill and all the appendages.’

Tinwell appears to have been anciently written Tedinwelle and Tynewelle, from its situation near a spring or well in the meadows, near the river–Tede signifying hay grass and Ing a meadow.”

Stamford and Rutland Guardian, 26th February, 1916.

William Cobbett, famous for his Rural Rides, believed that reforming Parliament, including abolishing the rotten boroughs, would help to end the poverty of farm labourers.  But would anyone dare to fling him out of the window?

“COBBETT’S LECTURE at STAMFORD.

Mr. Cobbett has, rather unexpectedly, turned his steps to this part of the kingdom; and on Wednesday night, after dining with Col. Johnson at Witham on the Hill, he delivered the first part of his political lecture, in the ball-room at the Hotel in Stamford.  He has announced his intention of lecturing at Peterboro’ on Friday night the 2d inst. ; of proceeding thence to Wisbech and Lynn ; and of returning into Lincolnshire by way of Holbeach, to Boston, Horncastle, Louth, Lincoln, Newark, Grantham, Oakham, Leicester, and Birmingham, in the course of the next three weeks.

Mr. Cobbett commenced his lecture on Wednesday evening by stating his apprehensions of not being able, from want of talent, to equal the expectations that might have been formed of him, but he would state his opinions upon the causes of the distress which now pressed upon this once prosperous land, in a series of propositions, which he would defend to-night and tomorrow evening, and of which the following are the principal:–

That the distress which pervades the country has been occasioned by the acts of Government.

That the distress will not pass away of itself.

That the taxes make the distress.

That the poor ought to be relieved out the tithes ; and that it is their right by the law of the land to be so relieved.

That the church property is mis-applied ; and that it is legal, and due to the necessities of the  people, to take it from the Clergy.

And, lastly, that a great reduction of the public debt can justly be made.

The propositions he would maintain ; and if he failed in proving them, he should deserve to be taken by the heels and flung out of the window.”

Stamford Mercury, 2nd April, 1830.

‘The law is an ass.‘ Well, if these strange examples are to be believed, then Mr Bumble was correct! Let us hope that such inconsistencies have since been rectified.

“INCONSISTENCY OF THE LAW – If a man has a leg broken by a carriage, the law allows a deodand to his wife and children; but if he be killed, they have no compensation. – If a man grows cabbages or potatoes, the horses employed in cultivation his fields are taxed; but if he grows wheat or barley, his horses are not liable to the highest taxation: because, says the law, cultivating a field for the growth of cabbages or potatoes is not agriculture. – If a journeyman butcher happen to be employed on any occasion in serving in his master’s shop, the master is liable to pay tax for a shopman; but if a journeyman baker be so employed, his master is not so liable, because, says the law, the baker is a manufacturer, and the butcher is not.

At Union-hall, on Friday, one of the toll-collectors in the Kent-road was summoned for demanding toll for a post chaise, which was used in the conveyance of convicts to Woolwich. The toll-collector said he was aware that waggons and carts used for the conveyance of prisoners were exempt from toll, but he considered that a post-chaise was liable. The magistrate said, that all descriptions of vehicles used for the purpose above-mentioned were exempt from the payment of turnpike tolls. The defendant, therefore, refunded the toll and was fined in the mitigated penalty of 5s.”

The Stamford Mercury, 23rd November, 1827.

A member of the Southcottian sect claimed to have had an interview with Jesus Christ, who gave him a variety of commandments by which to live his life. Another man railed against pogonophobia.

“FANATICISM.–On Sunday, the Bradford prophet of the Southcottian sect announced to his followers, in the meeting-house at Wakefield, that he had recently had a personal interview with Jesus Christ, who had given him a variety of commandments for the direction of his conduct, one of which was, that he should live abroad in the fields for three weeks, with several of the brotherhood. Another preacher of an inferior order held forth on the same occasion, and thundered out his anathemas against the wicked inhabitants who dared to ridicule the long appendages to the chins of the faithful, and to apply to them the odious appellation of Billy Goats. Leeds Mercury.“

Stamford Mercury, 2nd June 1826.