Our latest venture might just suit you down to the ground!
Our reading group is based at the History Centre on the 1st and 3rd Monday of every month, 2-3.30pm, free entry. It’s a chance for anyone who is at a loose end to come along and listen to extracts of books from our Local Studies Library on a wide range of topics, take a look at a range of documents from the Archives and photographs from our Local Studies Collection, not to mention tea/coffee, biscuits and a chat at the end!
Feel free to join in with any memories or comments you may have, or just enjoy the friendly atmosphere with others and the chance to take a look at the many fascinating and little seen items from our vast range of collections.
Topics we’ve covered so far have been as wide-ranging as Royal Forests, the Workhouse, the Fair, Ironworks, Education, Cinema, 1950s Chippenham, Washday, Harris’ of Calne and Alfred Williams. The extracts mostly cover Wiltshire places but we also find out about the origin of the subjects to add context, covered by our general reference (Heritage) collection held at the library. The group also suggest topics of interest for us to cover in future sessions, which is proving to be very successful and interesting to date.
You’ll be amazed by what there is to discover and uncover; we’ve found out about sea eagle bones which were purported to have been used in medieval bird hawking; the common labourer who was writing to tell others of the plight of his follow workers in the 18th century, the pioneer of the modern-day cinema, based in Salisbury, and much more!
We are a small, friendly group at the moment who would love to expand; please feel free to drop in and join us sometime soon; no appointment or booking necessary. A copy of our leaflet with further information can be found here.
Comments from attendees include “Brings back memories I’d forgotten I had”; “It’s lovely to hear other people’s ideas and learn new things”; “Brings up questions and new things to think about”…
We look forward to meeting you!
Julie Davis Reading Group Leader and County Local Studies Librarian
It’s funny what you end up discovering in the archives. A couple of weeks ago a researcher, Dr Kate Luck, came to me in the reading room and asked if I had come across a man named Andrea Cavacuiti during my research on internees in Wiltshire. I hadn’t, but it turns out that it’s possible to find out quite a bit about him from the police files held here at the History Centre and from the internee records held at The National Archives (now available on Ancestry).
Andrea was an Italian who settled in Chippenham in the 1930s and was eventually sent to an internment camp on the Isle of Man during the Second World War. Andrea was born in a village between Bardi and Palma in northern Italy. He came to the UK in 1934 and worked as an ice cream vendor (like most Italian migrants) in Burnham on Sea. Eventually he married a woman from Bristol and the family settled in Chippenham. Andrea opened his first shop, selling ice creams, at 25 The Causeway. The building had previously been a butcher’s shop and so already had a large freezer – ideal for an ice cream seller.
He later opened a fish and chip shop and then moved at least some of his business to the Market Place, opening up the Waverley Café in the area.
After the Second World War broke out and Italy looked likely to enter the war against Britain, MI5 asked the Wiltshire police to keep an eye on all Italians living in the county. They eventually produced a list of these people, which survives in our Constabulary records.
You can see Andrea’s name on the list about a quarter of the way down – interestingly he’s listed as female, presumably because whoever wrote the list didn’t realise that Andrea is a male name in Italy. It does give us a little insight into how much effort the police expended in drawing up the list – presumably it didn’t extend to actually observing the people involved!
Like most Italians Andrea was arrested and interned the night that Italy entered the war against Britain.
16 August 2019 marks the 200th anniversary of the 1819 Peterloo Massacre where 60,000 people demonstrated in St Peter’s Field, Manchester demanding parliamentary reform. Eighteen people were killed and hundreds injured when the Manchester and Salford Yeomanry and the 15th Hussars were sent in to disperse the crowd and arrest the leaders.
Politician, Henry ‘Orator’ Hunt, a principal speaker at the St Peter’s Field meeting, was born at Widdington Farm in Upavon, Wiltshire on 6 Nov 1773.
Hunt was educated at Tilshead on Salisbury Plain by a Mr Cooper and later in Hampshire. In his memoirs Hunt recounts he was ‘sent to boarding school at Tilshead in Wiltshire, at five and a half years of age… This school, which was situated in a healthy village upon Salisbury Plain, consisted of a master and an usher, who had the care and instruction of sixty-three boys. The scholars were better fed than taught’.
Although his father hoped he would go into Holy Orders, he was inclined towards farming, and began work on the farm aged 16. His experience of the local poverty and rural administration is what has been posited as the driver towards his radical views.
He married a Miss Halcomb, daughter of the innkeeper of the Bear Inn, Devizes and had two sons and a daughter, but the couple separated in 1802, and he eloped with a friend’s wife, Mrs Vince.
He farmed at various locations in Wiltshire, Sussex and Shropshire, and became involved in politics and became a noted public speaker. His rousing speeches at the mass meetings held at Spa Fields, London gained him his ‘Orator’ nickname.
He was invited by the Patriotic Union Society to be one of the key speakers at the scheduled meeting in Manchester on 16 August 1819.
The census records from 1841-1911 are one of the first sources we turn to in the quest to find out more about our ancestors and where they lived. The censuses are a wonderful source, presenting us with a complete family, their ages, relationships, occupation and place of birth. But what happens when you want to go further back in time? What sources are there, and will they survive for your parish? In fact, there are lots of documents you can try. Some will only provide a small piece in a very large jigsaw, but they will all help to build up a bigger picture of your family, town or village. Here are ten sources you can try….
Wills and Inventories. These are fascinating, particularly if you are researching a parish. They may mention relatives, the name of the property occupied by the deceased and their occupation. The opening phrases of the will may suggest which religious denomination they followed. Inventories often describe each room in a house and the goods found in them. The History Centre’s collection of wills proved in Salisbury dates back to 1530 and is available on Ancestry.
Overseers of the Poor. Before 1834 people who fell on hard times were supported in their own parish by the ratepayers. Account books will give details of the payments made and to whom. The overseers would only pay for people they believed to be legally settled in the parish. Any family who had recently arrived and were unable to find regular employment would be sent back to their home parish. Surviving poor law documents may include removal orders, settlement certificates and settlement examinations. These will indicate a family’s movements, or, in terms of a whole parish, will give an idea as to the number of families moving in or out and the economic conditions. These documents have been transcribed and indexed by the Wiltshire Family History Society and are available at the History Centre.
Tax Lists. The first official census was taken in 1801, but 1841 was the first census where every individual was named. There are a few surviving earlier censuses produced privately which are available at the History Centre. Tax records will give an indication as to the number of people in a parish and their names, but bear in mind that the poor did not always pay tax. Taxes paid in 1334 and 1377 are recorded in volume 4 of the Victoria County History of Wiltshire. The Wiltshire Record Society has published lists for 1332, 1545 and 1576. Land Tax records survive from approximately 1780-1830 for most parishes in Wiltshire.
Churchwardens’ Accounts. The churchwardens were usually leading members of the community and were named in the accounts. Some accounts name the rate payers and the amount each person paid. The payments made will show the maintenance work carried out on the church and the name of the man who was paid. Payment for wine will indicate how many times a year communion services were held. There may be a mention of bells, both for maintenance and the special occasions for which the ringers were paid to ring.
Churchwardens’ Presentments. It was the duty of the churchwardens to make annual ‘presentments’ which were documents sent to the Bishop or Dean of the Diocese. They were expected to report on the fabric of the church, the conduct of the minister, the morals and religious inclinations of the inhabitants. The collection for the Salisbury Diocese goes back to 1720 (with just a few surviving 17th century examples) and can be consulted at the History Centre. The early presentments are the most detailed and interesting; by the mid 18th century the wardens often contented themselves with reporting ‘omnia bene’ – all well. They are, however, worth searching, as they might mention a serious repair needed to the church, a rector who neglected to preach sufficient sermons, fathers of illegitimate children who were ‘named and shamed’, parishioners who did not follow the Church of England, schoolmasters teaching without a licence.
Here at the History Centre, we’re no stranger to Morris Dancers. We’ve had dancers on the staff, while each May Bank Holiday Chippenham hosts its popular Folk Festival. It’s great fun watching the street theatrics, but there was once a darker side to Morris Dancing that led to the following stories being recorded by the Wiltshire Magistrates (and now appear in Records of Wiltshire).
What happened at Woodborough in May 1652 caused official concern, but how was it that Morris Dancing threatened the pillars of the state?
Capers against the Commonwealth On the evening of Sunday, May 16th 1652, Edward Smyth and Edward Hawking left their homes in Woodborough and went to All Cannings, where they met and conspired with about a dozen people. That same Sunday, Robert Golfe went from Woodborough into Marlborough “to get a drummer”, while Thomas Beasant went to Ram Alley in Easton and “there invited and procured a fiddler”.
The following day, their plans were revealed when a crowd gathered from the surrounding countryside; according to the records, “three hundred persons, or thereabouts … gathered together in a Riotous, Routous, Warlike and very disorderly manner’.” If anyone thought about stopping them, they were armed “with muskets, pistols, bills, swords drawn and other unlawful weapons”.
The musicians led the crowd from Woodborough to Pewsey where they “very disorderly, danced the Morris Dance”, and committed other misdemeanours, including “drinking and tippling in the inn and Alehouse”. While the prevalence of weapons may, happily, be less, it’s reassuring to see that the drinking still continues in and around Morris circles to this day (and sometimes, people still disapprove).
Public nuisance, party, or Sedition? In 1652, England was a republic, following the execution of Charles I. The Commonwealth kept a close eye on signs of dissent, looking for evidence of Royalist insurgency: traditional sports and pastimes were suspect. Ales, Morris and other customs had been the target of religious reformers since before the Civil War. The opposition from these authorities meant that Morris and other customs now symbolised the old order prior to the Civil War, when license and liberty were, supposedly, more freely allowed; as such, Morris dancing and the open drinking of ale was as much an open challenge to the authorities as the bearing of arms. Although the weapons offered a challenge to the authorities, the Morris spoke of tradition, culture, custom and a perceived stability before the upheavals of the 1640s. The new rulers of England were right to view the emotional power of such demonstrations with suspicion.
While the Morris at Pewsey may not be as famous as folksinger Pete Seeger, who was blacklisted by McCarthy in Cold War America, or Victor Jara, the Chilean musician executed during the 1973 coup, the Wiltshire boys used their folk art and their rootedness in the traditions of their place to show dissent toward the Authorities. Were the ringleaders seeking to incite rebellion, or just standing up for traditional fun? No doubt motives were mixed and shifting, including a mass of local and national grievances, as well as people being there for the fun, the beer and the free entertainment. What also seems remarkably modern was the casting of The Commonwealth as an alien, faceless Authority that stopped fun and meddled in the lives of “ordinary folk” (“Bonkers Conkers” anyone?).
However, as our next story shows, the dancers in Pewsey were evoking an idealised past in an “imagined village” …1
The unfortunate sudden death of widow , Ruth Pierce of Potterne, in Devizes Market Place on 26th January 1753.
This is the original inquisition document as carried out by John Clare, coroner in Devizes on 26th January 1753. It details the circumstances leading to Ruth Pierces’ death and his conclusion to the cause.
‘..a Great Quarrel arose between four women in the Market place in the Bourrough of Devizes. Aforsaid whose names was Elizabeth Slade, Sarah Slade, Mary Parker and the aforesaid Ruth Pierce who joined together and bought one sack of wheat of one ffarmer Nathanial Alexander of the price of seventeen shillings......
After the collection of the money by one of the women gathered, it was noted that Ruth Pierce had not handed over her share of the payment which was four shillings. She was openly accused of withholding the money and the following account of what happened was documented in the inquisition, Ruth Pierce then;
‘called upon the Almighty for witness and wished she might drop down dead that minute if she had not paid it the Rash wish was repeated a second time and immediately from the Visitation of the Great and Almighty God was struck down upon the lane and as no marks of Violence appeared upon View of the Body the aforesaid jurors do propose that the aforesaid Ruth Peirce died asforsaid and not otherwise...’
‘Taken at the Burrough of Devizes on Fryday the 26th day of January Upon View of the Body of Ruth Peirce late of potterne Verdict from the Visitation of the Great and Almighty God in a Great Quarrell was struck dead with a lye in her mouth’